THE USE OF NAQLÔ AND ÑAQLÔ APPROACHES IN

AFFIRMING ISLAMIC CREED AS REFLECTED

IN SHAYKH DÓWÕD BIN ÑABD ALLÓH
AL-FAÙÓNÔ’S WARD AL-ZAWÓHIR

By

HASBULLAH BIN MOHAMAD

A Dissertation submitted in fulfillment of the

requirements of the Degree of Doctor of Philosophy in
Islamic Revealed Knowledge and Heritage
(UÎËl al-DÊn and Comparative Religion)

Kulliyyah of Islamic Revealed Knowledge

and Human Sciences
International Islamic University Malaysia

JULY 2014
 ABSTRACT

In the name of Allah, Most Gracious, Most Merciful.

Shaykh DÉwËd bin Abdullah al-FaÏÉnÊ’s Ward al-ZawÉhir is claimed as the greatest
and most comprehensive creedal work in jawi scripts. Such claim needs proper
appraisal, which could be observed within the use of the authoritative argumentations
of the revealed sources as well as the faculty of reason that obviously distinguished it
particularly from other previous creedal jawi scripts. This parallels with his middle
course of creedal approach in dealing with the polemic concerning the glorifying of
revelation and reason. The first three chapters indicate his scholarship and
contribution to the development of knowledge as well as his response to the
contemporary religious and social milieu in the late eighteenth and nineteenth
centuries of Mecca and the Malay Archipelago. Thus, his response to such milieus
attempts to establish the creedal reform within the writing of jawi scripts, as reflected
in his Ward al-ZawÉhir. In this regard, Shaykh DÉwËd bin Abdullah al-FaÏÉnÊ’s Ward
al-ZawÉhir focuses on the prime creedal objective i.e. knowing God (maÑrifat AllÉh)
that is attainable through sound understanding as well as through the Islamic
practices. Towards this end, he emphasised the need to refer to the authoritative
creedal argumentation of revealed sources (naqliyah) and sound ratiocination
(Ñaqliyah) by means of literal or interpretive justifications. Thus, it would elevate
from blind imitation (taqlÊd) to certitude (yaqÊn) towards maÑrifat AllÉh as being
illustrated in chapter four. For that, Shaykh DÉwËd bin Abdullah al-FaÏÉnÊ attempts to
employ the authoritative revealed sources of the Qur’Én, and the authentic ÍadÊth
(ÎaÍÊÍ) and fair one (Íasan). In contrast, the weak ÍadÊth (daÑÊf) is applicable in the
branches of religious practices (furËÑ) and the merit of certain deeds (faÌÉ’il al-aÑmÉl)
which support the authorized ones. Similar is his treatment to the authoritative
Qur’anic interpretation. Chapter five demonstrates his extent and consistency to deal
with the authority of the naqliyah based on his attempts to maintain with the
authoritative creedal argumentation. Chapter six illustrates his dealing with the faculty
of reason (Ñaqliyah). His emphasis on the role of the independent scholar’s opinion
(ijtihÉd) indicates his recognition of the qualified scholars to deal with the Ñaqliyah.
He views that the qualified scholars refer to the Companions, the generation who
followed them of the Successors, followers of the Successors, and the Muslim
scholars (mujtahid) of the Ahl al-Sunnah. His employment of the opinions of
prominent scholars, consensus (ijmÉÑ), and analogy (qiyÉs) indicate his creedal
approach of the Ñaqliyah. In fact, his dealing with the naqliyah and Ñaqliyah based on
revelation is superior to the intellect in the complementary manner with the
harmonious dealing, which would be relevant throughout the ages.

ii
 ‫ملخص البحث‬

‫لقد قيل عن كتاب ورد الزواىر للشيخ داوود عبد اهلل الفطاين أنو من أعظم ادلؤلفات وأكثرىا مشولية‬
‫باللغة اجلاوية يف علم العقيدة‪ ،‬إن مثل ىذا القول حيتاج إىل تقييم مناسب‪ ،‬الذي ميكن أن يالحظ‬
‫ضمن ادلناظرات ادلوثقة اليت تستخدم األدلة النقلية والعقلية واليت متيزىا بوضوح وحتديدا عن ما سبق‬
‫كتابتو يف علم العقيدة باللغة اجلاوية‪ .‬ىذا يتناسب مع منهجو الوسطي يف دراسة العقيدة يف التعامل مع‬
‫اجملادلني فيما يتعلق بتمجيد النقل والعقل‪ .‬إن الفصول الثالثة األوىل تتحدث عن نبذة من حياتو العلمية‬
‫وإسهاماتو يف تطور ادلعرفة خصوصاً داخل اجملتمع ادلاليوي وتفاعلو مع البيئة الدينية واالجتماعية‬
‫ادلعاصرةيف القرون الثامنة والتاسعة عشر يف مكة وجنوب الشرق أسيا‪ .‬وىكذا فإن تفاعلو مع تلك البيئة‬
‫ىي حماولة لتجديد مذىب عقائدي من خالل الكتابة باللغة اجلاوية‪ ،‬كما ىو واضح يف كتابو ورد‬
‫الزواىر‪.‬‬
‫يف ىذا الصدد‪ ،‬يركز كتاب ورد الزواىر على ىدف العقيدة األساسي وىو معرفة اهلل‪ ،‬والذي‬
‫ميكن حتقيقو من خالل الفهم السليم وكذلك من خالل الشعائر اإلسالمية‪ .‬وحتقيقا ذلذا اذلدف‪ ،‬أكد‬
‫الشيخ داوود على احلاجة إىل الرجوع إىل مصادر الوحي الصحيحة (النقلية) واالستدالل السليم‬
‫(العقلية) عند صياغة العقيدة من خالل التفسري التأويلي أو احلريف‪ .‬ويف ىذا ارتقاء من مرحلة التقليد‬
‫األعمى إىل مرحلة اليقني يف معرفة اهلل كما ىو موضح يف الفصل الرابع‪ .‬ومن أجل ذلك حياول الشيخ‬
‫داوود أن يعتمد على مصادر الوحي الصحيحة (النقلية) كالقرآن‪ ،‬واألحاديث الصحيحة واحلسنة‪ .‬أما‬
‫األحاديث الضعيفة فيمكن األخذ هبا يف فضائل األعمال وادلسائل الفروعية والوعظ‪ ،‬ولتعزيز الصحيح‬
‫من األحاديث‪ .‬وذلك يتشابو مع تعاملو مع تفسري القرأن من خالل الرواية بادلأثور أو االسرائيليات‪ .‬ويف‬
‫الواقع حياول الشيخ داوود أن يتمسك بالدليل يف جدلو العقائدي لألدلة النقلية‪ .‬إن الفصل اخلامس‬
‫يُظهر استمراره وثباتو يف التعامل مع األدلة النقلية‪.‬‬
‫إن الفصل السادس يوضح تعاملو مع األدلة العقلية‪ .‬إن تأكيده على دور رأي العامل ادلستقل‬
‫(االجتهاد) والتجديد اإلسالمي يشري إىل تقديره للعلماء ادلؤىلني الذين يتعاملون مع األدلة العقلية من‬
‫أراء العلماء ادلؤىلني من الصحابة واألتباع من السلف الصاحل و علماء السنة اجملتهدين‪ .‬إن استعمالو‬
‫آلراء إمجاع العلماء البارزين والقياس يدل على مناىجو العقائدية من خالل األدلة العقلية‪ .‬يف الواقع إن‬
‫تعاملو مع األدلة العقلية والنقلية قام على الوحي كمصدر أعلى من العقل‪ ،‬وذلك بطريقة متممة‬
‫وأسلوب متسق أي أهنما متكامالن وال يتعارضان‪ ،‬والذي سيكون ذو صلة وثيقة على مر العصور‪.‬‬

