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Constitutional Contestation of the Islamic State Concept in the Indonesian Parliament 1956-1959 Anshori, Ahmad Yani; Abdurrahman, Landy Trisna
De Jure: Jurnal Hukum dan Syari'ah Vol 16, No 2 (2024)
Publisher : Shariah Faculty UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/j-fsh.v16i2.29572

Among the most historic events that today's young generation of Muslims may largely forget is the unanimous agreement of various Islamic factions in the struggle to establish Islam as the basis of the state and Islamic law (Sharia) as the country's constitution in the forum of the Indonesian Constituent Assembly. This study examines the substance and urgency of that contestation, particularly regarding the concept of an Islamic State and the proposed framework of Islamic law. Utilising a qualitative methodology that combines historical and normative approaches. The data sources for this research consist of documents from the Constituent Assembly, political speech archives, and other relevant records, which are validated through source triangulation to ensure their reliability. The findings indicate that all Islamic factions were united in their desire to establish a state based on Islamic principles, specifically an egalitarian state with pluralism as its foundation, a state that guarantees the enforcement of Islamic law, a state that adheres to theistic democracy, and a state that adopts an Islamic economic system. This contestation influenced the outcomes of constitutional discussions and acted as a catalyst in shaping the character of political Islam in Indonesia, both in its accommodating forms and its oppositional stance towards the state. This research offers an important historical perspective for the study of contemporary Indonesian governance, particularly in integrating inclusive democratic Islamic values into the framework of the state and in alleviating the theological tensions experienced by some Indonesian Muslims as both religious community (Islamic umma) and state citizens—tensions that have often been a major trigger for conflicts between Islam and the state in Indonesia, both past and present.

Conflict in Islamic Jurisprudence: Noel J. Coulson’s Historical Approach and His Contribution to the Study of Islamic Law Abdurrahman, Landy Trisna
Journal of Islamic Law Vol. 3 No. 1 (2022): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v3i1.495

Islamic jurisprudence (fiqh) has a long history and has stagnated since the Middle Ages, whose impact is still being felt today. Various innovations have been braved enough to violate the boundaries of doctrine between schools of thought in Islamic judicial decisions in its development. It is this issue that Noel J. Coulson describes in Conflict and Tension in Islamic Jurisprudence. This article reviews the approach used by Noel J. Coulson to Islamic jurisprudence by asking two main questions. First, how are Noel J. Coulson’s approach and method in Islamic jurisprudence research? Second, how is Noel J. Coulson’s contribution to the development of Islamic law studies? The writer answered these two questions by using a bibliographic type of research. The author finds that Noel J. Coulson dissects the development of Islamic jurisprudence by using historical and sociological approaches. Noel J. Coulson argues that traditional fiqh (classical to the medieval era), contemporary fiqh and decisions in Islamic law courts constitute an actual legal entity. The author argues that Noel J. Coulson’s historical approach to Islamic law is still relevant so that Islamic law is not considered stagnant.

SDGs and Islamic Studies: Fiqh Muamalat, Sustainable Development, and Maqashid Asy-Syari’ah Abdurrahman, Landy Trisna; Saifullah, Ulinnuha; Darussalam, Ishlahu; Arkham, Sitta A’la
Az-Zarqa': Jurnal Hukum Bisnis Islam Vol. 14 No. 2 (2022): Az-Zarqa'
Publisher : Sharia and Law Faculty of Sunan Kalijaga Islamic State University Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/azzarqa.v14i2.2583

Sustainable development Goals (SDGs) are a form of development, or even a further form of the Millennium Development Goals (MDGs). The SDGs, which contain 17 Goals and 169 Targets, are a global action plan for the next 15 years (effective from 2016 to 2030), to end poverty, reduce inequality and protect the environment. This discourse on SDGs is a global discourse, Muslims, as a part of the global order, are also part of this discourse. In the SDGs discourse as a global discourse, the SDGs need to be studied through Islamic studies. This paper tries to portray how the SDGs are studied through Islamic studies, especially in relation to the scientific discipline of fiqh. This study is considered necessary because fiqh is often considered as something final and sacred, while the SDGs are something “new” and dynamic. This paper tries to find a meeting point between fiqh as an Islamic study, and the SDGs as a global discourse. The results in this paper show that fiqh, as a scientific discipline, also has future-oriented dimensions through empirical evidence in classical fiqh literature and empirical evidence in the form of developing a methodology for finding Islamic law (fiqh). In addition, SDGs can be proposed as the main theme for the benefit of mankind as a benchmark and measuring instrument to measure the level of achievement of Maqashid Ash-Shari'ah in the contemporary era.

