Journal of Islamic Law ISSN: 2721-5040 .
& 2721-5032 .
Vol.
No.
1, 2025, pp.
21Ae45 https://doi.
org/10.
24260/jil.
Bridging Fiqh and Religious Practice: Actualizing the Function of Ashiyah as a Form of Worship in the Scribal Traditions of Madurese Pesantren Literature Naufal Cholily,1* Mahbub Ghozali,2 Abd.
Kholid,1 Wan Khairul Aiman Wan Mokhtar,3 Rami brahim Mahmut4 1UIN Sunan Ampel.
Surabaya.
Indonesia 2UIN Sunan Kalijaga.
Yogyakarta.
Indonesia 3Universiti Sultan Zainal Abidin.
Kuala Terengganu.
Malaysia 4Ankara Social Sciences University.
Ankara.
Turkey *Correspondence: naufalcholily@uinsa.
*Received: 11-28-2024 | Revised: 18-12-2024, 29-01-2025 | Accepted: 30-01-2025 Abstract The function of the uAshiyah .
, traditionally serving as an explanatory tool for words requiring further exploration, underwent a transformation in its application by kiai .
ocal religious leade.
in the pesantren (Islamic boarding schoo.
of Madura.
This shift arose from the need to actualize meanings and reinforce worship practices rooted in the ShAfiAo school of jurisprudence .
The emphasis on the ShAfiAo school was driven by the religious dynamics of 19th-century Madurese society, which leaned heavily toward mystical practices and tarekat .
piritual pat.
This study aims to identify the scribal process and glosses in the fiqh (Islamic jurisprudenc.
literature of Madurese pesantren and their connection to efforts to shape a new religious practice among Madurese people.
A qualitative method, informed by social construction theory, was employed to guide the analysis of the This study found that the preferences and choices of specific ShAfiAo jurisprudence literature closely align with the literature commonly used in pesantren throughout Indonesia.
This shared selection reflects the recognition of Madurese kiai and become an objective reality widely accepted as standard educational material in pesantren.
In response to this objective reality.
Madurese kiai incorporated additional explanations that not only elucidate meanings but also address questions about the religious practices of the Madurese people, which often gravitated towards tarekat connections and mystical traditions.
These commentaries extend beyond simple linguistic clarification, challenging Islamic behaviors that deviate from fiqh They serve as a transformative force within the Islamic tradition, facilitating the emergence of new religious practices and reinforcing the evolving function of commentary as a means of shaping and influencing religious behavior.
[Peralihan fungsi uAshiyah, sebagai komponen penjelas kata-kata yang membutuhkan eksplanasi, mengalami pergeseran dalam proses produksinya oleh para kiai pesantren di Madura.
Peralihan ini didasarkan pada kebutuhan aktualisasi makna untuk menguatkan praktik ibadah yang berdasarkan fikih mazhab ShAfiAo.
Kebutuhan penekanan atas mazhab ShAfiAo didasarkan pada dinamika keagamaan masyarakat Madura abad ke-19 Masehi yang cenderung bertendensi pada praktik mistis dan pengamalan tarekat.
Penelitian ini bertujuan untuk menemukan proses dialektis antara kiai yang berdialektika dengan literatur fikih yang menjadi teks sumber dengan Copyright A 2025 by Author.
This work is licensed under a Creative Commons Attribution-NonCommercial 4.
0 International License.
Cholily et al.
realitas sosial-keagamaan dalam proses pembentukan struktur dan tindakan hukum masyarakat Madura.
Penelitian ini menggunakan metode kualitatif dengan alat analisis teori konstruksi sosial untuk menangkap proses penyalinan dan komentar yang berlangsung di dua pesantren tua di Madura.
Penelitian ini menemukan bahwa teks-teks sumber yang disalin memiliki keidentikan dengan teks-teks yang dipelajari oleh pesantren-pesantren di wilayah Indonesia pada umumnya dengan tendensi kecenderungan penuh terhadap mazhab ShAfiAo.
Struktur identik dalam pemilihan literatur menunjukkan literatur mazhab ShAfiAo sebagai realitas objektif yang diterima oleh seluruh pesantren sebagai bahan pengajaran.
Meskipun literatur tersebut merupakan kesepakatan umum, para kiai memberikan respons makna yang bersifat subjektif dengan membawa seperangkat pengetahuan kognitif melalui penjelasan atas kosa-kata tertentu dengan mengambil teks-teks lain yang tidak ditemukan salinan materialnya.
Penjelasan atas konsep kata tidak hanya berorientasi pada pemahaman makna, akan tetapi memuat refleksi kegelisahan terhadap realitas keagamaan masyarakat Madura yang cenderung berafiliasi dengan tarekat dan praktik-praktik mistik Kritik atas tindakan keagamaan yang tidak sesuai dengan nalar fikih menunjukkan perluasan fungsi dari komentar dalam tradisi Islam sebagai komponen pembentukan tindakan keagamaan baru.
Keywords: Fiqh Literature.
Ashiyah.
Manuscript in Pesantren.
Madura.
ShAfiAo School of Jurisprudence.
Introduction The uAshiyah .
, a key feature of Islamic scholarship,1 provides elaboration on concise source texts and interprets figurative language.
2 Within MaduraAos pesantren (Islamic boarding schoo.
community, the uAshiyah evolved into a mechanism for shaping specific legal action in response to 19th-century social shifts.
Classical fiqh (Islamic jurisprudenc.
literature, such as Sullam al-Tawfq by AoAbd AllAh bin usain .
1275 AH).
Safnah al-NajAh by SAlim bin Sumair .
1262 AH).
Fatu al-Qarb al-Mujb by Muuammad bin QAsim .
918 AH) and Fatu al-MuAon by Zain al-Dn al-MalibAr .
982 AH), was adapted by pesantren kiais .
ocal religious These kiais crafted uawAsh .
ingular: uAshiya.
to address contemporary needs within the ShAfiAo school of jurisprudence .
These augmented texts reflect deliberate effort to reinforce the ShAfiAo jurisprudence amidst the mystical influences and strong tarekat (Sufi orde.
presence in the region.
The religious landscape of 19th-century Madura can be divided into three main groups: pesantrens, tarekat affiliations, and the underpinning belief system of Islamic law that shaped religious practice.
3 The uAshiyah, as explanatory notes, represented dynamic interactions between the interpretive tendencies of the kiai, source texts, and socioreligious realities of the time.
Supplementary interpretations, particularly those addressing ascetic practices and unique legal positions, demonstrate efforts to establish new forms of This process highlights the evolving role of uAshiyah in expanding Islamic legal discourse and contextualizing explanations to resonate with the religious realities of 19th1 See: Ahmed El Shamsy.
AuThe Ashiya in Islamic Law: A Sketch of the ShAfi Literature,Ay Oriens 41, no.
3Ae 4 (January 1, 2.
: 289Ae315.
KamAl AoArafAt NabhAn.
AoAbqariyyat al-TaAolf al-AoArab (Kuwait: WizArat alAwqAf, 2.
, 333.
Ajj Khalfa MuafA bin AoAbd AllAh.
Kashf al-eunn Aoan AsAm al-Kutub wa al-Funn, vol.
1 (Istanbul: MaAoArif MabaAoah, 1.
, 36Ae7.
Ann Kumar.
The Diary of a Javanese Muslim: Religion.
Politics, and the Pesantren, 1883-1886 (Canberra: Faculty of Asian Studies.
Australian National University, 1.
, 27.
Journal of Islamic Law.
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Cholily et al.
century Madurese society.
4 Ultimately, it showcases the kiaiAos creative adaptations in navigating changing societal and religious dynamics.
The complex relationship between the practice of copying fiqh literature and supplementing it with uAshiyah to contextualize evolving religious practices remains significantly underexplored.
Existing studies predominantly focus on the materiality of manuscripts and philological analysis.
Three main categories have been identified in these Firstly, para-text components analysis.
This category of study is concerned with scrutinizing supplementary textual elements, such scribesAo annotations and personal 5 Secondly, intertextual relation exploration.
These categories tend to uncovering connections between manuscripts through shared thematic threads, exemplified by Ahmad Hidayat Buang et al.
, in-depth examination of Nahj al-RAghibn by al-Fattan.
6 The other study examined the impact of the development of printing technologies on scribal practice, highlighting shifts in content and format transition.
7 Thirdly, codicological analysis.
These categories are concerned with investigating manuscripts physicality, including scribal patterns8 and ornamental features.
9 While these approaches provide valuable insights, they often overlook the intricate dynamics between scholarly commentary, social context, and community engagement.
Studies on glosses .
awAs.
and commentaries .
often prioritize intellectual expression over their role in shaping religious behavior.