‫‪iii‬‬
 APROVAL PAGE

The thesis of Hasbullah Mohamad has been approved by the following:

_________________________
Wan Mohd Azam Mohd Amin
Supervisor

________________________
Abdul Salam Muhammad Shukri
Internal Examiner

________________________
Md. Salleh Yapar
External Examiner

________________________
Othman Omran Khalifa
Chairman

iv
 DECLARATION PAGE

I hereby declare that this dissertation is the result of my own investigations, except

where otherwise stated. I also declare that it has not been previously or concurrently

submitted as a whole for any other degrees at IIUM or other institutions.

Hasbullah Mohamad

Signature : .............................. Date: ............................

v
 COPYRIGHT PAGE

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

DECLARATION OF COPYRIGHT AND AFFIRMATION

OF FAIR USE OF UNPUBLISHED RESEARCH

Copyright © 2014 by Hasbullah bin Mohamad. All rights reserved.

THE USE OF NAQLÔ AND ÑAQLÔ APPROACHES IN AFFIRMING ISLAMIC

CREED AS REFLECTED IN SHAYKH DÓWÕD BIN ÑABD ALLÓH AL-
FAÙÓNÔ’S WARD AL-ZAWÓHIR

No part of this unpublished research may be reproduced, stored in a retrieval system,

or transmitted, in any form or by any means, electronic, mechanical, photocopying,
recording or otherwise without prior written permission of the copyright holder
except as provided below.

1. Any material contained in or derived from this unpublished research

may only be used by others in their writing with due
acknowledgement.
2. IIUM or its library will have the right to make and transmit copies
(print or electronic) for institutional and academic purpose.
3. The IIUM library will have the right to make, store in a retrieval
system and supply copies of this unpublished research if requested
by other universities and research libraries.

Affirmed by Hasbullah bin Mohamad.

................................... ..............................
Signature Date

vi
 DEDICATIONS

This dissertation is dedicated to my parents, wife, children, all family members,

and friends who have supported me all the way since the beginning of my

studies. Also, this dissertation is dedicated to all those who believe

in the richness of gaining knowledge.

vii
 ACKNOWLEDGEMENTS

With regard to the completion of my doctorate research, I have benefited invaluable

experiences throughout my study from my supervisor, members of staff and friends at
the Department of UÎËl al-DÊn and Comparative Religion, Kulliyyah of Islamic
Revealed Knowledge and Human Sciences, Center of Postgraduate Studies,
International Islamic University Malaysia, and those who kindly contributed valuable
advice and assistance.
To my supervisor, Assoc. Prof. Dr. Wan Mohd Azam bin Mohd Amin, I owe a
great debt of gratitude that I will forever remember his assistance, advice, guidance,
support as well as his scholarship and friendship particularly in the completion of my
research. His intellectual generosity has strongly inspired me the courage to approach
the intellectual qualitative discourse especially in writing my dissertation that
eventually has influenced and sharpened my intellectual development especially in
Islamic creed. Thus, his kindness of virtues led me to appreciate the Islamic religious
role as the way of Muslim life, and therefore attempts to contribute for the betterment
of ummah especially in dealing with the development of the Islamic educational
system.
My study is focused on the way DÉwËd al-FaÏÉnÊ’s Ward al-ZawÉhir
presented arguments of revealed sources on theological matters and the way he dealt
with intellectual capacity in affirming Islamic creed. This study eventually indicates
that he was consistent with his methodology of the use of the authority of the naqlÊ
and ÑaqlÊ in approaching the goal of Islamic creed, i.e. knowing God (maÑrifat AllÉh).
Thus, I have admired his great effort in affirming the Islamic creed with the optimal
use of the authoritative arguments of the naqlÊ and ÑaqlÊ towards its goal, which has
significantly benefited especially the Malay people and readers. In fact, we owe a debt
of gratitude to our Malay scholars to develop our theological thinking within their
Malay works (i.e. jawi treatises).
I would like to thank my fellow friends and colleagues for being so supportive
especially Assoc. Prof. Dr. Naamane Djeghim, Dr. Abd Latif Abdul Razak, Assoc.
Prof. Dr Abdul Salam Muhammad Shukri, Yau Sim Mei, and many others whose
friendship, advice, and suggestions contributed to the making of this dissertation. I
would like to express my heartfelt appreciation to the Ministry of Higher Education
and International Islamic University for their financial support as well as academic
consultation. I especially owe a debt of gratitude to the former Dean of Kulliyyah of
Islamic Revealed Knowledge and Human Sciences, Dr Badri Najib Zubir for his
support and advice to overcome the obstacles of writing my dissertation. Without
their support, it would have been impossible for me to complete my intellectual
contribution for the religion, country, and ummah.
First and foremost, I would like to thank my beloved wife, Nik Saramarlina
Saadan whom I owe a debt of gratitude beyond what words could express for her
understanding, care, patience, encouragement, and tolerance whose sacrifice and
moral support sustained my long journey to the completion of my study. The gratitude

