Building the Transformative Islamic Civilization Reaserch on Gait of K.h. M.a. Sahal Mahfudh

Historical evidence shows that K.H. M.A. Sahal Mahfudh is building the transformative Islamic civilization towards g a prosperous, fair, and progressive Muslim community buildings. Kiai Sahal Mahfudh encourages Muslims to be the best people able to provide profusely expediency to others. According to Kiai Sahal Mahfudh, the best people are productive people, the man who is sensitive to the needs of the environment, controlling information, having organizational competence and high creativity, so that they can create jobs and grow the economy comprehensive insight. For these ideals, the aspect of education, health, and the economy must be developed maximally. These three fields are interrelated and inseparable. Transformative Islamic civilization championed by Kiai Sahal Mahfudh is relevant to maqasidus sharia theory, that is the Islamic law which purposes to keep religion, keep the soul, keep the property, keep the mind and keep the offspring. Kiai Sahal Mahfudh struggle in improving the quality of education in boarding school and university Maslakul Huda, Islamic Mathaliul Falah Kajen in order to keep religion and reason. Economic empowerment in BPPM and BPR Artha Huda Abadi in order to keep the property. While the struggle of Kiai Sahal Mahfudh in establishing Islamic Hospital Pati in order to preserve life and heredity. This study is a qualitative research with the primary sources of Kiai Sahal Mahfudh works. The result of this study is analyzed by the theory of maqasid asy-syari‘ah.


Introduction
A.
+D\\DQ DO .KZDUL]PL DO 0DV·XGL DQG DU 5D]L LQ WKH ÀHOG RI knowledge. The second phase is disintegration that took place in the years 1000-1250 AD. During this period, internal splits occured, the caliph power decreased, and the peak occured when Baghdad as a symbol of Islamic power was conquered by Hulagu in 1258 AD. 3 Second, the medieval period that is divided into two phases. First, the slowdown phase in 1250-1500 AD. In this phase, disintegration and decentralization increased. Differences Shiite and Sunni, Arab and Persian was increasingly visible. Polarization of the Islamic world appeared, which was part of the Arab consisting of Arabia, Iraq, Syria, Palestine, Egypt, and Africa whose center was in Egypt, and parts of Persia which consists of the Balkans, Asia Minor, Persia, and Central Asia whose center was in Iran. At this time, the understanding that ijtihad had been closed more widespread and steady. The negative effects of tarekat was clear and attention of Muslims to science was very less. Muslims in Spain were forced to convert to Christianity or to be out of the country. Second, three great kingdoms phase, namely the Ottoman Empire in Turkey, Safawi Empire in Persia and Mughal Empire in India, starting with the time of progress in the year 1500 to 1700 AD and setback age in the year 1700 to 1800 AD. During the the glory of this three kingdoms stood mosques and a beautiful building in Istanbul, Tibriz, Isfahan, and other cities in Iran and Delhi. At this time, the attention to science was reduced. In the setback age, the Ottoman Empire was hit in Europe, the Safavid empire was destroyed by the Afghans, and the Mughal empire was attacked by the kings of India. When Muslims military and political power was decreased, Europe experienced the glory whose peak occurred in 1798 AD when Napoleon occupied Egypt. 4 Third, the modern period that occurred in 1800 AD to the present. This period became Muslim recovery from a setback. Muslims are consciously aware that the fall of Egypt into the hands of the West show a new civilization that create a serious threat to Muslims. The leaders of the Muslims begin to think how to improve the quality and strength of Muslims in order to be able to compete with the West. At this time, the renewal ideas of Islam is born. 5 In the West, revolution occurs in many aspects. New techniques in the manufacture and industrial organization are adopted to give encouragement due to the needs and energy caused by the war. After the war ended, trade move freely, the world becomes open to the products like cheap cotton, wool clothes, and metal goods from Britain, France, Belgis, Switzerland, and West Germany. ,Q WKH ÀHOG RI WUDQVSRUWDWLRQ WKHUH DUH VWHDPHU DQG WUDLQ The communication is moving fast, so that the growth of LQWHUQDWLRQDO ÀQDQFLDO PDUNHWV UXQQLQJ TXLFNO\ 7UDGLQJ SURÀWV DUH LQYHVWHG WR JHQHUDWH QHZ SURGXFWLRQ DFWLYLWLHV 2Q the other hand, the armed forces are growing rapidly. 6 The reformers start to think how to restore the balance of power. Thoughts about how Muslims progress as the old period push forward dynamically. 7 2QH RI WKH SURPLQHQW ÀJXUHV who act as a catalyst reformer is Jamaluddin al-Afghani (1897) which taught Pan Islamic solidarity and defense against European imperialism by returning to the teachings of Islam modernized. The reform movement in the Middle (DVW KDV D PDMRU LQÁXHQFH RQ WKH ULVH RI ,VODP LQ ,QGRQHVLD 4 Ibid., p. 6. 5 Harun Nasution, Pembaharuan dalam Islam, p. 5. 