Nahdlatul Ulama University Sidoarjo Entrance Exam Set

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational tenets of Nahdlatul Ulama’s (NU) approach to social and religious discourse. These principles, deeply embedded in NU’s ideology, guide its engagement with diverse societal groups and differing viewpoints. *Tawassuth* emphasizes finding a balanced, middle path, avoiding extremes in thought and action, which is crucial for fostering social harmony. *Tasamuh*, on the other hand, promotes an attitude of open-mindedness and respect for differing opinions and beliefs, even when they diverge from one’s own. In the context of Nahdlatul Ulama University Sidoarjo, these principles translate into an academic environment that encourages critical inquiry while upholding respect for diverse perspectives, a hallmark of NU’s intellectual tradition. The university’s commitment to these values means that academic discourse should not only be rigorous but also inclusive, seeking common ground and understanding rather than confrontation. Therefore, an approach that prioritizes dialogue, mutual respect, and the search for consensus, reflecting both *tawassuth* and *tasamuh*, would be most aligned with the university’s educational philosophy and its role in promoting a harmonious society. This contrasts with approaches that might be overly confrontational, dismissive of alternative views, or solely focused on asserting one’s own position without seeking understanding. The nuanced application of these Islamic principles in a modern academic setting is what the question aims to assess.

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational tenets of Nahdlatul Ulama (NU), and how these translate into practical approaches for interfaith dialogue within the Indonesian context, particularly as fostered by institutions like Nahdlatul Ulama University Sidoarjo. The scenario presents a common challenge: navigating diverse religious perspectives in a pluralistic society. A strategy that emphasizes mutual respect, seeking common ground, and understanding differing theological frameworks, without compromising core beliefs, aligns perfectly with NU’s historical emphasis on preserving national unity and religious harmony. This approach, rooted in the concept of *ahlussunnah wal jama’ah*, prioritizes dialogue over confrontation and seeks to build bridges of understanding. It acknowledges that while theological differences exist, shared values and a commitment to peaceful coexistence are paramount. The other options, while seemingly addressing interfaith relations, either lean towards assimilationist tendencies that might dilute distinct religious identities, or advocate for a more assertive, potentially divisive, stance that contradicts the spirit of *tawassuth* and *tasamuh*. Therefore, the strategy that prioritizes respectful engagement and the identification of shared societal goals is the most consistent with the educational philosophy and values of Nahdlatul Ulama University Sidoarjo.

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational to Nahdlatul Ulama’s (NU) approach to social and religious discourse, particularly within an academic setting like Nahdlatul Ulama University Sidoarjo. When considering how to integrate diverse perspectives on Islamic jurisprudence and contemporary societal challenges within the university’s curriculum, the most effective approach would be one that actively seeks out and synthesizes these varied viewpoints, rather than simply presenting them in isolation or prioritizing one over others. This aligns with NU’s historical role in fostering dialogue and preventing extremism. Therefore, a methodology that emphasizes comparative analysis of different scholarly opinions, encourages respectful debate, and seeks common ground or nuanced understanding of complex issues is paramount. This process involves not just acknowledging differences but actively exploring their intellectual underpinnings and potential for constructive engagement. The goal is to cultivate critical thinking and a mature understanding of Islamic tradition’s adaptability, fostering an environment where students at Nahdlatul Ulama University Sidoarjo can develop their own informed perspectives grounded in the university’s core values.

The question probes the understanding of the core principles of *Tawasuth* (moderation) and *Tasamuh* (tolerance) within the framework of Nahdlatul Ulama’s (NU) ideology, as applied to contemporary societal challenges. The scenario presents a hypothetical debate within the student body of Nahdlatul Ulama University Sidoarjo regarding the integration of diverse philosophical viewpoints into the curriculum. The correct answer, emphasizing the need for critical engagement with differing ideas while upholding foundational NU values, directly reflects the application of *Tawasuth* and *Tasamuh*. *Tawasuth* implies avoiding extremes and seeking a balanced approach, which in this context means not outright rejecting new ideas nor uncritically adopting them. *Tasamuh* encourages respectful dialogue and understanding of different perspectives, even those that may seem contrary to established norms, as long as they do not fundamentally undermine core Islamic and NU principles. Therefore, the most appropriate approach is to foster an environment where diverse philosophies are critically examined through the lens of NU’s intellectual tradition, promoting intellectual growth without compromising identity. This aligns with NU’s historical role in navigating complex societal changes by integrating tradition with modernity. The other options represent less nuanced or potentially problematic approaches: outright rejection of differing views would contradict *Tasamuh*; uncritical acceptance would disregard the need for intellectual rigor and adherence to foundational values; and focusing solely on internal consensus without engaging external ideas would limit intellectual development and the university’s role in broader societal discourse.