viii
of the blessing of Allah who bestowed upon me a happy family that of my children,
Muhammad Haziq Abqari, Muhammad Hakim Abqari, Fatin Najwa, Nawal Husna
and Muhammad Hariz Abqari who have shared the joy and sorrow throughout my
period of study. Their entertaining behaviours have made me glad and happy, and
spurred my determination to complete my studies for the betterment of our future. I
owe them a debt of gratitude that I will never be able to pay.
I would like to express my greatest appreciation to my family and family in-
law especially my father Mohamad Salleh and late mother Melah Yaacob for being
firmly supportive of my path of ambitions as early as I was a child until today. To my
late mother who paid great effort and sacrifice to the well being of her children,
nothing could repay her virtues but at least this contribution would likely be a little
gift. Without their love and great attention to my education, I would not have reached
this level. I owe a debt gratitude to my stepmother, Rahimah Ibrahim, father in-law
Saadan Abdul Jabbar and mother in-law Nik Rakiah Wan Abdullah as well as other
family members for being supportive and understanding of my situation as a senior
student who has very tight research schedule and constraints, which have limit me to
entertain all of them as usual.
Finally, I would like to thank all parties whom I would not be able to mention
here, but their contribution is highly appreciated and may Allah always bestow His
blessing and rewards on their contributions in helping me complete this research. For
them, I owe a debt of gratitude that I would never be able to express with words.

ix
 TABLE OF CONTENTS

Abstract………………………………………………………………….…….….ii
Abstract In Arabic (‫……………)ملخص البحث‬...………………………....……….iii
Approval Page……………………………………………………………….…...iv
Declaration Page………………………………………………………………..…v
Copyright Page……………………………….…………………………………..vi
Dedications………………………………………………………………………vii
Acknowledgements……………………………………………………………..viii
Table of Contents………………………………………………………………….x
Abbreviations……………………………………………………………………xiii
Table of Transliteration…………………………………………………………..xv

CHAPTER 1: BACKGROUND
1.1 Introduction...........................................................................................1
1.2 Statement of the Problem......................................................................4
1.3 Research Questions...............................................................................8
1.4 Objectives of Study...............................................................................9
1.5 Scope and Limitation of Study..............................................................9
1.6 Methodology of Study.........................................................................11
1.7 Literature Review................................................................................15
1.8 Organization of the Chapters...............................................................26

CHAPTER 2: DÓWÕD AL-FAÙÓNÔ’S BACKGROUND AND

CONTRIBUTION
2.1 Introduction..........................................................................................30
2.2 Biography of DÉwËd al-FaÏÉnÊ.............................................................31
2.2.1 His Name and Ancestry..............................................................31
2.2.2 Birth and Education....................................................................33
2.2.3 His Teachers...............................................................................37
2.2.4 His Students................................................................................39
2.3 DÉwËd al-FaÏÉnÊ’s Scholarly Activities................................................42
2.3.1 His Contribution in Islamic Jurisprudence (Fiqh)......................42
2.3.2 His Contribution in Islamic Creed (ÑAqÊdah).............................45
2.3.3 His Contribution in Sufism (TaÎawwuf) and Ethics...................47
2.3.4 His Contribution in the Socio-Religious Affairs and
Other Disciplines........................................................................50

x
 2.4 DÉwËd al-FaÏÉnÊ’s Religious Literature..............................................52
2.5 Summary..............................................................................................56

CHAPTER 3: WARD AL-ZAWÓHIR: A RESPONSE TO THE ISSUES WITH

RELIGIOUS MILIEU IN MECCA AND THE MALAY
ARCHIPELAGO
3.1 Introduction.........................................................................................58
3.2 Ibn ÑAbd al-WahhÉb’s Movement and Religious Milieu in Mecca....59
3.2.1 Ibn ÑAbd al-WahhÉb’s Background...........................................59
3.2.2 Ibn ÑAbd al-WahhÉb’s Movement.............................................61
3.2.3 Religious Milieu of Mecca........................................................65
3.3 Religious Milieu in the Malay Archipelago........................................69
3.3.1 Animism and Shamanism (Bomoh)...........................................69
3.3.2 Hindu and Buddhist Influences..................................................70
3.3.3 The Arrival of Islam...................................................................72
3.3.4 Colonialism................................................................................74
3.4 The Response of DÉwud al-FaÏÉnÊ’s Ward al-ZawÉhir.......................76
3.5 Conclusion...........................................................................................84

CHAPTER 4: THE METHODOLOGY OF WARD AL-ZAWÓHIR

4.1 Introduction..........................................................................................86
4.2 The Sources of Commentary................................................................87
4.3 The Concept of Knowing God (MaÑrifat AllÉh)...................................93
4.3.1 The Authority of the Revealed Sources (NaqlÊ).........................96
4.3.2 The Authority of the Scholars...................................................101
4.4 The Role of NaqlÊ and ÑAqlÊ in Ward al-ZawÉhir...............................105
4.4.1 DÉwud al-FaÏÉnÊ’s Dealing with the NaqlÊ...............................105
4.4.2 The Presentation of the NaqlÊ...................................................106
4.4.3 The Role of Scholarship in Dealing with the ÑAqlÊ..................108
4.5 Systemization of the Writing of Ward al-ZawÉhir............................110
4.6 Concluding Remarks..........................................................................115

