Islamic Universality for Global Goodness: Integration of Fiqh and Sufism

Since the beginning, Islam has promised universal and global goodness ( ra ḣ mah li al-‘ālamīn ). It's just that in reality the goodness was still particular and local. This imbalance is caused by an unequal understanding between the dimensions of exoteric fiqh (body) and esoteric sufism (mind) which represents the human condition which consists of body and mind. Thus, this research is aimed at explaining the universality of Islam for global goodness through integration between both dimensions. This research is a library research. The method used is the thematic method, to explore and confirm a theory to its deepest intent. The analytical tool used for this purpose is content analysis. The results of the analysis show that the fiqh-exoteric dimension will produce physical goodness ( maqā ṣ id al-syarī’ah ), and the sufism-esoteric dimension will produce spiritual goodness ( maqashid al-ṣ ūfiyyah ), so that with the integration of the two, the goal of Islamic universality ( maqashid al-dīniyyah ) will be born.


Introduction
Theoretically, Islam is a religion of mercy for all the worlds (raḣmah li al-'ālamīn) which promises universal goodness beyond religions, countries, cultures, civilizations, and so on. 1 However, these promises of universality are not easy to implement in real life.This is caused by a particularistic notion that results in a religious experience that is also particularistic, local and sectarian.The truth of fiqh, for example, is accepted by one school of mazhab, but not so accepted by another.Likewise, the condition of Vol.22 No.1, Juni (2023)  ISSN (Print) 1412-9507 ISSN (Online) 2527-6778 More specifically, humans as individual beings often understand religion as merely an act of the body, not involving the mind.Exoteric values that are visible on the outside often obscure and bury esoteric values on the inside. 7Worship and good behavior are only displayed outwardly (formalistic exoteric), but something more important inwardly (spiritual esoteric), in the form of monotheism, inner peace, full awareness, sincerity, and other spiritual values, does not receive much attention. 8en this dichotomy actually does not produce universal Islam for the global goodness.9Thus, the main 'illat of particularism and sectarianism originates from these individual understandings and experiences that have not been enlightened. 10om this explanation it can be understood that the main cause of particularism and sectarianism in religion is caused by an imbalance in the understanding of fiqh and tasawwuf (sufism) which is the basis for words, actions and thoughts. 11There is a dichotomy and differentiation between fiqh and Sufism, starting from an understanding which is then passed down to the realm of religious experience.Even though both are very important for a human being for the benefit of the body and mind.Body affairs are resolved through fiqh (sharia), while inner affairs are resolved by sufism (ḣaqīqa). 12Because according to the popular rules, having fiqh (sharia) without sufism (taṣawwuf, ḣaqīqa) is fāsiq (immorality, tafassaqa), sufism without having fiqh is zindiq (heretic, tazandaqa), and the truth lies in the integration of the two (taḣaqqaqa). 13This means, to get the universality of Islam, the integration of the two becomes a necessity.
There are several recent studies regarding the integration of fiqh and Sufism.
Such as the research ‖Syaikh Abdul Qadir Jailani's Tasawuf-Shari'a Concept and Sufism Integration‖, 14 -Mainstreaming Dialogue of Fiqh and Sufism Looking for Meeting Points for Revitalization of Peace Jurisprudence‖, 15 -Integration of Jurisprudence and Sufism from the Perspective of the Tijaniyyah Congregation‖, 16 -Sufism and Shari'a: Contextualizing Contemporary Sufi Expressions‖. 17However, some of these studies are descriptive-qualitative studies which are very different from this research, because the integration of fiqh-sufism here is understood through two approaches, namely an intellectual approach to fiqh (maqāṣid al-syarī'ah) and a spiritual approach to tasawuf (maqāṣid al-ṣūfiyyah), in order to obtain universal Islamic conclusions for global good as the essential meaning of raḣmah li al-'ālamīn.