The question probes the understanding of the foundational principles of *tasawuf* (Sufism) as interpreted within the broader Nahdlatul Ulama (NU) framework, specifically concerning the concept of *tawassul* (seeking intercession). The scenario describes a student at Nahdlatul Ulama University Sidoarjo seeking guidance on a spiritual matter. The core of the question lies in identifying the most appropriate NU-aligned approach to seeking divine favor through intermediaries. *Tawassul* is a practice deeply embedded in Indonesian Islamic tradition, particularly within NU. It involves seeking closeness to Allah through righteous individuals, holy places, or divine attributes. This is distinct from *syirik* (polytheism), which is the absolute attribution of divine power to anything other than Allah. NU scholars generally permit *tawassul* when it is understood as a means of seeking Allah’s mercy through the blessings or prayers of those favored by Him, rather than attributing independent power to the intermediary. The emphasis is on the intermediary being a conduit for Allah’s grace, not a source of it. Option A correctly identifies *tawassul* through the *ahlul bait* (descendants of the Prophet Muhammad) and *shalihin* (righteous individuals) as a permissible and encouraged practice within NU, aligning with the university’s theological orientation. This practice is seen as a way to connect with the spiritual heritage and seek divine blessings through those who have attained spiritual closeness to Allah. Option B, advocating for direct supplication without any intermediary, while a valid form of worship, overlooks the nuanced acceptance of *tawassul* within the NU tradition as a means to enhance spiritual connection and seek divine favor. Option C, suggesting the invocation of saints for direct intervention in worldly affairs, misinterprets *tawassul* by implying the saint possesses independent power, which borders on *syirik* and is generally discouraged by mainstream NU scholars. The focus should remain on Allah as the ultimate source of all power and assistance. Option D, proposing the rejection of all forms of spiritual seeking beyond personal prayer, dismisses a significant aspect of Islamic spiritual practice that is embraced and taught within institutions like Nahdlatul Ulama University Sidoarjo, which often emphasizes the importance of spiritual lineage and the blessings derived from it. Therefore, the most accurate and contextually appropriate response, reflecting the theological stance of Nahdlatul Ulama University Sidoarjo, is the practice of *tawassul* through recognized spiritual figures.

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational elements of Nahdlatul Ulama’s (NU) approach to social and religious discourse, particularly relevant to the academic environment of Nahdlatul Ulama University Sidoarjo. The scenario describes a student organization at the university grappling with differing interpretations of religious texts concerning social engagement. The objective is to identify the approach that best aligns with NU’s established philosophical underpinnings. *Tawassuth* emphasizes avoiding extremes and seeking a balanced perspective, which translates to a nuanced understanding of religious texts and their application in contemporary society. This means not rigidly adhering to one interpretation while dismissing others, but rather finding common ground and promoting constructive dialogue. *Tasamuh*, on the other hand, signifies a willingness to engage with and respect differing viewpoints, even those that may not align with one’s own. This fosters an inclusive environment where diverse opinions can be expressed and considered without prejudice. Applying these principles to the scenario, the most appropriate approach would be one that encourages open discussion, critical analysis of various interpretations, and the formulation of a consensus or a shared understanding that respects the diversity of opinions within the student body. This involves facilitating a process where students engage with scholarly resources, engage in respectful debate, and ultimately arrive at a position that reflects both intellectual rigor and adherence to the moderate and tolerant ethos of Nahdlatul Ulama. Such an approach cultivates intellectual maturity and strengthens the university’s commitment to fostering a harmonious and intellectually vibrant community.

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational tenets of Nahdlatul Ulama (NU), and how these translate into practical approaches for interfaith dialogue within the Indonesian context, particularly as fostered by institutions like Nahdlatul Ulama University Sidoarjo. The scenario presents a common challenge: navigating diverse religious perspectives in a public forum. A response rooted in *tawassuth* would seek common ground and avoid extreme positions, emphasizing shared values and mutual respect. *Tasamuh* would manifest as an open and respectful engagement with differing beliefs, acknowledging their validity within their own frameworks without necessarily endorsing them. Consider the options: Option A, focusing on identifying theological incompatibilities and highlighting doctrinal differences, directly contradicts the spirit of *tasamuh* and *tawassuth*. While understanding differences is important, the primary goal in this context, as per NU’s philosophy, is to build bridges, not to accentuate divisions. Option B, advocating for the strict adherence to one’s own religious interpretations and refraining from any discussion of opposing views, represents a closed-minded approach that is antithetical to fostering understanding and dialogue. This would be a missed opportunity for constructive engagement. Option C, which emphasizes finding shared ethical principles and common societal goals while respectfully acknowledging differing theological frameworks, aligns perfectly with the NU approach. This strategy promotes harmony and cooperation by focusing on actionable commonalities, thereby embodying both moderation and tolerance. It allows for genuine dialogue without compromising core beliefs, a hallmark of successful interfaith engagement promoted by Nahdlatul Ulama University Sidoarjo. Option D, proposing a debate format to prove the superiority of one’s own religious doctrine, is confrontational and divisive, directly opposing the principles of *tawassuth* and *tasamuh*. Such an approach would likely exacerbate tensions rather than foster understanding. Therefore, the most effective approach, reflecting the educational philosophy of Nahdlatul Ulama University Sidoarjo, is to focus on shared values and common ground.