This trend is prevalent in research emphasizing intellectual analysis10 and contextual understanding.
11 Ahmed El Shamsy observes that dialectical and diachronic glossing significantly contributes to the evolution of Islamic intellectual traditions, particularly within the ShAfiAo school.
12 The sharu on classical Jerry R.
Hobbs.
Literature and Cognition (Stanford: Center for The Study of Language and Information, 1.
See: F.
Redhwan Karim and Yousry Elseadawy.
AuStylistc Features of Fourth/Tenth Century Arabic Colophons, with Particular Attention to Scribal Biographical Details,Ay in Literary Snippets, ed.
George A.
Kiraz and Sabine Schmidtke (New Jersey: Gorgias Press, 2.
, 353Ae76.
Yousry Elseadawy.
AuArabic Scribal Practices in the 3rd-4th/9th-10th CenturiesAy (Freie Universityt Berlin, 2.
, 7.
Ahmad Hidayat Buang.
Mohd Zaidi Daud, and Mohd Hafiz Jamaludin.
AuOn the Question of Kitab JawiAos Originality: Analysis on al-FataniAos Nahj al-Raghibin on Essentials of Sale Contract,Ay Jurnal Akidah & Pemikiran Islam 24, no.
1 (May 31, 2.
: 1Ae42.
Cornelius Berthold.
AuApproaching the Last Decades of Arabic Manuscript Culture .
0Ae1.
Materiality,Ay Journal of Islamic Manuscripts 15, no.
3 (July 10, 2.
: 271Ae323.
Achmad Yafik Mursyid and Aizan binti Ali Mat Zin.
AuThe Historical Bedrock of Holy QurAoanAos Manuscript in Malaysia: A Study on Its Style of Calligraphy and Illumination,Ay Hamdard Islamicus 47, no.
3 (September 30, 2.
, 93Ae117.
Dedi Kuswandi.
Abdul Rohman, and Ghazi Abdullah Muttaqien.
AuThe Quran Manuscripts in Indonesia: A Historical Review,Ay Suhuf 36, no.
2 (November 19, 2.
, 227Ae35.
See: Damanhuri.
AuKitab-Kiai Madura: Kuasa Teks dan Otoritas Keagamaan,Ay in Islam Indonesia: Dialektika Agama.
Budaya, dan Gender, ed.
Damanhuri (Yogyakarta: LKiS, 2.
, 52Ae88.
Norman Calder.
AuAl-NawawAos Typology of Mufts and Its Significance for a General Theory of Islamic Law,Ay Islamic Law and Society 3, no.
: 137Ae64.
See: Damanhuri.
AuKitab Kuning: Warisan Keilmuan Ulama dan Kontekstualisasi Hukum Islam Nusantara,Ay AoAnil Islam: Jurnal Kebudayaan dan Ilmu Keislaman 10, no.
: 234Ae61.
Aaron Spevack.
The Archetypal Sunni Scholar: Law.
Theology and Mysticism in the Synthesis of Al-BAjr (New York: State University of New York Press, 2.
, 110.
El Shamsy.
AuThe Ashiya in Islamic Law,Ay 289Ae315.
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Cholily et al.
Muslim scholarship serves as a valuable learning tools in pesantrens.
13 However, existing studies largely overlook the impact of glossing and commenting on classical fiqh works in shaping communal religious practice.
This research aims to address this gap.
14 It explores the necessity of reproducing fiqh texts with contextual annotations tailored to the socio-religious landscape of 19th- century Madurese society.
To achieve this, the study addresses three core The first question examines the motivations behind annotation of different literature in specific schools of Islamic law.
This part examines the broader social and intellectual background of the Madurese people and their relations with neighboring regions, particularly Java.
The second issue is to identify the trends that are evident in the uawAsyi contained in these manuscripts.
This part elucidates the mechanisms underlying the glossing process, highlighting the interplay between the scribe, the source text and the social milieu in which this manuscript functioned.
The third section examines the reasons why certain texts were chosen for reproduction.
This part examines the intellectual context to delineate the established intellectual paradigms of the period, focusing on the kiaiAos foresight in meeting the religious needs of Madurese society.
This study posits that social reflections in scribal manuscripts embody the impact of pesantren teaching activities, where kiai engage with specific fiqh literature, acknowledging it as objective reality.
The teaching process fosters dialectical interactions between objective .
and subjective .
15 The kiai internalizes their roles within the objective framework, infusing it with meaning and relevance through their subjective This dynamic process transforms literary choices into meaningful and applicable 16 However, interactions with santri .
tudent in pesantre.
and diverse intellectual traditions reveals limitations in addressing contemporary needs.
To bridge these gaps, kiai adapt literature to align with broader objective realities.
This ongoing process creates a dynamic social construction, resulting from the dialectical engagement of the kiai, the community, the santri, and the evolving corpus of pesantren fiqh literature.
This interplay continually reshapes the literature, ensuring its relevance within the socio-religious landscape.
This study employed qualitative methods to explore the formation of fiqh narratives within pesantren literature.
This methodological approach was chosen to facilitate the analysis of ideas, concepts, and experiences without relying on numerical data.
17 The exploration of these ideas was carried out by identifying data sources, which were categorized into primary and secondary sources.
Primary data was obtained through the cataloging of pesantren manuscripts in Bangkalan, which reflect the religious tendencies of Madurese society.
Twenty manuscripts focusing on fiqh discussions were identified and classified from two prominent pesantren: Pesantren Sembilangan and Pesantren al-Akhyar Tambak Agung .
ee Table .
Zulkarnain Yani and Ahmad Hakam.
AuThe UlamaAos Classical Works in Six Pesantren in Bandung.
West Java.
Indonesia,Ay Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no.
2 (March 3, 2.
: 167Ae82.
awAsh have often been regarded negatively in modern scholarship, frequently cited as a contributing factor to the decline of intellectual creativity in Islamic authorship.
See: NabhAn.
AoAbqariyyat al-TaAolf al-AoArab, 333.
Peter L.
Berger and Thomas Luckmann.
The Social Construction of Reality: A Treatise in the Sociology of Knowledge (London: Penguin Books Ltd, 1.
, 149.
Berger and Luckmann, 119.
Joseph A.
Maxwell.
AuWhy Qualitative Methods Are Necessary for Generalization.
,Ay Qualitative Psychology 8, 1 (February 2.
: 111Ae18.
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Cholily et al.
Table 1 List of Main Research Sources No.
Manuscripts Code
KRMT/SBLGN/BKL/36
TBAG/AKHYR/96
TBAG/AKHYR/133
TBAG/AKHYR/88
KRMT/SBLGN/BKL/33
TBAG/AKHYR/125
TBAG/AKHYR/13
TBAG/AKHYR/24
KRMT/SBLGN/BKL/32
TBAG/AKHYR/102
KRMT/SBLGN/2
TBAG/AKHYR/86
TBAG/AKHYR/124
KRMT/SBLGN/54
TBAG/AKHYR/87
TBAG/AKHYR/123
KRMT/SBLGN/14
KRMT/SBLGN/BKL/60
KRMT/SBLGN/29
TBAG/AKHYR/121
Title and Author UaqAAoiq al-MinhAj li al-ImAm alNawaw by al-Nawaw .
AH)
Manemah Ibn al-AoImAd f alMaAofwAt by Ibn al-AoImAd .
AH)
Matn al-Zubad f Fiqh al-ShAfiAo by Aumad bin RuslAn .
844 AH)
Fatu al-Qarb al-Mujb by Muuammad bin QAsim .
AH)
Fatu al-Qarb al-Mujb by Muuammad bin QAsim .
AH)
Fiqh al-ManAsik al-ajj by Unknown Fatu al-MuAon by Zain al-Dn alMalibAr .
982 AH)
HidAyah al-MubtadiAo li MasAoalah alMuqtad by Muuammad bin Aliu al-Maqdis .
1071 AH)
HidAyah al-MubtadiAo li MasAoalah alMuqtad by Muuammad bin Aliu al-Maqdis .
1071 AH)
Fatu al-Karm al-RaumAn fmA Yaghfir li al-MuwAfiq min al-ArkAn by Unknown Fatu al-Karm al-RaumAn fmA Yaghfir li al-MuwAfiq min al-ArkAn by Unknown Safnah al-NajAh by SAlim bin Sumair .
1262 AH)
Safnah al-NajAh by SAlim bin Sumair .
1262 AH)
Safnah al-NajAh by SAlim bin Sumair .
1262 AH)
Sullam al-Tawfq by AoAbd AllAh bin usain .
1275 AH)
Sullam al-Tawfq by AoAbd AllAh bin usain .