6 M. $EGXO .DULP Sejarah Pemikiran dan Peradaban Islam,p. 347. 7 Harun Nasution, Islam Ditinjau dari Berbagai Aspeknya, jilid 1 (Jakarta: UI Press, 2008), p. 86. with the birth of political and socio-religious organizations who voiced the Islamic reform. 8 Deterioration of Islamic civilization is caused by two factors. First, hedonism and pragmatism that hit Muslims when it was in the top of power. They forgot themselves when they were in power. Glamor, arrogance, and greed become a way of life which was contrary to the teachings of Islam. Second, dynamism and transformation of western nations in developing science and technology. Western was not dazzled by the progress of Islam, but they quickly studied Islam and developed it productively to produce monumental works that were not previously imagined by Muslims, particularly in the ÀHOG RI VFLHQFH DQG WHFKQRORJ\ In this context, there is no other way for the muslims to build the future of civilization but to do two tasks at once, namely internalizing the religious character and dynamics of science and technology to be an integral and synergistic. This gave rise to a wide reform in Islam with different terminology, suh as: First, Islam Rational encouraging ijtihad as a mechanism of interpretation or renewal of Islamic doctrine. This rational Islamic movement bring the courage of young thinkers of Islam in displaying individual freedom in dealing with the mind of Islam and outside of Islam, such as the Western philosophical tradition. Second ,VODP VFLHQWLÀF VWULYLQJ WR build a modern image of Islam as a religion, to modernize the traditional Islamic institutions, and open the door of ijtihad. This movement is done so that Islam is able to respond to the modernization and acculturation to the culture and customs of Islam. Third, Islam Critical that seeks to align WKH GHÀQLWLRQ XQGHUVWDQGLQJ DQG SUDFWLFH WKH WHDFKLQJV Building The Transformative Islamic Civilization: of Islam. This is done in a way to educate and mature the understanding of Muslims and fortify the Muslims in order not to be affected into misguided and misleading religion, ideology, and doctrine. 9 Fourth ,VODP GHVDFUDOL]DWLRQ ZKLFK DIÀUPV WKH understanding that the interpretation of the Qur'an and Sunnah can be different and changed so that Muslims do not experience stagnation and loss psychological striking force. Truth and absolute transcendence belongs only to God, so that the renewal of Islamic thought becomes a necessity. Fifth, Native Islam who put Islam as a complementary factor in the formation of social structure, culture and politics in Indonesia. In the process of indigenization, should not mix Islam and local culture, even when they understand Islam must consider local contexts, but the main feature of Islam should be retained in the original form. Therefore, reading the Qur'an when praying should be pronounced in Arabic. Sixth, Islam of Civilization encourages the study of the Qur'an in D FRPSUHKHQVLYH PDQQHU 7KH ÀUVW VWHS LV WR XQGHUVWDQG WKH meaning or the meaning of the statement in the Qur'an by reviewing historical situations or problems showing that the 4XU·DQ LV WKH DQVZHU 7KH VHFRQG VWHS LV WR JHQHUDOL]H VSHFLÀF answers and mention a statement that has a common social-PRUDO SXUSRVH ZKLFK FDQ EH IRXQG RQ WKH VSHFLÀF YHUVH VHHQ from sociological-historical studies and logical ratio which is often questioned. With these two steps, then Muslims can understand the ethical basis of a verse with historical and contextual analysis and able to interpret, clarify and answer contemporary problem with the ethical spirit of the Qur'an obtained through the profound study. 10 Seventh, Islam of re-actualization that encourages islamic thinkers to be able to respond to the real needs of people. In this context, re-actualization is needed by in order that islamic articulation relevant to the situation and condition of Indonesia. Eighth, Islam transformative focuses on the problems of backwardness of Muslims caused by injustice relationship between developed world and the third world because imperialistic character. Islam transformative tries to generate thoughts that are not utopian-normative, capable of expanding horizons, produce useful materials in planning social engineering appropriately concerning to the development of society, and to save Muslims from the idea into the legitimacy of totalitarian management patterns. Ninth, Islam of integralist stating that there is compatibility RI ,VODP ZLWK WKH ÀQGLQJV RI FRQWHPSRUDU\ VFLHQFH 7KH structure of science can be accessible with elements of Islam. Suitability of contemporary science with Islam is in the level of metaphysics. 