The core of this question lies in understanding the foundational principles of Islamic jurisprudence (Fiqh) as interpreted within the Ahlussunnah wal Jama’ah framework, which is central to the educational philosophy of Nahdlatul Ulama University Sidoarjo. Specifically, it probes the concept of *ijtihad* (independent reasoning) and its application in contemporary societal challenges, particularly concerning the integration of modern technology with Islamic ethics. The scenario describes a group of scholars at Nahdlatul Ulama University Sidoarjo grappling with the permissibility of using AI-generated legal opinions (*fatwa*) for everyday matters. This requires evaluating the conditions under which such technology can be employed without compromising the integrity of Islamic legal reasoning. The correct approach, aligning with the university’s emphasis on preserving traditional scholarship while engaging with modernity, is to view AI as a tool that can *assist* human scholars, not replace them. The AI can process vast amounts of textual data, identify patterns, and present relevant precedents. However, the ultimate decision-making authority, the *ijtihad* itself, must remain with qualified human jurists who possess the necessary understanding of *usul al-fiqh* (principles of jurisprudence), the context of the issue, and the broader objectives of Islamic law (*maqasid al-shari’ah*). Therefore, the most appropriate stance is to advocate for a hybrid model where AI serves as an advanced research assistant, providing data and analysis, but the final *fatwa* is issued by a human *mufti* (legal interpreter) after careful deliberation and consideration of all relevant factors. This preserves the human element of judgment, ethical consideration, and contextual understanding that is indispensable in Islamic legal practice. The other options represent either an over-reliance on technology without adequate human oversight, a complete rejection of technological advancement, or a misunderstanding of the role of AI in scholarly pursuits. This nuanced approach reflects the university’s commitment to both preserving Islamic heritage and fostering innovation in a responsible manner.

The question probes understanding of the foundational principles of *tasawuf* (Sufism) as interpreted within the broader Nahdlatul Ulama (NU) framework, specifically concerning the concept of *tawassul* (seeking intercession). The scenario describes a student at Nahdlatul Ulama University Sidoarjo engaging with a complex theological discussion. The core of the question lies in identifying the most appropriate theological stance that aligns with the university’s educational philosophy, which often emphasizes a moderate, inclusive, and tradition-rooted approach to Islamic scholarship. *Tawassul* is a practice where individuals seek to draw closer to Allah through intermediaries, such as prophets, saints, or righteous deeds. Within Islamic jurisprudence, there are varying interpretations regarding the permissibility and efficacy of *tawassul*. Some scholars permit it, viewing it as a legitimate means of seeking divine favor through those who are beloved by Allah. Others express caution or outright prohibition, fearing it might lead to *shirk* (polytheism) if the intermediary is venerated as an independent source of power. Nahdlatul Ulama, drawing from the Ash’ari and Maturidi theological schools and the Shafi’i school of jurisprudence, generally adopts a stance that permits *tawassul* through righteous individuals and their good deeds, provided the ultimate reliance remains solely on Allah. This approach seeks to balance the veneration of pious figures with the strict monotheism central to Islam. The university’s academic environment encourages critical engagement with these diverse interpretations, fostering an understanding that respects scholarly differences while adhering to established theological traditions. Therefore, the student’s inquiry about the nuanced theological underpinnings of *tawassul* within the NU context requires an answer that reflects this balanced, tradition-informed perspective, emphasizing the ultimate reliance on Allah while acknowledging the role of righteous intermediaries as a means of seeking divine proximity. The correct option will articulate this nuanced position, distinguishing it from extreme views that either outright condemn all forms of *tawassul* or elevate intermediaries to a status of independent power.

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational to Nahdlatul Ulama’s (NU) approach to social and religious discourse, particularly relevant to the academic environment of Nahdlatul Ulama University Sidoarjo. These principles, deeply embedded in NU’s ideology, guide interactions and the formation of opinions within its institutions. *Tawassuth* implies seeking a balanced, middle-path approach, avoiding extremes in thought and action. *Tasamuh* emphasizes respecting differing viewpoints and engaging in constructive dialogue, even with those who hold contrary beliefs. When considering how a student at Nahdlatul Ulama University Sidoarjo should engage with diverse perspectives on complex societal issues, such as the interpretation of religious texts in a modern context or the integration of local traditions with global influences, the most effective approach would be one that actively seeks common ground and fosters mutual understanding. This involves critically examining various arguments, identifying shared values or objectives, and articulating one’s own position respectfully, while remaining open to revising one’s views based on reasoned discourse. This aligns with the university’s commitment to producing graduates who are not only academically proficient but also socially responsible and capable of contributing positively to a pluralistic society. The other options, while potentially having some merit in isolation, do not fully encapsulate the integrated approach of moderation and tolerance that is central to NU’s educational philosophy. For instance, prioritizing personal conviction without actively seeking dialogue might lead to insularity, while solely focusing on consensus-building without critical engagement could result in superficial agreement. Therefore, the approach that emphasizes seeking common ground and fostering mutual understanding through reasoned discourse best reflects the guiding principles of Nahdlatul Ulama University Sidoarjo.

The core of this question lies in understanding the foundational principles of Islamic jurisprudence (Fiqh) as interpreted within the Ahlussunnah wal Jama’ah tradition, which is central to the educational philosophy of Nahdlatul Ulama University Sidoarjo. Specifically, it probes the concept of *ijtihad* (independent reasoning) and its role in contemporary legal and social discourse. *Ijtihad* is not a free-for-all but is bound by strict methodologies and qualifications, including deep knowledge of the Quran, Sunnah, consensus (*ijma*), and analogical reasoning (*qiyas*), as well as an understanding of the objectives of Sharia (*maqasid al-Shariah*). The ability to engage in *ijtihad* is reserved for qualified scholars who can navigate the complexities of religious texts and their application to new circumstances. The question posits a scenario where a contemporary social issue arises, requiring a religious ruling. The most appropriate approach, reflecting the nuanced methodology of Islamic legal scholarship, is to seek a ruling from qualified scholars who can perform *ijtihad* based on established principles. This ensures that the ruling is grounded in tradition while addressing modern challenges. Option (a) correctly identifies this process by emphasizing the need for *ijtihad* by qualified scholars, aligning with the academic rigor expected at Nahdlatul Ulama University Sidoarjo, which values both tradition and critical engagement with contemporary issues. Other options represent less rigorous or misapplied approaches. For instance, simply relying on historical rulings without considering new contexts might be insufficient, while a purely secular legal framework would disregard the religious dimension central to the university’s identity. The notion of individual interpretation without scholarly guidance would contradict the established methodology of Islamic legal reasoning. Therefore, the process of seeking a ruling through scholarly *ijtihad* is the most academically sound and religiously appropriate response.

