Volume 25 Number 2
Nopember 2025
Page: 285-304
E-ISSN: 2502-2210
P-ISSN: 1412-7512
DOI: 10.
21154/tahrir.
Al-Tahrir Jurnal Pemikiran Islam Negotiating the Sacred and the Profane: Paradigm Shifts in the Tarekat Shiddiqiyah toward Economic Empowerment in Jombang.
Indonesia Nilna Fauza Universitas Islam Negeri Syekh Wasil Kediri.
Indonesia Corresponding Email: nilnafauza@iainkediri.
Received: 21/05/2025 Revised: 25/08/2025 Accepted: 17/10/2025 Abstract This study explores the shift in the spirituality of the Shiddiqiyah Order towards an economic empowerment paradigm in order to address modern Islamic issues.
The Order is claimed to be a reflection of the decline of Islam because it only emphasizes spirituality, while neglecting worldly affairs.
The order focuses only on religious and mystical rituals.
They are passive towards social problems and changes.
Therefore, this study reflects the spirituality of the Shiddiqiyah Order, which makes community empowerment a means to achieve perfection before God.
This effort is referred to as a shift to negotiate the concept of ijtihad in the order.
This is a qualitative study, with primary data taken from interviews with members of the Shiddiqiyah Order and several The data was then analyzed using triangulation involving authentic sources.
The findings show that the metaphysical shift to the profane realm .
ommunity empowermen.
is a spiritual step towards achieving peace in worshiping God.
This shift is based on three basic concepts of ijtihad, namely qiyas, istihsan, and istislah, which state that the existence of the order is to provide social peace through spirituality.
This process is then called the negotiation of the spirituality of the order.
Abstrak Penelitian ini mengeksplorasi pergeseran spirititas Tarekat Shiddiqiyah ke arah paradigma pemberdayaan ekonomi untuk menjawab problem keislaman modern.
Tarekat diklaim gambaran kemunduran Islam karena hanya mengedepankan aspek spiritualitas, sedangkan di sisi lain mengabaikan urusan duniawi.
Alian tarekat hanya terfokus pada ritual keagamaan dan mistik.
Mereka bersikap pasif terhadap problem dan perubahan sosial.
Oleh karena itu, penelitian ini merefleksikan spiritualitas Tarekat Shiddiqiyah yang menjadikan pemberdayaan masyarakat sebagai sarana menuju manusia sempurna di hadapan Tuhan, yang selanjutnya upaya ini disebut dengan pergeseran untuk melakukan negosiasi konsep ijtihad aliran tarekat.
Penleitian ini kualitatif, data primer diambil dari hasil pengolahan data wawancara kepada jemaah Tarekat Shiddiqiyah dan bebearpa mursyid.
Kemduian dianalisis secara triangulasi dengan melibatkan sumber-sumber autentik.
Temuan penelitian menunjukan bahwa pergeseran metafisik ke wilayah profanistik .
emberdayaan masyaraka.
merupakan langkah spiritualitas untuk meraih ketenangan dalam beribadah kepada Tuhan.
Pergeseran ini bedasar pada tiga dasar konsep ijtihad yaitu qiyas, istihsan dan istislah bahwa keberadaan tarekat untuk memberikan ketenangan sosial melalui spiritualitas, selanjutnya proses ini dinamakan dengan negosiasi spiritualitas tarekat.
Keywords Tarekat Shiddiqiyah.
Usul Fiqih.
Paradigm.
Sufi-Rational A 2025 by the authors.
This is an open access publication under the terms and conditions of the Creative Commons Attribution 4.
0 International License (CC BY NC) license .
ttps://creativecommons.
org/licenses/bync/4.
0/).
Published by Institut Agama Islam Negeri (IAIN) Ponorogo.
Indonesia Accredited Sinta 2 Al-Tahrir: Jurnal Pemikiran Islam Introduction In Islamic legal thought, usul al-fiqh functions as a methodological pillar designed to explore and address contemporary challenges in step with shifting social dynamics.
1 Classical scholars such as Fakhruddin al-Razi, in his work al-Mahsul, have shown that usul al-fiqh is not merely a normative legal framework but also an epistemological instrument capable of responding to social, cultural, and economic issues.
Yet in the modern context, usul al-fiqh often remains trapped within normative and textual approaches, creating a gap between Islamic legal constructions and an evolving global reality.
3 Yuswar notes a substantial distance between usul al-fiqh and social reality, particularly in responding to emergent issues such as crypto assets, digital banking, and economic justice.
Meanwhile.
Othman emphasizes that many contemporary fatwas still rely on classical analogy .
without adequately accounting for shifting social dynamics.
This study argues that the transformation observable within the Tarekat Shiddiqiyah is better analyzed through Thomas S.
KuhnAos theory of paradigm shift than solely through the traditional usul al-fiqh framework.
Kuhn explains that scientific development proceeds through changes in fundamental assumptions .
triggered by anomalies that the old theory cannot explain, thereby producing a crisis and eventually new knowledge.
5 Applying this framework, the reinterpretation of ijtihad within the Tarekat Shiddiqiyah can be understood as a paradigmatic shift: a movement away from an exclusively spiritualist orientation toward an integrative model that combines spirituality with social and economic concerns.
The change in assumptions within the Tarekat Shiddiqiyah began with the recognition that religious practice must also address worldly welfare, not only transcendental piety.
7 A tariqa previously known for its esoteric character has reconstructed its theological presuppositions by placing spiritual 1 R Repelita.
AuUl Al-Fiqh Literacy for the Local Community: A Study on Shaykh Mukhtar AmbaiAos Manuscript,Ay Al Ahkam 33, no.
