@phdthesis{digilib76716,
           month = {January},
           title = {EMBODIED FIQH: TRADISI PEMIKIRAN, ORIENTASI TEKSTUAL, DAN LOKALITAS KEISLAMAN JAMAAH TABLIGH DI INDONESIA},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 20300011046 Landy Trisna Abdurrahman},
            year = {2026},
            note = {Prof. Noorhaidi, MA., M.Phil., PhD. dan Prof. Dr. Ahmad Yani Anshori, M.Ag.},
        keywords = {embodied fiqh; jamaah tabligh; tradisi diskursif},
             url = {https://digilib.uin-suka.ac.id/id/eprint/76716/},
        abstract = {The traces of fiqh formed within the Tablighi Jamaat community in Indonesia reveal a distinctive pattern of religiosity that shifts from texts to daily habits. Sharia norms are not merely present as legal formulations but transform into embodied disciplines, time rhythms, and spatial arrangements that are repeatedly enacted in forums, etiquettes, and organizational structures. The main research question, ?How is the fiqh practiced by Tablighi Jamaat?s followers in Indonesia?? is elaborated into four main focuses: Fiqh of ?Ib{\=a}dah (Worship) and Fiqh of Sadaqah (Charity), Fiqh of Da?wah and Fiqh of Siy{\=a}sah, the influence of intellectual and spiritual traditions, and the process of indoctrination that shapes embodied fiqh. All of this is analyzed through three main pillars: the tradition of thoughts, the textual orientation, and the the local context of Islam.
The theoretical framework relies on Islam as a discursive tradition and the concept of embodied fiqh, formulated in the principle ?tajassumul fiqhi mabniyyun ?al{\=a} mutam{\=a}risihi,? meaning that the embodied fiqh depends on the practitioners who enact it. The anthropology of Islam -as an approach- is used to bridge the discourse and practice. Data were collected through participant observation in khur{\=u}j, musyawarah, ijtim{\=a}? (gatherings), and activities at the markaz, in-depth interviews with key figures, focus group discussions with Tablighi Jamaat figures, and document studies of Himpunan Fadhilah Amal book, Kisah-Kisah Para Sahabat (Stories of the Companions) book, bayan archives, and internal notes. The analysis follows the Miles-Huberman framework, with data reduction, presentation, and interpretation moving iteratively while continuously cross-referencing field notes, oral narratives, and reference texts.
The main findings reveal four clusters of fiqh that become embodied as collective habitus. The Fiqh of Ib{\=a}dah shapes bodily and temporal discipline through the emphasis on maintaining the ablution (wu{\d d}{\=u}?), performing congregational prayer at the beginning of the prescribed time, and attachment to the mosque as the center of daily rhythm. The Fiqh of Sadaqah expands the concept of sadaqah (charity) from giving wealth to the sacrifice of time, effort, and comfort through the ni{\d s}{\=a}b khur{\=u}j (minimum duration of khur{\=u}j), khur{\=u}j savings, and the patterns of nu{\d s}rah (assistance) and taq{\=a}z{\=a} (appeals for support) that support all activities of Tablighi Jamaat. The Fiqh of Da?wah is produced through khur{\=u}j as a ?social laboratory? that organizes daily rhythms, role rotations, jawlah (preaching visits), bay{\=a}n, and ta?l{\=i}m, thereby forming the adab (etiquette) of da?wah, standards of sacrifice, and criteria for success that are unwritten but collectively acknowledged. The Fiqh of Siy{\=a}sah appears as siy{\=a}sah non-ri?{\=a}sah (non-political governance) with tiered musyawarah, role distribution, and the formation of Jamaah Rangka and Majm{\=u}?ah, as well as two models of leadership post-schism (syura and single leadership) which both rely on ethical obedience without formal sanctions. The intellectual and spiritual traditions act as the ?driving forces? of how Tablighi Jamaat interprets hadiths, adab, and authority. The textual orientation in three languages and the regulation of space-time in mosques and markaz make the indoctrination as an effective mechanism of embodied fiqh. The Deobandi tradition provides the scriptural and methodological foundation based on the {\d H}anaf{\=i} Madhhab, with an emphasis on hadith. The Chistiyyah tradition contributes a dimension of spiritual training, dhikr (remembrance of God), bai?at (oath of allegiance), and obedience to spiritual guides (mursyid). Textual orientation is carried out through the Fadhilah Amal book (Indonesian version), the narration of the Six Traits of the Companions, and the repeated teachings on virtuous deeds in bay{\=a}n (preaching) and ta?l{\=i}m. Meanwhile, the local context of Islam in Indonesia presents a negotiation with the Syafi?i Madhhab (as the majority madhhab), the networks of pesantren (Islamic boarding schools), and religious diplomacy, which shape the relationship between Tablighi Jamaat and the local ulama culture and Islamic mass organizations. These findings show that the fiqh of Tablighi Jamaat in Indonesia can be conceptualized as an embodied fiqh, where the strength of norms does not primarily rely on textual codification, but rather on regular collective habituation, peer correction, and institutional recognition in spaces of worship.}
}