The question probes the understanding of the foundational principles of *tasawwuf* (Sufism) as interpreted within the broader Nahdlatul Ulama (NU) tradition, specifically concerning the concept of *tawassul* (seeking intercession). The scenario describes a student at Nahdlatul Ulama University Sidoarjo seeking spiritual guidance. The core of *tawassul* in NU’s understanding involves seeking proximity to Allah through righteous individuals or their spiritual legacy, not worshipping them. This is distinct from *shirk* (polytheism), which involves attributing divine qualities or worship to anything other than Allah. The student’s action of praying at the grave of a respected scholar, seeking blessings and spiritual connection, aligns with the NU interpretation of *tawassul* as a means to draw closer to God by remembering His righteous servants and their devotion. This practice is rooted in the belief that these individuals, through their piety, have a special connection with Allah. The explanation must differentiate this from direct supplication to the deceased or attributing divine power to them, which would indeed constitute *shirk*. Therefore, the student’s action is best characterized as an act of seeking spiritual connection and remembrance of divine favor through a respected figure, a practice sanctioned within the NU framework as a form of *tawassul*.

The question probes the understanding of the foundational principles of *tasawuf* (Sufism) as interpreted within the broader Nahdlatul Ulama (NU) framework, specifically concerning the concept of *tawakkul* (reliance on God). *Tawakkul* is not passive resignation but an active trust that involves diligent effort (*ikhtiar*) and then surrendering the outcome to Allah. This nuanced understanding distinguishes it from fatalism or idleness. When considering the scenario of a student preparing for the Nahdlatul Ulama University Sidoarjo entrance exam, the most appropriate application of *tawakkul* involves diligent study and preparation, coupled with a sincere prayer for success and acceptance of whatever outcome Allah decrees. This reflects the NU’s emphasis on balancing spiritual devotion with practical action and intellectual pursuit. The other options represent misinterpretations: solely relying on prayer without study is *tafwid* without *ikhtiar*; focusing only on worldly effort without spiritual surrender neglects the essence of *tawakkul*; and attributing success solely to personal intellect ignores the divine aspect central to Islamic teachings and the NU’s philosophy. Therefore, the integration of rigorous academic preparation with sincere supplication and acceptance of divine will embodies the correct application of *tawakkul* in this context.

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational tenets of Nahdlatul Ulama, and how these translate into practical approaches to interfaith dialogue within the Indonesian context, particularly as fostered by institutions like Nahdlatul Ulama University Sidoarjo. Consider a hypothetical scenario where a student at Nahdlatul Ulama University Sidoarjo is tasked with developing a proposal for a campus-wide initiative promoting religious harmony. The student’s proposal emphasizes creating structured dialogue sessions between students of different faiths, focusing on shared values and common ethical principles derived from their respective traditions. These sessions would involve facilitated discussions, cultural exchange activities, and collaborative community service projects aimed at addressing local social issues. The proposal explicitly avoids any proselytization or attempts to convert individuals, instead prioritizing mutual understanding, respect for differing beliefs, and the identification of common ground for societal betterment. This approach directly embodies the NU’s commitment to *tawassuth* by seeking a balanced and moderate path in religious engagement, steering clear of extremism or exclusivism. Furthermore, the emphasis on respectful dialogue and finding commonalities reflects *tasamuh*, demonstrating an openness and acceptance of diverse perspectives without compromising core beliefs. The initiative’s focus on practical, collaborative action also aligns with the NU’s tradition of social engagement and community development, making it a fitting model for fostering a harmonious and inclusive campus environment at Nahdlatul Ulama University Sidoarjo.

The question probes the understanding of the foundational principles of *Ahlussunnah wal Jama’ah* (ASWAJA) as interpreted and applied within the Nahdlatul Ulama (NU) framework, specifically concerning its approach to social and intellectual engagement. The core of ASWAJA, as embraced by NU, emphasizes a balanced methodology that integrates theological soundness with practical wisdom and a commitment to societal well-being. This balance is often characterized by *tawasuth* (moderation), *tasamuh* (tolerance), *tawazun* (balance), and *amar ma’ruf nahi munkar* (enjoining good and forbidding evil). When considering how to address contemporary societal challenges, particularly those that might involve differing viewpoints or potential for discord, the NU approach, rooted in ASWAJA, prioritizes methods that foster understanding and unity rather than exacerbating divisions. This involves engaging in dialogue, seeking common ground, and employing persuasive reasoning grounded in Islamic ethics and universal values. The emphasis is on building consensus and promoting harmony, reflecting the NU’s role as a unifying force in Indonesian society. The correct option reflects this nuanced approach by highlighting the importance of intellectual engagement and dialogue that respects diverse perspectives while upholding core principles. It underscores the proactive and constructive nature of ASWAJA in addressing societal issues, aiming for reconciliation and mutual understanding. The other options, while potentially containing elements of truth, do not fully capture the comprehensive and balanced strategy that defines the NU’s application of ASWAJA in contemporary contexts. For instance, an option focusing solely on strict adherence without considering contextual adaptation, or one advocating for isolation from differing views, would misrepresent the dynamic and inclusive nature of the NU’s engagement. The emphasis on intellectual discourse and the pursuit of common good, as articulated in the correct option, is paramount for an institution like Nahdlatul Ulama University Sidoarjo, which aims to produce graduates who can contribute positively to society through informed and ethical engagement.

