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All Journal Ahkam: Jurnal Ilmu Syariah DE JURE Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Al-Manahij : Jurnal Kajian Hukum Islam
Ahmad Yani Anshori, Ahmad Yani
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Religion Law, Crime, Criminology & Criminal Justice Social Sciences

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The Contestation of Legal Foundations in the Resolution of Islamic Economic Disputes in Religious Courts Hasanudin; Kamsi; Anshori, Ahmad Yani
Al-Manahij: Jurnal Kajian Hukum Islam Vol. 18 No. 2 (2024)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/mnh.v18i2.11934

Abstract

Prior to the issuance of Supreme Court Regulation No. 2 of 2008, judges in Sharia economic dispute cases primarily relied on legal sources from kutub al-turāṡ (classical fiqh texts), including those pertaining to fiqh al-qadā’ (jurisprudence on adjudication). However, following the implementation of this regulation, some judges have continued to incorporate the Civil Code in their legal reasoning. This article seeks to examine the legal framework for resolving Sharia economic disputes in Indonesia. The theoretical foundation applied by the author is Lawrence Meir Friedman’s legal system theory. This study employs a normative legal approach to explore the legal system governing Sharia economic justice in Indonesia’s Religious Courts. It examines decisions from the Religious Courts in Purbalingga, Banyumas, and Purwokerto, focusing on rulings made both before and after the issuance of the Supreme Court Regulation on the Compilation of Sharia Economic Law (KHES), as well as five decisions from 2018-2019. The study’s findings reveal that the legal framework for Sharia economic dispute resolution in Indonesia has adequately addressed community needs, with the Religious Courts holding exclusive jurisdiction over these matters. However, there is an ongoing contestation between Islamic legal sources and civil law, which is rooted in Dutch law, in the decisions analyzed. Moreover, the absence of a Compilation of Islamic Economic Procedure Law based on Islamic Law has contributed to the suboptimal implementation of legal substance and culture. As a result, according to Friedman’s legal system theory, the legal framework for resolving Islamic economic disputes has not yet functioned effectively from the perspective of Islamic law.
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

Abstract

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.
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

Abstract

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.
The Legal Politics of the Aceh Governor's Policy Regarding Religious Activities in Public Sphere: David Easton's Political Theory perspective Mahdi, Muhammad Fakhrul; Anshori, Ahmad Yani
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 56 No 1 (2022)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v56i1.1105

Abstract

Abstract: This article examines the phenomenon which caused the issuance and the formation of the Aceh Governor Circular Letter concerning the recitation prohibition other than the Aqidah of Ahlussunnah wal Jamaah. This article employs the empirical legal studies approach and the analysis of David Easton's system theory. This article finds that the Aceh Governor's Circular Letter was motivated by the emergence of the recitation phenomenon in the Aceh region, which teachings are considered apart from the Ahlussunnah wal Jamā'ah aqidah. This Circular Letter is also based on the existence of the Aceh Qanun Number 8 of 2014 demands and Aceh Ulema Consultative Council (MPU) support. The history of diversity, socio-religious practices, and education that developed in Aceh also contributed to the Aceh Governor Circular Letter promulgation. The Aceh Governor policy in David Easton's political theory is called the output sub-system (output). This policy has produced both positive and negative impacts. The negative impact of the Aceh Governor Circular Letter then becomes feedback for stakeholders to formulate new policies that could accommodate and protect all groups.   Abstrak: Artikle ini mengkaji fenomena yang melatari lahirnya Surat Edaran Gubernur Aceh tentang larangan pengajian selain aqidah Ahlussunnah wal Jamaah beserta proses pembentukannya. Menggunakan pendekatan empirical legal studies dan analisis teori sistem David Easton diperoleh temuan sebagai berikut. Pertama, lahirnya Surat Edaran Gubernur Aceh dilatarbelakangi oleh munculnya fenomena pengajian di wilayah Aceh yang mengajarkan paham yang diyakini berada di luar aqidah Ahlussunnah wal Jamā'ah. Selain itu, ia juga didasarkan pada adanya tuntutan (demand) dari Qanun Aceh Nomor 8 Tahun 2014 serta dukungan dari Majelis Permusyawaratan Ulama (MPU) Aceh. Sejarah keberagamaan, praktik sosial keagamaan, dan pendidikan yang berkembang di Aceh juga ikut melatari lahirnya Surat Efaran Gubernur Aceh ini. Kedua, lahirnya kebijakan (policy) Gubernur Aceh tersebut dalam teori politik David Easton disebut sebagai subsistem keluaran (output). Kebijakan ini dalam faktanya telah melahirkan dampak positif dan negatif sekaligus. Dampak negatif dari Surat Edaran Gubernur Aceh tersebut kemudian menjadi umpan balik (feedback) bagi para pemangku kepentingan untuk merumuskan kebijakan baru yang bisa mengakomodasi dan melindungai semua kalangan.
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 : UIN Sunan Kalijaga

