Pluralism in the Fiqh Sosial’s Perspective

Methodologically, Fiqh Sosial encourages the resolution of people's problems by using the qauli and manhaji schools of thought. The qauli school of choice takes precedence. If the qauli school is unable to provide a solution to the problems at hand, then the manhaji school of thought is used. Basically, the qauli school of thought is sufficient if it is used in solving basic pluralism problems. However, if the issue of pluralism has entered a more complicated domain, and the qauli school of thought is no longer sufficient, then the manhaji school of thought can be used. The implementation of the methodology of Fiqh Sosial in the issue of pluralism can be seen from the consistency of Kiai Sahal in harmonizing his thoughts and his daily life. Kiai Sahal shows an open mind in building relationships and collaborating with many people from various ethnic, religious and professional backgrounds. This paper is the result of research on pluralism in the perspective of Fiqh Sosial. This study aims to determine the concept of Fiqh Sosial regarding pluralism and the application of Fiqh Sosial methodology in responding to pluralism issues. This research is a qualitative research. This research is a literature study using descriptive methods. Keyword: Fiqh Sosial, Pluralism, Kiai Sahal Introduction Kiai Sahal, as a figure who sparked the idea of Fiqh Sosial, is known as an openminded scholar. This can be read from his writings in response to community problems. In addition to being progressive in thinking, Kiai Sahal is also known to have extensive associations. He networked with pesantren people and people from many different backgrounds. Kiai Sahal's interaction with different religions and professions is evident in his relationship with Sudhamek, a Buddhist ethnic Chinese leader. The two of them established good relations to become national figures. Apart from his attitude, Kiai Sahal's views on pluralism can also be seen from his writing entitled "Santri and Community Pluralism". This unpublished article was presented by Kiai Sahal in a seminar entitled "Santri in a Plural Society", at the Lirboyo Islamic Boarding School, Kediri, on June 7, 2002. In his writing, Kiai Sahal Pluralism in the Fiqh Sosial’s Perspective 18 Vol. 2 No. 1 June (2021) stated that the paradigm of pluralism in the frame of Islamic thought is actually very important. clear as the word of God in the Koran, surah al Hujarat, verse 13 (Mahfudh, 2002). It cannot be denied that this one earth is inhabited by humans who consist of various tribes, languages, professions, and different religions. Pluralism exists in various spaces of life, including in religious life. Plurality does not only occur in a large scope such as state society, but also in a small scope such as a household (A. M. Ghazali, 2009). Islam regulates all aspects of human life. Whether related to relationships to Allah SWT, fellow humans, as well as with nature and the environment. This is nothing but leads to one main goal that must be realized, namely the benefit of the people in this world and the hereafter (Solihin, 2020). Plurality is not to (and indeed impossible) to be avoided, but to be respected (Mahfudh, 2003). Indonesia as a country with a multireligious multicultural society, should also pay attention to this pluralism phenomenon (Janah, 2020). Based on the above background, this study will answer two questions. First, what is the concept of pluralism in the perspective of Fiqh Sosial? Second, how is the application of the Fiqh Sosial methodology in addressing the issue of pluralism? This study aims to determine the concept of Fiqh Sosial regarding pluralism and how to apply the methodology of Fiqh Sosial in addressing the issue of pluralism. This research is a qualitative research with limited targets but as much data as possible can be extracted (Bungin, 2013). This research is a library research using descriptive method. Data were collected through documentation and in-depth interviews with fiqh experts. This research is expected to contribute ideas about pluralism in the perspective of Fiqh Sosial. People and Pluralism Pluralism comes from the word 'diverse' which means many varieties, various. Linguistic pluralism is defined as 'diverse things' (Ministry of National Education, 2008). Meanwhile, 'religiousness' which has the root word 'religion' has a meaning as an attitude of life in religion. Etymologically, the word 'religion' does not come from Arabic. Rather, it is taken from Sanskrit which refers to the belief system in Hinduism and Buddhism in India. Religion consists of the word "A" which means "No", and "gamma" which means "chaotic". Thus, religion is a set of regulations that Tutik Nurul Janah & Umdah el Baroroh Santri: Journal of Pesantren and Fiqh Sosial 19 prevents humans from chaos, and brings humans to order and order (A. M. Ghazali, 2009) Pluralism and religiousness are often juxtaposed as sensitive issues under certain