Fiqh Contents within a Sufi Book: An Intertextual Study on Kiai Zainullah’s Qurra al-Aṣfiyā’

This paper aims to explore the discussions of Fiqh within a Sufi book entitled Qurra al-Aṣfiyā’ ‘alā Sharh Hidāya al-Adhkiyā’ by Kiai Zainullah, Malang. Employing qualitative research design, this paper uses intertextual study as its analysis tool. The findings reveal that Kiai Zainullah incorporated four Fiqh topics in his work. These topics are 1) differing views among madhhab imams on the status of basmala, 2) the rulings on beautifying one’s voice when reciting the Qur’an, 3) the ruling on listening to women’s singing voice, and 4) the ruling on marriage versus celibacy in term of uzla. The implication of this research highlights the necessity of exploring the relationship between Fiqh and Sufism, especially the Fiqh discussions within a Sufi treatise, in a more creative framework rather than being solely confined to the paradigm of harmonization and alignment.


Introduction
The relationship between Fiqh and Sufism has traditionally been viewed as an incontrovertible unity.Conversely, an opposing view says that these two disciplines conflict, owing to their distinct viewpoint of reality.Fiqh focuses on the external aspects of human actions, while Sufism addresses the internal, spiritual aspects.This historical conflict is evident when examining instances where prominent Sufi figures were considered as holding divergent views, leading to accusations of heresy and persecution.Notable Sufi figures such as Abū Sulaymān al-Dārānī (d.215/830), Abū Hamza al-Baghdādī (d.269/882-3), Abū Yazīd al-Busṭamī (d.261/874-5), Abū Bakr al-Shiblī (d.334/946), and Abū Bakr al-Wāsiṭī (d.320/932) were expelled from their homes and some were imprisoned because of being considered insane (Böwering, 1999, p. 54).Additionally, some Sufi figures were even sentenced to death for allegedly propagating deviant teachings.Quite famous among them are , who was executed by crucifixion following a court judgment, and Ibn 'Aṭā ' (d. 309/922), who was brutally beaten to death (Böwering, 1999, p. 56).
One of the prominent figures known for his opposition to the Sufis, despite varied interpretations regarding his stance on Sufism, was Ibn Taymiyya.Although Ibn Taymiyya often praised the piety of specific Sufi figures (Zamzami, 2017, p. 41), he strongly criticized specific Sufi concepts, such as the concept of ḥulūl, ittiḥād, waḥdah al-wujūd, ṭā'ah al-shaykh, karāmah, jadhb, and others (Banānī, 1986, pp. 15-16).His critical attitude significantly influenced the Salafi-Wahhabi movement, which adopted an anti-Sufism stance.Under the leadership of its founder, Muḥammad ibn 'Abd al- Wahhāb (d. 1792), Sufi practices such as close teacher-student relationship (rābiṭah), total obedience to a murshid, and the concept of the ṭarīqa lineage were condemned as signs of disbelief (Peskes, 1999, p. 159).His successors, such as 'Abd al-'Azīz ibn Bāz and Ṣāliḥ al-Munajjid, despite having varied views on specific cases, considered Sufism as should be rejected in its entirety (Fouad, 2020).
Conversely, the dominant view asserts that the two disciplines of Fiqh and Sufism are integrated and complementary without any inherent conflict.Historical instances of violent encounters between these disciplines are attributed to misunderstandings rather than fundamental differences in the sciences themselves.One of the prominent figures who significantly contributed to this viewpoint was Abū Ḥāmid al- Ghazālī (d. 505/1111).He argued that as long as properly understood and aligned with the guidance of the Qur'an and hadith, Sufism inherently cannot conflict with Fiqh (Mubarok, 2014, pp. 26-32).As encapsulated by Usmanov (2023, p. 126), Sufism and Fiqh represent two different perspectives on Islamic law.Sufism views it from an inner perspective, Fiqh from an external one.