11 Tenth, Islam of substantive developing moral messages with central themes such as justice and egalitarianism and does not highlight the symbol is. Eleventh, dynamic-dialogical cultural Islam concerning to aspects of morality, aesthetics, ecology, economics, human rights, and the relationship of men and women in understanding the teachings of Islam. Twelfth, Islam of exclusive which believes that beliefs, views, thoughts and principles professed by others are wrong, misguided and should be avoided. While beliefs, views, thoughts and principles of theirs are the right one. Narrow views and attitudes that only know one mazhab of WKHRORJ\ ÀTK 6XÀVP DQG RWKHUV EHFRPH WKH FDXVH RI WKH birth of exclusive Islam. Thirteenth, inclusive-pluralist Islam that believes in other religions of the world have some truth DQG DEOH WR SURYLGH EHQHÀWV DQG VDIHW\ IRU DGKHUHQWV 7KH religions in the world begin to adopt an inclusive attitude and aware to understand the religious experiences of other people. In this case, dialogue is the key. 12 Fourteenth, Islam of humanist doing initiation, appreciation, elaboration, and development activities aimed to show that Islam is more aligned to the empowerment of SHRSOH DQG FRPPXQLWLHV ZLWK D VFLHQWLÀF DSSURDFK ,VODPLF values appreciated and internalized in the form of research, training, discussions and seminars and publishing as a means of empowerment. Fifteenth, Islam of liberal struggling Islamic thought enthusiastically. One of liberal Islamic thought is a legal institution in Islam is always concerned with the tradition of the community, so at the time of the Prophet many local cultures were adopted in the law system the sacred religion, so that the Islamic sharia should adopt the tradition of law in the local community. Sixteenth, the Islamization of the economy by encouraging the study of Islamic economics in college and the establishment of ,VODPLF ÀQDQFLDO LQVWLWXWLRQV 13 2QH RI WKH ÀJXUHV ZKR VXFFHHGV WR EXLOG D UHQHZDO RI ,VODPLF FLYLOL]DWLRQ ZLWK WUDQVIRUPDWLYH SDWWHUQ LV . + 0 $ Sahal Mahfudh, former of Rais Am Nahdlatul Ulama (NU) and the Center Chairman of the Indonesian Ulama Council (MUI). This paper will explore the thoughts and struggles of . + 0 $ 6DKDO 0DKIXGK LQ EXLOGLQJ WKH ,VODPLF FLYLOL]DWLRQ based on transformative religious ethics and dynamics of science and technology in order to build the future of Islam rah} matan li al-'a> lami> n. This study is a library research. Theoretical framework used is transformative Islamic civilization with maqa> s} id asy-syari> 'ah analysis.

Biography of K.H. M.A. Sahal Mahfudh 1.
8ODPD WKHRORJLDQ DFFRUGLQJ WR . + $OL 0D·VKXP is divided into two. First VFKRODUV ZLWK VWDQGDUG VFLHQWLÀF capacity, which can read the Qur'an and the salaf book, able to understand the book of Taqri> b or Fath} al-Mu'i> n in the ÀHOG RI ÀTK Tafsi> r al-Jala> lain, and Riya> d} as} -S{ a> lih} i> n or Bulu> g al-Mara> m for hadis. To achieve this standard competency, one must master nahwu and sharf. Secondly, mutafaqqih scholars with superior capacity who master Arabic science to the law-making methods (istinbat), such as us} u> O DO ÀTK and qawa> 'id DO ÀTK, understanding the science of comparative mazhab, and capable of reading the development of society and the times. 14 While Imam al-Ghazali divides ulama into two, namely hereafter scholars and the world scholars. hereafter scholars have the characteristics: do not use science for the purpose of worldly, consequent to what is said, prefers eschatology, simple and ascetic and not interested in the luxuries of life, keeping away from the king, not hasty in giving fatwa, pay attention to inner science and supervising all movements of souls (mura> qabah HQKDQFLQJ FRQÀGHQFH EHLQJ VDG DQG IHDU to God in all things, giving priority to the study of practiced science, reaching knowledge that hung by the power of inner vision, and very cautious towards new things. While the characteristics of the world scholars are: using science to the world, fasiq (happy to commit a sin intentionally), ostentatious, their science does not bring them to God, articulate, his conscience does not alive, doing evil because they always violate religion rules, and often do immoral knowingly. 15 .LDL 6DKDO 0DKIXGK·V OHDGHUVKLS ZDV VHHQ VLQFH KH OHG 3,0 .DMHQ DQG EDKWVXO EDKWVXO 0DUJR\RVR IRUXP QDPHG Raud} ah al-Musya> warah .LDL 6DKDO 0DKIXGK FDUHHU LQFUHDVHG fast, ranging from sub-district, district, province, to the center as Rais Am Nahdlatul Ulama (NU) and the Chairman of the Indonesian Ulama Council (MUI) for three consecutive periods. His Career in organization was equipped with intellectual achievement with the birth of the quality works that is able to break the stagnation of ideas in the pesantren, such as T} ariqah al-H{ us} u> l 'ala> Syarh} i Ga> yah al-Wus} u> l, al-Baya> n al-Mulamma 'an Alfa> z al-Luma> ',Nuansa Fiqih Sosial,Pesantren Mencari Makna,Wajah Baru Fiqh Pesantren,Dialog dengan Kiai Sahal Mahfudh,and others. 17 .LDL 6DKDO 0DKIXGK VXFFHVV LQ WKH ZRUN DQG FDUHHU ZDV LQÁXHQFHG E\ KLV IDWKHU . + 0DKIXGK 6DODP DO +DÀGK ZKR DOZD\V NHSW XS LQIRUPDWLRQ GLVFLSOLQH DQG KDYH D QREOH FKDUDFWHU HVSHFLDOO\ WR SDUHQWV .LDL 0DKIXGK was also as a manager of educational institutions, namely the Islamic Institution of Mathali'ul Falah. 18 His discipline and deep science and broad insight made him as a highly UHVSHFWHG ÀJXUH 7KH LGHDOV RI .LDL 0DKIXGK LQVSLUHG .LDL Sahal Mahfudh in developing science, mobilized constructive change in society, and leading educational institutions in a dynamic and competitive way.