: 133Ae56, https://doi.
org/10.
21580/ahkam.
2 R Nurdin.
AuTHE PRACTICE OF HAJJ SUBSTITUTION IN INDONESIA: The Search for Legal Certainty through Ul Al-Fiqh Approach,Ay Risalah Forum Kajian Hukum Dan Sosial Kemasyarakatan .
217Ae29, https://doi.
org/10.
30631/alrisalah.
3 Nasrullah.
AuTHE MANASIK OF AJJ IN INDONESIA: Looking for Legal Certainty through the Reasonings of Ul Al-Fiqh,Ay Risalah Forum Kajian Hukum Dan Sosial Kemasyarakatan .
31Ae46, https://doi.
org/10.
30631/alrisalah.
4 M H Kamali.
AuHistory and Jurisprudence of the MaqAid: A Critical Appraisal,Ay American Journal of Islam and Society 38, no.
: 8Ae34, https://doi.
org/10.
35632/ajis.
5 Paul Hoyningen-Huene.
AuThomas Kuhn and the Chemical Revolution,Ay Foundations of Chemistry 10, no.
: 101Ae 15, https://doi.
org/10.
1007/s10698-008-9044-7.
6 A AKUR.
G Doktor, and D I A Islam.
AuGerakan Tarekat Shiddiqiyyah Pusat Losari.
Ploso.
JombangAy .
id, 2.
, https://digilib.
uin-suka.
id/id/document/219120.
Elmansyah Elmansyah et al.
AuThe Contribution of West Kalimantan Sufi Scholars In Promoting Community Resilience: The Great Works of The Sufis to Fulfill the Basic Needs of Societies,Ay Jurnal Theologia 35, no.
: 109Ae32, https://doi.
org/10.
21580/teo.
Nilna Fauza / Negotiating the Sacred and the Profane: Paradigm Shifts in the Tarekat Shiddiqiyah toward Economic Empowerment in Jombang.
Indonesia values as the foundation for economic empowerment.
8 Anomalies emerged when classical usul al-fiqh proved inadequate to address modern economic phenomena such as microfinance, production systems, and digital commerce.
9 This situation generated a methodological crisis within the Islamic legal tradition, where rigid textualism no longer adequately responded to empirical realities.
From that crisis, new knowledge developed through a more contextual form of ijtihadAione that synthesizes spiritual ethics, socio-economic rationality, and the principles of Islamic law.
From KuhnAos perspective, this transformation represents a shift from Aunormal scienceAy in usul al-fiqhAicentered on textualism and scholastic traditionAitoward a Aunew paradigmAy that integrates maqasid al-shariAoah with practical socio-economic objectives.
10 As Kuhn asserts, a paradigm shift occurs when the old framework fails to account for new anomalies, producing a crisis and the establishment of a new normal science.
11 The experience of the Tarekat Shiddiqiyah offers a concrete instance of this process, where the classical approachAos inability to resolve economic inequality and contemporary complexity spurred the emergence of a new epistemological orientation.
Methodologically, the Tarekat Shiddiqiyah implements a model of ijtihad jamaAoi grounded in maslahah mursalahAithat is, prioritizing public welfare, especially in the economic domain, so long as it does not contradict clear textual evidence .
12 This ijtihad is not exercised by a single authority but by collective deliberation involving the murshid, community leaders, and internal economic actors.
13 The model combines spiritual legitimacy with practical prudence.
In practice, the tariqa integrates bayani, taAolili, and istislahi methods in a coherent sequenceAibeginning with textual interpretation .
, tracing the rational cause or legal rationale .
aAolil.
, and culminating in long-term considerations of public benefit .
14 This pattern demonstrates the tariqaAos innovative capacity to operationalize maqasid al-shariAoah through socio-economic empowerment, thereby showing that spiritual piety can coexist with material advancement.
8 Abd Syakur Syakur.
Muflikhatul Khoiroh Khoiroh, and Mohammad Reeza Bustami.
AuTheosophy for Social Piety:
Investigating the Tariqa Shiddiqiyyah Doctrine on the Implementation of Faith into Humanity,Ay Religious: Jurnal Studi AgamaAgama Dan Lintas Budaya 6, no.
: 71Ae82, https://doi.
org/10.
15575/rjsalb.
9 N Triana.
AuApplication of the Precautionary Principle in JudgeAos Legal Considerations for Pollution Cases in Islamic Law Perspectives,Ay Al Adalah 20, no.
: 61Ae90, https://doi.
org/10.
24042/adalah.
10 Alan Richardson.
AuAoThat Sort of Everyday Image of Logical PositivismAo: Thomas Kuhn and the Decline of Logical Empiricist Philosophy Science,Ay The Cambridge Companion Logical Empiricism, https://doi.
org/10.
1017/CCOL0521791782.
Gordon Sammut et al.
AuSocial Representations: A Revolutionary Paradigm?,Ay The Cambridge Handbook of Social Representations, 2015, https://doi.
org/10.
1017/CBO9781107323650.
12 Aminah Azis et al.
AuSocio-Sufism Practices within the IndonesiaAos Tariqah Practitioners,Ay International Journal of Religion 5, no.
: 170Ae78, https://doi.
org/10.
61707/nv82ma30.
13 Rizqa Ahmadi.
AuTHE POLITICS OF A LOCAL SUFISM IN CONTEMPORARY INDONESIA A Closed Look at The Shiddiqiyyah Tarekat,Ay Episteme 16, no.
: 59Ae82, https://doi.
org/10.
21274/epis.