Many researchers examining the content of Fiqh in Sufi texts have investigated Ibn 'Arabī's books while still using the perspective of integration of these two disciplines.Within this framework, Maḥmūd Maḥmūd al-Ghurāb (1993) investigated the discussions of Fiqh in Ibn 'Arabī's writings, covering topics from ṭahāra to slavery.However, Yoyo Hambali (2020, p. 23) criticized Al-Ghurāb's investigation as failing to meet scientific standards, prompting Hambali to conduct a follow-up study emphasizing Ibn 'Arabī's Islamic legal philosophy.Eric Winkel's study of Fiqh aspects in Al-Futūḥāt al-Makkiyyah underscored the importance of the integration viewpoint, asserting that he explores "the world-view which maintained an integration of law and spirituality and offer encouragement to those who work for a reintegration of shariah, fiqh, and spirituality" (Winkel, 1997, p. 15).Similarly, Lien Iffah Naf'atu Fina's study of the same book highlighted Ibn 'Arabī's interpretation of legal verses in the Qur'an, emphasizing that "Ibn 'Arabī … in any sense never divorces spiritual path from sharī'ah" and "in fact, he understood sharī'ah as the way to divine Truth" (Fina, 2018, p. 163).
This paper adopts a similar perspective to investigate Fiqh discussions in Qurra al-Aṣfiyā' 'alā sharḥ Hidāya al-Adhkiyā' by Kiai Zainullah Malang (d. 1991).This viewpoint is inevitable because one of the book's discussions is the interconnection between sharī'a, ṭarīqa and ḥaqīqa.However, unlike the comprehensive discussions of Fiqh found in Ibn 'Arabī's works, which span from ṭahāra to slavery, Kiai Zainullah's text gives specific Fiqh discussions within broader Sufi topics.Thus, Kiai Zainullah provides Fiqh with discussion as supporting information for particular purposes.This research aims to trace Kiai Zainullah's objectives in integrating Fiqh discussions within his Sufi discourse.
The focus of this research is directed towards the Fiqh contents of Qurra al-Aṣfiyā'.The significance of this research is not only to reveal the harmony between Sufism and Fiqh from a broader perspective but also to elucidate how a Sufi text author elaborates Fiqh laws to express his views by associating them with established Fiqh authorities.This research will demonstrate how Kiai Zainullah presents his personal views on specific Fiqh themes by quoting and 'using' the views of previous Fiqh scholars as justification.
The analytical framework for this research is intertextuality, as developed by Julia Kristeva.According to Kristeva, a text represents the author's interpretation of a phenomenon based on pre-existing texts.No text is created in isolation from other texts (Kristeva, 1980, p. 28).Kristeva's approach, aligned with post-structuralist philosophers like Roland Barthes, who proclaimed the 'death of the author' (Barthes, 1977, pp. 142-148), posits that intertextual studies do not involve the author as a subject (Allen, 2000, p. 36).Thus, this research positions the author of Qurra al-Aṣfiyā' as an interpreter of Al-Malībārī's collection of poems entitled Hidāya al-Adhkiyā', whose interpretations form a new text with intertextual connections to previous texts.
To trace previous texts giving influence on Kiai Zainullah's explanation of Fiqh, this study employs a document review method, especially literatures familiar within the Pesantren milieu.Given that Kiai Zainullah spent his his entire life in such an environment, it is hypothesized that this context influenced his Fiqh Explanations in Qurra al-Aṣfiyā'.This is then presented to find Kiai Zainullah's strategy in producing his text.

A Glimpse of Qurrah al-Aṣfiyā' and Its Author
The complete title of this book is Qurra al-Aṣfiyā' 'alā Sharḥ Hidāya al-Adhkiyā', written by Kiai Zainullah at the end of his life.This book was completed in 1990 (Zainullah, 1990, p. 59), the same year as his passing.The following year, in 1991, one of the participants of the pengajian (public study session) on this book at Asy-Syafi'i Mosque Ganjaran Gondanglegi in Malang Regency transcribed it aiming to "present clearer and more accurate writing for readers" due to "numerous errors and ambiguities in the previous manuscript" (Zainullah, 1991, p. 1).Consequently, this book exists in two manuscripts: the first is referred here to as Manuscript A, while the second is Manuscript B.