Method
This research is a literature research type of qualitative research, and the method used is the thematic method, to explore and confirm a theory to its deepest intent.The analytical tool used for this purpose is content analysis of the collected library datas.

Fiqh and Sufism
Fiqh (sharī'a, intellectual dimension) and sufism (taṣawwuf, spiritual dimension) are two scientific terms that discuss human actions in Islam.If fiqh focuses on legal actions (fi'l al-mukallaf), while sufism focuses on actions of the heart (fi'l al-qalb); 18 if fiqh is on the zahir-extoterical and legal intellectual dimension, while Sufism is on the inner-esoteric and spiritual dimension. 19 14 Fitrotul Muzayanah, -Integrasi Konsep Tasawuf-Syariat Syaikh Abdul Qadir Jailani (Qutub Auliya'),‖ Mozaic : Islam Nusantara 7, no. 1 (April 24, 2021): 1-28, doi:10.47776/mozaic.v7i1.168. 15 Muhammad Rafi'i, A. Yuli Tauvani, and Fridiyanto Fridiyanto, -Pengarusutamaan Dialog Fikih Dan Tasawuf Mencari Titik Temu Revitalisasi Fikih Perdamaian,‖ Fikri : Jurnal Kajian Agama, Sosial Dan Budaya 6, no. 1 (June 30, 2021): 1-17, doi:10.25217/jf.v6i1.1438. 16 Muhammad Fahri Yahya, -Integrasi Fikih dan Tasawuf Perspektif Tarekat Tijaniyyah,‖ Jurnal Penelitian Ilmu Ushuluddin 2, no.Since the emergence of Islam by the Prophet Muhammad, there has been no dichotomy between fiqh and tasawwuf.Both grow and develop in harmony under the guidance of God. 20The symbiotic and integrative relationship in the understanding and experience of fiqh and Sufism was demonstrated by the Companions of the Prophet and the generations after them (salaf al-ṣāliḣ). 21This can also be seen in Abu Hanifah's major work, Fiqh al-Akbar, which at first glance looks like a study of fiqh when seen from its title, but contains substantially all elements of Islamic scholarship that integrates exoteric (sharia) and eosteric (essential) dimensions. 22e Prophet Muhammad himself, besides being a biological creature (basyar) who was affected by legal actions (fāqih), was also a spiritual being (insān) who had a kind heart (Ṣūfī).As in His words, where the Prophet said, -In fact I am a biological human (basyar) like you, it's just that revelation was given to me,‖ (surah al-Kahfi, 18: 110).Here there is a process of taḣṣīr (specialization), on the one hand as a biological human being (basyariyyah) in general, but on the other hand, specifically, as a spiritual human being (insāniyyah) who receives revelation.The existence of the Prophet cannot be separated from these two elements. 23t of the two elements above, the mind (the esoteric of spiritual dimensian) is more important than the body (the exoteric of physical dimension).Al-Gazali stated, the inner dimension is what determines the attitude of the body.Whether the body is good or bad depends on the state of the mind. 24In Siregar's explanation quoted from al-Qurṭubī, the relationship between body and mind is like the relationship between a slave and his master. 25nd Sufism Frager explained that the sharia that is gathered in the five pillars of Islam, namely the confession of faith, daily prayer, fasting, charity), and the pilgrimage to Mecca, are physical worship (outer form), and must also be filled with spiritual worship (inner form), namely iḣsān (the awareness of God), because everything has an outer and inner form and meaning. 26fortunately, when Islamic scholarship specialized in their respective fields, especially in the 3rd century Hijriyah, the relationship between fiqh and Sufism began to estrange, which was later revealed to be a sectarianistic religious experience that collided and clashed with each other. 27Indeed, the early emergence of Sufis was a reaction to the -heretical‖ fiqh affiliated for the interests of political rulers (fiqh alsiyāsah), 28 tending to be carried away by all worldly luxuries, ignoring the transcendent eschatological dimension, especially during the Umayyad and Abbasid dynasties. 29ey demonstrated criticism through an ascetic attitude of life as an effort to remind Islam that was beautiful, socially just, and peaceful, like the time of the Prophet and the khulafā' rashidīn. 