14 Muhammad Rahmatullah et al.
AuSufism and Politics: Internalization of Political Piety in Young Sufi in Indonesia,Ay Revista de Gestao Social e Ambiental 18, no.
: 1Ae18, https://doi.
org/10.
24857/rgsa.
Al-Tahrir: Jurnal Pemikiran Islam Viewed through KuhnAos lens, the Tarekat ShiddiqiyahAos economic practices reflect a post-crisis normalization phase in which a new paradigm emerges to resolve contradictions left unanswered by the old system.
15 The result is an epistemological framework that synthesizes classical usul al-fiqh principles with contextual rationality.
This synthesis positions the tariqa as an authentic agent of socioeconomic transformation rooted in Islamic spirituality while contributing meaningfully to the renewal of contemporary Islamic thought.
Unlike previous studies that treat usul al-fiqh as a static methodological construct, this research reframes it as a dynamic epistemological tool open to paradigm evolution.
The case of the Tarekat Shiddiqiyah illustrates how anomalies within Islamic law can drive innovative ijtihad practicesAi grounded in tradition yet responsive to empirical needs.
In line with Imre LakatosAos idea of Auresearch programmes,Ay which highlights critical reconstruction of older theories, 16 and Jasser AudaAos framing of Maqasid al-Shariah as Philosophy of Islamic Law, which stresses systemic flexibility and contextual rationality, the Tarekat ShiddiqiyahAos ijtihad should not be seen as divergence from orthodoxy but as paradigmatic reform that revitalizes Islamic law to align with modern civilizational complexity.
17 This study contributes novel conceptual findings regarding the shift from religious principles toward the profane as enacted by the Tarekat Shiddiqiyah in Jombang through the framework of ijtihad.
This research emphasizes qualitative data extraction18 concerning religious phenomena in the establishment of new legal rulings via the instruments of usul al-fiqh, the primary sources of Islamic law.
In this role, the researcher functions as a key instrument in locating, obtaining, and elaborating primary Primary data were collected from interviews with three members of the Tarekat Shiddiqiyah who hold the authority to determine rulings, particularly on economic and business matters.
Supporting secondary data were obtained from business actors within and outside the tariqa community.
To ensure reported data are valid and measurable, the analysis stage employed source triangulation 19 by examining the same questions across different respondents.
20 Once verified, these data constitute the final dataset presented in this study.
15 Tania Moerenhout.
Ignaas Devisch, and Gustaaf C.
Cornelis.
AuE-Health beyond Technology: Analyzing the Paradigm Shift That Lies Beneath,Ay Medicine.
Health Care and Philosophy 21, no.
: 31Ae41, https://doi.
org/10.
1007/s11019-017-9780-3.
16 Tasmuji et al.
AuBECOMING A AoFORTRESS OF LOVEAo FOR THE MOTHERLAND: The Role of Local Sufi Order in Indonesia,Ay Teosofi: Jurnal Tasawuf Dan Pemikiran Islam 14, no.
: 73Ae95, https://doi.
org/10.
15642/teosofi.
Muhammad Husna Rosyadi et al.
AuKAJIAN HISTORIS TAREKAT QADIRIYAH NAQSYABANDIYAH AL- MANDHURIYAH TEMANGGUNG: Eksistensi Dan Pengaruh Sosial Keagamaannya,Ay Al-Isnad: Journal of Islamic Civilization History and Humanities 4, no.
: 54Ae76, https://doi.
org/10.
22515/isnad.
18 Muhammad Ramdhan.
Metode Penelitian (Surabaya: Cipta Media Nusantara, 2.
19 Zuchri Abdussamad.
Metode Peneitian Kualitatif (Bandung: Syakir Media Press, 2.
20 Hayat.
Metode Penelitian Kualitatif (Malang: UNISMA Press, 2.
Nilna Fauza / Negotiating the Sacred and the Profane: Paradigm Shifts in the Tarekat Shiddiqiyah toward Economic Empowerment in Jombang.
Indonesia Sources of Islamic Law Ai Tarekat Shiddiqiyah Tarekat Shiddiqiyah represents a distinctive synthesis of Sufism and sharah in the practical application of Islamic law.
Although all legitimate arqahsAiand Muslims in generalAirefer to the same primary sources of Islamic law .
he QurAoan, adth, ijmA, and qiyA.
, the discursive significance of this subsection lies in how Tarekat Shiddiqiyah contextualizes those sources within a different epistemological and socio-economic frame.
21 Unlike other orders that confine law to a purely spiritual domain.
Shiddiqiyah embeds ijtihAd within the economic, social, and spiritual activities of its community.
22 Thus.
Sufi values function not merely as moral dimensions but as methodologies for deriving rulings relevant to contemporary life.
Epistemologically.
Tarekat Shiddiqiyah continues to regard the QurAoan and adth as the primary legal authorities, but interprets them through a Sufi hermeneutic that emphasizes inward meanings .
shArA.
Sacred texts are read not only for their literal wording and grammatical structure but also for their indicative meanings and spiritual values.
Classical Sufi exegesesAisuch as those of Ibn Arab and al-KashAnAiare employed to bridge textual and spiritual meanings of law.
23 In this approach, spirituality functions both as an ethical value and as a methodology of legal discovery, realized through methods of kashf .
nner unveilin.
, whereby the objectives of Islamic law aim to balance haq .
and bail .
Beyond textual sources, the order accords a central role to the murshid as both spiritual guide and mujtahid ruhani .
piritual juris.
A murshidAos ilhAm .
piritual inspiratio.
is treated as an alternative source of ijtihAd, functioning analogously to istihsAn .
uristic preferenc.
in classical fiqh.
