SYARIAH : Jurnal Hukum dan Pemikiran Volume 24.
No.
December 2024 18592/sjhp.
E-ISSN : 2549-001X
REVITALIZING ABANDONED LAND: SHEIKH
MUHAMMAD ARSHAD AL-BANJARI'S IHYAAo ALMAWAT AS A PESANTREN ECONOMIC MODEL
IN 18TH CENTURY BANJARESE SOCIETY
Abdul Hafiz Sairazi, 2 Zulfa Jamalie, 3 Sukarni, 4 M.
Hanafiah 1234 Antasari State Islamic University.
Banjarmasin Email: abdulhafizsairazi@uin-antasari.
id1, zulfajamalie@uin-antasari.
id2, sukarni@uin-antasari.
hanafiah@uin-antasari.
Received 14-07-2.
Revised 09-09-2024, 13-10-2024, 23-11-2024 | Accepted 27-12-2024 Abstrak: Penelitian ini mengkaji konsep ihyA' al-mawAt yang diterapkan oleh Syekh Muhammad Arshad al-Banjari pada masyarakat Banjar pada abad ke-18, dengan fokus pada signifikansi sosioekonomi dan hukumnya.
Meskipun ihyA' al-mawAt - revitalisasi tanah terlantar - telah didokumentasikan dengan baik dalam yurisprudensi Islam, penerapannya secara praktis oleh Syekh Muhammad Arshad masih belum banyak diteliti.
Dengan menggunakan pendekatan historis dan kerangka hukum normatif, penelitian ini menyelidiki metode yang digunakan dalam pengolahan lahan, pembentukan sistem pertanian komunal, dan integrasi mereka ke dalam lembaga-lembaga pesantren.
Temuan menunjukkan bahwa Syekh Muhammad Arshad memelopori reklamasi lahan melalui upaya kolektif komunitasnya, mengubah daerah rawa dan daerah yang terabaikan menjadi lahan pertanian yang subur.
Inisiatif ini tidak hanya meningkatkan kesejahteraan ekonomi masyarakat, tetapi juga meletakkan dasar bagi model agroekonomi dalam pendidikan pesantren.
Studi ini menggarisbawahi relevansi abadi prinsip-prinsip hukum Islam dalam menjawab tantangan masyarakat dan mendorong pembangunan masyarakat yang Kata Kunci: IhyA' al-MawAt.
Pesantren Economy.
Sheikh Muhammad Arshad al-Banjari.
Islamic Jurisprudence.
Banjarese Society.
Abstract: This study examines the concept of ihyAAo al-mawAt as implemented by Sheikh Muhammad Arshad al-Banjari in 18th-century Banjarese society, focusing on its socio-economic and legal While ihyAAo al-mawAtAithe revitalization of abandoned landAiis well-documented in Islamic jurisprudence, its practical application by Sheikh Muhammad Arshad remains Using a historical approach and a normative legal framework, the research investigates the methods employed in land cultivation, the establishment of communal agricultural systems, and their integration into pesantren institutions.
The findings reveal that Sheikh Muhammad Arshad spearheaded land reclamation through the collective efforts of his community, transforming swampy and neglected areas into fertile agricultural land.
This initiative not only enhanced the communityAos economic welfare but also laid the groundwork for an agro-economic model within pesantren education.
The study underscores the enduring relevance of Islamic legal principles in addressing societal challenges and fostering sustainable community development.
Key words: IhyAAo al-MawAt.
Pesantren Economy.
Sheikh Muhammad Arshad al-Banjari.
Islamic Jurisprudence.
Banjarese Society INTRODUCTION South Kalimantan has many scholars who left written works.
There are more than 20 scholars who contributed their knowledge.
The written works are in the form of religious https://jurnal.
uin-antasari.
id/index.
php/syariah/article/view/13135 SYARIAH : Jurnal Hukum dan Pemikiran Volume 24.
No.
December 2024 | 259 books, both in the fields of tawhid, fiqh and tasawwuf.
Some of them authored up to 12 books, namely Sheikh Muhammad Arshad al-Banjari.
The largest tribe living in South Kalimantan is the Banjar tribe.
In addition to the name of the tribe.
Banjar is also the name of a kingdom in the past whose territory included South Kalimantan.
Central Kalimantan and East Kalimantan today2.
Apart from living in South Kalimantan, the Banjar tribe also lives in parts of Central Kalimantan.
East Kalimantan and North Kalimantan.
Banjar communities can also be found in Riau Province.
Jambi.
North Sumatra and Peninsular Malaysia.
Based on the results of exploration and identification research on religious treasures in South Kalimantan conducted by the Research Center of IAIN Antasari in 2005-2007, there are hundreds of religious texts in various fields, such as kalam .
, tasawwuf, fiqh, muslim country legislation, dhikr, and others written by local Banjar Among the largest manuscripts is the book Sabilal-Muhtadin.