30But instead of being awakened, it even widened the dichotomy between fiqh and tasawuf.On the one hand, fiqh, with all its principles of formalism, is strictly enforced in black and white, right and wrong, while on the other hand, Sufistic practices go too far into extreme mysticism. 31 Interestingly, the conflict between fiqh and Sufism was later explained and reconciled by al-Gazali (d.1111 AD). 33Even though this reconciliation effort, which is referred to as the "orthodox Sufism movement", had actually been started by al-Muhasibi (d.857 AD), precisely al-Muhasibi later became an inspiration for al-Gazali in this process, through the construction of thoughts that were built up in Ihyā' 'Ulūmiddīn. 34Even though the term reconciliation is actually not very precise, because originally there was no dichotomy between the exoteric-fiqh and esoteric-sufistic dimensions at the time of the Prophet.This dichotomy occurs due to differences in understanding that lead to blind fanaticism in the specialization of scientific fields that occur afterwards which are practiced in a particular and extreme manner. 35cause of that, al-Ghazali's position is actually just a reminder of how this integrative Islamic practice really is.
This dichotomous condition of the two dimensions of knowledge, if left unattended, will have a major impact on unhealthy religious experiences, the harms of which are greater than the benefits, as has been explained, one of which is increasingly holding sectarianism in a divided condition. 36Because of that, efforts to reconcile and unify this dichotomy became a necessity, not only during al-Gazali's time, but also in subsequent periods until the end of time.Because the relationship between fiqh and Sufism is like the relationship between the body and its spirit, it is impossible to separate it.If fiqh deals with material law, then sufism gives spiritual meaning to the act of law, and the marriage of the two will give birth to universal goodness.Because of this, a principle that is firmly adhered to in this reconciliation effort, that fiqh without sufism is wicked (tafassaqa), sufism without fiqh is heretic 32 Ali Masud and Ah Zakki Fuad, -Fiqih Dan Tasawuf Dalam Pendekatan Historis,‖ HUMANIS: Jurnal Ilmu-Ilmu Sosial Dan Humaniora 10, no. 1 (January 31, 2018): 11-20, doi:10.52166/humanis.v10i1.315. 33 (tazandaqa), and true truth can only be obtained through the integration of the two (taḣaqqaqa). 37More aesthetically, Muhammad Habs wrote: inna kulla man taḣaqqaqa min gairi syar'in tazandaqa (actually, every person who has a legal status without having a law is heretic), wa kulla man bi al-syar' qad ta'ammaqa bilā taḣaqquqin fażā tafassaqa (and every person who is deep in the sharia but without the essence, that is already wicked). 38th regard to Mansur al-Hallaj's mystical experience with his ḣulūl, al-Gazali explains that there is a very big danger (ḍarar 'aẓīm) for the common people, and law enforcement by killing him is the most important (afḍal), even though in essence it can be justified; as is also the case in the experience of ittiḣād (pantheism) by Abu Yazid al-Bustami.Because it could be a Sufi who is experiencing a spiritual peak, feels the presence of Allah within him, so that it is as if he is reading His verses within himself.Just like someone when reading the verse of the Koran: -Verily I am Allah, there is no god but Me, and serve Me,‖ (Surah Ṭāhā, 20: 14), is not intended as a personal confession. 39e particularism of sufistic experience which ignores the dimension of fiqh is actually not much different from the experience of fiqh which ignores the dimension of sufistic esotericism by orthodox radicalism groups.If the sufistic domain gave birth to this extreme mystical experience, so too does the fiqh domain give birth to radical, excessive, and extreme behavior. 40Viewed from the perspective of universalism, of course this matter is an act that is fāsiq, even though when viewed from an epistemological perspective on the way they do istidlāl, it can be justified, namely the truth that is accepted particularly by certain groups, but universally rejected by most people ('ālamīn ).