The question probes the understanding of the core principles of *tasawuf* (Sufism) as interpreted within the broader Nahdlatul Ulama (NU) framework, specifically focusing on the concept of *ihsan*. *Ihsan* signifies the highest level of spiritual attainment, where one worships Allah as if seeing Him, and even if not seeing Him, knows that He sees one. This concept is deeply intertwined with the NU’s emphasis on spiritual purification and the cultivation of inner piety. The scenario presented describes a student at Nahdlatul Ulama University Sidoarjo who, while excelling in academic research on Islamic jurisprudence (*fiqh*), struggles with the practical application of spiritual discipline in their daily life, particularly in their interactions and personal conduct. The student’s focus on external validation and intellectual mastery of *fiqh* without commensurate development in *akhlaq* (morals and ethics) and *tasawuf* indicates a disconnect from the holistic approach to Islamic practice that NU promotes. The correct answer, therefore, must address this imbalance by highlighting the necessity of integrating spiritual cultivation with intellectual pursuit, emphasizing that true Islamic scholarship, as espoused by NU, involves not just knowledge but also character development and a profound connection with the Divine. This aligns with the NU’s historical commitment to both *ilmu* (knowledge) and *amal* (action), particularly spiritual action. The other options, while touching upon aspects of Islamic scholarship, fail to capture this central tension between intellectual achievement and spiritual realization as the primary deficiency in the student’s approach, as understood within the NU’s educational philosophy. For instance, focusing solely on the rigor of *fiqh* research, or the importance of community engagement without addressing the internal spiritual state, or even the need for more advanced theological study, misses the core issue of integrating *tasawuf* into the scholarly life.

The question probes the understanding of the core principles of *tasawuf* (Sufism) as it relates to the ethical and spiritual development emphasized within the Nahdlatul Ulama tradition, particularly as it might be applied in an academic setting like Nahdlatul Ulama University Sidoarjo. The scenario describes a student grappling with academic pressures and personal integrity. The correct answer, focusing on *tawakkul* (trust in God) and *ikhlas* (sincerity of intention), directly addresses the internal spiritual discipline required to navigate external challenges without compromising ethical standards. *Tawakkul* involves relying on divine providence while still exerting effort, and *ikhlas* ensures that actions are performed for the sake of God, not for worldly recognition or to avoid punishment. This aligns with the NU’s emphasis on spiritual purification and moral uprightness as foundational to both personal growth and societal contribution. Other options, while related to Islamic ethics, do not as directly address the internal spiritual fortitude needed in this specific scenario. For instance, *sabrun* (patience) is a component, but *tawakkul* and *ikhlas* are more encompassing of the proactive spiritual engagement required. *Riya’* (showing off) and *sum’ah* (seeking fame) are antithetical to the desired spiritual state. *Husnudzon* (good assumption) is important, but it’s more about one’s perception of others or God’s plan, rather than the direct internal discipline of action and intention. Therefore, the integration of *tawakkul* and *ikhlas* provides the most robust framework for the student’s ethical and spiritual resilience in the face of academic adversity, reflecting the holistic approach to knowledge and character development at Nahdlatul Ulama University Sidoarjo.

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational tenets of Nahdlatul Ulama (NU) and their practical application in a diverse academic environment like Nahdlatul Ulama University Sidoarjo. The scenario presents a conflict between a student advocating for strict adherence to a particular interpretation of religious practice and another student seeking accommodation for a different, yet equally valid, perspective within the broader Islamic tradition. The university’s role is to foster an environment where intellectual inquiry and diverse viewpoints can coexist without compromising core values. *Tawassuth* implies avoiding extremism and embracing a balanced approach, which means not imposing one’s own interpretation as the sole correct one. *Tasamuh* encourages respectful engagement with differing opinions and practices, recognizing the validity of diverse expressions of faith and thought. Therefore, the most appropriate response for the university administration is to facilitate dialogue and understanding, emphasizing shared values and common goals rather than enforcing a singular, rigid viewpoint. This approach aligns with NU’s historical commitment to inclusivity and its role in promoting a harmonious society. The other options represent less effective or even counterproductive approaches. Imposing a strict rule without considering the nuances of the situation would contradict *tawassuth*. Dismissing one student’s concerns outright would violate *tasamuh*. Mediating solely based on majority opinion ignores the principle of protecting minority viewpoints and fostering a truly tolerant environment. The university’s strength lies in its ability to navigate these complexities through principled engagement, reflecting its commitment to both academic excellence and Islamic values.

The core principle being tested here is the understanding of *tawāṣul* (connection or continuity) in Islamic jurisprudence, particularly as it relates to the transmission of knowledge and religious practice within the framework of Nahdlatul Ulama. The question posits a scenario where a student at Nahdlatul Ulama University Sidoarjo is seeking to understand a contemporary issue through the lens of classical Islamic scholarship. The correct answer emphasizes the importance of tracing the lineage of scholarly interpretation and practice back to foundational sources and recognized authorities, a hallmark of traditional Islamic learning and a key aspect of the NU’s educational philosophy. This involves understanding how jurists and scholars historically built upon previous interpretations, creating a chain of transmission that ensures the authenticity and relevance of rulings. The other options, while touching upon related concepts, misrepresent the primary method of establishing authoritative understanding. One option focuses on individual ijtihad without sufficient emphasis on the established tradition, another on mere textual analysis divorced from the historical context of interpretation, and a third on popular consensus which, while important, is secondary to established scholarly chains in matters of jurisprudence. The university’s commitment to preserving and transmitting authentic Islamic knowledge necessitates this approach, ensuring that students are equipped with a robust understanding grounded in tradition and critical engagement.