It was written by the great Banjar scholar Shaykh Muhammad Arshad al-Banjari.
He lived from the 18th century.
March 17, 1710, to the beginning of the 19th century.
October 3, 1812.
The book has become the main reference for religious knowledge, not only in Kalimantan but also reaching the Malay Peninsula.
Brunai, and Thailand.
One of his biographical books states that in addition to establishing a learning institution, he also opened plantation or agricultural land, not far from Kampung Dalam Pagar.
The trees planted are coconuts and other fruit-bearing trees.
In addition, he also cultivated a large empty land.
Previously the land had not been cultivated because it was a low and flooded area.
Then a stick was outlined by him about 8 kilometers, then it became a canal after being dug by the surrounding community.
This canal excavation was made so that the surrounding low land could be used as fertile rice fields5.
This is one of his activities as a community leader.
This historical approach in Islamic law is important to .
put the product of Islamic legal thought in a proportional place, and .
give courage to Islamic legal thinkers so that they do not hesitate if they feel the need to make changes to a product of thought.
7 In the end, the social history approach of Islamic law is important to trace historical evidence and some of the evidence is the influence of socio-cultural environmental factors in the books of fiqh, laws and regulations of muslim countries, court decisions and fatwas of scholars.
The subject of thought studied in this research is about ihyA` al-mawAt.
This material belongs to the field of fiqh.
The field of fiqh was chosen because of several reasons.
The 1 Bayani Dahlan dkk.
Ulama Banjar dan Karya-karyanya (Banjarmasin: Antasari Press, 2.
, 2.
2 Wahyudin Wahyudin.
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: 171Ae174, https://doi.
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3 Alfani Daud.
Islam dan Masyarakat Banjar Diskripsi dan Analisa Kebudayaan Banjar, cet.
I (Jakarta: PT RajaGrafindo Persada, 1.
, 5.
4 Wahyudin.
AuMerajut Dunia Islam Dunia Melayu,Ay 172.
5 Zafry Zamzam.
Syekh Muhammad Arsyad Al Banjary.
Ulama Besar Juru DaAowah, cet.
II (Banjarmasin:
Karya, 1.
, 10.
6 Pauzi Muhammad dkk.
AuActualizing Islamic Economic Law in the Digital Era: A Study of the Application of Khiyar al-Majlis in Electronic Contracts,Ay JURIS (Jurnal Ilmiah Syaria.
23, no.
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Sejarah Sosial Hukum Islam.
Dinamika Fikih Pada Abad Pertengahan, cet.
(Bandung: Citapustaka Media, 2.
, 22.
260 | Abdul Hafiz Sairazi.
Zulfa Jamalie.
Sukarni.
Hanafiah.
Revitalizing Abandoned Land: Sheikh Muhammad Arshad Al-BanjariAos IhyAAo al-MawAt as a Pesantren Economic Model in 18th Century Banjarese Society.
first reason is because fiqh guides daily actions 9.
This is in accordance with the definition of ash-Shafi'i conveyed by Wahbah az-Zuhaili that fiqh is:10 aI eIaaEac aNaEacA eAAeOEOacA a aEeAa eCNA a AaN aOaaEe eE aIaaeEa eEIaE eacOacaEe a aIEOacaEe aIEea aA AuThe knowledge of the practical rulings of the Shariah, derived from detailed proofs.
Ay Jurisprudence is manifested by doing what is commanded, whether it is obligatory or recommended, as well as doing what is permissible.
For example, praying, fasting, giving alms, or buying and selling food.
In addition, fiqh is also a material that is of interest to the 11 This cannot be separated from the need of an individual Muslim for the rules of daily actions.
The next factor is because fiqh books are spread everywhere.
This makes it easy for people to access material about this fiqh.
IhyA` al-mawAt linguistically means to revive the dead.
The intention is to prosper abandoned land.
Abandoned land is land that has no owner and no one is working on it.
AuO EIO IIN u E EIO EO EI OC ION ONON OEN AE EEIA N AO EEIOA
AOE OIO EEA
IhyA` al-mawAt is working on land that has no cultivator and making it suitable for The land can be in a residential area or agricultural land.
There are several Hadiths of the Prophet that explain this15, for example16:
)AO EaN (ON EIOA a A aII aOa aU aIOaU Aa aNAA AaI a a Ca aE EIca aOA Jabir reported that the Prophet said.
AuWhoever clears an abandoned land, that land belongs to him.
Ay In another hadith it is mentioned17:
aCaA
a aA aII a aO aU aIOaU AaEaN aAO aN a aO aI a aEEAA aA Ca aE aOE NEEA:A Ca aEAUaI a a a aI a a NEEA
a A E a aO aAO aII aN AaN aO EaNA
)A(ON EAOA
Whoever clears land that no one owns will be rewarded, and his crops that are eaten by animals will be charity.
Ay (HR: ash-Shafi'.