Usury in Online Loans and Pay Later: From Historical Perspective to Its Contextualization on Modern Practice Nurrohim, Ahmad Hujaj; Abdurrahman, Landy Trisna; Imam, Khairul
Az-Zarqa': Jurnal Hukum Bisnis Islam Vol. 15 No. 2 (2023): Az Zarqa'
Publisher : Sharia and Law Faculty of Sunan Kalijaga Islamic State University Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/azzarqa.v15i2.3303

Abstract: The enthusiasm of the Muslim community in Indonesia for various fintech products, especially Peer-to-Peer Lending (Online Loans and Pay Later), remains substantial. Non-Sharia-based Online Loans and Pay Later have been deemed haram (forbidden) by MUI, while the availability of Sharia-compliant services in Online Loans and Pay Later is limited. Fatwas regarding online loans and Pay Later refer to the prohibition of usury due to the presence of "usury" (additional charges in loan repayment). Usury, considered as interest, is the primary reason for the prohibition of these products. However, there is no comprehensive and multi-perspective interpretation of the meaning of usury. There are aspects that need to be uncovered in the interpretation of the meaning of usury to aid in understanding the contextualization of usury in the contemporary era, by reexamining the interpretation of usury through the historical perspective and the trading traditions of Arab society in the early Islamic era. This research aims to reveal another side in the process of prohibiting usury through verses from the Quran and use it to draw contextualization in the practice of transactions through the mechanisms of online loans and Pay Later in the present time. This study is a qualitative literature review with primary data based on the legal basis of the prohibition of usury from the verses of the Quran, along with various opinions of Muslim scholars on the process. Using a Quranic - historical approach, this research finds that the prohibition of usury did not occur abruptly and always involves the knowledge and experience of the Arab Muslim community in the early Islamic era. The contextualization of the prohibition of usury through historical investigation and trading traditions shows that the prohibition of online loans and Pay Later cannot solely be attributed to the existence of interest rates in loans but should emphasize the exploitation of basic human needs by service providers. The study also asserts that transactions considered to involve usury should not be based solely on the presence of interest rates but on the exploitative mechanisms targeting basic human needs and the economic well-being of the community. Abstrak: Animo masyarakat muslim Indonesia dalam menggunakan berbagai produk fintech, terutama P2P Lending (Pinjaman Online dan Pay Later), masih cukup tinggi. Pinjaman Online dan Pay Later yang tidak berbasis syariah telah dinyatakan haram oleh MUI, sedangkan penyedia layanan syariah dalam Pinjaman Online dan Pay Later sangat sedikit. Fatwa-fatwa tentang pinjaman online dan Pay Later merujuk pada keharaman riba karena keberadaan buka (tambahan dalam pengembalian pinjaman). Bunga yang dianggap riba adalah alasan utama pengharaman produk-produk tersebut. Namun, tidak ada interpretasi makna riba yang disampaikan secara komprehensif dan multi perspektif. Ada sisi yang perlu diungkap dalam interpretasi makna riba guna membantu memahami kontekstualitas riba di masa modern sekarang ini, dengan membaca ulang interpretasi riba melalui sisi historis dan tradisi perdagangan masyarakat Arab di era awal Islam. Penelitian ini bertujuan untuk mengungkapkan sisi lain dalam proses pelarangan riba melalui ayat-ayat Al-Qur’an, dan menggunakannya untuk menarik kontekstualisasi dalam praktik transaksi melalui mekanisme pinjaman online dan Pay Later di masa kini. Penelitian ini adalah penelitian pustaka kualitatif dengan data utama dasar hukum pelarangan riba dari Ayat Al-Qur’an, beserta berbagai pendapat sarjana muslim tentang proses tersebut. Dengan menggunakan pendekatan Qur’anic-historis, penelitian ini menemukan bahwa pelarangan riba tidak terjadi secara tiba-tiba dan selalu melibatkan pengetahuan dan pengalaman masyarakat muslim Arab di era awal Islam. Kontekstualisasi pelarangan riba melalui investigasi historis dan tradisi perdagangan menunjukkan bahwa pelarangan pinjaman online dan Pay Later tidak bisa semata-mata karena keberadaan suku bunga dalam pinjaman, namun seharusnya menitikberatkan pada aspek eksploitasi kebutuhan dasar manusia oleh para penyedia layanan. Penelitian ini juga menyatakan bahwa praktik transaksi yang dianggap mengandung riba sewajarnya tidak berpijak pada ada-tidaknya suku bunga, namun pada mekanisme eksplotitaf terhadap kebutuhan dasar manusia dan kesejahteraan ekonomi masyarakat.