1275 AH)
MajmAo al-RisAlah al-Mushtamil AoalA Khamsah al-RasAAoil by Unknown IAolAm al-Zumrah al-SayyArah by IsmAAol UmAn al-Makk .
AH)
Tauqq al-MaqAm by IbrAhm bin Muuammad al-BAjr .
AH)
Safnah al-NajA wa ArkAn al-NajA
by Unknown
Scribe
Year of Copying Unknown
1292 AH
5 CE)
Ahmad Dimyati bin Muhammad
Saleh
Ismail bin
Muhammad Saleh
1312 AH
5 CE)
1307 AH
0 CE)
Unknown
Unknown
Ismail bin
Muhammad Saleh
1308 AH
1 CE)
1282 AH
6 CE)
Muhammad Saleh
Muhammad Saleh
1282 AH
6 CE)
Muhammad Saleh
1282 AH
6 CE)
Ismail bin
Muhammad Saleh
1306 AH
9 CE)
Ahmad Anwar bin
Muqaddas Unknown
Muhammad Ismail
1317 AH
0 CE)
Unknown
Unknown
Muhammad Ismail
1317 AH
0 CE)
Ahmad Anwar bin
Muqaddas Unknown
Hasan Iraqi
1310 AH
2 CE)
Muhammad Ismail
1317 AH
0 CE)
Source: Nahdhatut Turost Digital Library, 2022.
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Cholily et al.
These pesantrens were selected for their historical significance as the oldest pesantren in Madura.
Pesantren al-Akhyar was established in 1750 CE, while Pesantren Sembilangan, established in the mid-18th-century, is located in the former palace of Cakraningrat IV .
1718 CE).
Secondary data sources were drawn from existing studies on the religious history of 19thcentury Madura.
These complementary sources provided additional context and depth to the analysis of pesantren fiqh literature within its historical and socio-religious framework.
The data collection in this research employs documentation techniques, which are instrumental in analyzing relevant documents, including manuscripts, to generate the necessary information for the analysis.
The data analysis process utilizes a triangulation model to ensure validity and depth.
19 The analysis begins with an interactive approach, examining the documented data to synthesize and filter out irrelevant information.
The refined data is then presented in a schematic format.
The schematization is guided by the social formation model developed by Peter L.
Berger and Thomas Luckmann, which provides a framework for understanding the interplay between subjective and objective realities in shaping social 20 After the data schematized, conclusions are drawn to reinforce the research findings, ensuring a comprehensive understanding of the subject under study.
This systematic approach enhances the reliability and coherence of the results.
Socio-Religious Realities of Nineteenth-Century Madurese Society: Tarekat vis-y-vis Fiqh Madura, an integral part of Java, has significantly influenced the islandAos socio-economic stability and the conflicts,21 profoundly shaping its socio-religious structure and closely resembling that of Java.
According to Tomy PiresAo records.
Madura come under Javanese control as early as the 16th-century, particularly under Majapahit kings.
22 The islandAos historical continuity as part of JavaAos extensive territory fostered strong connections with Javanese society .
ee Figure .
Theodore G.
Th.
Pigeaud noted that 16th-century Javanese recognized Madura as comprising two distinct regions.
West Madura (Bangkalan and Sampan.
and East Madura (Sumenep and Pamekasa.
East Madura, led by Wira Raja, maintained a degree of autonomy.
23 This geographical and administrative division shaped the socio-religious dynamics, resulting in distinct patterns of religious and social practices between East and West Madura.
Sofwan.
Personal Interview.
Bangkalan.
March 6, 2024.
See: Moelyono Sastronaryatmo.
Babad Madura (Jakarta:
Balai Pustaka, 1.
, 201.
Matthew B.
Miles and A.
Michael Huberman.
Qualitative Data Analysis (A Source Book of New Method.
(Beverly Hills: SAGE Publications, 1.
, 10.
Berger and Luckmann.
The Social Construction of Reality, 150.
See: SafiAo SafiAo et al.
AuBhag-Rembhag SabhalaAoan as a Method of Resolving Religious Conflicts in the Madura Legal Tradition,Ay El-Mashlahah 14, no.
1 (June 30, 2.
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Akhmad Siddiq et al.
AuState Failure and The Sunni-Shia Conflict in Sampang Madura,Ay Al-Albab 12, no.
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Tome Pires.
The Suma Oriental: An Account of the East, from the Red Sea to Japan.
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Armando Cortessao (London: The Hakluyt Society, 1.
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Theodore G.
Th.
Pigeaud and H.
de Graaf.
Islamic States in Java 1500Ae1700: A Summary.
Bibliography, and Index (Dordrecht: Springer Netherlands, 1.
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AuTengka.
Identity Politics, and the Fiqh of Civilization: The Authority of MaduraAos Kiai in the Post-Truth Era,Ay Ijtihad: Jurnal Wacana Hukum Islam dan Kemanusiaan 24, no.
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Journal of Islamic Law.
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1, 2025.
[ 26 ]
Cholily et al.
Figure 1 The Position of Madura Island Source: Dutch Colonial Map KIT.
Leiden Universities Libraries, 1943.
The Islamization of MaduraAos two regions followed distinct historical trajectories.
According to Pires, the 16th-century leader of Arosbaya was non-Muslim, and Islam only gained prominence in the region after MajapahitAos capital fell in 1527.
25 In contrast.
Sumenep embraced Islam earlier in mid-16th century through a marriage alliance between its ruler and Demak princess.
26 These differing paths resulted in variations in the depth and patterns of religious development.
Huub de Jonge observed that Hadramaut immigrants significantly influenced East Madura, establishing Arab villages and intermarrying with the localAos 27 This integration elevated leaders of Hadramaut descent28 as prominent religious Conversely.
West MaduraAos religious leadership remained dominated by local figures, reflecting its distinct Islamic tradition.
: 139Ae65.
Erie Hariyanto et al.
AuThe Resistance of Madurese Muslim Society to the Development of Non-Muslim Tourism Objects,Ay Jurnal Ilmiah Peuradeun 12, no.
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Pigeaud and de Graaf.
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(Leiden: Brill, 2.
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Bruinessen observes that the leaders of the tarekat in Sumenep region are descendants of Sayyids originating from Hadramaut.
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AuTarekat and Tarekat Teachers in Madurese Society,Ay in Across Madura Strait: The Dynamics of an Insular Society, ed.
Kees van Dijk.
Huub de Jonge, and Elly TouwenBouwsma (Leiden: KITLV Press, 1.
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Survei Historis.
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1 (June 24, 2.
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Khairul Muttaqin.
Afifullah Afifullah, and Sri Nurhayati.
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Vol.
No.
1, 2025.
[ 27 ]
Cholily et al.
The dominance of local figures as holders of religious authority in West Madura is structured around different areas of expertise.
According to Ann Kumar, the religious landscape can be divided into three main groups: the pesantren .
ook-based teachin.
group, the tarekat group, and the kesakten .
ystical powe.
30 The pesantren groupAos establishment of religious authority is crucial for securing social status within the community, as it relies on effectively using religious literature to address social issues.
Kuntowijoyo notes that a deep understanding of basic fiqh texts is required in pesantren to prepare santri as future 31 In contrast, the kesakten group, closely associated with the priyayi (Javanese aristocrat.
, emphasizes spiritual guidance through ascetic practices in secluded places.
Typically, kesakten figure do not teach formal religious texts .
but focus on mystical 32 These two groups are distinct from the tarekat group, which centers on Sufi Kumar recounts Raden RahmatAos journey and interactions with kiai, during which he was introduced to mystical texts such as BayAn al-Alf.
BayAn al-Sirr, and Fatu al-RaumAn.
These texts emphasize mystical knowledge, contrasting with the fiqh-focused literature of the These groups reflect the diverse and coexisting religious practices and intellectual traditions in west Madura.
MaduraAos tarekat tradition encompasses various works infused with a wujdiyyah .
xistential mysticis.
, reflecting kiaiAos profound religious pursuits.
According to Martin van Bruinessen, three dominant tarekat orders prevail.
Qadariyyah.
Naqsyabandiyyah, and Tijaniyyah.
34 Bruinessen highlights the TijaniyahAos incorporation of local rituals, which sparked religious debates.
35 Kumar further elaborates on the tarekatAos religious understanding, emphasizing that conventional worship alone is insufficient for achieving divine unity.
This mystical approach challenges more legalistic interpretations of Islamic practice.
The 19thcentury Madurese kiai exemplified dynamic religious contestation and dialectics,36 multifaceted religious practices and beliefs.
Internalization of the ShAfiAo Doctrine in Madurese: A Teaching as Socialization Process in Pesantren The diverse religious landscape of 19th-century Madurese society required an inductive process to establish a unified approach to legal interpretation aligned with specific fiqh This process involved shaping religious consciousness through gradual socialization, instilling basic concepts, and influencing the broader social context.
