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أحكام سب الرسول عند القاضي عياض في كتابه "الشفا بتعريف حقوق المصطفى" (دراسة وصفية) Amir Sahidin
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 12, No 2 (2021): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v12i2.10788

تنطلق هذه المقالة من كثرة الاستخفاف ببعض الناس فيما يتعلق بقوانين منتقدي الرسول صلى الله عليه وسلم ، مع أن العلماء اتفقوا على وجوب قتل الجناة عندما لا يريدون التوبة. لذلك ، يحاول المؤلف في هذا المقال أن يبحث بعمق في قوانين منتقدي النبي محمد وفقًا لقاضي معروف في القرن السادس ، عياض بن موسى اليحسوبي ، في كتابه ، الشفابتعريف حقوق المصطفى. في كتابة هذا المقال ، يستخدم المؤلف نوعًا من الكتابة من خلال جمع البيانات المختلفة من المكتبة ، وهي طريقة البحث في المكتبة. وبناءً على هذه الدراسة يستنتج المؤلف أن لكل منتقد للنبي محمد الحق في القتل ، بينما تختلف الأسباب القانونية لقتله. وبحسب المذهبين الحنفي والشافعي فقد قتل لأنه ارتد بهذا الفعل. بينما بحسب المذهب المالكي والحنبلي قتل عقابا له على أفعاله. وأما الذمي الذي يندد بالنبي محمد فجمهور العلماء على أنه يجب قتله إلا إذا أسلم ، فإن العلماء المخالفين في الرأي يحررونه من عقوبة الإعدام ، لأن إسلامه يمحو الأخطاء التي تم إجراؤها من قبل. ثم تتعلق بالميراث وتدبير الميت والدفن ، ثم تبعًا لمكانة مقتله ، أي بسبب الردة أو الحد.This article starts from the many belittlement that some people make regarding the laws for detractors of the Prophet Muhammad, even though the scholars have agreed on the legal obligation to kill the perpetrators when they do not want to repent. So, in this article the author tries to examine more deeply regarding the laws for detractors of the Prophet Muhammad according to a well-known judge in the VI century, Iyad bin Musa al-Yahsubi, in his book, al-Syifâ fî Ta'rîf Huqûq al-Musthafâ. In writing this article, the author uses a qualitative type of writing by collecting various data from the library, namely the library research method. Based on this study, the author concludes that every detractor of the Prophet Muhammad has the right to be killed, while the legal reasons for his killing have different opinions; according to the Hanafi and Shafi'i schools he was killed because he had apostatized with this act; whereas according to the Maliki and Hanbali schools he was killed as punishment al-had for his actions. As for a dzimmi who denounces the Prophet Muhammad, the majority of scholars are of the opinion that he must be killed unless he converts to Islam, the scholars who differ in opinion will free him from the death penalty, because his Islam will erase the mistakes that have been made before. Then related to inheritance, management of corpses and burial, then depending on the status he was killed, namely because of apostasy or al-had.Artikel ini berangkat dari banyaknya peremehan yang dilakukan sebagian masyarakat terkait hukum-hukum bagi pencela Nabi Muhammad, padalah para ulama telah bersepakat tentang keharusan hukum bunuh bagi pelakunya ketika tidak mau bertaubat. Maka, dalam artikel ini penulis mencoba mengkaji lebih dalam berkenaan hukum-hukum bagi pencela Nabi Muhammad menurut seorang hakim terkenal abad ke-VI, Iyad bin Musa al-Yahsubi, dalam kitabnya, al-Syifâ fî Ta’rîf Huqûq al-Musthafâ. Dalam penulisan artikel ini, penulis menggunakan jenis penulisan kualitatif dengan mengumpulkan berbagai data dari perpustakaan, yaitu dengan metode library research. Berdasarkan kajian tersebut, penulis menyimpulkan bahwa setiap pencela Nabi Muhammad berhak untuk dibunuh, adapun sebab hukum bunuhnya para ulama berbeda pendapat; menurut Madzhab Hanafi dan Syafi’i ia dibunuh dikarenakan telah murtad dengan perbuatan tersebut; sedangkan menurut Madzhab Maliki dan Hanbali ia dibunuh sebagai hukuman al-had atas tindakannya. Adapun bagi seorang dzimmi yang mencela Nabi Muhammad, maka jumhur ulama berpendapat akan keharusannya untuk dibunuh kecuali jika ia masuk ke dalam agama Islam, para ulama berselisih pendapat akan terbebasnya dari hukuman mati, tersebab dengan keislamannya akan menghapus kesalahan-kesalahan yang telah diperbuat sebelumnya. Kemudian terkait dengan warisan, pengurusan mayat dan pengkuburannya, maka tergantung dengan status ia dibunuh, yaitu karena murtad atau al-had.