24 Nevertheless, any ilhAm is subject to verification against the sharah texts .
and to collective deliberation within the orderAos spiritual council.
This process ensures an equilibrium between inner intuition and outward legal validity, so that inspiration never stands as a sole source but becomes part of a measured epistemological mechanism.
AuThe murshid plays a crucial role in ijtihAd.
The murshid has reached the maqAm of marifah, such that his spiritual intuition .
becomes part of the mechanism of legal discovery.
The murshid is not only a spiritual guide but also a spiritual jurist capable of deriving rulings through ilhAm 21 Mala Komalasari.
Rantika Dwi Maharani, and Ahmat Nurulloh.
AuStudies on UlamaAos Flow in The Modern Era from an Islamic Perspective,Ay Dirasah International Journal of Islamic Studies 1, no.
: 11Ae17, https://doi.
org/10.
59373/drs.
22 Adlin Zulkefli.
Hanum Rusmadi, and Akhtarzaite Hj Abd Aziz.
AuApplication of E-Wallet : A Preliminary Analysis from the Shariah Perspective,Ay International Journal of Fiqh and Usul Al-Fiqh Studies 3, no.
: 98Ae105, https://doi.
org/http://journals.
my/al-fiqh.
23 Nasiri Nasiri.
AuThe Perfect Performance of Tariqat Al-Mutakallimin According Fakhrudin Al-Razi Perspective,Ay International Journal of Islamic Thought and Humanities 2, no.
: 56Ae64, https://doi.
org/10.
54298/ijith.
24 Sudarmawan Samidi.
Mohammad Faby Rizky Karnadi, and Dety Nurfadilah.
AuThe Role of Maqasid Al-Shariah and Maslahah in Ethical Decision Making: A Study of Professionals in Indonesia,Ay International Journal of Business Studies 1, no.
85Ae92, https://doi.
org/10.
32924/ijbs.
Al-Tahrir: Jurnal Pemikiran Islam that accord with the spirit of the sharah.
Nevertheless, the murshidAos ilhAm remains subject to sharah validation and the established scholarly tradition.
Ay25 As with recognized sources of Islamic law.
Tarekat Shiddiqiyah also employs ijmA of the scholars as a secondary reference.
However, the ijmA invoked here is not limited to classical juristsAo it also includes a form of inward consensusAiagreements among murshids believed to be guided by divine direction.
26 This ijmA is often practiced as an inner deliberation by the orderAos spiritual council to address contemporary matters such as professional zakAh, the use of e-money, and Such consensus is combined with studies of traditional texts .
itab kunin.
across madhAhib to secure fiqh legitimacy.
AuOf course, the reference points are the opinions of the four imams (Imam al-ShAfi, anbal, anaf, and MAli.
as well as established consensuses and fatwAs.
To derive law via ijmA, the murshids study and deliberate, because legal determination requires consideration of ethics, tawud, and conformity with the orderAos ideology.
Where a ruling tends toward what is divinely oriented, that is the one adopted.
Essentially, law is a means toward God.
Ay27 Tarekat Shiddiqiyah applies qiyAs not merely as a rational analogy but also as a moral and spiritual analogy.
For example, the relationship between purity of the heart and bodily cleanliness is used to establish ethical norms within the community.
28 In economic practicesAisuch as the management of water enterprises, beekeeping .
oney productio.
, and agricultural productsAiqiyAs is used to connect principles of lawful trade .
with ethics of transparency, trustworthiness .
mAna.
, and honesty.
29 Thus, the TarekatAos ruhani qiyAs expands the conventional four-element qiyAs schema .
sl, uukm, illat, fa.
by integrating moral and spiritual dimensions as integral to legal reasoning.
Similarly, the methods of istihsAn .
uristic preferenc.
and malauah mursalah .
ublic interes.
are operationalized to address issues lacking explicit legal texts.
The order employs these methods to respond to contemporary questionsAisuch as the use of electronic money, professional zakAh, and ethical 30 When determining the ruling for digital transactions, for instance, the spiritual council emphasizes principles of public benefit, justice, and prevention of exploitation, consistent with the spirit 25 Nur Hidayat.
AuInterviewAy (Jombang, 25 Desember, 2.
26 Joko Herwanto.
AuInterviewAy (Jombang, 12 November, 2.
27 Wn.
AuInterviewAy (Jombang, 15 April, 2.
28 Jml.
AuInterviewAy (Jombang 28 Maret, 2.
29 Amir Maliki Abitolkha and Limas Dodi.
AuSocio-Sufistic Trends of Marriage in Creating Harmony in the Postmodern Society of Kampung Arab.
Madura: A Perspective on the Theory of Utilitarianism,Ay Samarah 7, no.
: 687Ae712, https://doi.
org/10.
22373/sjhk.
30 Nth.
AuInterviewAy (Jombang, 12 April, 2.
Nilna Fauza / Negotiating the Sacred and the Profane: Paradigm Shifts in the Tarekat Shiddiqiyah toward Economic Empowerment in Jombang.
Indonesia of maqAid al-sharah.
31 This approach demonstrates that the TarekatAos ijtihAd is not merely theoretical but grounded in the communityAos socio-economic reality.
Followers of the order tend to accept the murshidAos ijtihAd without extensively contesting its evidentiary basis.
This indicates a strong inward bond between murshid and disciple, founded on trust in the murshidAos spiritual distinction.
However, when Murshid's rulings are presented to the public sphere, the order recontextualizes them to ensure wider acceptance and to avoid controversy.
This includes framing legal narratives in the language of classical fiqh for academic and formal religious For example, the use of istihsAn and malauah mursalah has been applied to issues that lack explicit legal foundations.