9 Abdul Hafiz Sairazi.
AuFikih Bagi Pemula (Studi Strategi Pembelajaran Kitab Fikih Melayu Rasam Parukuna.
,Ay Syariah Jurnal Hukum dan Pemikiran 18, no.
Juli 2.
: 32, https://doi.
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10 Wahbah al-Zuhaili.
Al-Fiqh al-IslAmi Wa Adillatuh (Damaskus: Darul-Fikr, 1.
, vol.
IV, 30.
11 Mohamed Sulthan Ismiya Begum dkk.
AuGender Equity in Muslim Family Law: Modern and Contemporary AoUlamAAos View,Ay Al-Ahkam 34, no.
Oktober 2.
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21580/ahkam.
12 Ida Zahara Adibah dan Uswatun Chasanah.
AuImplementasi Fiqih Sosial dalam Kehidupan Bermasyarakat Modern di Era Society 5.
0,Ay Humanika 24, no.
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: 20, https://doi.
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13 As-Sayyid Sabiq.
Fiqhus-Sunnah, (Beirut: Darul-Kutubil-AoArabi, 1.
, vol.
i, 168.
14 M.
Wildan Humaidi.
Hariyanto Hariyanto, dan Mabarroh Azizah.
AuGreen Philanthropy: Islamic Activism on IndonesiaAos Environmental Democracy,Ay Ijtihad : Jurnal Wacana Hukum Islam Dan Kemanusiaan 24, no.
Desember 2.
: 167Ae91, https://doi.
org/10.
18326/ijtihad.
15 Ahmad Suhendra.
AuModels of Land Ownership in Islam: Analysis on Hadis IhyAAo al-MawAt,Ay Esensia Vol 18, no.
2, (Oktober 2.
: 190Ae91.
16 Abu AoIsa Muhammad bin AoIsa bin Surah bin Musa bin ad-Dahhak at-Tirmizi.
Sunan At-Tirmizi.
II (Kairo: Mustafa al-Babi al-Halabi, 1.
, vol.
i, 655.
17 Muhammad bin Idris asy-SyafiAoi.
Al-Musnad (Beirut: Darul-Kutubil-AoIlmiyyah, 1.
, vol.
XXII,
SYARIAH : Jurnal Hukum dan Pemikiran Volume 24.
No.
December 2024 | 261 With this hadith, ash-Shirazi states that ihyA` al-mawAt is mustahab .
Based on this hadith, permission from the government is not required, just like hunting.
The Hanafis differed on the issue of permission from the ruler.
They state that the permission of the ruler is required in this ihyA` al-mawAt.
The land required by the landowner in the form of land around the well, yard and road and the place where water flows is not included in the land that can be cultivated to be owned by others.
If it is declared permissible, it means canceling the ownership of the previous owner.
The right to own abandoned land is forfeited if the land is not cultivated for three years, even if it has been marked or bounded.
This is based on the sermon of 'Umar bin alKhaththab as narrated by Salim bin 'Abdullah: Whoever cultivates abandoned land then it becomes his.
The one who holds it back .
oes not cultivate i.
after three years has no Any behavior that aims to preserve and improve the environment is part of the liability that must be carried out according to religious teachings.
Conversely, any destructive action against the environment means blasphemy against the teachings of Islam itself and is fiqh forbidden22.
Basically, protecting the environment is an obligation.
When associated with one of the religious institutions that developed in the community, namely pesantren, fiqh is the most important scientific branch in pesantren.
The great attention to fiqh, according to them, is because fiqh contains various concrete implications for the daily behavior of individuals and society.
24 Fiqh regulates things that are prohibited and actions that are recommended.
Therefore, fiqh is the core of pesantren education even though it also teaches Arabic grammar, monotheism, morals and others.
Sociologically, of course.
Shaykh Muhammad Arshad's activity on ihyA` al-mawAt has a background, especially the social conditions of Banjar society at that time.
Juridically, his activities were apparently obeyed by the community.
This raises the curiosity to examine the background behind the community's compliance.
Philosophically, this activity certainly contains the principles of usefulness and benefit to be achieved.
There have been many studies on Sheikh Muhammad Arshad al-Banjari.
Among all his thoughts, the author believes that there is one aspect that is not widely known and has 18 Abu Ishaq Ibrahim bin AoAli bin Yusuf al-Syirazi.
Al-Muhazzab .
: Darul-Kutubil-AoIlmiyyah, ), 293.
Muhammad Irfan Djufri.
AuIhyaAo Al-Mawat Perspektif Hanafiyyah dan SyafiAoiyyah (Studi Komparati.
,Ay Sakina Journal of Family Studies Vol.
5, no.
: 15.
20 Abu Zakaria Muhyid-din Yahya bin Syaraf An-Nawawi.
Al-MajmuAo Syarh Al-Muhazzab .
Darul-Fikr, t.
), vol.
21 A.
Nasution.
Marliyah, and T.