TELAAH ATAS FIQH AL-AQALLIYAT SYEKH YUSUF AL-QARDHAWI Amir Sahidin
An Natiq Vol 2, No 2 (2022)
Publisher : Universitas Islam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33474/an-natiq.v2i2.15774

In responding to the anxiety of Muslim minority communities in the West who are faced with dilemma choices. On the one hand, they are required to obey the teachings of Islam, but on the other hand they are faced with the reality of how difficult it is to practice Islamic teachings according to the guidance of the majority of Muslims. Therefore, Sheikh Yusuf al-Qardhawi initiated Fiqh al-Aqalliyat which can be a guide for Muslim minorities in the West. However, there are some Muslim scholars who use Fiqh al-Aqalliyat as a justification for shifting ushul fiqh towards maqashid al-syari'ah, even though both are very important to produce beneficial laws that do not come out of the Shari'a. For this reason, this article will examine the Fiqh of al-Aqaliyat Sheikh Yusuf al-Qardhawi. With literature-type research, it can be concluded, Sheikh al-Qardhawi is very concerned with the realization of benefits for humans which is the core of maqashid al-syari'ah. This can be seen from the basis of the arguments and foundations of Fiqh al-Aqaliyat, as well as the existence of important principles in ijtihad. All of this shows the balance of postulates with textual nash that are often used in ushul fiqh, and contextual maqashid al-syari'ah.

AKSI UNJUK RASA BELA ISLAM DI INDONESIA PADA KASUS AHOK DALAM PERSPEKTIF MAQASHID AL-SYARI’AH Ryan Arief Rahman; Amir Sahidin; Inayah Nazahah
istinbath Vol 20 No 2 (2021): Desember 2021
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ijhi.v20i2.391

Aksi unjuk rasa adalah berkumpulnya sekelompok orang di sebuah tempat atau jalan guna menyuarakan pendapat, hujjah dan tuntutan yang mereka harapkan realisasinya. Ia merupakan perkara yang masih menyimpan perbedaan pendapat di kalangan ulama. Hal ini berimplikasi pada perbedaan pendapat dalam masyarakat Indonesia. Perbedaan pendapat tersebut berkisar pada boleh atau tidaknya aksi unjuk rasa. Sehingga masyarakat menjadi dilema ketika dihadapkan pada pelaksanaan aksi tersebut. Berdasarkan hal ini, maka dibutuhkan sebuah praktek analisis hukum berbasis maqashid al-syari’ah guna mencapai pemahaman hukum yang utuh. Penelitian ini menggunkan jenis penelitian pustaka (library research). Hasil penelitian menyimpulkan bahwa hukum aksi unjuk rasa bela Islam di Indonesia, khususnya pada kasus ahok adalah boleh. Bahkan hukum tersebut dapat berubah menjadi fardhu kifayah guna menjaga eksistensi hifdzu al-din. Yaitu sebagai bentuk amar makruf nahi munkar dan wasilah menegakkan agama. Ia bukan bidah karena termasuk dalam kategori maslahah mursalah. Ia juga bukan pemberontakan karena ia adalah ajang menyuarakan aspirasi.

Pendayagunaan Zakat dan Wakaf untuk Mencapai Maqashid Al-Syari’ah Amir Sahidin
Al-Awqaf: Jurnal Wakaf dan Ekonomi Islam Vol 14 No 2 (2021): Al-Awqaf: Jurnal Wakaf dan Ekonomi Islam
Publisher : Badan Wakaf Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47411/al-awqaf.Vol14Iss2.148

Zakat is a property right that must be fulfilled by every Muslim who owns property and has fulfilled the conditions. While waqf is the main means in distributing assets or wealth of the people, as well as a substitute for public facilities. Both are Islamic Shari'a that exist for a noble purpose, bringing benefits both in the world and in the hereafter (maqashid al-syari'ah). Therefore, the study of zakat and waqf will be more important if studied with the maqashid al-syari'ah approach. This article discusses the utilization of zakat and waqf to achieve maqashid al-syari'ah. Through a library research study with a descriptive-analytical approach, it can be concluded that the utilization of zakat to achieve maqashid al-syari'ah includes three maqashid, namely: maqashid dini, maqashid ijtima'i, and maqashid iqtishadi. Meanwhile, the utilization of waqf to achieve maqashid al-syari'ah includes general and specific purposes for which wakat is prescribed. Then all should be directed to achieve al-maqashid al-khamsah, in the form of guarding religion, soul, mind, lineage and property. Keywords: zakat, waqf, maqashid al-syari'ah, maqashid al-khamsah.