In deciding on the use of digital technologies for the TarekatAos dawah activities, administrators base their decisions on public interest and ethical considerations rooted in Sufi This shows that the order is not rigidly opposed to modernity.
rather, it actively seeks legally relevant pathways through contemporary ijtihAd.
Murshid rulings are frequently citedAiespecially on moral, educational, and economic mattersAiand even non-followers acknowledge that the murshidAos guidance is often easier to understand and implement because it is framed in terms of akhlaq al-karimah.
This attests to the orderAos success in communicating the Islamic law contextually and humanely.
Accordingly.
Tarekat Shiddiqiyah demonstrates that ijtihAd is not only textual but also a communal spiritual undertaking capable of integrating revelation, reason, intuition, and inner Their approach to sources of ijtihAd adds a distinctive color to the dynamics of Islamic law in Indonesia.
By combining text, contextuality, and spirituality.
Tarekat Shiddiqiyah offers an example of how Islamic law can remain vital, flexible, and meaningful amid changing times.
Paradigm Shift in Tarekat Shiddiqiyah In its early phase.
Tarekat Shiddiqiyah adhered to a literal understanding of religious texts when issuing rulings on novel matters not treated in classical works.
This approach aligns with the character of Aunormal scienceAy as described by Thomas S.
Kuhn: a stage in which a scholarly community .
ere, the Abdul Jalil.
AuMengenal Tarekat Shiddiqiyyah Jombang.
Sejarah.
Doktrin, & Tujuannya,Ay Kompas.
com, 2022, https://regional.
id/mengenal-tarekat-shiddiqiyyah-jombang-sejarah-doktrin-tujuannya-1362360.
32 Hendra Yulia Rahman et al.
AuKemandirian Ekonomi Melalui Pendekatan Tasawuf: Implementasi Filosofi Sirih Jamaah Tarekat Shiddiqiyah,Ay Proceedings of International Conference on Muslim Society and Thought 4, no.
: 424Ae35, https://doi.
org/10.
15642/icmust.
Muhammad Taufik.
AuApa Itu Tarekat Shiddiqiyah Dan Siapa Sebenarnya Kiai Muchammad Muchtar MuAothi Pendirinya,Ay Suarajatim.
Com, https://jatim.
com/read/2022/07/08/223748/apa-itu-tarekat-shiddiqiyah-dan-siapa- sebenarnya-kiai-muchammad-muchtar-muthi-pendirinya.
Al-Tahrir: Jurnal Pemikiran Islam Tareka.
operates under a dominant paradigmAinamely, normative textualism.
34 However, as social change accelerated, the old paradigm began to reveal its limits.
Modern economic phenomena, internal social dynamics, and the contextual needs of the faithful became external factors that produced anomalies for the classical ijtihAd pattern.
AuThat is why this order has many followers from ordinary people to business ownersAipeople who have capital and from various social strata.
Nothing is burdensome, and the order supports the communityAos economic theories.
Providing capital to small enterprises, for example, may involve deducting operational costs and a 4:6 distribution.
that is not a problem, provided the manager is content and the investor does not object.
The point is mutual benefit, not burden.
Our primary aim in worldly endeavors is to attain peace for ourselves and our families and social environment, so we can worship God in tranquillity.
Ay35 These anomalies became evident when textual ijtihAd systems could no longer offer concrete solutions to the communityAos socio-economic problems.
Classical texts do not explicitly address modern economic practices such as cooperatives, microenterprises, or the use of electronic money.
Within this context.
Tarekat Shiddiqiyah began to practice istihsAn and maqAidi approaches, giving weight to principles of public benefit .
alauah mursala.
and social justice as the bases for legal rulings.
This practice signaled an epistemological anomalyAithe mismatch between the old theory and a new reality demanding reinterpretation of Islamic legal sources.
An epistemological crisis, in KuhnAos view, occurs when the older paradigm can no longer resolve emerging problems.
At this point.
Tarekat Shiddiqiyah experienced a methodological crisis in its understanding of Islamic law.
The limitations of qiyAsAiwhen it remains tied only to the outward sense of texts .
awAhir al-nus.
Aimeant that ijtihAd could not accommodate the communityAos socioeconomic issues.
36 Consequently.
Shiddiqiyah developed an ijtihAd approach grounded in maqAid alsharah, emphasizing justice, balance, and social utility as legal orientations.
37 Thus, this methodological transformation constituted a response to a crisis, which in Kuhnian terms is a precondition for the emergence of a new paradigm.
The new paradigm in Tarekat ShiddiqiyahAos ijtihAd is marked by the integration of Sufi spirituality with socio-economic rationality.
In the context of usl al-fiqh, this is evident in a hierarchical 34 Miftakhul Arif.
Tasawuf Kebangsaan: Konstruksi Nasionalisme Tarekat Shiddiqiyyah Ploso Jombang Jawa Timur.
Proceding Faqih AsyAoari Islamic Institut International Conference, https://doi.
org/https://jurnal.
id/index.
php/amb/article/view/7/4.
35 Wn.
AuInterview.
Ay Ahmadi.
AuTHE POLITICS OF A LOCAL SUFISM IN CONTEMPORARY INDONESIA A Closed Look at The Shiddiqiyyah Tarekat.
Ay 37 ASFA WIDIYANTO.
AuReligion and Covid-19 in the Era of Post-Truth: The Case of Indonesia,Ay International Journal of Islamic Thought 18 .
: 1Ae12, https://doi.
org/10.
24035/IJIT.