conditions. Although pluralism is not only related to religious matters. Pluralism also relates to ethnicity, language, religion, class, etc. Pluralism is essentially related to all forms of differences that are present as sunnatullah inherent in mankind. According to research, currently it is estimated that there are only 10-15 percent of countries in the world whose population has a homogeneous ethnic background (Salim HS & Suhadi, 2007). Allah created humans as diverse, tribal and national beings. God's message to mankind to appreciate pluralism is very clearly illustrated in the Koran, as Allah says in surah al Hujarat, Verse 13 which reads: ِّم مكُ ٰ َنقَْلخَ ا َّنِإ سُا َّنلٱ اھَ ُّیَأٓ ٰ َی ٱ َدنعِ مْكُمَرَكَْأ َّ نِإ ۚ ا۟وُٓفرَاَعَتلِ لَِئٓاَبَقوَ اًبوُعشُ مْكُ ٰ َنلَْعجَوَ ىَٰثنُأوَ رٍكََذ ن َّ نِإ ۚ مْكُىَٰقْتَأ ھِ َّلل ٌریِبخَ مٌیلِعَ َھ َّللٱ Meaning: "O people, we actually created you from a man and a woman and made you nations and tribes so that you would know each other. Surely the most noble among you in the sight of Allah is the most devout among you. Allah is All-Knowing, All-Knowing. " Apart from tribes and nationalities, language is a characteristic that distinguishes humans. Regarding the many languages or dialects of humans, the Koran describes its appreciation for the pluralism of languages and human skin colors (races). Al Quran recognizes the use of various spoken languages (Shihab, 2007), as stated in the al-Quran surah al Rum, verse (22) which reads: ْللِ تٍاَیلآَ كَلِ ٰ َذ يِف َّ نِإ ۚ مْكُِناوَلَْأوَ مْكُِتَنسِلَْأ فُلاَِتخْاوَ ضِرَْلأْاوَ تِاوَامَ َّ سلا قُلْخَ ھِِتاَیآ نْمِوَ َنیمِلِاَع Meaning: "And among the signs of His power is to create the heavens and the earth and different languages and colors of your skin. Verily in that there are really signs for those who know. " In the Indonesian context, pluralism is often used as a translation of pluralism. The Big Indonesian Dictionary defines pluralism as plurality, pluralism, or pluralism (KBBI, 2020). Pluralism is not only a social reality (plurality), but also as an idea, understanding, and the result of its thoughts. Pluralism has been going on for centuries, long before this country was formed (A. M. Ghazali, 2009). There is no contradiction between pluralism and the foundation of Islam (Ghanaoushi, 2007). Pluralism in the Fiqh Sosial’s Perspective 20 Vol. 2 No. 1 June (2021) Most countries in the world are ethnically pluralist, because they have a population consisting of more than one ethnic group. (Malik, 2007). Pluralism stands firmly when it is supported by various values which become the supporting pillars. The values which are the supporting pillars certainly do not stand apart. However, they have an interrelated relationship. If one of these pillars is missing, it can hinder the development and success of pluralism (Nafis, 2009). It is interesting to listen to M. Quraish Shihab's explanation that ukhuwah Islamiyyah in the context of human humanity is not just brotherhood between fellow Muslims. Shihab interprets the word 'Islamiyyah' as an adjective so that 'ukhuwah Islamiyyah' is more accurately interpreted as 'Islamic brotherhood', or 'Islamic brotherhood' (Shihab, 2014). Not only brotherhood between Muslims. However, the bonds of brotherhood between fellow humans are as per Islamic teachings, the message brought by the Prophet Muhammad. Equality in offspring results in brotherhood, likewise equality in traits can also lead to brotherhood (Shihab, 2014). This means that ukhuwah actually does not only refer to the similarity of blood, or the similarity of religion alone. However, something that contains equality and harmony can be a reason to continue to build ukhuwah. Interpreting ukhuwah Islamiyyah as ukhuwah which is Islamic in nature as described by the Quraish Shihab above is a form of the depth of Islamic teachings as a religion destined as a blessing for the universe. In this case, it is clear how a Muslim should position himself among the pluralism of mankind. Understanding ukhuwah Islamiyyah, in the sense of ukhuwah which is Islamic in nature, will motivate mankind to care for brotherhood with fellow humans regardless of the differences. According to Kiai Sahal, the factors that hinder the realization of Islamic brotherhood among Muslims are influenced by six things. First; ignorance. including ignorance here is ignorance or lack of understanding of Islamic teachings. Second; pettiness of thinking which is mostly caused by a lack of understanding or unwillingness to learn to understand the teachings of Islam itself. Third; blind fanaticism resulting from ignorance and pettyness and excessive pride in one's own group (sectarian). Fourth; lack of friendship and open dialogue. Fifth; Decreased morals of al Karimah. Sixth; lack of exemplary (Mahfudh, 1999). The six things that according to Kiai Sahal are the inhibiting factors for the Islamic ukhuwah above Tutik Nurul Janah & Umdah el Baroroh Santri: Journal of Pesantren and Fiqh Sosial 2