Anggraini.
AuKepemilikan Tanah Produktif Dalam Perspektif Fiqh Muamalah Productive Land Ownership In Muamalah Fiqh Perspective,Ay Jurnal Syarikah 9 no.
1 (June 2.
: 169Ae170.
Sabiq.
Fiqhus-Sunnah, vol.
i, 71.
22 Sukarni.
AuRevitalisasi Fikih Untuk Konservasi Lingkungan Hidup,Ay Khazanah Jurnal llmiah Keislaman dan Kemasyarakatan, no.
IX (April 2.
: 46.
23 Fuad Riyadi dan Faiqul Riyan Anggara.
AuPerlindungan dan Pengelolaan Lingkungan Hidup Oleh Pemerintah Daerah Kudus Perspektif Fiqh BiAoah,Ay Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam 13, no.
Juni 2.
: 35, https://doi.
org/10.
21043/yudisia.
24 Tarmizi Tarmizi dkk.
AuInheritance Distribution and Conflict Resolution in Bone Regency:
Upholding WomenAos Rights and Islamic Law Objectives,Ay De Jure: Jurnal Hukum Dan SyarAoiah 16, no.
Desember 2.
: 255Ae77, https://doi.
org/10.
18860/j-fsh.
25 Martin van Bruinessen.
Kitab Kuning.
Pesantren dan Tarekat (Bandung: Mizan, 1.
, 112.
26 Anas Maulana dkk.
AuInheritance Rights of Nasabiyyah Children Born Out of Wedlock According to Islamic Family Law,Ay El-Usrah: Jurnal Hukum Keluarga 7, no.
Oktober 2.
: 444Ae61, https://doi.
org/10.
22373/ujhk.
262 | Abdul Hafiz Sairazi.
Zulfa Jamalie.
Sukarni.
Hanafiah.
Revitalizing Abandoned Land: Sheikh Muhammad Arshad Al-BanjariAos IhyAAo al-MawAt as a Pesantren Economic Model in 18th Century Banjarese Society.
not been explored, namely about ihyA` al-mawAt.
27 One of the reasons is due to the lack of written material about his thoughts on this one.
IhyA` al-mawAt is not found explicitly in his written works.
About ihyA` al-mawAt.
Rusli connects it with ecological fiqh28, while Ahmad Munif connects it with land law in Indonesia.
The focus of this research is how the work of ihya'ul mawat by Sheikh Muhammad Arshad al-Banjari.
The formulation of the problem formed from the focus of the research is how the form of activity about ihyy' al-mawyt by Sheikh Muhamamd Arshad al-Banjari? The second is how the impact of activities on ihyy' al-mawyt by Sheikh Muhamamd Arshad al-Banjari? The focus of research along with the formulation of the problem is in accordance with the purpose of this research, which is to find out the form of ihyy' al-mawyt in Banjar society by Sheikh Muhamamd Arshad al-Banjari and the impact of the ihyy' al-mawyt There are several previous studies related to the issues researched in this article.
For example by Sukarni on the continuity and changes in the study of the concept of environmental fiqh in the books by Banjar scholars in the journal AuAnalisisAy31, there is also Budi Rahmat Hakim's writing on the construction of zakat fiqh in the works of Banjar scholars in the journal AuKhazanahAy32, and Muhammad Sauqi's doctoral thesis.
Doctoral Program in Sharia Science at UIN Antasari Banjarmasin on Islamic economic thought in the fiqh books of Banjar scholars33.
This paper also relates to research by a research team from IAIN .
ow UIN) Antasari in 2015 that there are many pesantren that need to develop their potential in terms of the economy for the welfare of the pesantren.
METHODS
In terms of its focus of study35, this research is normative legal research36.
In terms of its form, this research is diagnostic research37, which is a research that aims to obtain 27 Trianah Sofiani.
Iqbal Kamalludin, dan Raihanah Abdullah.
AuViolence Against Women in Pre- Marital Relationships: The Ngemblok Tradition among the Muslim Community in Rembang,Ay Journal of Islamic Law 5, no.
Agustus 2.
: 147Ae69, https://doi.
org/10.
24260/jil.
28 Rusli.
AuFikih Ekologi Dan Kearifan Tradisional: Tinjauan Terhadap Konsep Ihyy Al-Mawyt Dan Hiimy,Ay Jurnal Hunafa Vol.
No.
3 (Desember 2.
: 287Ae298.
29 Ahmad Munif.
AuIuyAAo al-MawAt dalam Kerangka Hukum Pertanahan di Indonesia,Ay Al-Ahkam Vol 29 No.
: 73Ae96.
30 Farida Ulvi Naimah dkk.
AuInternalization of Local Traditions in Child Marriage from the Perspective of Maqasid Al-Usrah,Ay El-Mashlahah 14, no.
Oktober 2.
: 237Ae58, https://doi.
org/10.
23971/el-mashlahah.