Nilna Fauza / Negotiating the Sacred and the Profane: Paradigm Shifts in the Tarekat Shiddiqiyah toward Economic Empowerment in Jombang.
Indonesia ordering of methods for legal inference.
First, qiyAs is applied where there exists a clear, definitive textual basis, such as in ordinary sale transactions and zakAh distribution.
Second, istihsAn is employed when texts allow for interpretive latitude e.
, in the management of Islamic cooperatives and communal capital empowerment.
Third, istislAu .
is used when texts offer no guidance at all, such as in the use of electronic money, the digitalization of dawah, and the governance of communal affairs.
This hierarchy demonstrates contextual legal rationality without denying textual authority.
The application of these three methods is not simultaneous but follows an epistemic gradation from bayAn to tall and then to istislAu.
With this staged structure.
Shiddiqiyah avoids conflicts among legal methods that classical ischolars criticized.
Through the hierarchical approach, the order successfully shifts the orientation of Islamic law from normative to functional and solution-oriented.
This shift manifests a change in the communityAos fundamental epistemic assumptions, corresponding to KuhnAos first phase: paradigm change begins with the displacement of core assumptions within a scholarly community.
AuThe QurAoan, adth, ijmA, and qiyAs are, of course, authoritative and must be applied in Islam.
But if they are not found, one may use istihsAn, maqAid, and malauah.
How to measure goodness and benefit for the ummah and especially the congregationAiso long as it contains no element of oppression, prohibition, or falsehood.
Ay39 Empirically, this paradigm shift is visible in the transformation of the TarekatAos activities from a primary focus on dhikr and ritual to productive economic ventures and social empowerment.
The establishment of the MAAQO water company.
Al-Kautsar honey enterprise, and the community cooperative exemplify how Shiddiqiyah uses maqAidi ijtihAd to strengthen an economy grounded in Each economic policy is oriented toward hife al-mAl .
rotection of wealt.
, hife al-nafs .
rotection of lif.
, and hife al-ird .
rotection of dignit.
In other words, the new paradigm that emerges is not only a textual reinterpretation but also the result of measured and planned social The paradigm shiftAiframed by Thomas KuhnAos theory and linked to Tarekat ShiddiqiyahAos ijtihAdAiis illustrated below:
38 Philip Fountain.
AuSpiritual Economies: Islam.
Globalisation, and the Afterlife of Development,Ay The Australian Journal of Anthropology 23, no.
: 256Ae57, https://doi.
org/10.
1111/j.
39 Hanifatus Sholehah.
Fathiyatul Jannah, and Faridatul Jannah.
AuImplementation of the Shiddiqiyah Order in the Community in Sumber Sirih Village.
Waru District,Ay Maklumat: Journal of DaAowah and Islamic Studies 2, no.
: 241Ae45, https://doi.
org/10.
61166/maklumat.
Al-Tahrir: Jurnal Pemikiran Islam Paradigm Shift Sources of Law Former Approach Absolute belief in Islamic law:
Recent Approach Social Orientation and Maqasid Shariah Anomaly Classical ijtihad method Maslahah and maqasid syariah: socioeconomic reality Methodological Paradoxical textualism New formula for maqasid shariah Ijtihad - textual Contextual-spirituality-rationality New Paradigm This new paradigm gives rise to a transformative mode of ijtihAd: law is no longer understood as static but as a dynamic process interacting with social change.
This is the Aunew normal scienceAy in KuhnAos senseAia stable period after a crisis in which the new mindset is collectively accepted by the 40 For Tarekat Shiddiqiyah, this new stability implies acceptance of ijtihAd jama as a collective mechanism for legal determination grounded in malauah and spiritual values.
Thomas S.
KuhnAos paradigm-shift theory supplies a comprehensive analytic framework for understanding Tarekat ShiddiqiyahAos epistemological transformation.
The move from a textual paradigm to a contextual one is not merely a pragmatic response to contemporary challenges but constitutes a scientific revolution in how Islamic law is understood and applied.
Through its ijtihAd methodology.
Tarekat Shiddiqiyah constructs a synthesis between legal orthodoxy and social reality, thereby providing a concrete example of how Islamic legal paradigms can evolve to meet the needs of the community and the dynamics of the times.
Methodologically, the normative-textual approach still relies heavily on classical tools such as qiyAs .
nalogical reasonin.
, ijmA .
, and istihsAn .
uristic preferenc.
41 This reflects the historical caution of murshids and Tarekat scholars in issuing new rulings and their tendency toward taqld .
of earlier scholarly opinions.
42 However, with the advent of contextual-social approaches, ijtihAd methods have become more flexible and are increasingly grounded in maqAid alsharah .
he objectives of the la.
and malauah .
ublic interes.
40 Syakur.
Khoiroh, and Bustami.
AuTheosophy for Social Piety: Investigating the Tariqa Shiddiqiyyah Doctrine on the Implementation of Faith into Humanity.
Ay 41 Fathullah Asni.
AuThe Role of MuraAoah Al-Khilaf Epistemology in the Standardisation of Fatwa: An Analysis at the Perlis State Mufti Department,Ay International Journal of Academic Research in Business and Social Sciences 11, no.
https://doi.
org/10.
6007/ijarbss/v11-i10/11070.
42 Encung and Baiq Rida Kartini.
AuThe Urgency of Renewing Islamic Sufism (Neo-Sufis.
Fazlur RahmanAos Perspective in the Discourse of Modernity,Ay AL-IKHSAN: Interdisciplinary Journal of Islamic Studies 1, no.
: 31Ae47, https://doi.
org/10.
61166/ikhsan.