The question probes the understanding of the foundational principles of *tawassuth* (moderation) and *tasamuh* (tolerance) within the Nahdlatul Ulama (NU) framework, as applied to contemporary societal challenges. The scenario describes a local community in Sidoarjo grappling with differing interpretations of religious practices, leading to potential social friction. The core of the problem lies in how to foster harmonious coexistence while respecting diverse viewpoints, a central tenet of NU’s approach to social engagement. The principle of *tawassuth* emphasizes a balanced, middle-path approach, avoiding extremism and advocating for constructive dialogue. *Tasamuh*, on the other hand, highlights the importance of respecting and accommodating different opinions and practices, even when they diverge from one’s own, as long as they do not fundamentally undermine societal harmony or core ethical values. Applying these to the Sidoarjo context means seeking solutions that bridge divides through mutual understanding and respect, rather than imposing a singular viewpoint or resorting to divisive rhetoric. Option (a) directly addresses this by proposing a strategy that actively promotes dialogue and mutual learning, thereby embodying both *tawassuth* and *tasamuh*. This approach seeks to build common ground and understanding, which is crucial for long-term social cohesion in a diverse community. The other options, while potentially addressing aspects of the problem, do not as comprehensively integrate the core NU principles. For instance, focusing solely on legalistic adherence might overlook the spirit of tolerance, while advocating for immediate consensus without deep dialogue could be superficial. Similarly, emphasizing the preservation of tradition without engaging with differing perspectives risks alienating segments of the community. Therefore, the strategy that prioritizes inclusive dialogue and mutual learning is the most aligned with the philosophical underpinnings of Nahdlatul Ulama and its application in a university setting like Nahdlatul Ulama University Sidoarjo.

The question probes the understanding of the foundational principles of *tasawwuf* (Sufism) as interpreted within the broader Nahdlatul Ulama (NU) framework, specifically concerning the concept of *tawassul* (seeking intercession). The scenario describes a student at Nahdlatul Ulama University Sidoarjo seeking guidance on a personal academic challenge. The core of the question lies in identifying the most appropriate method of seeking divine assistance that aligns with NU’s theological and spiritual orientation. NU, deeply rooted in Sunni Islam and influenced by the Ash’ari creed and the Shafi’i school of jurisprudence, generally permits *tawassul* through righteous individuals (living or deceased) and divine attributes. This is understood not as attributing efficacy to the intermediary, but as a means to draw closer to God by invoking His mercy through those He loves. Therefore, the act of praying for divine help through the *barakah* (blessing) of respected scholars and saints, who are seen as conduits of God’s grace, is a central tenet. This approach emphasizes humility, reliance on God, and the recognition of the spiritual hierarchy. The other options represent deviations from this nuanced understanding. Seeking direct intervention from a saint without acknowledging God as the ultimate source of power is considered *syirik* (polytheism). Relying solely on personal effort without spiritual supplication is incomplete from an Islamic spiritual perspective. Attributing efficacy to inanimate objects or rituals devoid of spiritual intent would also be problematic. The correct answer, therefore, focuses on seeking divine aid through the spiritual influence of revered figures, a practice deeply embedded in the spiritual heritage that informs the educational philosophy of Nahdlatul Ulama University Sidoarjo.

The question probes the understanding of the foundational principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as core tenets of Nahdlatul Ulama’s (NU) approach to social and religious engagement, particularly relevant to the academic environment of Nahdlatul Ulama University Sidoarjo. These principles, deeply rooted in Islamic scholarship and Indonesian societal context, guide NU’s commitment to pluralism and harmonious coexistence. *Tawassuth* emphasizes avoiding extremes and seeking a balanced, middle path in theological and practical matters, fostering an inclusive perspective. *Tasamuh* promotes respectful dialogue and understanding among diverse groups, acknowledging and valuing differences rather than seeking to erase them. In the context of a university like Nahdlatul Ulama University Sidoarjo, which aims to cultivate critical thinkers and responsible citizens, the application of these principles is paramount. It informs curriculum development, campus life, and community outreach, ensuring that intellectual inquiry is conducted within a framework of mutual respect and a commitment to social harmony. Therefore, identifying the most effective strategy for fostering an inclusive academic community at Nahdlatul Ulama University Sidoarjo necessitates an understanding of how these core NU values translate into practical, actionable policies and pedagogical approaches that actively promote dialogue and understanding across diverse perspectives, thereby enriching the learning experience for all students.