CHAPTER 5: THE AUTHORITY IN THE NAQLÔ APPROACHES OF

WARD AL-ZAWÓHIR
5.1 Introduction..........................................................................................117
5.2 DÉwËd al-FaÏÉnÊ’s Attitude towards Revealed Sources (NaqlÊ)..........118
5.2.1 The Position of the Solitary ×adÊth (AÍÉd)...............................118
5.2.2 The Position of Weak ×adÊth (ÖaÑÊf)........................................123
5.3 The Use of AÍÉdÊth in Ward al-ZawÉhir.............................................128
5.3.1 The Authority of AÍÉdÊth of the ØaÍÊÍ and ×asan....................128

xi
 5.3.2 Elevated ×adÊth (MarfËÑ) and the Transmitters (IsnÉd)
of the Companions (RÉwÊ al-AÑlÉ)............................................135
5.3.3 The Weak ×adÊth (ÖaÑÊf) and the Merit of Certain Deeds
(FaÌÉ’il al-AÑmÉl).....................................................................138
5.4 The Qur’anic Interpretation.................................................................144
5.4.1 The Qur’Én and the Commentary Based on Tradition
(TafsÊr bi al-Ma’thËr)................................................................144
5.4.2 The Israelite Sources (IsrÉ’ÊliyyÉt) and Narrative Form
(×ikÉyah)...................................................................................147
5.5 Conclusion...........................................................................................153

CHAPTER 6: THE ÑAQLÔ APPROACHES OF DÓWÕD AL-FAÙÓNÔ’S

WARD AL-ZAWÓHIR
6.1 Introduction..........................................................................................156
6.2 The Position of Intellect (ÑAqlÊ) in Islam.............................................158
6.3 Intellect as a Source of Ward al-ZawÉhir............................................162
6.3.1 DÉwËd al-FaÏÉnÊ’s Attitude towards Intellect (ÑAqlÊ)................162
6.3.2 The Use of ÑAqlÊ in Ward al-ZawÉhir.......................................166
6.4 Jurist’s Exertion (IjtihÉd) and Blind Imitation (TaqlÊd)......................175
6.5 Ward al-ZawÉhir’s harmonization in Dealing with the
NaqlÊ and ÑAqlÊ...................................................................................179
6.5.1 The Preference (TarjÊÍ) between Ta’wÊl and TafwÊÌ................180
6.5.2 The Integrated Argumentations.................................................183
6.5.3 The Abrogation (MansËkh).......................................................187
6.6 Concluding Remarks...........................................................................188

CONCLUSION....................................................................................................191

BIBLIOGRAPHY................................................................................................204

APPENDIX...........................................................................................................226

xii
 ABBREVIATIONS

i. Common Abbreviation

AD After Death

AH After Hijrah

AFKAR Journal of ÑAqÊdah and Islamic Thought

BHEIS Bahagian Hal Ehwal Islam

d. died

D.B.P Dewan Bahasa dan Pustaka

ed. / eds. editor, edited by

edn. edition / editions

e.g. (exempligratia): for example

et al. (et alia): and others

etc. (et cetera): and so forth

Ibid. (ibidem): in the same place

i.e. (id est): that is

IKIM Institut kefahaman Islam Malaysia

n.d. no date

no. number

n.p. no place: no publisher

p. / pp. page / pages

P.B.U.H. Peace Be Upon Him

trans. translator / translated by / transliterated by

vol. volume / volumes

xiii
 ii. List of Abbreviation of the Arabic Literature

ÑAqÊdat al-NÉjÊn ÑAqÊdat al-NÉjÊn fÊ ÑIlm UÎËl al-DÊn

ÖiyÉ’ al-MurÊd ÖiyÉ’ al-MurÊd fÊ kalimÉt al-tawÍÊd

Al-Durr al-ManthËr al-Durr al-ManthËr fÊ tafsÊr bi al-Ma’thËr

Al-IbÉnah al-IbÉnah Ñan uÎËl al-diyÉnah

IÍyÉ’ IÍyÉ’ ÑUlËm al-DÊn

IljÉm al-ÑAwwÉm IljÉm al-ÑAwwÉm Ñan ÑIlm al-KalÉm

IstiÍsÉn al-khawÌ RisÉlat fÊ istiÍsÉn al-khawÌ fÊ ÑIlm al-KalÉm

fÊ ÑIlm al-KalÉm

JÉmiÑ al-BayÉn JÉmiÑ al-BayÉn Ñan ta’wÊl Óy al-Qur’Én

JamÑ al-FawÉ’id JamÑ al-FawÉ’id wa JawÉhir al-QalÉ’id

Kashf al-Ghaybiyyah Kashf al-Ghaybiyyah fÊ aÍwÉl yawm al-QiyÉmah

Al-LumaÑ al-LumaÑ fÊ al-radd ÑalÉ ahl al-ziyagh wa al-bidÑ

Al-Manhal al-ØÉfÊ al-Manhal al-ØÉfÊ fÊ bayÉn ramz ahl al-ÎËfÊ

MaqÉlÉt MaqÉlÉt al-IslÉmiyÊn wa ikhtilÉf al-muÎallÊn

Al-Munqidh al-Munqidh min al-ÌalÉl

Muqaddimah Muqaddimat Ibn KhaldËn

TahÉfut TahÉfut al-FalÉsifah

xiv
 TABLE OF TRANSLITERATION

System of Transliteration of Arabic Characters.