31 Sukarni.
AuKitab Fikih Ulama Banjar.
Kesinambungan Dan Perubahan Kajian Konsep Fikih Lingkungan,Ay Analisis: Jurnal Studi Keislaman 15, no.
2 (Desember 2.
: 433Ae472.
32 Budi Rahmat Hakim.
AuKonstruksi Fikih Zakat Dalam Karya Ulama Banjar Dan Relevansinya Dengan Manajemen Zakat Modern,Ay Khazanah 18 no.
, 197-220.
33 Muhammad Sauqi.
AuPemikiran Ekonomi Islam Dalam Kitab-Kitab Fikih Ulama Banjar Abad XVi.
XIX Dan XX MasehiAy (Disertasi.
Banjarmasin.
UIN Antasari, 2.
34 Tim Peneliti (Jalaluddin dkk.
AuIdentifikasi Key Success Factor Lembaga Pesantren di Kalimantan,Ay Laporan Penelitian (Banjarmasin: LPPM IAIN Antasari dan Bank Indonesia.
Desember 2.
, 35 Muhaimin.
Metode Penelitian Hukum, cet.
I (Mataram: Mataram University Press, 2.
, 25Ae32.
Soerjono Soekanto.
Pengantar Penelitian Hukum, cet.
i (Jakarta: UI-Press, 1.
, 25Ae31.
36 Muhammad Helmy Hakim.
AuPergeseran Orientasi Penelitian Hukum: Dari Doktrinal Ke SosioLegal,Ay Syariah Jurnal Hukum Dan Pemikiran 16, no.
2 (Desember 2.
: 105Ae114, https://doi.
org/10.
18592/sy.
Peter Mahmud Marzuki.
Penelitian Hukum, cet.
XII (Jakarta:
Kencana, 2.
, 128Ae132.
37 Faisar Ananda Arfa dan Watni Marpaung.
Metodologi Penelitian Hukum Islam, cet.
I (Jakarta:
Kencana, 2.
, 17.
SYARIAH : Jurnal Hukum dan Pemikiran Volume 24.
No.
December 2024 | 263 legal materials and analyze them regarding the cause of an event or problem.
The event or problem referred to here is the form of Sheikh Muhammad Arshad al-Banjari's activity on ihya'ul mawat in Banjar society.
The second problem formulation of this research is to explore the impact of the ihya'ul mawat activity.
Based on the method, this research includes qualitative research.
In terms of the location of the legal material sought, this research is called library research.
The approach used in this research is a historical approach.
This approach examines the correlation between law and other social phenomena from a historical perspective.
Furthermore, the development of the legal field under study is sought.
Among the uses of the historical approach is the disclosure of legal facts in the past that are connected and present legal facts.
38 The historical approach is carried out to trace the history of legal institutions from time to time.
This type of approach is very helpful for researchers in understanding the philosophy and rules of law from time to time.
In addition, researchers can also understand the development of the philosophy underlying a legal provision.
The source of data in this research is a number of documents or writings containing ihya'ul mawat activities in Banjar society, namely the biography of Sheikh Muhammad Arshad al-Banjari which contains writings about ihya'ul mawat that he did.
The reference book in question is a book by Abu Daudi.
Maulana Shaykh Muhammad Arshad Al Banjari (Tuan Haji Besa.
published by Yapida.
Martapura.
South Kalimantan in 2003 .
ew In addition, there is a book by Zafry Zamzam.
Sheikh Muhammad Arshad Al Banjary.
The Great Ulama of Da'wah.
In addition, there are also other literatures.
The data to be explored in this research is the activity of ihya'ul mawat by Sheikh Muhammad Arshad al-Banjari in Banjar society and its impact.
Data collection in this research is carried out with documentary studies, namely studies that examine the biography of Sheikh Muhammad Arshad Al-Banjari and other written materials that contain the data explored.
Researchers process and analyze data with systematic thinking steps referring to the theory of ihyy' al-mawyt.
There are three steps that must be taken to analyze content, namely .
identification of facts, namely collecting and determining the series of facts contained in legal materials.
grouping data, namely dividing data into several criteria that refer to the focus of research/problem formulation.
giving meaning, namely the process of systematic description of data as a process of providing answers to each problem.
Ade Heryana states that the steps to analyze are carried out in the following sequence of steps: .
description of legal materials.
categorization of legal materials, so that a typology can be built.
There are two categories of data here, namely the form of activity and the impact of the activity.
comparison, especially comparison between source materials to find similarities and differences to then build a picture and also a comprehensive understanding of the description of the activity and the background of the .
linking between two or more variables, which is usually used in quantitative research, but can also be done in qualitative research.
conclusions or drawing RESULT AND DISCUSSION 38 Arfa dan Marpaung, 59Ae60.
39 Marzuki.
Penelitian Hukum, 166.
Suhaimi.