37 The initial socialization stage occurred within pesantren, where foundational fiqh texts cultivated the MaduraneseAos Traditional Inheritance from al-TfiAos Maslahah Theory,Ay Al-AoAdalah 18, no.
1 (June 29, 2.
: 35Ae54.
Muhammad Anas Ma`arif et al.
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Kumar.
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Kuntowijoyo.
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Machmoed Effendhie and Punang Amaripuja (Yogyakarta: IRCiSoD, 2.
, 346.
Kumar.
The Diary of a Javanese Muslim, 27.
Kumar, 65.
Bruinessen.
AuTarekat and Tarekat Teachers in Madurese Society,Ay 92.
Martin van Bruinessen.
Kitab Kuning Pesantren dan Tarekat Tradisi-Tradisi Islam di Indonesia (Bandung: Mizan, 1.
, 327.
Kumar.
The Diary of a Javanese Muslim, 68.
Berger and Luckmann.
The Social Construction of Reality, 150.
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santriAos analytical skills.
The santri, as kiaiAos deputies in religious service,38 played a central role in secondary socialization.
This stage utilized specialized literature to support the practical application of daily worship rituals.
The reciprocal nature of this secondary socialization highlighted the importance of selecting literature aligned with a particular fiqh school.
Such focused selections fostered coherent and unified legal knowledge, ensuring consistency in religious practice and interpretation across the community.
Table 2 Scope of the ShAfiAo School Literature by Thematic Categories No.
Titles Remarks Manemah Ibn al-Imad fi alMaAofwAt by Ibn al-AoImAd .
808 AH)
This work provides an explanation of the impurities that are considered permissible.
Fiqh al-ManAsik al-ajj by Unknown This work explains the procedures for performing Hajj and Umrah.
HidAyah al-MubtadiAo li MasAoalah al-Muqtad by Muuammad bin Aliu alMaqdis .
1071 AH)
It addresses the issue of those who follow the imam in congregational prayer, detailing the criteria for those who follow the imam from the beginning and those who come late .
, along with the various rulings that Fatu al-Karm al-RaumAn fmA Yaghfir li al-MuwAfiq min al-ArkAn by Unknown This work, presented in prose .
, elaborates on the criteria for latecomers.
Syarh Fatu al-Karm alRaumAn by Unknown Themes The Purifying .
lahAra.
The Pilgrims .
l-Aj.
The Prayer .
l-alA.
MajmAo al-RisAlah alMushtamil AoalA Khamsah alRasAAoil by Unknown IAolAm al-Zumrah al-SayyArah by IsmAAol UmAn al-Makk .
1414 AH)
Tauqq al-MaqAm by IbrAhm bin Muuammad al-BAjr .
1276 AH)
Safnah al-NajA wa ArkAn al-NajA by Unknown This work explains Fatu al-Karm al-RaumAn regarding what is forgiven for those who align with the imam in This work discusses issues related to prayer, with four main topics: the prohibition of neglecting prayer, the virtue of congregational prayer, the merit of congregational prayer at Subu and AoIshAAo, and the views of scholars on the importance of congregational prayer.
It provides guidance on how to pray while traveling, especially in a vehicle.
This work clarifies the rules for the funeral prayer, whether performed in congregation or alone.
This work outlines the pillars, conditions, and procedures of prayer.
Source: Nahdhatut Turost Digital Library, 2022.
The induction of knowledge regarding the laws of worship .
ukAm al-AoibAdA.
is closely tied to the study of fiqh literature within the ShAfiAo school.
This literature is categorized into two primary purposes.
First, for educational purposes, the literature serves to strengthen foundational knowledge of fiqh in the ShAfiAo tradition.
This is achieved through the study of matn .
ore text.
and sharu .
Among the core texts identified are Sullam alTawfq by AoAbd AllAh bin usain .
1275 AH).
Safnah al-NajAt by SAlim bin Sumair .
AH).
Manemah Ibn al-AoImAd by Ibn al-AoImAd .
808 AH), and Matn Ibn Zubad by Aumad bin Kuntowijoyo.
Perubahan Sosial dalam Masyarakat Agraris, 346.
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RuslAn .
844 AH).
Notable sharu include Fatu al-Qarb al-Mujb by al-Ghaz, a commentary on GhAyah al-Taqrb by Ab ShujAAo .
593 CE).
Fatu al-MuAon by Zain al-Dn al-MalibAr .
982 AH), a commentary on Qurrah al-AoAyn by Zain al-Dn al-MalibAr .
982 AH).
and aqAAoiq al-MinhAj by al-Nawaw .
676 AH), which elaborates on specific terms from MinhAj a-Alibn by al-Nawaw.
These standard texts provide the foundation for instilling a basic understanding of fiqh in the ShAfiAo school and are further complemented by instruction in practical rulings .
urAo al-fiq.
governing daily acts of worship.
This comprehensive approach ensures the integration of theoretical knowledge with practical application.
The second purpose is to provide practical guidance for worship.
The thematic arrangement of the available literature indicates its intent to offer solutions for daily worshiprelated issues.
39 This literature is categorized into three main topics: prayer .
l-alA.
, pilgrimage .
l-uaj.
, and purification .
l-ahAra.
Guidance on the praxis of worship is predominantly focused on the rules for performing prayer, with seven works identified in this category .
efer to Table .
The inclusion of these three thematic areas related to daily worship demonstrates a clear objective to equip the santri with the necessary knowledge and skills to address practical problems concerning specific acts of worship.
The selection of literature on daily worship themes reflects a dialectical process between kiai .
eader of the pesantre.
, social norms, and Sufism literature, shaping the centric tendency of ShAfiAo jurisprudence.
The kiaiAos mastery of standard texts enables primary-level religious socialization through doctrinal learning.
40 The ShAfiAo doctrine emphasizes norms established within Javanese pesantren traditions.
Research by van den Berg41 and Bruinessen42 highlights similarities between Madurese and Javanese pesantren references, demonstrating a shared emphasis on teaching ShAfiAo jurisprudence.
However.
Madurese derivative works address specific daily worship issues, such as purification, prayer, and pilgrimage.
These works demonstrate local considerations, viewing the santri as solution-providers for daily worship challenges.
The production and reproduction of standard fiqh literature within the ShAfiAo school reflects a dynamic, dialectical process that continuously enriches practical learning resources.
Within the Madurese pesantren community, the careful transcription of classical ShAfiAo text fosters intellectual unity through commentary and adaptations, making the texts more This process facilitates the transfer of knowledge across generations, allowing engagement with source materials that were previously out of reach.
43 As a result, this openness fosters the practical application of legal principles, bridging theoretical knowledge Eka Susylawati et al.
AuSocio-Cultural Strength: Optimization of BhuppaAo.
BhybhuAo.
Ghuru, and Rato in Establishing Compliance in Madurese Familial Conduct,Ay Samarah: Jurnal Hukum Keluarga dan Hukum Islam 8, no.
3 (November 16, 2.
: 1974Ae93.
Ahmad Baidowi.
AuPygon Script Phenomena in the Tradition of PesantrenAos QurAoanic Commentaries Writing,Ay Jurnal Studi Ilmu-Ilmu Al-QurAoan dan Hadis 21, no.
2 (July 29, 2.
: 469Ae90.
van den Berg.
AuHet Mohammedaansche Godsdienstonderwijs OP Java En Madoera En De Daarbij Gebruikte Arabische Boeken,Ay Tijdschrift Voor Indische Taal-.
Land-.
En Volkenkunde 31 .
, 12.
Martin Bruinessen.
AuKitab Kuning.
Books in Arabic Script Used in the Pesantren Milieu.
Comments on a New Collection in the KITLV Library,Ay Bijdragen Tot de Taal-.
Land- En Volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 146, no.
2 (January 1, 1.
: 226Ae69.
Asad Q.
Ahmed and Margaret Larkin.
AuThe Ashiya and Islamic Intellectual History,Ay Oriens 41, no.
3Ae4 (January 1, 2.
: 213Ae16.
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with real-world implementation.
44 L.
van Lit highlights the crucial role of verbal agreements in the process of copying and interpreting Islamic texts, linking thought with 45 The expanded understanding of the kiaiAos perspectives sheds light on individualsAo positions within the socio-cultural context of the pesantren, acknowledging the social norms that govern them.
The development of norms since the 17th-century, regarding santri as kiai magang .
pprentice kia.
,46 fosters the ontogenetic formation of understanding.
This process serves as a comprehensive and consistent induction mechanism for individuals, achieved through cognitive socialization and social induction via direct participation in specific community 47 The works of Kuntowijoyo48 and Zainalfattah49 highlight the significant influence of 19th-century Madurese santri in shaping political alliances and transforming religious practice.