Transliteration Table: Consonants

Arabic Roman Arabic Roman

‫ب‬ b ‫ط‬ ṭ
‫ت‬ t ‫ظ‬ ẓ
‫ث‬ th ‫ع‬ ʿ
‫ج‬ j ‫غ‬ gh
‫ح‬ ḥ ‫ف‬ f
‫خ‬ kh ‫ق‬ q
‫د‬ d ‫ك‬ k
‫ذ‬ dh ‫ل‬ l
‫ر‬ r ‫م‬ m
‫ز‬ z ‫ن‬ n
‫س‬ s ‫ه‬ h
‫ش‬ sh ‫و‬ w
‫ص‬ ṣ ‫ء‬ ʾ
‫ض‬ ḍ ‫ي‬ y

Transliteration Table: Vowels and Diphthongs

Arabic Roman Arabic Roman

َ a ‫ ً ى‬،‫ً ا‬ an
ُ u ‫ٌو‬ un
ِ i ‫ٍي‬ in
،‫ َ ى‬، ٰ ،‫َ ا‬ ā ْ‫َ و‬ aw
‫ُو‬ ū ْ‫َ ي‬ ay
uww, ū
‫ِي‬ ī ‫ُ ّو‬ (in final
position)
iyy, ī
ّ ِ
‫ي‬ (in final
position)
Source : ROTAS Transliteration Kit: http://rotas.iiu.edu.my

xv
 LIST OF TRANSLITERATIONS OF THE ARABIC TERMS

ÑAdl trustworthy / reliable

Adillat qaÏÑiyyah definitive proofs
Adillat Ðanniyyah indefinitive proofs
AfÑÉl AllÉh Allah’s deeds
AfÑÉl al-ÑibÉd the acts of the servants
AfÑÉl iÌtirÉriyyah the involuntary actions
AfÑÉl ikhtiyÉriyyah the voluntary actions
ÑAqliyah the faculty of reason / the rational interpretive
BÉÏil falsehood
BidÑah unwarranted innovations
ÖabÏ good memory
DalÊl ijmÉlÊ general schema of the evidences
DalÊl tafÎÊlÊ detail schema of the evidences
FaÌÉ’il al-aÑmÉl the merit of certain deeds
FanÉ’ al-jasad the destruction of the body
FarÌ Ñayn the obligatory on every individual
FarÌ kifÉyah the obligatory on all
FÉsiq transgressor
FurËÑ branches
×adÊth aÍÉd solitary tradition / ÍadÊth
×adÊth ÌaÑÊf weak tradition / ÍadÊth
×adÊth Íasan fair tradition / ÍadÊth
×adÊth marfËÑ elevated tradition / ÍadÊth
×adÊth matrËk abandoned tradition / ÍadÊth
×adÊth mawÌËÑ fabricated tradition / ÍadÊth
×adÊth munkar denounced tradition / ÍadÊth

xvi
×adÊth ÎaÍÊÍ authentic tradition / ÍadÊth
×adÊth mutÉwatir recurrent tradition / ÍadÊth
Halaqah the group of study / gathering knowledge
Al-Íasan wa al-qabÍ the concept of good and bad
ÑIlm al-ÍaqÊqah the science of divine realities
×ikÉyah narrative form
IjtihÉd jurist’s exertion / the independent interpretation of the
Islamic principles
ÑIllah reason
Al-Ñilm al-ÌarËrÊ or al-yaqÊn the degree of certainty
IsnÉd the chains of transmitters
IsrÉ’ÊliyyÉt Israelite sources of People of the Book (Ahl al-KitÉb)
IttihÉm bi al-kÉdhib supposed to be a liar (i.e. the reporters)
Al-jarÍ wa al-taÑdÊl the science of criticizing of the reporters of ÍadÊth
JihÉd holy way / Islamic activism
JumhËr the majority of scholars
KÉdhib a liar (i.e. the reporter)
KaffÉrah the expiation
KalÉm the dialectical theology
KarÉmah saints (scholars) privileges
Al-mukÉshafah or kashf the science of unveiling of divine mysteries
Khabar the reports (i.e. ÍadÊth)

KhilÉf the dispute

Khalaf the people after the first three generations (after 300 AD
or 500 AD)
KhurÉfah Superstitious / heathen beliefs
Kutaybah short notes
MaÑÉÎÊ misconducts
Madhhab the Islamic sectarian

xvii
MafhËm the understanding of the text
MajhËl or mubham (rÉwÊ) unknown transmitters
ManÉqib the merit of scholars’ efforts
MaÑrifat AllÉh knowing God / the apperception of divinity
MaÑÎËm infallible
Matn The text (of the ÍadÊth or other literatures)
MubÉÍ permissible / conceivable
Mufradah brief interpretation (of the Qur’anic verses )
Mujtahid Muslim scholar
Mukhrij the sources (i.e. reporters) of the ÍadÊth
Mumkin all possibility / permissible
MurË’ah dignity
MustaÍÊl impossible
MutakallimËn theologians
Naqliyah the revealed sources / literal textual revealed sources
Nasakh mansËkh the abrogation
Al-naÐar intellectual observation / vision
Al-qadr wa al-qaÌÉ’ predestination / destiny
Qidam Beginningless Eternity
QiyÉs the (Muslim scholars) analogy
RÉwÊ transmitters / narrators
RiwÉyah transmission / narrations
Al-saÍÊÍayn or Shaykhayn the transmissions of ØaÍÊÍ’s al-BukhÉrÊ and Muslim
Salaf the pious ancestors / the first three Muslim generations
(before 300 AD or 500 AD) or those of the later
generation who methodologically follow the first ones
SamÑiyyÉt or ghaybiyyÉt the unseen of the divine mysteries
ShafÉÑah intercession
SharÍ commentary
SharÊÑah or sharÑ Divine or Islamic Law