The question probes the understanding of the foundational principles of *Tawasuth* (moderation) and *Tasamuh* (tolerance) as integral to the Nahdlatul Ulama (NU) worldview, particularly in the context of its educational mission at Nahdlatul Ulama University Sidoarjo. These principles are not merely philosophical ideals but are actively integrated into the curriculum and campus life to foster an inclusive and intellectually vibrant environment. *Tawasuth* emphasizes a balanced approach, avoiding extremism and promoting reasoned discourse, which is crucial for academic inquiry and problem-solving. *Tasamuh*, on the other hand, cultivates respect for diverse perspectives and beliefs, essential for interdisciplinary studies and engaging with a globalized world. When considering the development of a new interdisciplinary research center at Nahdlatul Ulama University Sidoarjo focused on Islamic economics and sustainable development, the application of these principles becomes paramount. A center that embodies *Tawasuth* would ensure that research methodologies are rigorous and balanced, considering various economic theories and their societal impacts without ideological rigidity. It would also promote dialogue between traditional Islamic economic thought and contemporary sustainable development practices, seeking common ground and innovative solutions. *Tasamuh* would manifest in the center’s commitment to collaborating with scholars from diverse backgrounds, including those with different religious or secular viewpoints, and in its approach to addressing complex global challenges that require a multiplicity of insights. Therefore, the most effective approach to establishing such a center, aligning with the university’s ethos, is to prioritize the integration of these core NU values into its operational framework and research agenda, ensuring it becomes a beacon of moderate and tolerant scholarship.

The core of this question lies in understanding the foundational principles of *tasawwuf* (Sufism) as interpreted within the broader Nahdlatul Ulama (NU) framework, specifically concerning the concept of *tawassul* (seeking intercession). *Tawassul* is a practice where individuals seek to draw closer to Allah through intermediaries, which can include righteous individuals, their good deeds, or even divine attributes. Within NU’s theological and spiritual landscape, *tawassul* is generally accepted and understood as a means of seeking divine favor, not as attributing divinity to the intermediary. The question probes the candidate’s ability to differentiate between legitimate *tawassul* and practices that might be misconstrued as *shirk* (polytheism). The scenario describes a student at Nahdlatul Ulama University Sidoarjo engaging in a spiritual practice. The student recites a prayer, invoking the spiritual eminence of a respected scholar from the NU tradition, seeking blessings and guidance. This act is a direct application of *tawassul*. The key is to identify the underlying theological justification for such an act within the NU context. NU, drawing from the Ash’ari and Maturidi schools of theology and the Shafi’i school of jurisprudence, generally permits *tawassul* through living or deceased pious individuals, believing that their proximity to Allah can be a means of drawing divine mercy. This is distinct from attributing independent power to the intermediary. The explanation of *tawassul* as a means to seek Allah’s grace through the spiritual connection with a revered figure aligns with the scholarly consensus within NU. Therefore, the student’s action is best understood as an expression of seeking divine proximity through a recognized spiritual conduit, a practice deeply embedded in the spiritual heritage that informs the educational philosophy of Nahdlatul Ulama University Sidoarjo.

The core of this question lies in understanding the principles of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational to Nahdlatul Ulama’s (NU) approach to social and religious discourse, particularly within the Indonesian context. These principles are not merely abstract ideals but guide practical engagement with diverse societal elements. *Tawassuth* implies avoiding extremism and seeking balanced, middle-ground positions in theological and social matters, fostering harmony rather than division. *Tasamuh* emphasizes respecting differing viewpoints and engaging in constructive dialogue, even with those who hold opposing beliefs, as long as it does not compromise fundamental Islamic tenets or societal well-being. When considering the integration of Islamic teachings within a pluralistic university setting like Nahdlatul Ulama University Sidoarjo, the application of these principles becomes paramount. A curriculum that solely emphasizes sectarian interpretations or promotes confrontational discourse would contradict NU’s ethos. Instead, an approach that highlights the universal ethical values inherent in Islam, encourages critical engagement with diverse scholarly traditions, and fosters interfaith understanding aligns with the university’s commitment to embodying *rahmatan lil ‘alamin* (mercy for all creation). This involves presenting Islamic jurisprudence and theology in a manner that is accessible and relevant to contemporary challenges, while also acknowledging and engaging with the rich tapestry of Indonesian culture and other intellectual traditions. The goal is to cultivate graduates who are not only academically proficient but also socially responsible, embodying the moderate and tolerant spirit of NU in their professional and personal lives.

The question probes the understanding of the core principles of Islamic jurisprudence (Fiqh) as applied within the framework of Nahdlatul Ulama’s (NU) approach, particularly concerning contemporary societal issues and the concept of *maslahah mursalah* (public interest). The scenario involves a hypothetical technological advancement that presents both potential benefits and ethical dilemmas. To determine the most appropriate approach for Nahdlatul Ulama University Sidoarjo, one must consider how NU traditionally balances religious texts with the evolving needs of society. The principle of *maslahah mursalah* is central to NU’s methodology, allowing for the consideration of public welfare and benefit even when not explicitly addressed in foundational texts, provided it does not contradict established Islamic principles. This contrasts with approaches that might strictly adhere to literal interpretations or prioritize individualistic interpretations over collective well-being. In this scenario, the introduction of a sophisticated AI system for personalized religious guidance raises questions about its compatibility with the nuanced understanding of religious practice that NU promotes. While AI can offer efficiency, an over-reliance on it for interpreting religious texts or providing spiritual direction could potentially undermine the role of qualified scholars and the communal aspect of religious learning, which are highly valued in NU’s educational philosophy. Therefore, the most aligned approach for Nahdlatul Ulama University Sidoarjo would be one that emphasizes critical engagement with the technology, ensuring its application serves to enhance, rather than replace, the traditional methods of religious scholarship and community engagement. This involves rigorous evaluation of the AI’s outputs against established Fiqh principles and the broader goals of spiritual and ethical development, prioritizing the preservation of scholarly integrity and the communal transmission of knowledge. This approach directly reflects NU’s commitment to adapting Islamic teachings to contemporary contexts while upholding its core values and scholarly traditions.