Notably, the development of legal reasoning grounded in the ShAfiAo schoolAos fiqh principles facilitated the dissemination of innovative legal concepts through specialized literature.
The reinforcement of legal structures through the standard of ShAfiAo school is viewed as a suitable choice for positioning santri within society.
The selection of literature functions as an objective mechanism shaping the identity of santri, preparing them to engage with society as their objective reality.
50 The legal concepts articulated in pesantren literature, relevant to Madurese societyAos conditions, are integral to instilling the doctrine of ShAfiAo school.
The changing social-religious environment, fueled by pilgrimage activities, shaped the instillation of ShAfiAo doctrine.
The growth in pilgrimages between 1880 CE and 1890 CE influenced the solidification of ShAfiAo jurisprudence.
51 However, the increasing number of uajjs .
threatened the religious hierarchy, as they gained respect comparable to that of kiais.
52 KuntowijoyoAos research .
0-1940 CE) revealed that despite their esteemed status, many uajjs lacked profound religious understanding and gravitated toward 53 This prompted the need for stronger emphasis on practical religious laws through uawAsh reproduction.
These practices became integral to MaduraAos pesantren tradition, preserving traditional knowledge and countering contradictory practices.
Madurese societyAos condition, as taken-for-granted knowledge, shapes the future.
Berger and Luckmann argue that socialization mediates internalizing awareness of the Januddin Muhammad Yusuf.
Nawir Yuslem, and Dhiauddin Tanjung.
AuThe Inclusion of Ulema in the Aplication of Islam Nusantara Law for the Aceh Community,Ay Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 23, no.
2 (December 31, 2.
: 186Ae97.
van Lit.
AuCommentary and Commentary Tradition: The Basic Terms for Understanding Islamic Intellectual History,Ay MIDyOO: Mylanges de lAoInstitut Dominicain dAoytudes Orientales 32 .
: 3Ae26.
Kuntowijoyo.
Perubahan Sosial dalam Masyarakat Agraris, 346.
Berger and Luckmann.
The Social Construction of Reality, 150.
Kuntowijoyo.
Perubahan Sosial dalam Masyarakat Agraris, 109.
Zainalfattah.
Sedjarah Tjaranya Pemerintahan di Daerah-Daerah di Kepulauan Madura dengan Hubungannya (Pamekasan: The Paragon Press, 1.
, 107Ae8.
Berger and Luckmann.
The Social Construction of Reality, 151.
Kuntowijoyo.
Perubahan Sosial dalam Masyarakat Agraris, 333Ae5.
Achmad Siddiq et al.
AuRestrictions on Hajj Pilgrimage for Indonesian Congregation from the Perspective of Sadd al-DzariAoah,Ay Volksgeist: Jurnal Ilmu Hukum dan Konstitusi 7, no.
1 (June 2, 2.
: 35Ae51.
Ibid.
, 337.
For a discussion on AuShamanism,Ay see: Harun Gyngyr.
Auamanizm,Ay in TDV slym Ansiklopedisi, 38 (Ankara: TDV, 2.
, 325Ae28.
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worldAos structured reality.
54 Engaging with the ShAfiAo jurisprudence literature creates a new objectified reality, internalized as objectively valid truth.
55 Social knowledge operates doubly.
reflecting captured objectified social reality and resulting from continuous reality-generating Generationally transmitted knowledge is learned as objective truth during socialization, becoming subjective reality.
This reality influences individual, shaping biography, personality, and identity.
56 The ShAfiAo jurisprudence literature, expanded through thematic standard texts, facilitates internalization.
The existence of standard literature with specific themes stems from recognizing santri as active societal agents and acknowledging Sufi works shape a contrasting objective reality.
Sufi texts, like BayAn al-Sirr.
Fatu al-RaumAn, and RisAlah f al-Tawud, referenced in Raden RaumatAos diary, emphasize wujdiyyah .
he unity of Go.
57 To counterbalance these monistic perspectives, fiqh literature emerged.
Berger and Luckmann note that awareness of the external social context sparks dialectical processes, forming specific consciousness and controlling the crystallization of understanding.
58 This awareness influences guidance on prayer, a fundamental issue in esoteric literature.
Within the Madurese society, primary socialization of the ShAfiAo school, utilizing standard and thematic literature, excludes santri from alternative fiqh perspectives.
This exclusionary process compels santri to internalize a single legal reality, accepting provisions in one direction.
59 The secondary socialization phase transform santri into kiai successors, shaping a new social order.
The institutionalized division of labor defines participantsAo actions through literature aligned with the ShAfiAo doctrine.
60 Routine practices become institutionalized, creating normative force that standardizes behaviors.
A dialectical process of law emerges, influencing the deepening and selection of other fiqh literatures, thus paving the way for the production of new texts within the framework of ShAfiAo school.
Asyyah as an Objectification of Expectations: The Establishment of the ShAfiAo Doctrine The uAshiyah is an additional element .
that functions as an explanation of the main text, provided by the scriber or subsequent reader in a manuscript.
Known as an Islamic intellectual product,61 the uAshiyah, clarifies unclear or vague passages, revealing the authorAos tendencies and position regarding specific meaning.
It manifests as a subjective expression that signifies the intended meaning of the main text.
This expression is part of the process through which the scribe subjectively manifests their identity, aiming to be recognized by Berger and Luckmann.
The Social Construction of Reality, 66.
Jochen Dreher.
AuThe Social Construction of Power: Reflections Beyond Berger/Luckmann and Bourdieu,Ay Cultural Sociology 10, no.
1 (March 11, 2.
: 53Ae68.
Berger and Luckmann.
The Social Construction of Reality, 67.
Kumar.
The Diary of a Javanese Muslim, 66.
Berger and Luckmann.
The Social Construction of Reality, 154.
Reiner Keller.
The Sociology of Knowledge Approach to Discourse (Cham: Springer International Publishing, 2.
Berger and Luckmann.
The Social Construction of Reality, 158.
See: AoAbd AllAh bin Muuammad Ash-SyamrAn.
Al-Madkhal ilA AoIlm al-MukhtaarAt (RiyAs: DAr bah, 2.
, 73Ae5.
NabhAn.
AoAbqariyyat al-TaAolf al-AoArab, 333.
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others as part of the objectivation process.
62 This process provides an identifying mark for others regarding the kiaiAos choice as a copyist of a manuscript on a particular legal case, written within the framework of the ShAfiAo school of fiqh.
63 The uAshiyah specifically serves to establish and limit the tendency of meaning, showing the subjective objectivity of the copyist towards future readers.
In BangkalanAos pesantren environment, scribal activities surrounding fiqh literature rooted in the ShAfiAos school incorporated additional word choices .
Ashiya.
These subjective scribal choices addressed vagueness in legal terms, revealing three key intentions.
First, the emphasis is on establishing an expectation of meaning.
The refinement of meaning is achieved by exploring the technical concepts and terms used in worship, enhanced by the inclusion of more authoritative references.
For instance, the meaning of the term arkAn .
in the context of prayer is clarified using al-Mughn by Ibn QudAmah.
the phrase bisalAthAt uarakAt al-mutawAliyyah concerning the cancellation of prayer is explained through the gloss of Ashiyah AoAbd al-Karm al-Matr on Sharu al-Raml by al-Matr.
and the phrase lA yauram al-mass in relation to touching the QurAoan is elaborated with IqnAAo by al-Syarbn.
These efforts aim to clarify the meaning of terms that might otherwise be misunderstood.
These uAshiyah clarify potentially misleading terms and demonstrate the expansion of main textAos meanings, particularly evident in classical fiqh literatureAos explanations of prayer time.
The mechanism of explaining word concepts as a standard pattern in uAshiyah is emphasized through the clarification of practical aspects related to the daily legal behaviors of Madurese society.
This can be seen in the explanation of the law concerning touching the QurAoan .
ass al-muua.
Qawluh mass al-Muuaf, ay mA fhi al-QurAoAn li dirAsah wa law bi uAAoil uaythu Aoudda massan AourfAn wa in ualla uamluh maAoahu AA wa kharaja bihi al-tammah, wa hiya waraqah yaktubu fhA shayAo min al-QurAoAn wa tuAoallaqu AoalA ar-raAos mathalan li al-mubArakah, fa lA yaurum.
[Explanation of touching the Muuaf, i.
what is in it of the QurAoan for the purpose of learning, even if with a barrier, as it is considered a valid touch according to custom with the exception of amulets, such as a paper on which a part of the QurAoan is written and hung on the head for the purpose of blessing, in which case there is no prohibitio.