Nilna Fauza / Negotiating the Sacred and the Profane: Paradigm Shifts in the Tarekat Shiddiqiyah toward Economic Empowerment in Jombang.
Indonesia The social context highlights the stark differences between the two approaches.
Under normative-textualism, the tarekat tended to be exclusive and disengaged from social issues, viewing the world primarily as a field of testing best traversed by dhikr and personal piety.
Through the contextual approach.
Shiddiqiyah now recognizes social engagement as part of its spiritual mission.
Formerly, tariqa practice centered on internal ritualsAidhikr, wirid, khatam, and riyAsah.
43 Yet under the contextual model, the tariqa has become active in public life.
This change signals a move from exclusive to inclusive ijtihAd: the contextual approach does not deny the importance of sacred texts but makes them a foundation that dialogues with social realities.
Methodological Transformation of Tarekat Shiddiqiyah The methodological transformation of ijtihAd in Tarekat Shiddiqiyah is not a mere repetition of classical usl conceptions but reflects an epistemological shift in legal reasoning.
This transformation aligns with KuhnAos paradigm-shift model, where changes in assumptions, the emergence of anomalies, crisis, and the development of new knowledge produce a new framework of understanding.
In this context.
Tarekat Shiddiqiyah moves beyond the normative textualism of classical usl toward a dynamic, praxisoriented rational critical model of ijtihAd.
The TarekatAos community does not simply interpret qiyAs, istihsAn, and istislAu in their classical senses.
it reconceptualizes them as epistemic instruments for responding to modern social and economic realities.
Tarekat ShiddiqiyahAos critical stance toward traditional fiqh mindsets exemplifies what Kuhn calls an anomalyAiwhen the old paradigm no longer answers new challenges.
Confronted with socioeconomic inequalities and spiritual stagnation within the community, the Tarekat identified a crisis in the classical approach, which remained trapped within theoretical boundaries without delivering tangible welfare.
45 This crisis prompted a search for new epistemological tools that combine rational-critical reflection with spiritual sensitivity.
Hence, the rational-critical model of ijtihAd emerged not as a rejection of traditional usl but as a transformation toward a practical system of ethical economics grounded in maqAid al-sharah.
In practice.
Tarekat Shiddiqiyah integrates logical reasoning, textual hermeneutics, and empirical observation of communal needs.
For instance, the interpretation of Srah al-Jumuah verse 43 Komalasari.
Maharani, and Nurulloh.
AuStudies on UlamaAos Flow in The Modern Era from an Islamic Perspective.
Ay 44 M Zulhilmi.
AuIslamic Economics Towards Economic Growth and Stability,Ay Theajhssr.
Com, no.
: 57Ae66, https://w.
com/vol-7-iss-4/THEAJHSSR_H0708057066085.
45 Shamil Shovkhalov.
AuIslamic Economic Principles and Their Contributions to Ecological Sustainability and Green Economy Development,Ay E3S Web of Conferences 541 .
, https://doi.
org/10.
1051/e3sconf/202454104009.
46 Arifah Hidayati et al.
AuMarketing Analytics in the Era of Digital-Based Marketing Strategy,Ay Jurnal Ilmiah Ilmu Terapan Universitas Jambi 8, no.
: 61Ae75, https://doi.
org/10.
22437/jiituj.
Al-Tahrir: Jurnal Pemikiran Islam 10AiAuWhen the prayer is concluded, disperse through the land and seek the bounty of AllahAyAiis not read merely as an exhortation to work but as an ontological call to make labor itself an act of worship and a means of drawing closer to God.
This interpretive shift reflects a change in epistemic assumptions from legalistic readings to a holistic synthesis of worship, economy, and social empowerment.
47 The approach builds a new paradigm of Islamic law as practical life .
iqh al-wAq.
, in which malauah and maqAid are no longer abstract doctrines but operational principles for collective well-being.
Accordingly.
Tarekat ShiddiqiyahAos ijtihAd transforms istislAu and istihsAn into practical mechanisms for public benefit.
Economic self-sufficiency is not treated as an individual end but as a social duty that realizes hife al-mAl collectively.
48 Through cooperative institutions, halal production, and transparent trade ethics, the Tarekat operationalizes maqAid al-sharah in its socio-economic 49 The rational-critical model thus marks a shift from theoretical discourse to performative practice, demonstrating that spiritual consciousness can underpin economic rationality.
AuBusiness decisions are adapted to the principle of Aoadam al-harajAo .
voiding undue hardshi.
, provided they do not contradict maqAid al-sharah.
Therefore, commercial activity is permissible as long as honesty is maintained, and there is no riba, gharar, or injustice.
Ay50 This transformation resonates with Jasser AudaAos concept of maqAid systems thinking, which regards Islamic law as a dynamic system of interrelated objectives.
51 Tarekat Shiddiqiyah implements this by linking spiritual formation with ecological awareness, ethical entrepreneurship, and social 52 Their economic initiativesAisuch as sharia cooperatives and herbal productionAimanifest ijtihAd ijtimA .
ollective social reasonin.
grounded in malauah and sustainability.
This illustrates an ijtihAd paradigm that is spiritual, rational, and emancipatory.
Sayudin Sayudin.
Kartono Kartono, and Aang Curatman.
AuIncreasing Business Effectiveness Through The Implementation Of An Integrated Digital Marketing Strategy,Ay Journal of World Science 2, no.
: 1908Ae13, https://doi.
org/10.
58344/jws.
48 L Kaira et al.
AuUncovering Maqoshid Sharia: Safeguarding Ethics in Islamic Economics,Ay Journal International A 01, .