The question probes the understanding of the core principles of *tasawwuf* (Sufism) as interpreted within the Nahdlatul Ulama (NU) tradition, specifically concerning the concept of *tawassul* (seeking intercession) and its relationship to *tawhid* (monotheism). The correct answer emphasizes that *tawassul* is permissible when understood as a means to seek Allah’s favor through the spiritual eminence of prophets and saints, without attributing divine power to them. This aligns with the NU’s theological stance, which often draws from Ash’ari and Maturidi schools of thought, emphasizing Allah’s absolute sovereignty while acknowledging the spiritual efficacy of righteous individuals as conduits of divine mercy. The incorrect options misrepresent *tawassul* by either equating it with *shirk* (polytheism) by attributing independent power to intermediaries, or by suggesting it is a universally condemned practice without nuance, thereby failing to grasp the specific jurisprudential and theological framework within which NU scholars operate. The explanation highlights that the prohibition of *shirk* is paramount, and *tawassul*, when correctly practiced, does not violate this principle because the ultimate reliance remains on Allah. The spiritual connection and the belief in the intercessory power of prophets and saints are seen as divinely ordained means to draw closer to God, a concept deeply embedded in the spiritual heritage that informs the educational philosophy of Nahdlatul Ulama University Sidoarjo.

The core principle being tested here is the understanding of *tawasuth* (moderation) and *tasamuh* (tolerance) as fundamental tenets of Nahdlatul Ulama’s (NU) approach to social and religious engagement, particularly relevant to the educational philosophy of Nahdlatul Ulama University Sidoarjo. These principles guide how NU institutions, including universities, interact with diverse societal elements and foster an inclusive academic environment. The scenario describes a student group at Nahdlatul Ulama University Sidoarjo proposing a campus event that includes elements potentially seen as controversial by some segments of the student body, specifically a public debate on theological interpretations that might deviate from mainstream NU thought. The challenge is to identify the most appropriate response that upholds NU values. Option (a) suggests facilitating a structured dialogue where differing viewpoints are presented respectfully, with clear guidelines for discourse that emphasize intellectual integrity and mutual respect, aligning directly with *tawasuth* and *tasamuh*. This approach allows for intellectual exploration while mitigating potential conflict and upholding the university’s commitment to academic freedom within an ethical framework. It encourages critical engagement with ideas, a hallmark of higher education, and reflects NU’s historical role in navigating complex societal and religious discourse. Option (b) proposes outright prohibition, which contradicts the spirit of open inquiry and tolerance inherent in NU’s philosophy. Option (c) suggests a compromise that might dilute the academic rigor of the discussion or inadvertently legitimize potentially divisive rhetoric without adequate critical engagement. Option (d) advocates for a passive approach that fails to proactively manage potential discord or guide the student body towards constructive engagement, thereby missing an opportunity to reinforce the university’s values. The calculation here is conceptual: identifying the response that best embodies the integration of academic freedom with the ethical and philosophical underpinnings of Nahdlatul Ulama, which is facilitated dialogue.

The core of this question lies in understanding the concept of *tawassuth* (moderation) and *tasamuh* (tolerance) as foundational principles within the Nahdlatul Ulama (NU) ideology, which is central to the educational philosophy of Nahdlatul Ulama University Sidoarjo. When a university like Nahdlatul Ulama University Sidoarjo aims to foster an inclusive and intellectually vibrant environment, it must actively promote these values. The scenario describes a student group seeking to engage in a public discourse on a sensitive socio-religious topic. The university’s role is not to suppress such discussions but to guide them in a manner consistent with its ethical framework. The principle of *tawassuth* implies seeking a balanced and middle-ground approach, avoiding extremism or rigid adherence to one viewpoint without considering others. *Tasamuh*, on the other hand, emphasizes the importance of respecting differing opinions and engaging in dialogue with an open mind. Therefore, the most appropriate action for the university administration, reflecting these NU principles, would be to facilitate the discussion while ensuring it adheres to respectful dialogue and academic integrity. This involves setting guidelines that encourage critical engagement with diverse perspectives, promote mutual understanding, and prevent the spread of misinformation or divisive rhetoric. Such an approach aligns with the university’s commitment to nurturing critical thinkers who can navigate complex societal issues with wisdom and compassion, embodying the spirit of Islamic scholarship and Indonesian pluralism that Nahdlatul Ulama University Sidoarjo champions.

The question probes the understanding of the foundational principles of *tasawuf* (Sufism) as interpreted within the broader Nahdlatul Ulama (NU) framework, specifically concerning the concept of *tawakkul* (reliance on God). *Tawakkul* is not passive resignation but an active trust that involves diligent effort (*ikhtiar*). Therefore, a scenario where an individual diligently prepares for an academic examination at Nahdlatul Ulama University Sidoarjo, while simultaneously entrusting the outcome to divine providence, exemplifies the correct application of *tawakkul*. This involves both the practical steps of studying and the spiritual disposition of surrendering the results. The other options misrepresent *tawakkul* by either emphasizing solely passive waiting, attributing success solely to personal effort without divine acknowledgment, or conflating it with fatalism which is a distortion of the concept. The NU tradition, rooted in Ahlussunnah wal Jama’ah, emphasizes the balance between human agency and divine will, making the diligent student who trusts in God the most accurate representation of *tawakkul*.