After ṭarīqah (sufi order).Although efforts to institutionalize this have been attempted previously in the 3rd to 5th centuries through the presence of al-Gazali, 41 but this effort became perfect in the hands of al-Jilani who is considered the Quṭub al-Aqṭāb. 42e ṭarīqah although essentially a spiritual institution, is substantially a place for people who wish to practice religion holistically, outer (sharia) and inner (ḣaqīqa).
Even this big idea of al-Jilani was later followed by Sufis after him until now. 43e presence of the Sufi tarekat further confirms the essence of Sufism as a spiritual training institution (riyāḍah) that transcends mysticism, namely noble character that emerges from the purity of the soul (neo-Sufism). 44 Arabi, 49 and the basis of the argument used can be through this classification.
Because all Sufis agree that the main sample of sufistic experience is the Prophet Muhammad, because he has succeeded in transcending all mystical experiences, and in the end it is concluded that there is nothing higher than the noble character that arises from the purity of the soul. 50erefore, for al-Jilani, the classification that places mystical sufistic (irrational and unrealistic experiences) is higher than taṣawwuf akhlāqī (realistic experience, syar'ī), actually comes out of the main intention of sufism (maqāṣid al-ṣūfiyyah).Al-Jilani offers four classifications, namely shari'a (mulkī, rūḣ jismāni), ṭarīqa (malakūt, rūḣ nūrānī), ma'rifa (jabarūt, rūḣ sulṭānī), and ḣaqīqa (lāhūt, rūḣ qudsī).According to him, the mystical position with all the strange and fantastic experiences (karāmah), as in Christian asceticism (the monks), such as the ability to fold distances, hear from a distance, know the secrets of the body, and divine secrets (sirr al-rubūbiyyah), and other mystics, is in the lowest position (mulkī), and is the fruit of the practice of shari'a (zahir worship, on speech and limbs). 51This seemingly fantastic situation is nothing to be proud of, because it is a disgrace to saints (haiḍ al-rijāl), and disseminating divine secrets is denial (kufr).A Sufi must be able to go beyond this mystical station, because there are a thousand stations for wali, who is able to go beyond the mystical station and enter a deeper sufistic experience, he will get the rest at the stages of malakūt, jabarūt, and lāhūt. 52kewise, Frager explained, there are four stages of a sufistic journey, namely shari'a (religious law), ṭarīqa (the mystical path), ḣaqīqa (truth), and ma'rifa (gnosis). 53though it is different from al-Jilani's classification, Frager agrees that mysticism is not something that is important in the journey of Sufism rather than noble morals which are reflected from spiritual perfection.
Vol This explanation is of course a sharp criticism of the mystic Sufi who considers mysticism to be great and fantastic, even though mysticism is essentially an unfinished spiritual journey, precisely trapped in the illusions it encounters on that journey as a result of a troubled mind ( mindlessness).Like a lover who drowns in the sea of love and longing for his beloved, so that he is overwhelmed with his own condition, does not eat, drink, or even sleep, for a short period of time, and this physiological weakness causes him to sink into the realm of delusion with various illusions in the sky of mind, and for a while he is carried away (sakr) and vanishes (fanā') in the state of subconscious mind .But when he confirms it in a marriage contract, then he awakens, that all his previous experiences were just fantasy and illusion.The present (ḣuḍūr, presence) is the real reality, that he can make love and chat with a real partner.