History of the Development of Mażhab, Fiqh and Uṣūl Al-Fiqh: Reasoning Methodology in Islamic Law Anshori, Ahmad Yani; Abdurrahman, Landy Trisna
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 9, No 1 (2025): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/sjhk.v9i1.25355

This research explores the historical evolution and significance of Uṣūl Al-Fiqh (the principles of Islamic jurisprudence) and its continued relevance in contemporary Islamic scholarship. Beginning in the second century A.H. (8th century CE), jurists developed legal rulings from the Qur'an and Sunnah using methods such as analogy (qiyās) and juristic preference (istiḥsān), ensuring flexibility and justice within Islamic law. The formalization of Uṣūl Al-Fiqh as a distinct science commenced with Imam al-Shafi'i in the early 9th century CE, whose systematic documentation in al-Risalah profoundly influenced subsequent Islamic legal theory. The methodologies developed within Uṣūl Al-Fiqh, including qiyās and ijmā’, remain vital for interpreting and applying Sharia principles today. This research employs a historical approach, analyzing primary sources and scholarly works both theoretically and empirically, to trace the development and application of Uṣūl Al-Fiqh across various Islamic legal schools. The findings highlight the crucial role of Uṣūl Al-Fiqh in maintaining the continuity and adaptability of Islamic law, emphasizing that its methodologies continue to offer valuable solutions to contemporary legal, ethical, and social challenges. Furthermore, this study reveals how the dynamic and evolving nature of Islamic legal reasoning ensures the continued relevance of Islamic law in addressing modern issues. Future research should focus on finding solutions to emerging challenges in Islamic jurisprudence and developing innovative methodologies to address the ongoing evolution of Islamic legal thought.

Prophetic Practice and Legal Significance: Al-Ghazālī’s Critique of Textualism in al-Mankhūl Abdurrahman, Landy Trisna; Anshori, Ahmad Yani
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 57 No 2 (2023)
Publisher : UINSunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v57i2.1338