(TBAG/AKHYR/.
The emphasis on the prohibition of touching the muuaf for the purpose of learning, alongside the exclusion of the use of amulets, reflects an effort to provide practical Berger and Luckmann.
The Social Construction of Reality, 49.
See: Sainun Sainun.
Muhammad Lutfi Hakim, and Arif Sugitanata.
AuFrom Religious Understanding to Tradition: The Role of Tuan Gurus in the Fidyah Practice within the Sasak Muslim Community,Ay JURIS (Jurnal Ilmiah Syaria.
23, no.
2 (December 1, 2.
: 337Ae49.
Haddad Ulum Harahap.
AuTuak and Matrimony:
The Role of Traditional Alcohol in North Padang Lawas Weddings and Its Interpretation in ShafiAoi Fiqh,Ay Manchester Journal of Transnational Islamic Law and Practice 20, no.
: 225Ae33.
Mutiara Fahmi et al.
AuRajAoi Talaq Law According to the ShafiAoi School in Polyandry Cases (Case Study of Banda Aceh SharAoiyah Court Decision Number 383/Pdt.
G/2020/MS.
Bn.
,Ay El-Usrah: Jurnal Hukum Keluarga 6, no.
1 (July 1, 2.
: 161Ae Fathurrohman Ghozalie.
Amir Muallim, and Sidik Tono.
AuReformulation of AllahAos Ownership on Waqf (Theoretical Analysis Toward SyAfiAoi Schoo.
,Ay Syariah: Jurnal Hukum dan Pemikiran 20, no.
2 (December 11, 2.
: 145Ae58.
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information relevant to the general customs of Madurese society.
64 This is also evident in the explanation of purification techniques, almsgiving rules, marital relations, prayer times, and wuduAo .
itual washing to be pure for the praye.
, all of which are issues related to daily worship.
Second, the determination of the choice of law based on the views of the ShAfiAo school highlights the tendency to strengthen the application of ShAfiAo jurisprudence in daily worship The decision to make the recitation obligatory for the congregation, categorizing them into muwAfiq .
ne who follow.
and masbq .
ne who arrives lat.
, reflects the influence of the ShAfiAo school on prayer practices.
Law shak al-maAomm hal adraka qadra al-FAtiuah fa yakn muwAfiq am lA fa yakn masbqan.
[If the maAomm .
is in doubt as to whether he has fully recited al-FAtiuah, so that it is unclear whether he is a muwAfiq .
ne who follow.
or a masbq .
ne who arrives lat.
] (TBAG/AKHYR/.
Man lam yudrik maAoa al-ImAm zamAnan yasAoA qirAAoat al-FAtiuah li nisbah li al-wasa al-muAotadil lA li qirAAoat nafsihAwa al-muwAfiq wa huwa man adraka zamAnan yasAoA al-FAtiuah.
[(Masbq i.
one who does not catch the imam in time to hear the full recitation of Srah alFAtiuah, and therefore does not recite it himself, missing out on the recitation.
MuwAfiq is one who joins the imam while he is still reciting Srah al-FAtiuah, thus completing it in unison with the ImAm .
eader of Muslim congregational worshi.
] (TBAG/AKHYR/.
Wa law ishtaghala al-muwAfiq bi Sunnah ka duAoAAo al-IftitAu fa rakaAoa imAmuh wa f FAtiuatuh Aoudhr kamA marra bi khilAf al-masbq ishtaghala bi Sunnah fa lA yuAodhur.
[If a muwAfiq is occupied with a Sunnah act, such as reciting the opening prayer .
, and the imam proceeds to bow while he is still reciting Srah al-FAtiuah, this is excused.
This is different from a masbq, who, if engaged in the Sunnah, is not excused in the same manne.
(TBAG/AKHYR/.
The difference in criteria for the congregation .
aAom.
in the prayer revolves around the obligation for the worshiper to recite al-FAtiuah during the congregational prayer, following the scholarsAo views of the ShAfiAo school.
This explanation is found in works such as Fatu alKarm al-RaumAn.
Fath al-Qarb al-Mujb.
MajmAo al-RisAlah, and Safnah al-NajA.
Third, institutionalization of behavior.
The formation of characteristic religious behavior through theological doctrine is evident in practical matters, even when the source references are not explicitly mentioned.
The addition of explanations incorporating issues of social relationships is found in the discussion of tark al-alAh .
bandoning praye.
Wa lA yauuz li Muslim an yujAlis aw yuwAl qAiAo al-alAh bi muAoAmalah aw ghayrihA wa qad aghfala dhAlika kathrn fa tarAhum yukhAlinahum wa yuAoAkilnahum wa yastaAomilnahum f nauw at-tijArah AA [It is not permissible for a Muslim to sit with or associate with someone who neglects prayer, whether in business dealings or otherwise.
Many people are heedless of this, and you see them interacting with such individuals, eating with them, and employing them in trade .
] (KRMT/SBLGN/.
See: Hylyne Bouvier.
Lybur: Seni Musik dan Pertunjukan dalam Masyarakat Madura, trans.
Jean Couteau and Rahayu S.
Hidayat (Jakarta: Yayasan Obor Indonesia, 2.
, 346.
Latief Wiyata.
Carok: Konflik Kekerasan dan Harga Diri Orang Madura (Yogyakarta: LKIS, 2.
, 192.
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The restriction of associating with those who abandon prayer is tied to certain tarekats .
piritual path.
that prioritize the remembrance of Allah .
while neglecting the obligation of prayer.
This issue is explicitly addressed in another part of the manuscript MS.
KRMT/SBLGN/14.
Wa qad ghal aqwAm wa eann anna al-maqd min al-alAh dhikr AllAh TaAoAlA wa idhA uaala al-dhikr fa intafA uAjatuhA wa salak uruqan min al-salAl wa rakkan ilA abAl al-khayAl.
[Some people have erred, thinking that the purpose of prayer is solely the remembrance of Allah, so that once they achieve dhikr, they see no further need for They have taken the path of misguidance and clung to baseless illusion.
(KRMT/SBLGN/.
The eschatological consequences for abandoning prayer are also discussed in the uAshiyah of Fatu al-Qarb al-Mujb, although no specific references to corresponding terms or literature are provided.
This reflects a tendency for explanatory notes to serve the copyistAos purpose, expressing their expectations and addressing the context of their audience and environment.
The kiaiAos subjective interpretations in pesantren are objectified through layered textual meanings in uAshiyah, reflecting their dialectical interaction with the communityAos religious This interaction facilitates text interpretation,65 influencing behavior and institutionalizing practices.
Criticism of prayer neglect emerges as key tool in shaping Ethnographic studies by Bruinessen66 and Kumar67 confirm this dynamic, noting the influence of kesakten and tarekat on worship practices.
While the kiai does not explicitly address these specific practices, their emphasis on the irreplaceable nature of prayer over dhikr resonates with a broader critique of 19th-century Madurese social trends.
This context requires considering both subjective and objective meaning.
Berger and LuckmannAos perspective emphasize deliberate objectivation processes, creating signs.
68 Ashiyah explanations serve as clear markers, embedding subjective insights within the textAos interpretive structure.
The copyistAos interpretation extends beyond personal understanding when clarifying unspecified worship rules.
They synthesize various sources to create a comprehensive framework, unaffected by immediate practical considerations.
69 This approach establishes a standardized ShAfiAo legal framework, distinct from other schools.
Context-specific explanations reveal the kiaiAos subjective response to contemporary issues.
Such explanations highlight the subjectivity of the kiai in responding to the Aohere and nowAo.
70 In contrast, the decision to include detailed rules of worship drawn from other sources demonstrates a degree of independence from the personal subjectivity of the kiai.
These additions reflect objectively available signs, seamlessly integrated into the main text to form a cohesive whole.
The synthesis of meanings from the primary text and supplementary sources emphasizes a Wolfgang Iser.
The Implied Reader: Patterns of Communication in Prose Fiction from Bunyan to Beckett (Maryland:
The Johns Hopkins University Press, 1.
, 226.
Bruinessen.
Kitab Kuning Pesantren dan Tarekat Tradisi-Tradisi Islam di Indonesia, 307.
Kumar.
The Diary of a Javanese Muslim, 72.
Berger and Luckmann.
The Social Construction of Reality, 50.
Roman Ingarden.
The Cognition of the Literary Work of Art (Illinois: Northwestern University Press, 1.
, 41.
Berger and Luckmann.
The Social Construction of Reality, 50.
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ShAfiAo-centered understanding of fiqh.
This approach ultimately establishes a clear, authoritative legal framework that becomes institutionalized and legitimized over time.
Legitimation is a Ausecond-orderAy objectivation of meaning, generating new interpretations that integrate and reinforce existing institutional meanings.