Sufistic conditions actually do not come out of zahir reality.The term for the peak of the spiritual: ḣuḍūr, anā, ma'rifah Allāh, or baqā' bi Allāh, is a perfect relationship between the mind and the actions of the body (fi'l al-mukallaf), which produces divine character (perfect tajallī). 60Tajul Arifin explains this relationship in more depth as the unity of body and soul, where if the body is in the mosque, the soul (the mind) must also be in the mosque. 61This unity is actually the main goal of Sufism studies studied in Sufi schools until now, and this state of mind is the main key that really determines the acquisition of noble character which is reflected from spiritual purity and perfection. 62is purity and perfection of spiritual morality that is free (mukhlaṣ, liberated) from all attachments other than Allah is described by al-Jilani as tajallī Żāt (perfect tajallī), 63 where Allah manifests in a person who is mukhlaṣ, and with this he has noble character with divine characters. 64

Maqashid al-Diniyyah: Intellectual and Spiritual Approach
Originally, Islam was revealed to earth as the last heavenly religion (dīn samāwī) to perfect all previous teachings.The monastic tradition which was too strong towards mysticism than the sharia at the time of Prophet Isa, was again perfected and balanced through the teachings revealed to the last Prophet Mohammed. 65 Thus maqāṣid al-syarī'ah actually does not stand alone on exoteric bases, but is also integrated with its spiritual esoteric principles (maqāṣid al-ṣūfiyyah).Because if it is detached from its esoteric meaning, one is worried about being trapped into the meaning of maqāṣid al-syarī'ah which is dry from its isyārī meaning in which this situation has the potential to produce legal products that deviate from its universal intent.As in the previous rule, sharī'a that ignores the ḣaqīqa tends to be wicked (tafassaqa), while the ḣaqīqa that ignores the sharī'a tends to be deceived (tazandaqa).
Of course there are two great forces that are equally contributing to achieving a common goal: maqāṣid al-dīniyyah, namely intellectual and spiritual strength.
With regard to the formula for intellectual power, it has been widely explained in methodological and epistemological studies, briefly containing three chapters: introduction, discussion (interpretation), and conclusion.The introductory chapter contains the background of the problem and method to be used.The discussion chapter contains analysis and interpretation of the data and problems that have been presented.The conclusion chapter is the result of the power of interpretation in providing solutions to the problem being studied.Whether the conclusion is positive or negative depends on the strength of the interpretation.This is the general theory of how the intellectual system works, and it is this intellectual power that has so far dominated mankind in solving various problems of life, including legal actions (fi'l almukallaf).This intellectual power is used as a mainstay for formulating the fiqh system and maqāṣid al-syarī'ah.
In contrast to spiritual power which requires cleanliness of the heart and spiritual perfection that is free from attachment and any illusions.Here it takes effort ('amaliah), struggle (mujāhadah), and serious and consistent training (riyāḍah) to be able to know the true essence of self (ma'rifah al-nafs). 69In Arifin's explanation, the process of knowing the essence of self begins with cleansing the mind (taṣfiyyah) from the dirt of gaflah (mind defilements, al-muḣaddaṡāt), 70 which is the main cause (‗illat) of all evil and disobedience. 71This process is continued by training and strengthening mind awareness in the present (ḣuḍūr al-qalb, mindfulness) through sufistic meditation training (tawajjuh or tafakkur meditation. 72When the minds awareness remains in its presence, freed from all kilesas and illusions, then one is considered to have completely known his own essence (kamāl a'ẓam). 73It is this enlightened soul that will later control all sharia deeds (fi'l al-mukallaf), and the goodness that is reflected from a mind that is fully aware in its present state ('ārif, gnosis) is universal goodness (divine character). 74om the explanation, there is a significant difference between intellectual sharia and spiritual Sufism in recognizing and solving life's problems.Intellectuals only see visible problems, while the spiritual looks deep into the depths of the problem itself, according to the nature of the spiritual itself which penetrates the layers of the heart's frequency from the coarsest layer to the finest layer: ṣadr, qalb, fu 'ād, shagaf , lubb, sirr, and anā. 75 This means that the problem is seen in more detail, depth, completeness, and as it is.Of course this spiritual way requires a calm mind (ṭuma'nīnah) and full awareness ('ārif, ma'rifa), so as to be able to see through this spiritual power.