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

Abstract

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.
Khawarij Anshori, Ahmad Yani
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 43 No 2 (2009)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v43i2.99

Abstract

Khawarij adalah identifikasi kesejarahan yang secara minor dinisbatkan untuk menyebut kelompok teroris, dimana dalam sejarah politik Islam selalu bersanding dengan Sunni sebagai kelompok penguasa dan Syiah sebagai kelompok oposisi. Khawarij mempunyai doktrin yang khas, diantaranya adalah konsep al-takfir dan konsep hakimiyyah. Khawarij awal Islam telah mengkafirkan Khalifah Ali b. Abi Thalib sebagai penguasa yang sah dan kemudian memfatwakan untuk membunuhnya karena dianggap mendustakan hukum Allah. Khawarij modern juga mengkafirkan lalu memerangi terhadap individu, masyarakat dan juga negara yang tidak menegakkan hakimiyyah (kedaulatan hukum Alla) di muka bumi. Bahkan diantara kelompok khawarij modern ada yang memfatwakan untuk membunuh Amerika dan sekutunya baik sipil maupun militer kapan pun dan di mana pun menemukan mereka. Inilah khawarij hadza al-ashr.
Ideologi Syi’ah: Penelusuran Sejarah Anshori, Ahmad Yani
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 42 No 2 (2008)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v42i2.114

Abstract

Cita-cita  perjuangan  kalangan  Syi’ah  adalah ingin  mengambil  alih  Khilafah  dan  mengembalikannya kepada  garis  keturunan  keluarga  yang  dikenal  dengan ahl  al-bait.  Dalam  hal  ini,  persoalan  yang  paling menonjol  terletak  pada  persolan  Imamah  atau  kepemimpinan  umat  Islam  pasca  wafatnya  Nabi Muhammad. Syi’ah dalam gerakannya terpecah menjadi banyak  sekte,  tetapi  hampir  semua sekte  Syi’ah  menekankan  arti  penting  kepemimpinan  Ali  bin  Abi  Thalib sebagai  pewaris  kepemimpinan  Nabi  Muhammad  dan setelah  itu  kepemimpinan  diwariskan  kepada  Hasan  b. Ali  dan  kemudian  kepada  Husein  bin  Ali.  Selanjutnya, kalangan Syi’ah berbeda sikap dan pilihan politik ketika berbicara tentang siapa pewaris Imamah Husein. Sebagian  mengambil  pilihan  kepada  Ali  Zainal  Abidin,  putra Husein.  Sedangkan  yang  lainnya  memilih  Muhammad Hanafiah,  puta  Ali  dari  istri  selain  Fatimah.  Dalam merespon  hal  ini,  kalangan  Syiah  terpecah  menjadi banyak sekte diantaranya Zaidiyyah, Sab’iyyah dan Itsna ‘Asyariyyah.
Konsep Siyasah dalam Yahudi dan Islam Anshori, Ahmad Yani
Asy-Syir'ah: Jurnal Ilmu Syari'ah dan Hukum Vol 50 No 1 (2016)
Publisher : UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajish.v50i1.169

Abstract

The  essence  of  siyasah  is  the  management  of  the  umat`s affairs  by  the  government  based  on  akhlak.  Siyasah  held in  certain territory  and  particular  political  contract  anyway.  The  aim  is  to establish the religion and maintain worldly affairs towards the common maslahah.  In  the  discourse  of  history,  the  responses  to  siyasah  are different.  There  are  who  regard  siyasah  as  the  cause  of  Muslim`s stagnation, but the others assert siyasah as the foundation, pillar, and moral  to  regulate  state  and  government.  The  discourse  of  siyasah  in Jews and Islam are the real examples of these responses.
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

Abstract

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.
Co-Authors Abdurrahman, Landy Trisna Hasanudin Kamsi Mahdi, Muhammad Fakhrul Moh. Tamtowi Musaffa, Muhamad Ulul Albab