In addition to his role as a religious teacher and Nashbandiyya murshid, Kiai Zainullah was a prolific writer.As of the current record, he produced 10 written works.These The kind of Sufism espoused in Qurra al-Aṣfiyā' is called tasawwuf 'amalī or sunnī.This kind is characterized by its focus on practical daily aspects of behavior and the cultivation of noble characters rather than engaging in speculative aspects of Sufism (Lubis, 2021, p. 30).In this sense, the study of Sufism complements the study of Fiqh because Sufism helps Muslims in fulfilling Allah's commands and avoiding His prohibitions in a way that enhances their faith and commitment (Aḥmad, 2020, p. 307).Borrowing Usmanov's words, Fiqh and Sufism represents two different viewpoints on Islamic law (Usmanov, 2023, p. 126).Thus, Sufism becomes an inseparable complement to Fiqh.As Aḥmad Zarrūq asserts, "There is no Sufism except with Fiqh because the external laws of Allah cannot be known except through it.Conversely, there is no Fiqh except with Sufism because there are no deeds except with honesty and commitment for the sake of Allah" (Zarrūq, 2005, p. 22).
In Qurra al-Aṣfiyā', this harmony is illustrated through the trilogy of sharī'a, ṭarīqa and ḥaqīqa.To explain the relationship and coherence between the three, the author mentions the definition of each term and explains their interrelation with an analogy.The definition of sharī'a is "adhering to the religion of God, fulfilling His commands, and avoiding His prohibitions."The illustration of fulfilling God's commands is performing the conditions and principles of the command and staying away from things that invalidate it, while the illustration of avoiding God's prohibitions is abstaining from invalid actions driven by fear of Allah.Ṭarīqa is defined as "taking a more careful attitude in living life and not being carefree."Examples of such attitudes are avoiding dubious matters and leaving useless activities.Ḥaqīqa refers to "the state of wuṣūl (reaching the goal) and witnessing anwār al-tajallī (the lights of manifestation)."What is meant by tajallīis, a mystical light that appears in the heart?If what appears is the Essence of God without passing through His attributes, then it is called the manifestation of Divine Essence (tajallī al-dhāt).Most Friends of God (waliyyullāh) are of the view that this mystical light can only manifest through the medium of nature; hence, it is called the manifestation of Divine Names (tajallī al-asmā').Moreover, if what appears is the actions of God, then it is called the manifestation of Divine Actions (tajallī al-af'āl) (Zainullah, 1990(Zainullah, , pp. 3-4, 1991, p. 4), p. 4).
Kiai Zainullah explains the relationship between the three aspects above using the analogy of a person looking for pearls.The sharī'a is comparable to a boat, the ṭarīqa to the sea, and the ḥaqīqa to the pearl.To get pearls, the person must row the boat and dive into the ocean, because pearls are often located at the bottom of the sea.It is impossible to obtain pearls without this process (Zainullah, 1990(Zainullah, , pp. 4-5, 1991, p. 5), p. 5).This analogy illustrates the strong relationship between Sufism and Fiqh.What is called ṭarīqa by Qurra al-Aṣfiyā' is nothing but Sufism, and sharī'a is Fiqh.Thus, sharī'a (Fiqh) and ṭarīqa (Sufism) are inseparable to achieve true piety (taqwā), which is viewed as the hallmark of a true believer (al-mu'min al-ṣādiq) who have high degree among the friends of God (Zainullah, 1990(Zainullah, , p. 5, 1991, p. 5), p. 5).