17Ae24, https://analysisdata.
id/index.
php/JIES/article/view/38https://analysisdata.
id/index.
php/JIES/article/download/38/28.
49 Kaira et al.
AuUncovering Maqoshid Sharia: Safeguarding Ethics in Islamic Economics.
Ay 50 Mavis Chamboko-Mpotaringa and Tembi M.
Tichaawa.
AuSustainability of Digital Marketing Strategies for Driving Consumer Behaviour Domestic Tourism Industry,Ay Studia Periegetica .
149Ae68, https://doi.
org/10.
58683/sp.
51 Norashikin Ahmad and Mohd Shukri Hanapi.
AuMaqasid Al-Syariah Thought in Mainstream Islamic Economics: A Review,Ay International Journal Academic Research Business Social Sciences .
616Ae26, https://doi.
org/10.
6007/ijarbss/v8-i4/4038.
52 Muhammad Baiquni Syihab.
AuTelaah Kritis Pemikiran Jasser Auda Dalam Buku AoMaqasid Al-Shariah as Philosophy Islamic Law:
Systems Approach,AoAy NUR:
Jurnal Studi Islam .
114Ae36, https://doi.
org/10.
37252/annur.
53 Ahmad Munawar Ismail et al.
AuMaqasid Syariah and Safety Aspects in Infrastructure and Health of Education Practices in Malaysia,Ay International Journal of Civil Engineering and Technology 9, no.
: 820Ae30.
Nilna Fauza / Negotiating the Sacred and the Profane: Paradigm Shifts in the Tarekat Shiddiqiyah toward Economic Empowerment in Jombang.
Indonesia Further, the rational-critical model corresponds to KuhnAos final stage of paradigm change: the establishment of a new normal science.
The epistemology of Tarekat ShiddiqiyahAos ijtihAd has matured into a coherent framework that marries spiritual practice .
hikr-based piet.
with rational decision This paradigm legitimizes the pursuit of economic well-being as an extension of spiritual duty, thereby bridging the sacredAematerial dichotomy.
The synthesis forms a new intellectual framework for Islamic economics that centers on social justice and human prosperity.
In economic practice, the tariqa also adopts principles of contemporary muAmalAt jurisprudence: avoiding speculative transactions .
and interest-based systems .
while favoring contracts such as murAbauah .
ale with marku.
, ijArah .
, and mushArakah .
For example, in herbal product sales, the contract terms are agreed in advance and profits are fully there is no stockpiling or excessive profiteering.
This reflects a deep, adaptive, and progressive understanding of fiqh rulings.
AuWe have a cooperative, but that is not the TarekatAos ultimate goal.
it is only so that we may be tranquil in worship and draw nearer to God.
We provide capital loans for members and the surrounding communityAisome on credit, some on deferred terms.
We do not take interest.
rather, we channel a voluntary donation to the organization from business proceeds.
We control and review developments weekly.
There must be records.
fraud is not permitted.
matters are discarded.
Ay56 The scriptural and juridical bases for these patterns of ijtihAd include, for instance.
Srah alBaqarah 2:275 .
here God permits trade and forbids rib.
, which the tariqa reads functionally in the context of sharia-compliant enterprise management.
The prophetic hadith Aual-kasib uabbullahAy .
he earner is beloved by Go.
also motivates tariqa members not to confine themselves to ritual acts alone.
Such verses and sayings are combined with sound reason and contextual social analysis to produce business models that are at once spiritual and rational.
Thus, the transformation explores how Tarekat Shiddiqiyah reconstructs these principles into a new applied-ijtihAd paradigm.
Based on empirical data about their socio-economic practices, this study demonstrates how traditional legal reasoning evolves into transformative action.
The Shiddiqiyah case confirms that ijtihAd is not merely a deductive tool but a framework for continuous paradigmatic renewal in confronting the crisis of modernity.
In this way, the tariqaAos approach realizes a living 54 Nth.
AuInterview.
Ay 55 Muhammad Nurfikri Amin and Fadil Sj.
AuInterfaith Marriage from the Perspective of Maqashid Al-Syari Ao Ah Jasser Auda ( Analysis of Decision Number 916 / Pdt .
P / 2022 / PN .
Sby .
),Ay Mutawasith: Jurnal Hukum Islam 6, no.
: 156Ae67, https://doi.
org/http://jurnal.
id/index.
php/mutawasith.
56 Wn.
AuInterview.
Ay Al-Tahrir: Jurnal Pemikiran Islam epistemology of renewalAiwhere text, reason, and context unite to produce a sustainable spiritualeconomic praxis.
Conclusion Based on the studyAos findings and discussion, it can be concluded that the pattern of ijtihAd within Tarekat Shiddiqiyah remains fundamentally rooted in the normative-textual usl al-fiqh methodsAisuch as qiyAs, istihsAn, and istislAuAiyet it has undergone an epistemological shift toward a more rationalcritical and contextual orientation.
Awareness of the communityAos social realities and spiritually based economic needs triggered the emergence of an AuanomalyAy within the purely legalistic classical mindset.
From that point, an epistemic crisis developed that prompted the emergence of a new form of ijtihAd seeking to integrate text, context, and practical rationality.
Nevertheless, this process has not entirely escaped normative dominance: patterns of legal argumentation and the authority structure of the murshid remain central to decision-making.
Therefore, the Shiddiqiyah ijtihAd model can be understood as transitionalAimoving toward a new paradigm while still rooted in classical usl structures.
Ultimately, this shift reveals the embryonic formation of a paradigmatic transformation toward a new epistemological construction that combines text, reason, and social reality as the foundation for contemporary Islamic legal renewal.
References