The methodological framework proposed by al-Ghazali in al-Mankhūl min Ta’līqātil Uṣūl offers a balanced perspective on the Prophet’s conduct by classifying his actions according to the objectives of the Sharia (maqāṣid ash-Sharia), contextual indicators (qarīnah), and their relation to local custom (‘urf). This classification enables a clear distinction between actions that are normatively binding and those that reflect the socio-cultural practices of the 7th-century Prophetic era. Such an approach avoids the extremes of literalism, which absolutizes all Prophetic behavior as obligatory, and relativism, which dismisses the normative dimension of the Sharia by reducing the Prophet’s conduct to mere socio-cultural products. The analysis is reinforced by an in-depth discussion of the roles of ‘urf and maṣlaḥah as instruments that bridge the textual tradition with social realities. ‘Urf helps identify local and temporal elements within the Prophet’s actions, while maṣlaḥah ensures that legal adaptations remain oriented toward recognized benefits under the Sharia. This study adopts a qualitative, library-based research method, examining al-Mankhūl both textually and contextually, and reassessing the connection between al-Ghazali’s methodological framework and the practice of legal derivation (istinbāṭ al-ḥukm). The critique of textualism and hadith-centrism underscores the urgency of this approach, as both tendencies risk neglecting social context and the aims of public welfare. The findings show that al-Ghazali’s methodology integrates theological, legal-theoretical, and jurisprudential dimensions into a unified epistemic structure, paving the way for an Islamic legal methodology that is more responsive to contemporary social dynamics while maintaining normative legitimacy, and is relevant for the development of fatwas and religious policy.Kerangka metodologis yang ditawarkan al-Ghazali dalam al-Mankhūl min Ta’līqātil Uṣūl memberikan cara pandang yang proporsional terhadap perilaku Nabi dengan mengklasifikasikan tindakan-tindakannya berdasarkan tujuan-tujuan syariat, qarīnah (keterikatan) konteks, serta keterkaitannya dengan ‘urf (lokalitas). Melalui klasifikasi ini, dimungkinkan pemisahan antara tindakan yang bersifat normatif mengikat dan tindakan yang merefleksikan kebiasaan sosial-budaya pada masa Kenabian (Abad 7 Masehi), sehingga terhindar dari jebakan literalisme yang memutlakkan seluruh perilaku Nabi menjadi wajib diikuti, atau bahkan relativisme yang menanggalkan dimensi normatif syariat – karena anggapan perilaku Nabi adalah sebatas produk sosial-budaya. Analisis ini diperkuat dengan pembahasan mendalam mengenai peran ‘urf dan maṣlaḥah sebagai instrumen yang menjembatani teks dengan realitas sosial. ‘Urf membantu mengenali unsur-unsur lokal dan temporal dalam perilaku Nabi, sedangkan maṣlaḥah memastikan bahwa adaptasi hukum tetap berorientasi pada kemaslahatan yang diakomodir oleh syariat. Penelitian ini menggunakan pendekatan kualitatif berbasis studi kepustakaan, dengan menelaah al-Mankhūl secara tekstual dan kontekstual, serta meninjau ulang keterkaitan antara kerangka metodologis al-Ghazali dengan praktik istinbat hukum. Kritik terhadap tekstualisme dan hadisisme menegaskan urgensi pendekatan ini, mengingat keduanya berpotensi mengabaikan konteks sosial dan tujuan kemaslahatan. Temuan dalam artikel ini menunjukkan bahwa metodologi al-Ghazali merekatkan dimensi teologis, usul fikih, dan fiqih dalam satu kesatuan epistemik, membuka ruang bagi metodologi hukum Islam yang lebih adaptif terhadap dinamika sosial kontemporer tanpa kehilangan legitimasi normatifnya, serta relevan bagi pengembangan fatwa dan kebijakan keagamaan.

CHINESE MUSLIM SUBCULTURE: CULTURE AND RELIGIOUS INTEGRATION IN SEMARANG'S MULTICULTURAL SOCIETY Musaffa, Muhamad Ulul Albab; Taufiqurohman, Taufiqurohman; Abdurrahman, Landy Trisna; Muhyidin, Muhyidin
Harmoni Vol. 24 No. 1 (2025): Januari-Juni 2025
Publisher : Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32488/harmoni.v24i1.845

AbstractWithin the landscape of Indonesia’s ethnic and religious diversity, the Chinese Muslim community in Semarang occupies a unique position as a “minority within a minority,” navigating sociocultural pressures from the non-Muslim Chinese milieu and the predominantly Javanese Muslim majority. Located in a city shaped by centuries of Sino-Javanese interaction, the community’s lived experience offers valuable insight into the harmonious coexistence of cultural heritage and Islamic values. This study examines how identity preservation and da‘wah strategies are negotiated within this context, drawing on in-depth interviews, participant observation, and document analysis. Employing Dick Hebdige’s subcultural theory, this study finds that the community actively incorporates Chinese cultural symbols such as language, rituals, and traditional festivals into inclusive da‘wah practices. Through such integrative approaches, the community resists cultural erasure while simultaneously promoting social cohesion. This study highlights the potential of culturally embedded religious practices to strengthen interfaith dialogue, enhance public understanding of diversity, and inform policy frameworks for minority integration. By situating the lived experiences of Chinese Muslims within broader discourses on multiculturalism and interfaith harmony, the study contributes to a deeper understanding of hybrid identities as a foundation for inclusive and resilient societies in Indonesia and across Southeast Asia. AbstrakDalam lanskap keberagaman etnis dan agama di Indonesia, komunitas Muslim Tionghoa di Semarang menempati posisi unik sebagai “minoritas dalam minoritas,” yang harus menghadapi tekanan sosiokultural dari lingkungan Tionghoa non-Muslim sekaligus mayoritas Muslim Jawa. Berada di sebuah kota yang dibentuk oleh interaksi Tionghoa-Jawa selama berabad-abad, pengalaman hidup komunitas ini memberikan wawasan berharga mengenai koeksistensi harmonis antara warisan budaya dan nilai-nilai Islam. Studi ini menelaah bagaimana strategi pelestarian identitas dan dakwah dinegosiasikan dalam konteks tersebut, dengan menggunakan wawancara mendalam, observasi partisipan, dan analisis dokumen. Dengan memanfaatkan teori subkultural Dick Hebdige, studi ini menemukan bahwa komunitas secara aktif mengintegrasikan simbol-simbol budaya Tionghoa—seperti bahasa, ritual, dan perayaan tradisional—ke dalam praktik dakwah yang inklusif. Melalui pendekatan integratif ini, komunitas mampu melawan penghapusan budaya sekaligus mendorong kohesi sosial. Studi ini menyoroti potensi praktik keagamaan yang berakar pada budaya untuk memperkuat dialog antaragama, meningkatkan pemahaman publik tentang keberagaman, dan memberikan kontribusi pada kerangka kebijakan integrasi minoritas. Dengan menempatkan pengalaman hidup Muslim Tionghoa dalam wacana yang lebih luas tentang multikulturalisme dan harmoni antaragama, studi ini memperkaya pemahaman tentang identitas hibrida sebagai fondasi bagi masyarakat yang lebih inklusif dan tangguh di Indonesia maupun Asia Tenggara.