xviii
ShawÉhid and mutÉbaÑah supported tradition / ÍadÊth
Shaykh al-×ajj a leader of the pilgrimage affairs
Shirk polytheism
ØifÉt thubËtiyyah affirmation attributes
ØifÉt salbiyyah denial attributes
Shubhah ambiguity
TafsÊr Qur’anic interpretation / exegesis
TafsÊr bi al-ma’thËr commentary based on transmitted traditions
TafsÊr bi al-ra’y commentary based on opinions
TafwÊÌ accepting God’s attributes without its modality (bi lÉ
kayfa doctrine)
TajdÊd Islamic revival
TakhrÊj the science of source-critics
TaklÊf obligation
TaqlÊd blind imitation
TaqwÉ God fearing / piety
ÙarÊqah Sufis order
TarjÊÍ preference / predominant
TashbÊh or mutashÉbihÉt anthropomorphism
TaÎÍÊÍ validation
Tawaqquf procrastination
TawÍÊd rubËbiyyah the Unity of Allah’s Lordship
TawÍÊd ulËhiyyah the Unity of Oneness of Allah
Ta’wÊl figurative way
Thiqah reliable
WÉjib necessary or obligatory
WÉlÊ saints / scholars
Zuhd ascetic
Zindiq deviant group

xix
 CHAPTER 1

BACKGROUND

1.1 INTRODUCTION

Scholars of the Malay Archipelago1 have contributed greatly to the development of

the Islamic sciences through their treatises which are generally known as the Kitab

Jawi.2 Many of the Kitab Jawi which are still widely taught in the mosques, prayer

halls (surau), and traditional Islamic schools (pondok) in Malaysia up to this day, are

translations or adaptations from Arabic sources but the Malay authors have also

presented original ideas in them.3 The Kitab Jawi covers various branches of

knowledge including the Islamic creed (ÑaqÊdah), Islamic jurisprudence (fiqh), Sufism

(taÎawwuf), ethical discourse (akhlÉq), ÍadÊth, and Qur‟anic interpretation (tafsÊr).4

Shaykh DÉwËd bin ÑAbd AllÉh al-FaÏÉnÊ5 (d. 1263 H/1847 CE) is one of the

most influential and prolific Malay scholars of the nineteenth century whose treatises

are considered among the most important works of the Islamic sciences in the Malay

Archipelago. He authored at least sixty-nine books and treatises of which the most

1
The term “scholars of the Malay Archipelago or Malay scholars” is referred to as the scholars whose
origins come from the Malay Archipelago or those who are able to employ Malay language particularly
using jawi script in their writings.
2
Literally the word “kitab” means book and “jawi” means people of Java which also refers to Malays
because the Arabs in the past considered all the people in the Malay Archipelago as Javanese; therefore
the Malay writing using Arabic characters is called jawi treatise of Kitab Jawi. See Mohd Nor bin
Ngah, Kitab Jawi: Islamic thought of the Malay Muslim Scholars, (Singapore: Institute of Southeast
Asian Studies, 1983), viii.
3
Ibid., 2.
4
Some of the Kitab Jawi which are widely used in Malaysia are; in ÑaqÊdah such as BidÉyat al-
HidÉyah, translated edition from Umm al-BarÉhÊn, written by MuÍammad Zayn JalÉl al-DÊn al-ÓshÊ
(1757 CE), al-Durr al-ThamÊn by DÉwËd bin ÑAbd AllÉh al-FaÏÉnÊ (1816 CE), and ÑAqÊdat al-NÉjÊn
(1890 CE) by Zayn al-ÑÓbidÊn MuÍammad al-FaÏÉnÊ. In fiqh such as Munyat al-MuÎallÊ (1827 CE) and
FurËÑ al-MasÉ‟il (1838 CE) written by DÉwËd bin ÑAbd AllÉh al-FaÏÉnÊ, and SabÊl al-MuhtadÊn by
MuÍammad ArshÉd ÑAbd AllÉh al-BanjarÊ (1195 H). Siyar al-SÉlikÊn (1788 CE) and HidÉyat al-SÉlikÊn
(1882 CE) written by ÑAbd al-Øamad al-FalimbÉnÊ, and Jawhar al-MawhËb (1306 H) by ÑAlÊ ÑAbd al-
RaÍman al-KelantÉnÊ (Wan Ali Kutan) are among the treatises of Sufism.
5
Shaykh DÉwËd bin ÑAbd AllÉh al-FaÏÉnÊ is later referred to as DÉwËd al-FaÏÉnÊ.

1
well-known are Munyat al-MuÎallÊ (1242 H), FurËÑ al-MasÉ‟il (1257 H), al-Durr al-

ThamÊn (1232 H), MinhÉj al-ÑÓbidÊn (1240 H), and Sullam al-MubtadÊ (1252 H).6

DÉwËd al-FaÏÉnÊ has written substantially in diverse disciplines yet his main

contributions are in the Islamic creed, Islamic jurisprudence, and Sufism. Al-Durr al-

ThamÊn, which was completed in 1232 H, is a theological work which is still widely

used in traditional schools (pondok) and mosques today.7 However, the most

significant work on Islamic creed is probably Ward al-ZawÉhir li Íall alfÉÐ ÑIqd al-

JawÉhir (Ñilm al-TawÍÊd Ahl al-Sunnah wa al-JamÉÑah) (1245 H) which disappeared

from the general recognition of the public to the extent that some researchers and

writers do not give it any mention at all, hence this treatise is included under the Rare

Works Collection.8

A study of the sources and methodological approaches of DÉwËd al-FaÏÉnÊ‟s

Ward al-ZawÉhir reveals the religious milieu of Mecca and the Malay Archipelago.

The socio-religious issues encapsulating the milieu led him to provide responses with

peculiar approach of the Islamic creed, which eventually resulted in his Ward al-

ZawÉhir.