AuProblem Hukum dan Pendekatan dalam Penelitian Hukum Normatif,Ay Jurnal Yustitia 19, no.
2 (Desember 2.
: 209.
40 Elisabeth Nurhani Butarbutar.
Metode Penelitian Hukum.
Langkah-Langkah Untuk Menemukan Kebenaran Dalam Ilmu Hukum (Bandung: Refika Aditama, 2.
, 148Ae49.
41 Ade Heryana.
Buku Ajar Metodologi Penelitian Kesehatan Masyarakat (Jakarta: e-book tidak dipublikasikan, 2.
, 184Ae85.
264 | Abdul Hafiz Sairazi.
Zulfa Jamalie.
Sukarni.
Hanafiah.
Revitalizing Abandoned Land: Sheikh Muhammad Arshad Al-BanjariAos IhyAAo al-MawAt as a Pesantren Economic Model in 18th Century Banjarese Society.
Sheikh Muhammad Arshad Al-Banjari lived in the 8th century.
March 17, 1710 to the beginning of the 19th century.
October 3, 1812.
42 The Banjar Sultanate in the early 18th century was seen as a free kingdom and succeeded in defeating foreign penetration in the economic field as evidenced by the Banjar Kingdom's port as the center of the pepper The stable economic and political situation in the 18th century was very supportive for the Banjar Sultanate to send Muhammad Arshad, an adopted son of Sultan Hamidullah .
0 AD-1734 AD) to study abroad in Makkah and Madinah.
Arshad, later known as Sheikh Muhamad Aryad al-Banjari, was financed by the Sultan from departure to return during the time of Prince Tamjidilah who was titled Sultan Sepuh .
4 AD-1759 AD).
Upon his arrival from studying in Makkah for 30 years and in Madinah for 5 years44.
Sheikh Muhammad Arshad Al Banjari returned to his hometown.
He opened a recitation in the palace.
The congregation of the recitation was increasing.
The king saw the development of the number of worshipers who attended, gave a scrub land45, built a house, fenced, so it was named Dalam Pagar.
The fence in question is ulin wood.
Besides the physical fence, there is also an inner fence.
This land was located on the riverbank, opposite the center of the Banjar kingdom at that time.
He cleared the land.
It used to be a swamp.
Then it was cleared by ihya' al mawat to become a rubber plantation.
Besides rubber there were fruits.
Other information states that the trees planted were coconuts47.
The Dalam Pagar area is basically a Muslim community area.
During the Dutch colonial era, the Dalam Pagar area was designated as a village, including the villages of Akar Bagantung.
Paupakan.
Muara Tambangan.
Sungai Kitanu and Sungai Tabuk48.
Because of the many descents, the village grew.
He opened another plantation in Kalampayan Village, where he built a river and planted crops.
The river is in the direction of the qibla so that the plantation is fertile.
He directed or gave boundaries to be dug.
Then the people dug it until it became a river.
He did not want to use magic.
Shaykh Muhammad Arshad was assisted in this activity by his son-in-law.
Shaykh Abdul Wahhab from Makassar, who was his friend while studying in Makkah.
The creation of the river was carried out by outlining a stick by him for about 8 kilometers, then it became a canal after being dug by the surrounding community.
The excavation of this canal made the surrounding low land fertile rice fields.
The place was in the area now known as Tuan River.
Martapura.
The term Tuan River refers to the river created by Tuan Guru Sheikh Muhammad Arshad Al-Banjari.
Tuan River is about 8 km long starting from Astambul Bridge as the zero point to the downstream mouth of Martapura River.
From the field survey about 7.
9 km (GPS and car Tuan River was made by Sheikh Muhammad Arshad Al Banjari by using 42 Tim Akademik.
Beyond Imagination Pemikiran Syekh Muhammad Arsyad Al Banjari (Banjarmasin:
Wade, 2.
, 98.
Zamzam.
Syekh Muhammad Arsyad Al Banjary.
Ulama Besar Juru DaAowah, 10.
43 Ahmad Suriadi.
AuSyekh Muhammad Arsyad Al-Banjari dalam Dinamika Politik Kerajaan Banjar Abad XIX,Ay Laporan Penelitian (Banjarmasin: LP2M IAIN Antasari, 2.
, 2.
44 Yusuf Halidi.
Ulama Besar Kalimantan Syekh Muhammad Arsyad Al-Banjari 1122-1227 H/17101812, edisi revisi (Yogyakarta: Magnum Pustaka Utama, 2.
, 26.
45 Zulfa Jamalie.
AuSyekh Abdul Wahab Bugis dan Perjuangan Dakwahnya di Tanah Banjar .
21786M)Ay (Universiti Kebangsaan Malaysia, 2.
, 305.
46 Ahmad Daudi.
Wawancara Pribadi.
Desember 2023.
Dalam Pagar.
Martapura.
47 Daudi.
48 Daudi.
Yusliani Noor.