The Silent Tarekat in Islamic Law: Legal Consciousness and the Chishti Sufi Legacy of the Tablighi Jamaat Anshori, Ahmad Yani; Abdurrahman, Landy Trisna; Tamtowi, Moh.; Musaffa, Muhamad Ulul Albab
AHKAM : Jurnal Ilmu Syariah Vol. 25 No. 1 (2025)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v25i1.44979

This article explores the silent legal and spiritual framework of the Tablighi Jamaat (TJ) in Indonesia, drawing on fieldwork, interviews, and textual analysis. While TJ does not claim to be a Sufi order (ṭarīqah), its practices suggest a reconfiguration of the Chishti-Ḥanafī legacy within a non-institutional framework. The study argues that TJ operates as a "silent tarekat", where fiqh is embodied through routines of taʿlīm, khurūj, and adab, rather than articulated through fatwā or formal legal discourse. The article traces how collective reasoning (mushāwarah), ethical discipline, and ritual repetition form an alternative legal consciousness that resists codification but remains deeply normative. Drawing from Talal Asad's theory of discursive tradition and Ibn' Arabi's notion of 'ilm al-aḥwāl, the paper shows how authority, legality, and spirituality are distributed through embodied discipline rather than textual claims. Contrasting with mainstream Islamic institutions in Indonesia like NU, Muhammadiyah, and MUI, which rely on fatwā issuance and formal jurisprudence, TJ emphasizes humility, action, and affective cohesion. The article concludes that TJ represents a post-ṭarīqah legal formation, silent, affective, and decentralized, redefining Islamic normativity through practice rather than proclamation. Abstrak Artikel ini menelusuri kerangka hukum dan spiritual Jamaah Tabligh (JT) di Indonesia yang bersifat diam-diam namun terstruktur, berdasarkan observasi lapangan, wawancara, dan kajian teks. Meskipun Jamaah Tabligh tidak mengklaim diri sebagai tarekat, namun praktiknya menunjukkan konfigurasi ulang warisan Chishti-Ḥanafī dalam bentuk non-institusional. Artikel membawa argumentasi bahwa JT berfungsi sebagai “silent tarekat,” yang mana hukum Islam (fiqh) diwujudkan melalui rutinitas ta’līm, khurūj, dan adab, bukan melalui fatwa atau diskursus hukum formal. Artikel ini mencoba melacak bagaimana musawarah, disiplin etis, dan pengulangan ritual membentuk kesadaran hukum alternatif yang tidak tersusun secara kodifikasi, namun tetap normatif. Mengacu pada teori tradisi diskursif Talal Asad dan konsep ‘ilm al-aḥwāl dari Ibn ʿArabi, tulisan ini menunjukkan bahwa otoritas, legalitas, dan spiritualitas dalam JT tersebar melalui disiplin tubuh, bukan klaim tekstual. Berbeda dengan arus utama lembaga Islam di Indonesia seperti NU, Muhammadiyah, dan MUI yang bergantung pada fatwa dan fikih formal, Jamaah Tabligh menekankan kerendahan hati, amal, dan kohesi afektif. Artikel ini menyimpulkan bahwa Jamaah Tabligh merepresentasikan formasi hukum pasca-tarekat—diam, afektif, dan terdesentralisasi—yang menata ulang normativitas Islam melalui praktik, bukan pernyataan.

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