Mecca (×ijÉz) region in the late eighteenth and early nineteenth centuries

(18th-19th CE) suffered from disputes on issues concerning the Islamic creed (ÑaqÊdah)

and various religious acts of worship (fiqh). The reformists were aiming to curb and

6
According Bradley, DÉwËd al-FaÏÉnÊ wrote at least sixty-nine treatises of which manuscript copies of
forty-one are contained in the National Library of Malaysia. Meanwhile Wan Mohd Shaghir asserts
that DÉwËd al-FaÏÉnÊ wrote one hundred-one books, but only sixty-six of them were listed in his
biography of DÉwËd al-FaÏÉnÊ. See Francis R. Bradley, “Syeikh Daud bin Abdullah al-FaÏÉnÊ‟s writings
contained in the National Library of Malaysia,” Jurnal Filologi Melayu, vol. 15 (2007): 121; Wan
Mohd Shaghir bin Abdullah, “Pengarang manuskrip kitab di Alam Melayu: suatu tinjauan awal,”
Jurnal Filologi Melayu, vol. 3 (1994): 87.
7
Along with this work, JamÑ al-FawÉ’id, Kashf al-Ghummah, MaÏlaÑ al-Badrayn, Kitab Sifat Dua
Puluh, KifÉyat al-MuÍtÉj, ÖiyÉ’ al-MurÊd fÊ maÑrifat kalimÉt al-tawÍÊd, and al-JawÉhir al-Saniyyah,
are among the works which are used in the Islamic creed.
8
DÉwËd bin ÑAbd AllÉh al-FaÏÉnÊ, Ward al-ZawÉhir li Íall alfÉÐ ÑIqd al-JawÉhir (Ñilm al-TawÍÊd Ahl
al-Sunnah wa al-JamÉÑah), edited by Wan Mohd Shaghir bin Abdullah, (Kuala Lumpur: KhazÉnat al-
FaÏÉniyyah, 2000). The work is later referred to as Ward al-ZawÉhir.

2
subdue the elements of polytheism, unwarranted innovation (bidÑah) among the

people, and to kindle a spirit of positive resistance against the forces detrimental to

Islam (jihÉd).9 Similar phenomenon was observed in the Malay Archipelago where

the elements of heathen beliefs and practices (khurÉfah)10 -remnants of past Hindu-

Buddhist culture- still exerted an influence over the various strata of Islamic society.

Parallel to these conditions were the colonial power which were adversarial to the

Islamic lands - the Dutch in Indonesia, the British in the Malay Lands, and the

Siamese in the regions of Patani.

In response to these theological affairs, DÉwËd al-FaÏÉnÊ sought to strengthen

the Islamic creed with the aim of deriving a thorough going set of theological beliefs

based on the authority of the revelation (naqlÊ) as well as intellect (aqlÊ) propositions.

The overriding concern was for Islam to be able to encounter any challenges to its

9
MuÍammad ibn ÑAbd al-WahhÉb, the reformer distinguished himself by insisting on the importance
of tawÍÊd, the denunciation of all forms of mediation between God and believers (kufr and bidÑah), the
obligation to pay alms-giving (zakÉh), and the obligation to respond to his call for holy war (jihÉd)
against those who did not follow these principles. See MadawÊ al-Rasheed, A history of Saudi Arabia,
(Cambridge: Cambridge University Press, 2002), 18-19; see also Derek Hopwood, “The Ideological
Basis: Ibn ÑAbd al-WahhÉb‟s Muslim Revivalism” in State, society and economy in Saudi Arabia,
edited by Tim Niblock (Kent: Croom Helm Ltd., 1982), 32-33; Tim Niblock, Saudi Arabia: power,
legitimacy and survival, (New York: Routledge, 2006), 23-25; Penelope Tuson and Anita Burdet,
Records of Saudi Arabia, (Oxford: Redwood Press Ltd., 1992), vol. 1, 185-190.
10
In the beginning, Malay society was rooted in ancestor worship and animism (semangat) believing in
the permeation of divine spirit in everything, before being influenced by Hinduism-Buddhism
introduced by Indian traders to the Malay Archipelago before the arrival of Islam which was to be
promulgated by Arab, Indian and Chinese Muslim traders. For instance, in the east and central Java,
the religion was much modified into a typically Javanese form of Islam combining the Hindu-Buddhist
Javanese concept of fate, reincarnation, the veneration of sacred graves, and the mystical concept of
unity with God and pre-Islamic life cycle ceremonies incorporated with belief in Allah and His
prophet. Meanwhile in Patani and the Malay Peninsula, consonant with Islamic traditional belief in jinn
as mentioned in the Qur‟Én, there is the belief in hantu which they view as an inclusive category
referring to all malevolent spirits. Other classical Malay folk concepts are pantheism and supernatural
adept (bomoh), and other aspects of the Malay cultural substratum which have been modified and
reconciled with the basic tenets of Islam. See R.M. Koentjaraningrat, Introduction to the people and
cultures of Indonesia and Malaysia, (California: Cummings Publishing Company, 1975), 20-21;
Raymond Scupin, “Polupar Islam Thailand” in The Muslim of Thailand, edited by Andrew D.W
Forbes (Bihar: Soma Prakasan, 1988), vol. 1, 32-34; A. Teeuw and D. K. Wyatt, Hikayat Patani, (The
Hugue: Koninklijk Institut, 1970), 20-49; Mohd Zamberi bin A. Malek, “Hubungan awal Melayu
Siam,” in Tamadun dan sosio-politik Melayu Patani, edited by Nik Anuar & Mohd Zamberi bin A.
Malek (K. Lumpur: Persatuan Sejarah Malaysia, 2007), 38-43; Abdul Rahman bin Haji Abdullah,
Pemikiran umat Islam di Nusantara, (Kuala Lumpur: D.B.P, 1990), 10-17.

3
doctrine or corruption of its basic principles; the other objective was to unify the

Islamic community and to fortify it in order to combat the colonial invaders.

1.2 STATEMENT OF THE PROBLEM

The common supposition among the local scholars is that Ward al-ZawÉhir11

constitutes the monumental work of the Islamic creed (ÑaqÊdah) in the Malay

Archipelago. It is justifiable to examine such a great work. As the nature of study

focuses on the textual analysis, DÉwËd al-FaÏÉnÊ’s Ward al-ZawÉhir will be examined

from the extent to which it contributes to strengthen the theological belief especially

in the Malay Archipelago through the jawi treatise.