In principle, the explanation of the harmony between Sufism and Fiqh through the trilogy relationship between sharī'a, ṭarīqa and ḥaqīqa is not novel in Sufi literature.Kiai Zainullah adopted this explanation, of course, from Hidāya al-Adhkiyā', the collection of poems he directed commentaries.Hidāya al-Adhkiyā' itself cited this trilogy relationship from Al-Kibrīt al-Aḥmar by 'Abd Allāh ibn Abī Bakr al-'Aydrūs (d.865 AH) (Al- 'Aydrūs,n.d.,.Apart from the similarity of this last source, other supporting evidence is the earliest commentary on Hidāya al-Adhkiyā' by the poet's son himself, named 'Abd al-'Azīz ibn Zayn al-Dīn al-Malībārī, acknowledging that one of the poem's sources is Al-Kibrīt al-Aḥmar (Al-Malībārī, 2014a, p. 46, 2014b, p. 68).

Fiqh Discussions in Qurra al-Aṣfiyā'
Qurra al-Aṣfiyā' serves as a simple guide to Sufism, particularly for beginners seeking to enter the path of Sufism in daily life.However, as will be seen below, Kiai Zainullah, as the author, repeatedly included various explanations of Fiqh throughout the text.These Fiqh-related discussions appear in non-uniform contexts and discourse structures, often infused with strong Sufi undertones.In Kiai Zainullah's paradigm of Sunni-'amaliSufism, Sufism, and Fiqh are inherently intertwined.Fiqh is basically a spiritual, religious practice that, when combined with Sufism understanding, also encompasses its esoteric aspects simultaneously.
From an intertextual perspective, Kiai Zainullah's Fiqh explanations engage in textual dialogue with a variety of other works, not exclusively Fiqh ones.Sometimes, he engages in textual dialogues with other Sufi works, which also discuss particular Fiqh topics.However, upon wider textual examination, these discussions invariably relate to Fiqh literature.Some of the Fiqh information presented by Kiai Zainullah is directly adapted from other commentary books on Hidāya al-Adhkiyā'.However, the majority of his contributions enrich the discourse with insights drawn from text unrelated to Hidāya al-Adhkiyā' itself.
The following sections will detail specific legal rulings provided by Kiai Zainullah in his Qurra al-Aṣfiyā'.Consistent with the research methodology, intertextual analysis will be used to reveal the textual relationship between those legal rulings and the broader textual network, highlighting their dialogical connections within multiple texts.Each topic will be presented in accordance with Kiai Zainullah's discussions, followed by an analysis of the context within the discourse of Qurra al-Aṣfiyā'.

a. Different Views about Basmala
In his Qurra al-Aṣfiyā', Kiai Zainullah explains different views among the imams of Fiqh schools concerning the status of basmala.This explanation is provided within his commentary (sharḥ) on the beginning of Hidāya al-Adhkiyā', bringing the context of the classical writing tradition of citing basmala at the beginning of a book.Kiai Zainullah writes: The poem writer said, 'bismi-llāh al-raḥmān al-raḥīm.'He begins the compilasion with this saying because of following the Qur'ān and practicing the hadith: 'every important matter that does not begin with basmala becomes stumped,' and in one narration: 'his leg is stumped,' and in another narration: 'his tail is stumped.'All of these narrations have the same meaning, i.e., the blessing is cut off.This is also because of the agreement of all the prophet's companions that the Qur'an opened with basmala, despite differences between them regarding whether basmala is a verse of it or not.Some of the companions held that basmala is a verse, and that was the opinion of Al-Shāfi'ī and his followers.Al-Shāfi'ī even issued a fatwa invalidating the prayer of those who omitted it.Other companions held that basmala is not a verse, and that was the view of Mālik and his followers.Al-Shāfi'ī argued that the Companions, due to their extreme caution, did not include in the Qur'an except what was part of it, and cited as evidence the words of many of the companions who prayed with the Prophet-peace and blessings of God be upon him-saying: 'The Prophet always opened his prayer with alḥamd li-llāh rabb al-'ālamīn.' Imam Al-Marwazī always read it silently to avoid the disagreement of opinions.This was said by the one who knows God, Aḥmad al-Ḥusaynī (Zainullah, 1990(Zainullah, , pp. 1-2, 1991, p. 2), p. 2).