Besides this, this enlightened spiritual mind will also become an intellectual guide (mudbirah rabbāniyyah).When the spiritual mind has succeeded in seeing and knowing ('ārif, gnosis, not 'ālim [intellectual power]) 76 what is the depth of a problem, then when intellectual interpretation is activated and organized, it will be able to produce the great conclusions (istinbāṭ) that are in line with universal religious goals of raḣmah for all nature.
Knowing the problem more closely, deeply, and what it is is part of the character of the spiritual sufism which is reflected in a calm and fully aware mind ('ārif, ḣāḍir).Because oftentimes most people see the reality of this life only at a glance, in a hurry, not in detail, whole, complete, and as it is, because the power used is only intellectual power.It is like a passenger who sees beautiful scenery from inside the bus.But when the mind is enlightened, he gets off the bus and walks slowly to take a closer look at the beautiful scenery, getting closer, then looking at a leaf with full attention and awareness, then he will get a more complete and candid understanding of the scenery, and the leaves he saw.In this way, one's outlook becomes clear and enlightened of all forms of illusion and kilesas. 74Ibid., 59-60. 75Penyusun, Kumpulan Kuliah Subuh Sesepuh Pondok Pesantren Suryalaya, 54. 76 Al-Jilani, Sirr Al-Asrār, 63-64.Al-Jilani suggests that there are two mind activities, namely the intellectual mind ('ālim), the mind that thinks, evaluates, analyzes; and the spiritual mind ('ārif), the mind that only knows, awares, just gnosis.
103| Ma'sum Anshari, Teten Jalaluddin Hayat: Islamic Universality for Global Goodness: Integration of Fiqh and Sufism As in the study of mu'āmalah worship fiqh, such as the tradition of Tahlilan, Yasinan, Maulidan, and other similar traditions, as widely developed in the Nahdlatul Ulama (NU) community in Indonesia, it can be used as a problem that is unraveled through the two approaches.The intellectual approach is of course through examining the arguments (istidlāl) as a knife for interpretation, if the arguments found are supportive, it means that a positive conclusion (istinbāṭ) is obtained that affirms the tradition.On the other hand, if the arguments found are negative, it means that a negative conclusion is obtained that negates the tradition.Through this intellectual approach, there will always be khilāfiyah and endless battles of thought (gazw al-fikr).
Besides that, the maqāṣid al-syarī'ah produced through this approach also becomes particular, sectarianism, local, only for certain groups.
The spiritual approach looks much deeper behind the depths of the traditional problems.The Tahlilan tradition, for example, will break down its substance into small particulars, and will also be broken down again into even smaller subparticulars, and so on, so that one can see in more depth the reality being considered.
With strong attention and full awareness, more complete information will be obtained that in fact part of the substance of the Tahlilan is dhikr on the phrases Lā ilāha illā Allāh, hospitality, almsgiving, and so on.Going deeper, it turns out that dhikr tahlīl is to cleanse the mind (tazkiyyah al-nafs), and congregational dhikr is to strengthen this process, and loud voices are to accelerate catharsis, and so on.In it there is also friendship, with which those who are hostile become forgiving each other, those who are distant become closer.In it there is also alms, useful for cleansing sins, prolonging life, tasyakkur, and so on.