Islamisasi Banjarmasin Abad Ke-15 Sampai Ke-19 (Yogyakarta: Penerbit Ombak, 2.
, 313.
49 Daudi.
Wawancara Pribadi.
50 Tim Akademik.
Beyond Imagination Pemikiran Syekh Muhammad Arsyad Al Banjari, 98.
Zamzam.
Syekh Muhammad Arsyad Al Banjary.
Ulama Besar Juru DaAowah, 10.
SYARIAH : Jurnal Hukum dan Pemikiran Volume 24.
No.
December 2024 | 265 ilatung .
attan stic.
to draw a line from sunrise to sunset.
If you look at the compass, it is exactly from sunrise, meaning east, to sunset .
A straight line is drawn from east to He scratched his stick .
along approximately 8 km, so that it became a tributary after being dug by the community in mutual cooperation.
The river can flow water next to it.
Then the canal or tributary was perfected, so that finally it functioned as irrigation that could regulate the flow of water, and obtained land that was previously unproductive into productive land.
From the above data, it can be found that he observed the community around the recitation institution.
He saw the concerning social conditions of the community.
Then he created the ihyA` al-mawAt movement.
A community empowerment movement by reviving unproductive agricultural land.
Many swampy lands with deep water, so farmers let the land become abandoned land.
As a result, many farmers lived in poverty.
The river serves as irrigation for the ups and downs of tidal swamp water.
As the swamp water recedes, farmers can plant citrus.
Finally, the farmers could live Dalam Pagar is a type of pesantren developed by Sheikh Muhammad Arshad alBanjari.
This institution was formed with the blessing of Sultan Tahmidullah II.
The model is typical of the Middle East.
The learning system for the beginner stage is learning to read the Qur'an.
In addition, the AuMa-ArbaAy recitation is also known, namely the learning institution of the book every Arba day (Wednesda.
The system is that the teacher reads the book while the students only listen to all the knowledge described by the teacher.
From the Dalam Pagar pesantren, cadres of Islamic propagators were produced.
The trace of its spread, on the islands of Kalimantan.
Madura.
Sumatra, and Malaysia.
Sheikh Muhammad Arshad al-Banjari's activities in clearing land and making this river illustrate several aspects that can be observed.
First, the land clearing fulfills a legal institution in Islam, especially fiqh muamalah, namely ihyA` al-mawAt.
In addition to legal institutions, it turns out that this ihyA` al-mawAt has an economic impact on the It can be said that Sheikh Arshad carried out a legal strategy or politics in a very brilliant way.
As known in the politics of law, it is an effort to implement the activity of the law or to enforce rules that society can override.
The goal is to bring people on a harmonious 51 Iwan Setiawan dkk.
AuReforming Marriage Law in Indonesia: A Critical Examination of Islamic Law on the Ban of Interfaith Marriages,Ay Al-Manahij: Jurnal Kajian Hukum Islam, 31 Juli 2024, 179Ae98, https://doi.
org/10.
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52 Daudi.
Wawancara Pribadi.
Tim Akademik.
Beyond Imagination Pemikiran Syekh Muhammad Arsyad Al Banjari, 98.
53 Abdul Hafiz Sairazi dkk.
AuRevitalization of IhyA` Al-MawAt as the Foundation of Pesantren Economy by Sheikh Muhammad Arshad al-Banjari in 18th Century Banjar Society,Ay Syariah: Jurnal Hukum Dan Pemikiran 24, no.
, https://jurnal.
uin-antasari.
id/index.
php/syariah/article/view/13135.
54 Zaenul Mahmudi dkk.
AuThe Charity Values within Islamic Law of Inheritance in Malang:
MaqAid al-SharAoah and Social Construction Perspectives,Ay Samarah: Jurnal Hukum Keluarga Dan Hukum Islam 8, no.
Agustus 2.
: 1324Ae45, https://doi.
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55 Noor.
Islamisasi Banjarmasin Abad Ke-15 Sampai Ke-19, 377Ae380.
56 Mohammad Ali Wafa.
AuPemikiran dan Kiprah Syech Muhammad Arsyad Al Banjari Dalam Perspektif Komunikasi Agama,Ay Mutakallimin 1, no.
: 24.
57 Mia Amiati.
Taufik Rachman, dan R.
Muhammad Zainal Abidin.
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An Islamic Perspective,Ay AL-IHKAM: Jurnal Hukum & Pranata Sosial 19, no.
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266 | Abdul Hafiz Sairazi.
Zulfa Jamalie.
Sukarni.
Hanafiah.
Revitalizing Abandoned Land: Sheikh Muhammad Arshad Al-BanjariAos IhyAAo al-MawAt as a Pesantren Economic Model in 18th Century Banjarese Society.
co-existence58 Legal politics must be determined before laws or rules are made.
59 In this case for the people living everyday and for the people following his established sermon.
There are some things that make people obey the law, which is:
Insight into the design and purpose of the law.