Kiai Zainullah elucidates that the poem writer of Hidāya al-Adhkiyā' begins his compilation with basmala for three principal reasons.First, he follows the Qur'an which also begins with it.Second, he tries to practice the Prophet's recommendation to start any important endeavor with basmala.Third, there is a consensus among the Prophet's companions that the Qur'an begins with basmala, although they differ on whether the basmalaconstitutes a verse of the Qur'an.An explanation of these differing opinions then follows this third rationale.
In texts popular in pesantren circles, discussions on the varying views regarding the basmala are prevalent.For instance, Kāshifa al-Sajāby Nawawī Banten briefly explains this issue.According to him, the imam of Fiqh school who held basmala is not a verse from ṣūra Al-Fātiḥa or other ṣūras was Imam Mālik.Conversely, 'Abdullāh ibn Mubārak asserted that basmala is a verse in all ṣūras.Al-Shāfi'ī was of the view that basmala is a verse from Al-Fātiḥa, but he did not take a firm stance regarding other ṣūras (Al-Bantanī, 2011, p. 27).
'Abd al-Raḥmān al-Jazīrī in his Al-Fiqh 'alā al-Madhāhib al-Arba'a provides an excellent and systematic breakdown of these differing views.The center of the debate is whether the basmala is a verse of the Qur'an or not, implicating the validity of the prayers who recite basmala before Al-Fātiḥa.For the Shāfi'iyya school, basmala is a verse in Al-Fātiḥa and all other ṣūras, except in ṣūra Al-Sabā', invalidating prayers who omit it.Conversely, the Ḥanafiyya, Mālikiyya and Ḥambaliyya school do not consider the basmala a verse of the Qur'an, either in Al-Fātiḥa or other ṣūras, though the legal implications for reciting it in praying differ.For the Ḥanafiyya and Ḥambaliyya, reciting the basmala before Al-Fātiḥa is simply sunnah so omitting it does not invalidate the prayer.The Mālikiyyah consider it makrūh, recommending against recitation but not invalidating the prayer if recited (Al-Jazīrī, 2003a, pp. 232-233).
Nawawī Banten discusses these differing views in a context quite similar to Qurra al-Aṣfiyā', explaining why the author started his book with the basmala.Al-Jazīrī addresses this difference of opinion in the midst of a discussion regarding the sunnas in prayer.Other books, such as Bidāya al-Mujtahid, discusses the issue in a different place again (Ibn Rushd, 1994, pp. 304-309).All of this indicates that discussions about basmala's status are common in classical Islamic literature, including books popular in pesantren circles.
From an intertextual viewpoint, Kiai Zainullah does not explicitly cite the aforementioned Fiqh books, despite their accessibility and popularity in pesantren circles.They do not contain wordings similar to the text made by Kiai Zainullah in Qurra al-Aṣfiyā'.The source Kiai Zainullah likely referenced is from al-'ārif Aḥmad al-Ḥusaynī, although this name is less known by the time.There are two things to note about this name.First, Kiai Zainullah mentions the name as Aḥmad al-Ḥusaynī, while he is better known as Ibn 'Ajiba.Second, it is surely that Kiai Zainullah has made a mistake in attributing Ibn 'Ajībah to Ḥusayn, as the correct attribution is to Ḥasan.Thus, it should be Al-Ḥasanī, not Al-Ḥusaynī.The mention of less popular names and the confusion of the incorporation of this ratio make tracking the sources used by Kiai Zainullah more difficult.
