Mufti Jamaluddin Al-Banjari

1. The Story of Life

Jamaluddin bin Syeikh Muhammad Arsyad al-Banjari was an influential Indonesian Mufti (a jurist who interprets Muslim law), born in 1780 in Banjar (now Banjarmasin), South Kalimantan, Indonesia. He was the son of Syeikh Muhammad Arsyad al-Banjari, a prominent ulama of South Kalimantan at the time. During his period of education, Jamaluddin was educated by his father. His mother, Go Hwat Nio, was a Chinese guided to convert into Islam by Syeikh Muhammad Arsyad al-Banjari. Jamaluddin had two brothers: `Alim al-`Allamah Khalifah Hasanuddin and `Alim al-`Allamah Khalifah Zainuddin, and three sisters: Aisyah, Raihanah, and Hafsah.

Among Jamaluddin`s relatives who became Mufti in the region were Ahmad bin Syeikh Muhammad Arsyad al-Banjari, Muhammad As`ad bin Utsman, Muhammad Arsyad bin Mufti Haji Muhammad As`ad, Syihabuddin bin Syeikh Muhammad Arsyad al-Banjari, Muhammad Khalid bin `Allamah Hasanuddin bin Syeikh Muhammad Arsyad al-Banjari, Muhammad Nur bin al-`Alim al-`Allamah Qadi Haji Mahmud, Muhammad Husein bin Syeikh Muhammad Arsyad al-Banjari, Jamaluddin bin Haji Abdul Hamid, Syeikh Abdur Rahman Shiddiq bin Haji Muhammad `Afif bin `Alimul `Allamah Qadi Abu Na`im bin Syeikh Muhammad Arsyad al-Banjari.

Jamaluddin was a Mufti in Martapura, a region included in the territory of Banjar Sultanate. His fatwa was widely influential in both religious and social life, especially in the period of Sultan Adam (1825 to 1857 C.E). The sultanate regulation in the meantime was the very evidence of his influence. In the first article, for instance, his name was mentioned in the regulation. It is strange to put down the name of person within the sultanate law. But Jamaluddin`s central role in formulating the regulation led him to be acknowledged as an expert in law, and therefore gave him big chance to put down his name and his fatwa in the sultanate regulation.

Mufti in every sultanate held overwhelming tasks. Jamaluddin was commissioned to solve various difficulties whether politic, social, economic, or religious problems of the state, including the problems faced by the sultanate family. A dispute in the sultanate family occurred in 1855, when Sultan Adam was issuing his dying exhortation that stated that Pangeran Hidayatullah was who would occupied the throne, instead of his son, Pangeran Prabu Anom, and his grandchild, Pangeran Tajmidillah. The sultan asserted if the two princes rejected the decision, they should be punished. As it had been predicted, both princes challenged it. Therefore, Jamaluddin decided to keep the dying exhortation to overcome such a sophisticated dispute, and to not hand over to Pangeran Hidayatullah. This step succeeded to stem conflict in the sultanate family.   

Jamaluddin did not restrict himself in the kingdom to deliver the Islamic teaching. He also developed Islamic mysticism named Naqsyabandiyah and Syadziliyah in Marabahan, South Kalimantan. The sect-mysticism focused on teaching moral behavior (suluk) to the people. It was very influential in the region, especially, when his son, Abdussamad, held the duty. Abdussamad later on became a great ulama in Dayak land, and titled Datu` Abdusshamad Bakumpai.

The date when Jamaluddin passed away is still unknown. The data merely mentioned that the Mufti was buried in Sungai Jingah (Ku`bah), Banjar, South Kalimantan, Indonesia.

2. The Thought

This sub title is still in the process of data collecting

3. The Works

The most influential work of Mufti Jamaluddin in Malay land is “Parukunan Jamaluddin”. Other versions appear with the title “Perukunan”, “Perukunan Besar”, and “Perukunan Melayu” published by Mathba`ah al-Miriyah al-Kainah, Mekkah, in 1325 Hijrah or 1897. Due to its various titles, the book was supposed to be written by another person. Some believed that it was written by Jamaluddin`s sister, Syarifah binti Syeikh Muhammad Arsyad al-Banjari. Martin van Bruinessen said that it was authored by Jamaluddin`s niece, Fatimah binti Syeikh Abdul Wahab Bugis. But, Martin could not explain why Jamaluddin`s name written on the book`s title, “Perukunan Jamaluddin”. Another view came from Wan Mohammad Shaghir Abdullah. He remarked that the book was owned by Mufti Jamaluddin, but it is debatable whether he was its author or not.

Another Mufti Jamaluddin`s work is “Bulugh al-Maram fi Takhalluf al-Muafiq fi al-Qiyam, which appeared in 1831. Meanwhile, his other works are still in the process of collecting.

4. Award

This sub title is also still in the process of data collecting.

 (RI/31/ter/11-2007)               

References :

• Ahmad Syadzali, “Perjumpaan Islam Tradisi dan Dayak Bakumpai”, www.ditpertais.net.
• Martin van Bruinessen, “Kitab Kuning dan Perempuan, Perempuan dan Kitab Kuning”, www.igitur-archieve.library.uu.nl.
• Wan Mohd. Shaghir Abdullah, “Mufti Jamaluddin al-Banjari: Ahli Undang-undang Kerajaan Banjar”, www.ulama-nusantara-baru.blogspot.com.

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