Building The Transformative Islamic Civilization: ,Q DGGLWLRQ DQRWKHU ÀJXUH ZKR JDYH JUHDW LQÁXHQFH RQ .LDL 6DKDO 0DKIXGK LV 6\HNK <DVLQ DO )DGDQL ELQ ,VD DO 0DNNL Hadith scholar who lived and passed away in Makkah gave WKH IXQGDPHQWDOV VFLHQFH RI KDGLWK WR .LDL 6DKDO 0DKIXGK and trained how to deliver answers with strong arguments. 6\HNK <DVLQ FHUWLÀHG ammah WR .LDL 6DKDO 0DKIXGK VR WKDW .LDL 6DKDO 0DKIXGK KDG sanad (genealogy of science) of books up to the author's book of Syekh Yasin. 19 .LDL 6DKDO 0DKIXGK·V KDELWV VLQFH DW WKH VFKRRO ZKLFK made him a great people was: First, his incredible spirit in UHDGLQJ 7KH ERRNV ZHUH UHDG E\ .LDL 6DKDO 0DKIXGK QRW only the yellow books, but also newspapers, magazines, comics, books, and others who could develop and enlarge his thoughts and worldview. His Intellectual exploration began from hundreds or even thousands of yellow books, ranging from basic to the most high, as well as books, magazines, newspapers, and other very useful materials to keep broad of information and knowledge as the main capital to respond to the actual problems in a positively, constructively, and contextually.
Second, his high spirit in writing. He always wrote the explanation of teachers (ta'liq) and provided an explanation of the existing texts (syarh} GHYHORSHG E\ .LDL 6DKDO 0DKIXGK seriously, so he was able to write high quality works, both Arabic and Indonesian language. manhaji> is done by developing the theory of masa> lik al-'illah LQWHJUDWHG LQWR WKH ZLVGRP RI WKH ODZ QDPHO\ WR EULQJ EHQHÀW and prevent from damage. This is important to do so that religionist able to conduct breakthrough when stagnation of thought happens. Third, verifying which the teaching of us} u> l À[HG DQG which the teaching of furu> ' QRW À[HG LV GRFWULQH RI us} u> l is the doctrine in the category of qat} 'iyya> t and muh} kama> t that is unchanged. The teachings in this category are few, because LW GRHV QRW EHFRPH D ÀHOG RI LMWLKDG majal al-ijtiha> d), such as the obligatory of prayers, fasting, and pilgrimage. While the teachings of furu> ' is the doctrine in the category of z} anniyya> t and mutasya> biha> t that is used for ijtihad to generate FRPSUHKHQVLYH ÀTK s\ DUZDK ÀTKL\\DK). This doctrine of furu> ' FDQ EH GHYHORSHG G\QDPLFDOO\ DQG ÁH[LEO\ LQ RUGHU WR DGDSW to the change of time, even it can inspire the change of the world.
Fourth PDNLQJ ÀTK DV VRFLDO HWKLFV DQG QRW WKH SRVLWLYH law of the State. Formalization of Islamic law can potentially lead to the disintegration in the Republic of Indonesia 1.5, 7KHUHIRUH )RUPDOL]DWLRQ RI UHOLJLRQ VKRXOG EH avoided because Indonesia is not a religious state, but the VWDWH EDVHG RQ 3DQFDVLOD DQG WKH &RQVWLWXWLRQ RI .LDL Sahal Mahfudh as well as the scholars of NU stipulated Pancasila as the nation's ideology embraced by the people RI ,QGRQHVLD DQG WKH 5HSXEOLF RI ,QGRQHVLD LV WKH ÀQDO form of the nation. Religion can be run independently by its adherents to be reserved. The substance of religion takes precedence and the formalities come second if it threatens 1.5, DQG 3DQFDVLOD 8QLW\ DQG LQWHJULW\ DUH PDMRU FDSLWDO RI development, so all the things that disturb unity and must be prevented as early as possible.