By finding the correct name of the figure referred to as al-'Ārif Aḥmad al-Ḥusaynī by Kiai Zainullah, the book referred to by Kiai Zainullah was found.The book is entitled Al-Futūḥāt al-Ilāhiyya the work of Ibn 'Ajībah al-Ḥasanī.In this book there is a review of differences of opinion regarding basmalah (Al-Ḥasanī, 2010, p. 7).The wording and context are almost exactly as in Qurra al-Aṣfiyā'.

b. Beautifying Voice When Reciting the Qur'an
Following his commentary on the 89 th verse of Hidāya al-Adhkiyā', Kiai Zainullah provides additional notes under a subtitle tanbīh (warning).These notes elaborate on the sunna of beautifying one's voice when reciting the Qur'an and present various arguments (dalīl, pl.adilla).Kiai Zainullah writes: Kiai Zainullah's explanation about the sunna of beautifying the voice when reciting the Qur'an complements the broader discussion on the proper etiquette for Qur'anic recitation.In the Hidāya al-Adhkiyā', verses 78 and 88 mention various etiquettes for Qur'anic recitation, focusing on the positive qualities that reciters should embody and the negative qualities that they should avoid.However, none of these etiquettes explicitly mention 'beautifying the voice'.This gap in information was then filled by Kiai Zainullah through his additional explanations under a subtitle tanbīh.
The practice related to beautifying the voice in reciting the Qur'an is deeply ingrained in pesantrens and the wider Muslim community.Such practices are globally recognized among Muslims.The institutionalization of Qur'anic recitation, encompassing both tartīl and qirā'a, underscores this practice.The qirā'a even has annual government-sponsored competition.Thus, the practice of beautifying the voice during Qur'anic recitation is widespread, even among those who may not aware of the underlying reason.
Discussions on the sunna of beautifying one's voice during Qur'anic recitation are certainly not novel within pesantrens.For instance, Sharaf al-Dīn al-Nawawī's Al-Tibyān fī Ādāb Ḥamala al-Qur'ān, mentioned in verse 89 of Hidāya al-Adhkiyā', is a popular book in pesantrens.This book states that one of the etiquettes of Qur'anic recitation is to beautify the voice n.d.,.It further suggests that if one cannot achieve this, it is sunna for him to have someone with a good voice recite for him n.d.,.Another well-known book in pesantrens, Riyāḍ al-Ṣāliḥīn, offers similar recommendation (Al-Nawawī, 2000, p. 380).
From an intertextual point of view, the aforementioned quotation from Qurra al-Aṣfiyā' is not found in Kiai Zainullah's two main reference books, Kifāya al-Atqiyā' and Salālim al-Fuḍalā'.This indicates that the information on the recommendation to beautify the voice originates from other sources.As noted above, such information is available in many popular books in pesantrens.Kiai Zainullah is certainly familiar with these books, thus forming his horizon of understanding regarding the topic.However, redactionally, the quotation above is likely adapted from Al-Ṣadīqī's Dalīl al-Fāliḥīn.This book is a commentary on Al-Nawawī's Riyāḍ al-Ṣāliḥīn which, as previously noted, contains recommendations for beautifying the voice.The redactional similarities between Qurra al-Aṣfiyā' and Dalīl al-Fāliḥīn reaches almost exact levels, especially when mentioning Al-Kalābādhī's interpretation of the word The discussion of whether a woman's voice constitutes 'awra is a common topic in classical Fiqh books.Various books discussing the views across different schools, especially those books popular in pesantren circles, highlight differing opinions on this matter.Wahbah al-Zahaylī asserts that the majority of scholars (jumhūr) hold that women's voices are considered as'awra.However, it is forbidden to listen to them singing or humming, even if they recite the Qur'an, due to the fear of temptation (Al-Zuhaylī, 1985, p. 595).In his book, Al-Zuhaylī does not specify who the majority are, but it appears that the four Sunnī schools of Fiqh concur on this point.