71 This process aligns with Berger and LuckmannAos three levels of legitimacy.
The first level of legitimacy involves transmitting the linguistic objectification of human experience, linking propositions to concrete actions and establishing basic power relations rooted in Madurese traditions.
The second level legitimizes the institutional sector through specialized knowledge.
In this context, uAshiyah emerges as new knowledge produced by the kiai to strengthen the pesantren, exercising power within the institution.
The third level reaches the Ausymbolic universe,Ay unifying meanings and shaping the institutional order through symbolization.
This process assigns meanings that transcend everyday experiences.
72 Ashiyah creates new meanings, objectifying everyday behavior within the ShAfiAo schoolAos legal framework.
The kiaiAos objectification of legal perspectives within the ShAfiAo framework internalizes foundational principles by integrating complementary sources.
This intellectual evolution manifests in uawAsh that addressing contemporary realities.
73 The kiaiAos extensive engagement with a wide range of ShAfiAo jurisprudence literature is reflected in the addition of information and the updating of meanings to ensure contemporary relevance.
Walid A.
Saleh emphasizes that the copyistAos personal inclinations allow for a process of critical commentary, which may include contrasting source texts.
74 This dialectical approach enriches the understanding of source text and institutionalizes the ShAfiAo legal positions.
The institutionalization of the ShAfiAo school by MaduraAos pesantren clerics demonstrates a revitalization process that enhances the content of standard texts through uAshiyah, deepening and broadening their meaning.
Contextual explanations and legitimation objectify the madhhab, creating a coherent framework for legal representation.
75 The pesantren integrates worship practice and related issues using comprehensive literary sources.
This process involves assigning roles to the santri to identify and address contemporary societal issues within the legal framework of the ShAfiAo school.
This approach not only reflects the pesantrenAos preference for a particular school of jurisprudence, but also positions it as a representative of diverse legal traditions, thereby claiming an objective stance.
76 The kiaicommunity relationship reinforces the institutionalization and objectification of the ShAfiAo school, ensuring the continuity of legal interpretations in social consciousness and behavior.
Ibid.
, 92.
Ibid.
, 92.
Sajjad Rizvi.
AuThe Words of the Imam beyond Philosophy and Tradition: Sh Hadith Commentaries in the afavid Period,Ay in Hadith Commentary: Continuity and Change, ed.
Joel Blecher and Stefanie Brinkmann (Edinburgh: Edinburgh University Press, 2.
, 150Ae84.
Walid A.
Saleh.
AuThe Gloss as Intellectual History: The Ashiyahs on al-KashshAf,Ay Oriens 41, no.
3Ae4 (January 1, 2.
: 217Ae59.
Arifin Saleh.
Mujahiddin Mujahiddin, and Sigit Hardiyanto.
AuSocial Construction in Plastic Waste Management for Community Empowerment and Regional Structure,Ay JPPI (Jurnal Penelitian Pendidikan Indonesi.
9, no.
2 (June 30, 2.
: 1082.
Berger and Luckmann.
The Social Construction of Reality, 94.
Journal of Islamic Law.
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The Genealogical Trees of the ShAfiAoAos School in Madura: Agreement of Externalization Process in the Best Way Worship The ShAfiAo schoolAos legal structure, within its diverse interpretations, influences pesantren communities to develop context-specific dialectical legal arguments.
This evolving dialectic demonstrates a process of externalization that requires adaptation, often involving acts of AutransgressionAy against the established order.
77 Such acts of AutransgressionAy occur within the process of legal education through selective engagement with core materials.
This involves the prioritization of certain texts to the exclusion of others, a choice influenced by local intellectual networks and representing a deliberate alignment with specific perspectives within the ShAfiAo school.
Furthermore, critical commentary on the legal explanations found in the studied texts, guided by the views of particular scholars, illustrates another form of AutransgressionAy.
These actions challenge the structured legal frameworks established by earlier works and instead aim to construct a refined and contextually relevant model of worship practices.
Figure 2 Genealogical Trees of al-RAfiAos Work in Madurese Fiqh Literature Muuarrar Ar-RafiAo .
623 AH)
MinhAj a-Alibn NawAw .
676 AH)
Mughn al-MuutAj Al-Syarbn .
977 AH)
Manhaj a-ullAb Al-AnAr .
926 AH)
DaqAAoiq al-MinhAj NawAw .
676 AH)
Tuufah al-MuutAj Ibn ajr .
973 AH)
NihAyat al-MuhtAj Ramli .
1004 AH)
Fatu al-WahhAb Al-AnAr .
926 AH)
Scribal Cited edition The ShAfiAo schoolAos scholarly network consistently guides the choice of the legal structure considered most optimal for acts of worship.
Four primary scholarly lineages within the ShAfiAo school were identified and used to provide additional information.
First, the line of works descended from al-Muuarrar by al-RAfi .
ee Figure .
Al-Nawaw summarized KitAb al-Muuarrar in MinhAj a-Alibn, accompanied by DaqAiq al-MinhAj, explaining key terms.
A copy of this work was found in the Pesantren Sembilengan.
Bangkalan, under the code MS.
KRMT/SBLGN/BKL/36, which is not listed in either BergAos or van BruinessenAos Berger and Luckmann, 69Ae70.
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Additional works related to al-Muuarrar serve as the basis for uAshiyah.
Interconnectedness is evident in Kiai Muhammad Ismail ShalehAos use of Mughn al-MuutAj by al-Syarbn to explain Safnah al-NajA (MS.
TBAG/AKHYR/.
Other related works include Fatu al-WahhAb.
Tuufah al-MuutAj, and NihAyah al-MuutAj, referenced in Fatu al-QarbAos uAshiyah.
These texts represent al-MuuarrarAos lineage, shaping ideal worship rules within the ShAfiAo school of jurisprudence.
Second, the lineage of the Taqrb of Ab ShujAAo.
An explanation of this fundamental work, written by Ibn QAsim under the title Fatu al-Qarb, was found in Pesantren al-Akhyar and Pesantren Sembilangan.
The uAshiyah of Fatu al-Qarb (MS.
KRMT/SBLGN/BKL/.
produced by copyists in both pesantren, includes Iqna .
commentary on Taqrb by al-Syarb.
as well as Ashiyah al-Barmaw alA Fatu al-Qarb.
These works provide evidence of the intellectual network surrounding the writings of Ab ShujAAo.
Similarly, the use of AwwAdAos taqrr .
xplanatory shar.
on IqnaAo is also evident in the uAshiyah of Matn al-Zubad (MS.
TBAG/AKHYR/.
by Aumad bin RuslAn as prepared by Kiai Muhammad Ismail Shaleh.
Third, the lineage of the works of al-MalbAr.
This connection is evidenced by the presence of Fatu al-Mun (MS.
TBAG/AKHYR/.
, which was copied by Kiai Muhammad Shaleh in 1866 CE.
Fourth, the lineage of the works of Ba-Fasl.
The relationship with Ba-FaslAos alMuqaddimAt al-asramiyyah is observed through Kiai Muhammad Ismail ShalehAos citation of SulaymAn al-KurdAos awAsh al-Madaniyyah f MajmAo al-RisAlah al-Mushtamil (MS.
KRMT/SBLGN/.
The presence of scribal and cited editions underscores the tendency of the ShAfiAo jurisprudence to develop through monovalence, unifying diverse opinions into a single authoritative model shaped by al-NawawAos selected rulings.
For instance.
Aumad DimyA bin Muuammad ShalehAos uAshiyah on Ibn al-AoImAdAos Manemah prefers al-NawawAos tarju .
, ruling water from a wound as maAof .
, overriding other views within the ShAfiAo school (MS.
TBAG/AKHYR/.
Similarly.
Kiai Ismail bin Muuammad ShalehAos commentary on Matn al-Zubad reflects al-NawawAos influence (MS.
TBAG/AKHYR/.
Furthermore, uAshiyah expansions in Fatu al-Qarb and Fatu al-Mun engage with mujaddidn .
known for contextualizing al-NawawAos tarju, like Ibn ajar al-Haitam (Tuufah al-MuutA.
, al-Syarbn (Mughn al-MuutA.
, al-Bujairim (Tuufat al-ab.
, and al-BAjr (Ashiyah al-BAj.
, demonstrating a deliberate effort to regulate and standardize the legal realities within ShAfiAo schoolAos classical literature network.
The deepening of published works based on sharu on the writings of al-RAfiAo.
Ab ShujAAo, al-MalbAr, and Ba-Fasl represents a model for institutionalizing knowledge using the tarju of al-RAfiAo and al-Nawaw.
This process of objectification through knowledge becomes a mechanism of control, shaping and predicting legal behavior to conform to the rules institutionalized within the knowledge framework.