Fifth, the introduction of methods of philosophical thought, especially in the social and cultural issues. Philosophical thinking is thinking by looking at the structure RI WKLV SUHPLVH WR ÀQG WKH GHHSHVW HVVHQFH ,Q WKH FRQWH[W RI VRFLDO FXOWXUDO SKLORVRSKLFDO PHWKRGV DUH QHHGHG WR ÀQG WKH secret. Philosophical thought is very important to understand the cultural of the archipelago which full of intrinsic values. Walisongo inviting appreciative to the culture of the archipelago is an example of the application of philosophical thought so that the culture precisely used as instruments of effective propaganda in the propagation of Islam. 24 ,Q DGGLWLRQ WR ÀTK VRVLDO .LDL 6DKDO 0DKIXGK KDV great attention to Islamic boarding school (pesantren) as an institution that is expected to create the ideal cadres of ,VODP $FFRUGLQJ WR .LDL 6DKDO 0DKIXGK ,VOPDLF ERDUGLQJ VFKRRO VLQFH LWV HVWDEOLVKPHQW WKH ÀUVW WLPH KDV EHFRPH Aswaja (Ahlussunnah wal Jama'ah) as the basis of theology DQG EHORQJ WR RQH RI WKH IRXU PDG]KDE +DQDÀ 0DOLNL 6KDÀ·L DQG +DQEDOL LQ WKH ÀHOG RI ÀTK 25 Characteristic of pesantren as an educational institution is projecting the totality of the students personality. Educational philosophy RI SHVDQWUHQ DW ÀUVW LV WKH GHHSHQLQJ RI WKH UHOLJLRXV VFLHQFHV and sciences relating to religion. In the process, pesantren provides extensive knowledge to the students to become skilled workers who are able to play an active role in society. 26 Nevertheless, the position of pesantren is a takhassus institution (specialization) in religion which is responsible to embed ethical values and nobility to the students. In addition, LQ RUGHU WR FUHDWH D FDGUH RI TXDOLÀHG VFKRODUV SHVDQWUHQ also equip the students with skills needed in the community. Relevance of education in pesantren with the challenges of life becomes the homework of pesantren. Pesantren in this case should be able to produce a cadre of salih and akram. Salih was a man who has potential so that they can play an active role, useful, and skilled in public life. In this context, pesantren must equip the students with knowledge related to the needs of life. The akram is one's accomplishments related to the God to reach happiness hereafter. Therefore, pesantren emphasizes the deepening of religious knowledge (WDIDTTXK À> ad-di> n) institutionally. However, pesantren is not only teaches religious knowledge, but also develops general sciences in an integrative manner. 27 .LDL 6DKDO 0DKIXGK H[SHFWHG SHVDQWUHQ QRW RQO\ focused on the development of science, but also on the development of society. The leader of pesantren becomes referral sources of the community that has a religious thoughts in every activity, particularly in the development of society. If Pesantren has a role in the development of society, it must have skilled workers who are able to manage existing resources in boarding schools. If pesantren is able to develop the potential of education and society, it is expected to have ulama who has deep religious knowledge, extensive knowledge and insight into the horizon of thinking, but also to meet the demands of time in order to participate actively in solving the problems of society. 28 , .LDL 6DKDO Mahfudh socialized intensively to residents of NU at various IRUXPV $FFRUGLQJ WR .LDL 6DKDO 0DKIXGK NKLWWDK 18 is the fundamental of thinking, behaving and acting of NU PHPEHUV ZKLFK DUH UHÁHFWHG LQ WKH EHKDYLRU RI LQGLYLGXDOV organizations, and in any decision-making. This conclusion was born of aspiration and inspiration of NU scholars who had common views and insights of religious and civic in 1918 by forming Syirkah 'Inan Murabathah Nahdlatut Tujjar. There are three of the fundamental motivation of NU scholars. First, the majority of NU members who behave resignation total (tajri> d) without any attempt to improve the quality of life, so there was t} ama' attitude of the wealthy people. Second, many of the scholars and wealthy NU's do not care of the weak neighbors in religion, education and economy. Third, the majority of the students and kiai have enough with only WDIDTTXK À> ad-di> n within certain limits and do not care about the other sciences, and some even forbid it, so there is a gap between religious scholars and Muslim intellectuals Aswaja. 31 Since NU was founded in 1926, NU khittah still lived by DOO ERDUG ERWK 6\XUL\DK DQG 7DQÀG]L\DK +RZHYHU ZKHQ WKH 29 . + 0 $ 6DKDO 0DKIXGK Nuansa Fiqh Sosial,p. 376. 