Within the Shāfi'iyya school itself, there is a consensus that a woman's voice is not part of her 'awra.This is the point Kiai Zainullah aims to emphasize with his additional information titled muhimma.However, certain details need to be clarified.These details can be summarized into two questions: First, is it forbidden to hear a woman's voice?Second, is it forbidden to listen to women's 'singing'?
To answer the first question, Kiai Zainullah cites the view of Ibn Qāsim in Ḥawāshī Sharḥ al-Minhāj and the author of Al-Tuḥfa.The first book refers to a super commentary (Ḥāshiya) by Ibn al-Qāsim al-'Ubādī to Tuḥfa al-Muḥtāj by Sharḥ al-Minhāj by Ibn Ḥajar al-Haytamī.I have investigated this but did not find the exact wording in the book mentioned by Kiai Zainullah.Instead, similar wording was found in another book, namely Ḥāshiya 'Umayrah and Bidāya al-Muḥtāj (Al-Qalyūbī & 'Umayrah, 1956, p. 177;Shuhbah, 2011, p. 266).The second book, Al-Tuḥfa, refers to Tuḥfa al-Muḥtāj as previously mentioned.In this book, the quoted passage by Kiai Zainullah indeed appears (Al-Haytamī, 2020, p. 394).
To answer the second question of whether listening to women's 'singing' is forbidden, Kiai Zainullah quotes from Al-Jamal, referring to Ḥāshiya al-Jamal 'alā Sharḥ al-Minhaj by Sulaymān al-Jamal.I have confirmed the book and found the quoted passage by Kiai Zainullah above in the chapter on the call to prayer n.d.,p. 299).
Surprisingly, Kiai Zainullah cites Al-Imdād to support the view that a woman's voice is not part of 'awra.The full title of the book is Al-Imdād Sharḥ al-Irshād by Ibn Ḥajar al-Haytamī.This book is not widely known in pesantrens and remains difficult to obtain until now.Given this reality, it is very likely that Kiai Zainullah quoted this excerpt from Al-Imdad through secondary sources.This possibility suggests another: that the additional information was quoted by Kiai Zainullah through secondary sources as well.Until now, I have not yet From an intertextual point of view, this adaptation is plausible.Although Kiai Zainullah adapted the text from Kifāya al-Atqiyā', his understanding of whether marriage or celibacy is preferable is formed from a highly rich network of textual sources.In fact, Kifāya al-Atqiyā' itself quotes Al-Ghazālī's view in Iḥyā' 'Ulūm al-Dīn, where similar discussions are found in the chapter " Kitāb al-Nikāḥ" and "Kitāb al-Zuhd" (Al-Ghazālī, 2005, pp. 471-472, 2005, pp. 1595-1596).The topic of 'fear of falling into zinā' and the differing views among the imams of various schools regarding this issue is indeed found in Kifāya al-Atqiyā,' but they are also easily found in other books that are popular in pesantren (look, for example, in Al-Jazīrī, 2003b, pp. 10-12).These data prove that this topic is well-established in the milieu of pesantren, the environment in which Kiai Zainullah is situated, thereby shaping his understanding through a fairly rich network of texts.

Conclusion
Based on the data presentation and analysis, this research concludes that Kiai Zainullah addresses four Fiqh topics in his Sufi book.These topics are 1) Differing views on the status of basmala, 2) the rulings of beautifying the voice when reciting the Qur'an, 3) the legal status of women's voice, and 4) the differing views on marriage and celibacy.Kiai Zainullah presents these Fiqh topics in the context of the respective discussions addressed in Qurra al-Aṣfiyā'.Although the discussions themselves are not novel, these topics reflect Kiai Zainullah's personal views regarding particular Fiqh issues.Analyzing the personal views of an author, especially those from Indonesian scholar circles, despite their references to established authority, needs to be further developed utilizing various analytical tools that are currently available very richly.Intertextual studies, in particular, prove to be highly effective and useful for this purpose.