Moch. Azis Qoharuddin

AJARAN NEO-SUFISME KH. ABDUL HANNAN MA’SUM (STUDI DI PESANTREN FATHUL ‘ULUM KWAGEAN)

Introduction

Ajaran neo-sufisme kh. Abdul hannan ma’sum (studi di pesantren fathul ‘ulum kwagean). Telusuri ajaran neo-Sufisme KH. Abdul Hannan Ma’sum di Pesantren Fathul ‘Ulum Kwagean. Mengungkap cara ajarannya membentuk spiritualitas, aktivisme sosial, dan karakter santri.

Abstract

This study aims to construct and describe the neo-Sufism teachings of KH. Abdul Hannan Ma’sum at the Fathul ‘Ulum Islamic Boarding School in Kwagean, Kediri Regency. Neo-Sufism, as proposed by Fazlur Rahman, is a renewed form of Sufism that not only emphasizes individual spirituality but also encourages social activism and positive engagement in worldly life. This research employs a qualitative approach using phenomenological-hermeneutic methods, along with data collection techniques such as in-depth interviews, participatory observation, and document studies. The findings reveal that KH. Abdul Hannan Ma’sum’s neo-Sufism teachings are manifested through three main methods: bandongan (collective study, particularly of the Ihya’ ‘Ulum al-Din), exemplary behavior and advice (mau’izah), and the granting of spiritual practices (ijazah amaliyah) to students. The core values imparted include a strong enthusiasm for learning and seeking knowledge, hard work and spiritual striving (mujahadah), patience and perseverance (istiqamah), strengthening of liturgical recitations and remembrance (wirid and dhikr), economic self-sufficiency, a life of asceticism despite abundance, as well as social concern and generosity. These teachings shape a contextual pesantren-based Sufism that responds to contemporary challenges without abandoning the roots of classical Islamic scholarship. Thus, KH. Abdul Hannan Ma’sum successfully actualized the principles of neo-Sufism within the educational system and social praxis of the pesantren. His teachings not only form the spiritual character of the students but also encourage their active and meaningful participation in social life.

Review

This study offers a timely and insightful exploration into the neo-Sufism teachings of KH. Abdul Hannan Ma’sum at Pesantren Fathul ‘Ulum Kwagean, an area of study crucial for understanding the evolving landscape of Islamic spirituality in contemporary Indonesia. By aligning its theoretical framework with Fazlur Rahman's concept of neo-Sufism, which emphasizes both individual spiritual development and social engagement, the research positions itself to illuminate how traditional Sufi practices are adapted to modern challenges. The chosen qualitative, phenomenological-hermeneutic methodology, complemented by in-depth interviews, participatory observation, and document studies, appears well-suited to capture the nuanced and lived experiences of these teachings within the pesantren community. The findings presented are particularly compelling, delineating three primary methods through which KH. Abdul Hannan Ma’sum’s neo-Sufism is propagated: the scholarly tradition of *bandongan*, the moral guidance of *mau’izah*, and the spiritual empowerment of *ijazah amaliyah*. Crucially, the abstract effectively highlights the core values instilled, which range from intellectual pursuit and rigorous spiritual striving (*mujahadah*) to practical virtues like economic self-sufficiency, patience (*istiqamah*), and deep social concern. This comprehensive exposition successfully illustrates how these teachings cultivate a contextual Sufism that remains rooted in classical Islamic scholarship while actively addressing contemporary societal needs, thereby affirming the successful actualization of neo-Sufism principles within both the educational structure and social praxis of the pesantren. Overall, this research makes a significant contribution to the fields of Islamic studies, Sufism, and pesantren education. It not only provides a rich empirical account of neo-Sufism in action but also offers a valuable model for how spiritual leadership can foster active and meaningful participation in social life, moving beyond purely individualistic interpretations of piety. The study's clarity in demonstrating how these teachings shape both the spiritual character of students and their engagement with the world is a major strength. Future discussions could potentially delve deeper into the specific mechanisms through which "asceticism despite abundance" translates into economic self-sufficiency and social generosity, further enriching the practical implications for other pesantren and Islamic communities striving for holistic development.

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