30 Ibid. 31 . + 0 $ 6DKDO 0DKIXGK Pesantren Mencari Makna, founder had passed away or because of physical limitations, there was changes at NU, so that khittah 1926 became bleak DQG GLIÀFXOW WR EH LQWHUQDOL]HG E\ 18 PHPEHUV HYHQ VRPH leaders. By the time the 27 th Muktamar in Situbondo, NU lost its identity. Some of the indicators are a lack of sensitivity to social problems, acting reactively to respond any problems or issues without followed up by real action, and empowering creatively NU members did not get attention. those are the background behind the idea of returning to khittah 1926 starting 25 th congress in Surabaya in 1971. The history documents of founding NU studied intensively, especially in 1926 which clearly states that the scholars and followers of Aswaja always tried to manifest in a variety of programs, such as research and procurement of religious literature books, the development of dakwah, education and a touch of orphans and the poor, developing trade and commerce capabilities to improve the quality of life. 32 7KH FRPPRQ WKRXJKW RI .LDL 6DKDO 0DKIXGK LV WR PDNH UHOLJLRXV WH[WV HVSHFLDOO\ ÀTK DV DQ HIIHFWLYH instrument in the transformation, especially in the economic. Justice and economic prosperity become a core value RI .LDL 6DKDO 0DKIXGK WKRXJKW WKDW LV PDQLIHVWHG LQ WKH dedication and struggle for life. This is due to the condition RI XQGHUGHYHORSPHQW LQ .DMHQ DQG VXUURXQGLQJV VR WKH paradigm of Muslims must be expanded so it is responsive to the change of the times and able to play competitively and productively in the international arena, not merely be an object that can be exploited. should not be a weak because the will be destroyed by non-Muslims and have no bargaining position in worldwide competition. Second ,VODP HQFRXUDJHV 0XVOLPV WR ÀJKW HLWKHU with property or soul. Struggling with treasures requires WKHP WR KDYH DFKLHYHPHQWV LQ WKH HFRQRPLF ÀHOG +HUH LV WKH urgency to generate entrepreneurship with a high work ethic. Poverty and backwardness must be overcome by a high work ethic with the undying spirit of entrepreneurship. 33 Thirdly ,VODP HQFRXUDJHV 0XVOLPV WR H[FHO LQ WKH ÀHOG of science by reading as a very representative activities in the context of learning knowledge. Muslims should not lose to non-Muslims, like Jews and Christians in developing VFLHQFHV ,URQLFDOO\ VFLHQWLÀF DFKLHYHPHQW DQG WKH TXDOLW\ of educational institutions of Muslims is far below the Jews and Christians. It encourages all Muslims to devote all their capabilities to develop personal and institutional quality for the sake of izzu al-Isla> m wa al-muslimi> n. Fourth, health becomes one of the basic needs of Muslims rarely noticed. While Islam always encourages Muslims to behave in a healthy life, such as healthy living, adequate rest, exercise, and avoiding things that are harmful to health, both mentally and physically. It is not realized by many Muslims, so that many of those who fell sick and powerless. Fifth, Islam encourages Muslims to care about others, either by charity, donation, and others. Islam's spirit of philanthropy should be raised WR UHGXFH VRFLDO LQHTXDOLWLHV HVSHFLDOO\ LQ WKH HFRQRPLF ÀHOG The spirit of giving should be more emphasized than to receive. Management of zakat, donation, and alms should be strengthened in order to be able to realize economic justice in Islam. Professional management with a strong team is the key to make Islamic philanthropy to be successful. 34 )URP WKH IRXQGDWLRQ RI WKRXJKW DERYH .LDL 6DKDO Mahfudh build transformative Islamic civilization. There DUH VHYHUDO DVSHFWV WKDW DUH SULRULWL]HG E\ .LDL 6DKDO Mahfudh in building a civilization. First, making pesantren as an institution that has two functions, namely science and society. The function of science is manifested by optimizing WDIDTTXK À> ad-di> n (deepening the religious knowledge). The students should be able to explore the whole of the yellow book, both in terms of esoteric and its esoseris. While social function is realized in the form of economic empowerment. .LDL 6DKDO 0DKIXGK PDNHV 0DVODNXO +XGD SHVDQWUHQ DV D vehicle for regeneration with profound science. Fiqh and XVXO ÀTK EHFRPH D IRFXV RI VWXG\ DW 0DVODNXO +XGD ,VODPLF ERDUGLQJ VFKRRO .LDL 6DKDO 0DKIXGK UHDG WKH ERRN RI XVXO ÀTK DV Jam'u al-Jawa> mi', al-Ih} ka> P À> Us} u> l al-Ah} ka> m, al-Baya> n al-Mulamma' 'an Alfa> z} al-Luma', Mawa> hib as-Sanniyyah, and RWKHUV ,Q DGGLWLRQ .LDL 6DKDO 0DKIXGK DOVR IRUPHG %330 (Pesantren and Community Development Bureau) engaged LQ HFRQRPLF HPSRZHUPHQW LQ .DMHQ DQG VXUURXQGLQJV BPPM acts as a catalyst, facilitator, motivator and inspiration behind the economic revival of the people. BPPM conducts program of training, mentoring, counseling, provision of capital, and periodic evaluation to monitor the economic activities of the people.