This tradition can also be seen from the perspective of maqāṣid al-syarī'ah, where there are many benefits, both for social and economic interests, which are contained in the five maintenance principles of maqāṣid al-syarī'ah, namely the maintenance of religion (ḣifẓ al-dīn), soul (ḣifẓ al-nafs), mind (ḣifẓ al-'aql), offspring (ḣifẓ al-nasl), and treasure (ḣifẓ al-māl).With the rites in it, it is typical of religion; with hospitality, the soul becomes healthy; by dialogue, discussion, and associating with scholars, reason is more enlightened; by the presence of the family in the association, the descendants are enlightened; with alms, wealth becomes a blessing.Including pilgrimage, fasting, and so on.Likewise, the mu'āmalah act earlier, in the matter of divorce (ṭalāq), is a good deed if it is done for the sake of obtaining a better life.It's just that good deeds like this are still particular.It could be that in actual reality, divorce is beneficial for certain parties, detrimental for others.Also included in the realm of jināyah (Islamic criminal law), killing in qiṣāṣ is permissible, and in this perspective the act of killing is also in the category of good but particular acts.
Of course, such goodness, even though it is a good deed, is not included in the -raḣmah li al-'ālamīn‖ earlier, because it is local and particular.Almost all acts of outer law (fi'l al-mukallaf) have good deeds like this, namely good deeds that are reflected by the speech of the tongue and the actions of the limbs.
There is a special explanation in the Koran regarding universal goodness which is raḣmah li al-'ālamīn, -Indeed, Allah's mercy is very close to muḣsinīn‖ (Surah al-A'rāf, 7: 56).The word muḣsinīn, derivation of the word iḣsān.Terminologically, the term iḣsān is a typical Sufistic term containing a spiritual meaning based on the argumentation of the hadith of Gabriel regarding the three pillars of religion, namely islām, īmān and iḣsān.The Islamic dimension is specialized in the field of study of sharia law (fiqh), with mażhab as its institutions; the īmān dimension is specialized in 107| Ma'sum Anshari, Teten Jalaluddin Hayat: Islamic Universality for Global Goodness: Integration of Fiqh and Sufism the field of theological studies (kalām), with firqah as its institution; while the iḣsān dimension is specialized in the field of tasawuf (spiritual) studies, with the ṭarīqah as its institution. 86Thus iḣsān is a spiritually distinctive goodness, a reflection of the purity of the soul and sincerity of heart, arising from the unity of the body and mind, which is passed down into the practical actions of the body.Of course, whatever goodness comes out of this spiritual path, goodness is reflected from an arrogant mind (gaflah), without the unity of body and spirit (ḣuḍūr), so that good deeds are tainted with the motivation of riyā' (show off), 'ujb (proud), kibr (arrogance), sum'ah (want to hear praise), and so on, are not included in the muḣsinīn frame earlier. 87-Jilani explained, that the goodness reflected from iḣsān does not deny the existence of sharia, precisely iḣsān as a spiritual dimension confirms and affirms sharia in the perfection of its practice.The Sufis are tasked with rectifying the actions of the sharia (fi'l al-mukallaf) so that they are more perfect through full attention to the movements of their hearts. 88Of course, this argument further reaffirms the integration between sharia and haqīqa, fiqh and Sufism, both in speech, deed, as well as mind, in practical legal actions.The goodness of the sharia will produce maqāṣid alsyarī'ah, and the goodness of sufism will produce maqāṣid al-ṣūfiyyah.The integration of the two gave birth to raḣmah li al-'ālamīn as maqāṣid al-dīniyyah.

Conclusion
The main purpose of Islam being presented on earth is to give mercy to everyone, namely Islam with all the universal values contained in it, which can be enjoyed by all creatures on earth.Universal Islamic goodness for the whole world, goodness that goes beyond the boundaries of religion, ideology, identity, nationality, civilization, and other sectarianism.This universal goal will not be realized if the perspective built is only intellectual fiqh (exotericism) without spiritual sufism (esotericism), skin without content, body without mind.And vice versa, Sufism without fiqh, mind without body, will also not present this universality, because there 86 Idris Siregar and Rosul Pilihan Daulay, -Hadis Jibril: Nilai-Nilai Pendidikan Iman, Islam Dan Ihsan,‖ Jurnal Sains Sosio Humaniora 6, no. 1 (June 30, 2022): 803-22, doi:10.22437/jssh.v6i1.20195. 87 Arifin, Miftāḣ al-Ṣudūr, 63. 88 Al-Jilani, Sirr Al-Asrār, 32-33.