Based on his response to the religious issues prevailing in Mecca and the

Malay Archipelago as represented in Ward al-ZawÉhir,12 DÉwËd al-FaÏÉnÊ focused

on what he consideres to be the prime theological objective –the apperception of

divinity or knowing God (maÑrifat AllÉh).13 Likewise, the individual‟s apperception

of divinity allegedly increased his conviction in the Islamic creed. A sound

understanding of the doctrine substantiates the religious life and effectively subdues

the errors of worshipping any entity besides Allah (shirk) and dispels superstitious

acts and beliefs (khurÉfah). The concomitant competence and intelligence of the

11
Ward al-ZawÉhir itself is the commentary based on original source (matn) of al-LaqqÉnÊ‟s Jawharat
al-TawÍÊd and other sources relating to it such as his ÑIqdat al-JawÉhir (Ward al-ZawÉhir‟s
commentary is based on the translation of this work); IttiÍÉf al-MurÊd by ÑAbd al-SalÉm ibn IbrÉhÊm
al-LaqqÉnÊ, SharÍ IttiÍÉf al-MurÊd written by AÍmad ibn MuÍammad ibn ÑAlÊ Nur al-DÊn al-QarashÊ
al-×asanÊ al-SuÍaymÊ al-QalÑÊ, TuÍfat al-MuÍarrarah by ÑAbd al-MuÑÏÊ al-ShamlÉwÊ, and Sayyid ÑAlÊ
al-WafÉ‟Ê al-AzharÊ‟s SharÍ TuÍfat al-MuÍarrarah. See DÉwËd bin ÑAbd AllÉh al-FaÏÉnÊ, Ward al-
ZawÉhir, 422, line 8-17.
12
According to Bradley, Mecca in the late eighteenth and early nineteenth centuries was experiencing
the tremendous change brought on by MuÍammad ibn ÑAbd al-WahhÉb‟s political and religious
reforms. DÉwËd al-FaÏÉnÊ was working mainly as a translator and author within this atmosphere of
revival and reform, and produced works in Malay covering a vast array of issues in Islamic creed,
Islamic jurisprudence, and Sufism. See Bradley, 121.
13
Subsequently, maÑrifat AllÉh is used to describe this concept.

4
Muslim community will fortify their initiatives in warding off the challenges of the

foreign powers.

Towards this end, DÉwËd al-FaÏÉnÊ emphasized the need to refer to the prime

sources of religious scholarship -the divinely revealed texts (naqlÊ)14 and sound

ratiocination of the intellect (ÑaqlÊ)-15 in order to strengthen the Islamic faith. In Ward

al-ZawÉhir, he insisted that people strive for knowing God (maÑrifat AllÉh) as the

objective of the Islamic creed.16 In this regard, they must avoid blind imitation

(taqlÊd) and learn the proofs and evidences of the existence of Allah to the level of

certitude (yaqÊn) whether it is in a general schema (jumalÊ) or in detail (tafÎÊlÊ).17

DÉwËd al-FaÏÉnÊ maintained that the concept of maÑrifat AllÉh is achieved

through the contemplation of the Islamic faith -recognizing the perfection of the

divine attributes and the sublime glory of Allah- as well as through learning the

14
The term “naqlÊ” is used to illustrate the use of the revealed sources of the Qur‟Én and the
transmitted traditions. Later the “naqlÊ” is used for these references.
15
The term “ÑaqlÊ” is referred to the use of the rational faculty which in line with the revealed sources
(naqlÊ) as well as the general principle of sharÑ. According to DÉwËd al-FaÏÉnÊ, the ÑaqlÊ is also applied
to refer to the use of intellect (Ñaql) or interpretation of the prominent Muslim scholars to interpret or
explain the subject matters especially pertaining to the theological issues relating to their respective
disciplines particularly in kalÉm’s discourse in Islamic creed. Later the “ÑaqlÊ” is used for these
approaches. See DÉwËd bin ÑAbd AllÉh al-FaÏÉnÊ, Ward al-ZawÉhir, 204-206.
16
DÉwËd al-FaÏÉnÊ’s view on maÑrifat AllÉh which could be attained by recognizing the perfection of
divine attributes through studying the Twenty Attributes of Allah (Sifat Dua Puluh) and taÎawwuf
seems to follow al-GhazÉlÊ’s way. In al-IqtiÎÉd fÊ al-iÑtiqÉd, al-GhazÉlÊ deals with the major issues of
kalÉm which al-AshÑarÊ had treated and defended, except for al-GhazÉlÊ‟s IljÉm al-ÑAwwÉm discussing
the principles and methodologies of Salaf and where he also expresses his attitude towards kalÉm and
the preferred methods of the theological learning. As such, he accepts both, but chooses Sufism as a
way to acquire indubitable knowledge. See al-GhazÉlÊ, AbË ×Émid MuÍammad ibn MuÍammad, al-
IqtiÎÉd fÊ al-iÑtiqÉd, (BayrËt: DÉr al-Kutub al-ÑIlmiyyah, 1988),12; al-GhazÉlÊ, IljÉm al-ÑAwwÉm Ñan
ÑIlm al-KalÉm, edited by MuÍammad al-MuÑtaÎim bi AllÉh (BayrËt: DÉr al-Kutub al-ÑArabÊ, 1985), 21-
39; Osman Bakar, The classification of knowledge, (Kuala Lumpur: ISTAC, International Islamic
University Malaysia, 2006), 182.
17
In DÉwËd al-FaÏÉnÊ‟s works and translations he admiringly referred to al-GhazÉlÊ. Among the
famous work translated from al-GhazÉlÊ‟s IhyÉ‟ ÑUlËm al-DÊn is MinhÉj al-ÑÓbidÊn and BidÉyat al-
HidÉyah in taÎawwuf. DÉwËd al-FaÏÉnÊ‟s Ward al-ZawÉhir gave special attention to al-GhazÉlÊ’s
treatment of respective issues in Islamic creed. For instance, al-GhazÉlÊ treats seven ways in dealing
with ta’wÊl and tafwÊÌ. See DÉwËd bin ÑAbd AllÉh al-FaÏÉnÊ, Ward al-ZawÉhir, 66-67.