Second, education becomes the key to the triumph of the people and nation. Education in charge of improving the quality of young generation that will be the doer of development in the future. If education fails in bringing TXDOLÀHG JHQHUDWLRQV WKHQ WKH IXWXUH RI WKLV QDWLRQ LV threatened. Education in charge of internalizing positive character traits, such as honesty, discipline, optimism, never give up, creative, innovative, and nationalists. Education is also in charge of equipping the intellectual as professional FRPSHWHQFH LQ JRLQJ JOREDO FRPSHWLWLRQ .LDL 6DKDO 0DKIXGK raised the quality of education, both at the Islamic Institution RI 0DWKDOL·XO )DODK 3,0 .DMHQ 0DUJR\RVR 3DWL DQG DW WKH ,VODPLF ,QVWLWXWH RI 1DKGODWXO 8ODPD ,1,618 .LDL 6DKDO Mahfudh encourages teachers and students to improve reading as a source of knowledge and information that is YHU\ XVHIXO LQ LPSURYLQJ WKH LQWHOOHFW DQG LQWHOOLJHQFH .LDL Sahal Mahfudh also encourages human beings to develop HGXFDWLRQ IRU ZULWLQJ VFLHQWLÀF DQG UHFRUG LW .LDL 6DKDO Mahfudh provides exemplary by writing Arabic language ERRNV DQG SDSHUV SUHVHQWHG DW YDULRXV VFLHQWLÀF IRUXPV ,Q WKH HQG .LDL 6DKDO 0DKIXGK LQLWLDWHG WKH HVWDEOLVKPHQW RI the Islamic High School of Mathali'ul Falah (STAIMAFA) that is now changed into the Institute of Mathali'ul Falah Islamic School (IPMAFA) with a vision "To Be Research High School Based Pesantren Values".
Third KHDOWK EHFDPH WKH JUHDW FRQFHUQ RI .LDL 6DKDO 0DKIXGK 7KHUHIRUH .LDL 6DKDO 0DKIXGK SLRQHHUHG WKH HVWDEOLVKPHQW RI WKH KRVSLWDO ZLWK . + $EGXOODK 6DODP KLV XQFOH $W ÀUVW .LDL 6DKDO 0DKIXGK HVWDEOLVKHG D KHDOWK clinic, then after developing Islamic Hospital (RSI) Pati was established under the auspices of the Foundation NU's Pati. .LDL 6DKDO 0DKIXGK ZDQWHG 0XVOLPV LQ D KHDOWK\ FRQGLWLRQ so that they can work, learning knowledge, and work to accelerate development in all aspects of life. Fourth .LDL Sahal Mahfudh makes the social dimension of religious doctrine, not dogmatic without a touch of social. From here, .LDL 6DKDO 0DKIXGK PRYHG VSLULW RI ,VODPLF SKLODQWKURS\ for upholding the community economic justice. Zakat is interpreted contextually and transformatively. Zakat is not only given to mustahiq , but should be managed professionally with a solid team that is able to pull out the people of poverty to prosperity. 35 Fifth .LDL 6DKDO 0DKIXGK VXSSRUWV GHPRFUDF\ and rejects authoritarianism and tyranny of the majority. Democracy provides space for all elements of society to express their aspirations and transformative ideas . In a democracy, decisions made are the majority opinion WKDW UHÁHFWV WKH LQWHUHVWV RI WKH PDMRULW\ ,Q D GHPRFUDF\ Muslims must demonstrate competence so able to color it with transformative thinking and action to achieve the glory of the nation in the future. Islam should not be opposed to democracy, because it should be an inspiration RI GHPRFUDWLRQ ,Q ,QGRQHVLD QDWLRQDOLVP LV SURYHG E\ .LDL Sahal Mahfudh in his social works. His deep love for this nation is indicated by a lifelong struggle to eradicate poverty and backwardness of the people. As the highest leader in NU DQG 08, .LDL 6DKDO 0DKIXGK ÀJKW WHQDFLRXVO\ XSKROGLQJ RI democracy, justice, and social welfare.