There was a feeling that regulations were made as the existence of laws.
Thus the invidu felt its interest in a rule.
To be safe and comfortable and at peace.
Finally one accepts the rule of law with rational thought as a consequence behind the rule of the law itself.
A person chooses to obey the rules, so as not to be faced with difficulties, for they are aware that breaking the law would automatically result in legal sanctions.
The reality is that many societies who are unaware that something is affecting the law.
They are conscious of the existence of the law only when it begets itself a penalty for its violation and when its importance is restricted to a law of law.
Felt compelled because of the presence of social sanction.
A person will feel ashamed when he is seen by the public as a lawkeeper.
These results support several theories:
The theory of belief in God, which is the source of the law in taking action against the condition of society.
The sheik muhammad Arshad's position asa scholar with a legal source from shariat is evidence of confidence in the Lord asa basis for activity and order at that time.
Law change theory to explain activities dealing with phenomena Banjar society conditions with islamic law in Banjar communities.
The theory of maslath as maqashid al-sharia, in this case to analyze the application of ihya 'al-mawat as the application of Islamic law to the Banjar 64 (Herawati, 2014, p.
Rahmi, 2018, p.
58 Hariyanto Hariyanto.
AuPolitik Hukum dalam Legislasi Nasional,Ay Yudisia: Jurnal Pemikiran Hukum dan Hukum Islam 13, no.
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59 Bambang Sri Hartono.
Ayon Dini Yanto, dan Heris Suhendar.
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60 Muhammad Fazrianur Arridho dkk.
AuTinjauan Hukum Islam Menurut Ulama Kota Sampit Terhadap Depo Sampah Di Sekitar Lingkungan Pendidikan (Studi Kasus Depo Sampah SAHATI 04.
Kecamatan Baamang.
Kabupaten Kotawaringin Timur.
Kalimantan Tenga.
,Ay JOURNAL OF ISLAMIC AND LAW STUDIES 6, no.
Desember 2.
: 115Ae25, https://doi.
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61 Rahma Aulia.
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62 Muhamad MasAoud.
Rosbandi, dan Sugih Suryagalih.
AuEksistensi Teori Kredo dalam Pemberlakuan Hukum Islam di Indonesia,Ay Islamika: Jurnal Agama.
Pendidikan, dan Sosial Budaya 14, no.
1 (Juni 2.
: 66.
Muh.
Haras Rasyid.
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org/10.
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63 Muhammad Faisol.
AuHukum Islam dan Perubahan Sosial,Ay Juris (Jurnal Ilmiah Syaria.
18, no.
Juni 2.
: 42, https://doi.
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Izomidin Izomidin.
AuTeori dan Tipe Perubahan Hukum Islam Menurut Abdullah Ahmad al-NaAoim,Ay Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 10, no.
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64 Andi Herawati.
AuMaslahat Menurut Imam Malik dan Imam Al-Ghazali (Studi Perbandinga.
,Ay Diktum : Jurnal Syariah dan Hukum vol 12, no.
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Nispan Rahmi.
AuMaqasid Al SyariAoah: Melacak Gagasan Awal,Ay Syariah Jurnal Hukum dan Pemikiran 17, no.
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SYARIAH : Jurnal Hukum dan Pemikiran Volume 24.
No.
December 2024 | 267 Fiqh that is applied to society should not be merely law enforcement, but should be subject to civic prosperity even.
Public action can be determined by bringing economic Thus, law was applicable and society benefited concrete benefits.
Syekh Muhammad Arshad was a pioneer in the people economic, including the institute of pesantren.
He was concerned not only with the business of worship but also the temporal welfare of the people.
He is also an environmentalist, proven by his efforts to preserve and preserve.
It has also been found ihyA` al-mawAt' successful on BanjareseAo activity in the 18th century.
CONCLUSIONS
Ihya 'al-mawat in the 18th century Banjarese society was practiced by Sheikh Muhammad Arshad Al-Banjari in his culvert as a scholar also as a figure who became part of the Banjarese Kingdom.
It is among the contributing factors of ihya 'al-mawat' successfully and supported by society.
From previous exposure to it, it is known that the form ihya 'al-mawat did by Sheikh Muhammad Arshad Al-Banjari with three things:
Open up new ground inside the fence.
Besides being an inhabitant, they also set up plantations for the daily needs of the people so as not to go to the market or to the KingdomAos Capital.
Cultivating land that was once waterlogged and unsown.
The trick is to do the third thing.
Making the Tuan River, for it to become a waterway, making it a fruitful field.
One of the notes in the ihya 'al-mawat that he did is collectively.
It is evident that with the help of his son-in-law, as well as the active role of the Banjarese society at the time, of course.
The impact of ihya 'al-mawat is economic in its own way, increasing community welfare through agro-economy, which is through the agricultural movement.
It can inspire people in general or many boarding schools in South Kalimantan to improve.
REFERENCE