The jurisprudential choices in the literature descending from al-RAfiAo and al-Nawaw comprehensively define required worship practices and frame social situations within the scope of legal rulings.
The certainty of eschatological practices is closely tied to the legal concept of prayer, serving as the primary form of worship, presented through additional explanations in basic educational texts (KRMT/SBLGN/.
The structure of the core literature studied, bearing striking similarities to the literature used in Javanese and Indonesian pesantren, reflects the intellectual Journal of Islamic Law.
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network of al-RAfiAo.
Ab ShujAAo, al-MalbAr, and Ba-Fasl as an objective reality shaped and adjusted through the mechanism of uAshiyah explanations.
The additional annotations to the main text serve as evidence of the copyistAos engagement with other source texts, presented as explanatory arguments.
This practice is a fundamental to glossing tradition in Islamic scholarship, where existing works are incorporated as supplementary information.
78 The varied texts referenced to support the copyistAos interpretation yield a novel explanatory format, more accessible and acceptable to later readers.
Kenan Tenin observed this approach in the commentary on Mukhtaar Ibn alAjib, which deemed more comprehensive and understandable.
79 This commentary in Madurese pesantren manuscripts refers to diverse aspects, adapting the source textAos meaning to local legal needs.
Similarly.
Ibrahim Safri noted al-WallAlAos reevaluating conceptual boundaries in as-SansAos work, aligning with MoroccoAos al-MaqAid .
This reevaluation reflects the kiaiAos familiarity with standard literature used across Indonesian The sharu on various standard pesantren texts in 19th-century Indonesia reflects the efforts of the Madurese kiai to position themselves and their communities within the framework of objectified knowledge.
This adaptation process, termed AudevianceAy by Berger and Luckmann, involves reconciling institutional standard with new norms.
81 The redefinition of the legal structure within the standard literature is evident in the sharu on works such as Manemah Ibn al-AoImAd.
Matn al-Zubad.
Fatu al-Qarb, and Fatu al-MuAon.
Here, alternative interpretations are chosen over those in the original texts, and detailed descriptions supplement the general text.
This tendency to make legal decisions deviating from the main literature redaction demonstrates the need for monovalent opinions among the ShAfiAo scholars.
82 This necessity shows that societal objective reality influences the relationship between scholars and the standard literature they study.
The relationship between commentators and the production of uawAsh and sharu in fiqh literature clarifies ambiguous meanings in the source text.
Kenan Tekin illustrates how variations in interpretation arise in Ibn AjibAos MabAdiAo commentary due to commentatorsAo differing abilities to capture the original text and produce the target text .
haru or uAshiya.
This process involves abstracting subjective meanings to respond to the source text, resulting in a target text reflecting the commentatorAos subjective tendencies, as evident in al-WallAlAos Mykhaylo Yakubovych.
AuOttoman QurAoanic Studies: Case of AoTafsrAo Glosses,Ay Rocznik Orientalistyczny/Yearbook of Oriental Studies LXXi, no.
1 (September 21, 2.
: 41Ae51.
Kenan Tekin.
AuBeginnings or Principles: Commentaries and Glosses on the Notion of MabAdiAoin ibn alHajibAos Mukhtaar al-MuntahA,Ay Nazariyat slam Felsefe ve Bilim Tarihi Aratrmalar Dergisi (Journal for the History of Islamic Philosophy and Science.
9, no.
2 (October 15, 2.
: 1Ae36.
Aumad bin Yaqb al-WallAl.
AuAumad al-WallAlAos Commentary on al-SansAos Compendium of Logic: A Study and Edition of LawAmi al-Naear f Tauqq MaAn al-Mukhtaar,Ay in Islamic Philosophy.
Theology and Science.
Texts and Studies, ed.
Ibrahim Safri, vol.
120 (Leiden: Brill, 2.
, 47.
Berger and Luckmann.
The Social Construction of Reality, 80.
See: Ihdi Karim Makinara.
Jamhuri Ungel, and Fitrah Arrazi.
AuPhysical Handicap as a Reason for Divorce:
Case Study at the Sharia Court.
Banda Aceh.
Indonesia,Ay El-Usrah: Jurnal Hukum Keluarga 6, no.
2 (December 30, 2.
: 318Ae34.
Azwir Azwir.
Pagar Pagar, and Muhammad Syukri Albani Nasution.
AuThe Legality of Divorce in Aceh: A Study of Divorce Practices Out of Religious Courts,Ay Al-Manahij: Jurnal Kajian Hukum Islam 16, no.
2 (November 25, 2.
: 165Ae80.
Tekin.
AuBeginnings or Principles,Ay 1Ae36.
Journal of Islamic Law.
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Cholily et al.
uAshiyah on al-SansAos Mukhtaar.
84 MaduraAos glossing tradition differs, providing additional explanations that address specific legal issues.
Consistency in using aligned source texts reflects an intellectual network engaging critically with local needs and preferences of the Ashiyah production references pre-existing texts,85 while Madurese kiai creatively address local issues, making specific legal decisions .
that form community legal practices, interacting with local tarekat and kesakten traditions.
Creative reasoning in the production of uAshiyah within the Madurese pesantren tradition, which interacts dialectically with the socio-religious conditions of the surrounding community, has led to a new trend in the reading of classical Islamic texts.
The identification of works produced by kiai in Indonesian pesantren on Islamic classical literature is a phenomenon that has been documented.
For instance.
Muhammad Rosadi catalogued the pesantren works in Jambi Province, though he did not delve deeply into their function.
Meanwhile.
Damanhuri explored the purpose of these sharu in the works of pesantren in Sumenep.
He concluded that the sharu and uawAsh produced by the kiai in Sumenep tend to serve as intellectual expressions aimed at reinforcing their scholarly authority.
88 Although some works show an effort to contextualize legal content,89 he does not indicate a response aimed at reshaping religious practices.
Conclusion The concept of uawAsh .
originated in the early period of Islamic history, arguably as early as the third century AH.
However, it became widespread and evolved across the Islamic world beginning in the tenth century AH, emerging as an influential tool in Islamic authorship and often supplanting the original texts.
Traditionally, commentaries have been understood as a means of clarifying the readerAos comprehension of the source text.
This study, however, redefines that function by highlighting the role of uawAsh in shaping new social practices relevant to the dynamics of 19th-century Madurese society.
This tendency is particularly evident in the addition of sharu .
to source texts, especially those related to the formation of religious practices influenced by asceticism, arqah (Sufi order.
traditions, and local concepts of kesakten .
ystical powe.
The use of key texts from the ShAfi school of jurisprudence .
reflects the formation of an intellectual network akin to those in pesantren (Islamic boarding schoo.
throughout Java.
This parallel suggests that the manifestation of ShAfi jurisprudence .
in Madura has been shaped by literature associated with scholars such as al-RAfi.
Ab ShujA, al-MalbAr, and Ba-Fasl.
These objectified source texts, along with their various legitimations, are subject to uAshiyah that Al-WallAl.
AuAumad al-WallAlAos Commentary on al-SansAos Compendium of Logic,Ay 33.
Matthew B.
Ingalls.
The Anonymity of a Commentator: ZakariyyA al-AnAr and the Rhetoric of Muslim Commentaries (Albany: State University of New York Press, 2.
, 14.
Mukhlis Mukhlis et al.
AuThe Legal Culture to Prevent Radical Islamism by a Pesantren in Madura,Ay De Jure:
Jurnal Hukum dan SyarAoiah 16, no.
1 (June 24, 2.
: 58Ae87.
Muhammad Rosadi.
AuMenelusuri Kitab Karya Ulama Pondok Pesantren di Provinsi Jambi,Ay Jumantara:
Jurnal Manuskrip Nusantara 5, no.
, 105Ae24.
Damanhuri.
AuKitab-Kiai Madura,Ay 52Ae88.
Damanhuri.
AuKitab Kuning,Ay 234Ae61.
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Cholily et al.
actively engage with the religious dynamics of the local community, thereby playing a distinctive role in shaping the interpretation of earlier works.
The identification of a unified legal practice shaped by community needs emerges from the analysis of fiqh manuscripts through the lens of social construction.
This process emphasizes the moments of internalization, objectification, and externalization by kiais .
ocal religious leader.
in their engagement with classical fiqh works used in pesantren education.
However, this analysis does not account for the broader social transformations within Madurese society.
The lack of attention to these social dynamics limits the study to the level of cognitive reception, leading to findings that primarily emphasize the commentary function as part of the kiaiAos complementary mechanism for aligning texts with the communityAos religious understanding.
Further explorative studies on the dynamics of social change are necessary to either substantiate or critique these findings.
Bibliography