Movement of Kiai Sahal Mahfudh Based on 4. Maqa> s} id asy-Syari> 'ah
Transformative changes in the concept and championed .LDL 6DKDO 0DKIXGK UHIHUV WR WKH HVWDEOLVKPHQW RI maqa> s} id asy-syari> 'ah, objectives of Islamic law, which is keeping the UHOLJLRQ OLIH SURSHUW\ LQWHOOHFW DQG RIIVSULQJ .HHS WKH ÀYH basic rights is the essence of religion in the realization of WKH EHQHÀW $FFRUGLQJ WR ,PDP DO *KD]DOL WKH EHQHÀW LV WR EULQJ H[SHGLHQF\ RU GHQ\ WKH GDQJHU %ULQJ EHQHÀW DQG GHQ\ the danger is to achieve the goal of religion, and not a human purpose and human goodness. The purpose according to ,VODPLF ODZ RI KXPDQV WKHUH DUH ÀYH QDPHO\ WR PDLQWDLQ their religion, their souls, their minds, their descendants, and WKHLU SURSHUW\ (YHU\ OHVVRQ WKDW FRQWDLQV WR NHHS WKH ÀYH PDLQ EDVHG LV WKH EHQHÀW DQG DQ\ OHVVRQV WKDW QHJDWHV ÀYH DUH the main base of damage and reject it is welfare. 36 Maintains WKDW ÀYH EDVLF ULJKWV DUH QHFHVVDU\ d} aru> riyya> t IRU WKH EHQHÀW of the most powerful level. For example, the punishment for those who make the bid'ah that encourages others to follow his bid'ah, qis} a> s} punishment (equal punishment to the crime someone) to maintain religion, punishment for people drinking wine, the punishment of people who commit adultery, and punishment for looters and thieves. 37 Another example is in order to keep religion do with doing things that strengthen faith, such as planting creed and prevent any damaging things, like kufr and shirk. .HHSLQJ WKH VRXO E\ LPSURYLQJ WKH VDIHW\ FRPIRUW DQG safety of all disturbances. Answering the treasure be done by increasing revenue and reducing poverty and economic XQGHUGHYHORSPHQW WKDW FRXOG GHVWUR\ UHOLJLRQ .HHSLQJ VHQVH is done by improving the quality of intensive education for FDGUHV ,VODP WKDW FDSDEOH DQG SURIHVVLRQDO .HHSLQJ GHVFHQW is done by strengthening the moral and mental and prevents anything that may lead to free sex, and others.
Right now in the context of modern world, the theory of maqa> s} id asy-syari> 'ah be developed progressively. One was conducted by Jasser Auda Ummah to examine in depth models of effective economic empowerment of the people that were create the highquality works as a guide for practitioners in empowering the community economic potential.
Second, develop the spirit of entrepreneurship so WKDW SHRSOH JRLQJ HFRQRPLF UHYLYDO .LDL 6DKDO 0DKIXGK has pioneered bank as providers of capital and moving %330 HFRQRPLF HPSRZHUPHQW RI WKH SHRSOH .LDL 6DKDO Mahfudh movement must be continued and developed by developing Entrepreneurship Training Center in cooperation with banks to make young creative entrepreneur, productive, and competitive. This training center should EH FRPSOHWHG E\ VFLHQWLVWV LQ WKH ÀHOGV RI HFRQRPLFV DQG good quality practitioners already able in the business world, so as to have a strong charisma to train and mobilize the entrepreneurial world.
Third, develop an international standard hospital. This time Islamic hospitals less than Christian hospital, both in terms of quality of medical personnel, management, infrastructure, facilities, and networks to the outside. Islamic hospital must develop them accelerated and escalated to be able to keep pace and achieve great accomplishments so as to become the main reference of Muslims and the nation as a whole.
Fourth, encourage the creation of a harmonious civil society building and transformative as evidence of the strength of nationalism and patriotism. Unity is the foundation of the nation that must be maintained collectively. Each disintegration potential of the nation must be prevented as early as possible. Islam should be the religion to unite the nation, not vice versa, as the religion of a nation breaker. The toil of the founding fathers who seize freedom with a capital of unity and must be treated to reach the glory of the nation in all aspects of life.
Fifth, build human civilization is promoting the values of divinity, humanity, justice, prosperity, equality, and peace. The world should be decorated with positive values capable of illuminating the Muslims with goodness and truth and avoid injustice, misery and barbarity against the noble teachings of religion and human rights.
7KLV ÀYH DERYH UHTXLUHV FROODERUDWLRQ EHWZHHQ DOO HOHPHQWV ERWK IURP WKH VFLHQWLÀF FRPPXQLW\ WKH bureaucracy, NGOs, the media, religious leaders (ulama), community leaders, and all elements of the nation. In the context, it is urgent to call young cadres reliable to be involved in this major project in order to accelerate the triumph of the people and nation in the future. It is unfortunate if the young cadres of reliable, both graduates of the schools, universities and abroad, forgotten, then they choose to serve in other institutions. The speed required to capture this opportunity needed. Do not let young workers taken by others. Foresight to read the potential of young people be the key to drive change constructively towards a bright future.
)LTK VRVLDO DV .LDL 6DKDO 0DKIXGK OHJDF\ LQ WKH UHDOP of thought until now still continue to be studied because they are relevant to the challenges of the times. The phenomenon of radicalism and religious fundamentalism is one of the