57This experience is the experience of tajrīd (freedom) from all elemental attachments ('alā'iq 'unṣuriyyah) other than Allah, 58 namely Allah who is free from any imaginary image (laisa ka miṡliHī syai' [Surah al-Syūrā, 42: 11], walam yakun laHū kufuwan aḣad[Surah al-  Ikhlāṣ, 112: 4]), but He is closer than the jugular vein (aqrab ilaih min ḣabl al-warīd[Surah Qāf, 50: 16]).A mind like this in terms of the Koran is called a mind that is mukhlaṣ (liberated, enlightened), free from all kilesas, illusions, superstitions, khurafāt, and takhayyul.59 Lilik Mursito, -Wali Allah Menurut al-Hakim al-Tirmidzi dan Ibnu Taimiyyah,‖ Kalimah: Jurnal Studi Agama danPemikiran Islam 13, no. 2 (September 30, 2015): 339-56, doi:10.21111/klm.v13i2.292.ofmercy for all nature (raḣmah li al-'ālamīn).As the last Prophet, Muhammad has stated this which is compiled in the sunnah.Discourse regarding the theory of maqāṣid which so far revolves around the exoteric dimension (maqāṣid al-syarī'ah) must also be developed on the esoteric dimension of ḣaqīqa (maqāṣid al-ṣūfiyyah), so that the dimensions of humanity that are both external and spiritual are fulfilled for their benefit needs.66If in the theory of maqāṣid al-syarī'ah is oriented towards gathering benefit (jalb al-maṣāliḣ) and rejecting harms (dar' al-mafāsid) which is zahir (outer), through five principles of maintenance, 63Al-Jilani, Sirr Al-Asrār, 25.64Muhammad binIsmail Bukhari, Ṣaḣīḣ al-Bukhārī, 1st ed., vol.8 (Mesir: Sulthaniyyah, 1311H.),105; 65lani, Sirr Al-Asrār, 32-33.essencenamelymaintenance of religion (ḣifẓ al-dīn), soul (ḣifẓ al-nafs), reason (ḣifẓ al-'aql), offspring (ḣifẓ al-nasl), and wealth (ḣifẓ al-māl), 67 then maqāṣid al-ṣūfiyyah also explores this for spiritual interests in a more deep.So that with the integration of the two, problems are not only in the realm of external law (religious ethics), but also inner law (spiritual aesthetics), which also manifested in the five principles of maintenance earlier.This is where the reason the Koran uses the term -raḣmah‖ (li al-'ālamīn[Surah al-Anbiyā', 21: 107]), as the aim of the treatise, is due to the dualism of this content.Grace does not only contain an exoteric meaning (outer sharia), but at the same time esoteric (inner ḣaqīqa).68 However, what the Prophet wanted to emphasize in his words earlier was to complete (li-utammima) the goodness and moral nobility that they already had to become better and nobler, which this narration actually emphasized the perfection of Islam which was programmed to be a mercy to the world and all people.This explanation can be conditioned on Islamic practices that are currently developing, whether they meet the standards of universal goodness that are raḣmah li al-'ālamīn, or goodness that is local and particular.As in relation to the dimensions of practical law (fi'l al-mukallaf), in maḣḍah worship, such as prayer, fasting, pilgrimage, and so on; or, in mu'āmalah worship in the field of aḣwāl syakhṣiyyah (Islamic family law), such as proposing marriage, marriage, divorce, reconciliation, 'iddah, ḣaḍānah, to gender issues, if all of these actions are aligned with legal objectives (maqāṣid al- syarī'ah) , in a legal perspective, or juridically, all of these actions are considered as good deeds (ṣāliḣ al-akhlāq).It's just that good deeds here are still particular, not universal.Like prayer, this is an individual good deed, not a social or global good.