مفهوم العلمانية وموقف الإسلام منها (دراسة نقدية) Amir Sahidin
Jurnal Ilmiah Citra Ilmu : Kajian Kebudayaan dan Keislaman Vol 18 No 35 (2022): Jurnal Ilmiah Citra Ilmu: Kajian Kebudayaan dan Keislaman
Publisher : Institut Islam Nahdlatul Ulama Temanggung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (302.497 KB)

Secularism is a thought born from Western perspectives and experiences in particular, trying to separate religion from politics and public life. This thought is certainly very contrary to the teachings of Islam. However, secularism has had a wide impact, both in the West itself and in the Islamic world. Therefore, this article will examine secularism and Islamic attitudes related to it. Through literature review or library research with a critical analysis approach, it can be concluded that, first: secularism which in Arabic is called 'ilmaniyah, is not related at all to the word science or 'ilm in Arabic. Second; secularism exists because of the Western experience which is certainly different from Islamic society, such as the tyranny of the adherents of the Church Religion (Christian); and the conflict between science and the Church. Third: the attitude of Islam in this regard is that Islam strongly rejects the idea of secularism, both in the form of separating religion from politics and from social life. Because both are very far from the call of Islam which is monotheistic, and the state (politics) is an important matter for upholding the Shari'a and the religion of Islam itself.

I‘JĀZ AL-QUR’AN DALAM PERSPEKTIF MANA’ KHALIL AL-QATTAN amir sahidin; Adib Fattah Suntoro
BIDAYAH: STUDI ILMU-ILMU KEISLAMAN Vol. 13, No. 1, ( Juni 2022)
Publisher : Sekolah Tinggi Agama Islam Negeri (STAIN) Teungku Dirundeng Meulaboh Aceh Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47498/bidayah.v13i1.949

The Qur'an as Kalāmullah is the greatest miracle that was revealed to the prophet Muhammad SAW to be used as a guide for all human life until the Day of Judgment. Therefore, Allah instituted a debilitating or i'jāz character by which he would reveal the incompetence of his opponents. However, from the time of the prophet until now, there have been opponents of the Qur'an or people who doubt its authenticity. For this reason, the scholars are very attentive in discussing the i'jāz al-Qur'an, among those who pay serious attention to this study is Mana' Khalil al-Qattan. Through research that is library research, it can be concluded that, according to Mana' Khalil al-Qattan, the miracles of the Qur'an lie in all its aspects, such as language, sharia, scientific values and so on. While the level of miracles of the Qur'an is comprehensive, even if it is a single letter. In addition, al-Qattan highlights the three most important aspects of i'jāz al-Qur'an, namely i'jāz al-lughawy, al-i'jāz al-ilmy, and al-i'jāz al-tasyrī'i which will always exist forever.

Liberalism in the Perspective of Hamid Fahmy Zarkasyi: A Descriptive Analytical Study Amir Sahidin; Zahratur Rofiqah Binte Mochamad Sandisi
Journal of Islamic and Occidental Studies Vol. 3 No. 1 (2025): Journal of Islamic and Occidental Studies
Publisher : Center of Islamic and Occidental Studies

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/jios.v3i1.55

When the thought of religious liberalism entered Indonesia, some scholars regarded it as an idea for Islamic reform, resulting in confusion (shubhat) among the Muslim community. As the liberalization movement grew more widespread, Hamid Fahmy Zarkasyi emerged as one of the Muslim scholars at the forefront in rejecting the idea of liberalism through a rational and well-argued approach. Therefore, this article discusses liberalism from the perspective of Hamid Fahmy Zarkasyi. Through library research and descriptive analysis, it can be concluded that: first, liberalism is a Western worldview that presupposes absolute freedom whether in politics, society, economy, thought, or religion. Second, the liberalization of Islamic thought is a joint movement between missionaries, orientalists, and colonialists, which was later adopted by liberal scholars. Third, the challenges of liberalism encompass five aspects, namely: the doctrines of relativism, pluralism, feminism and gender, criticism of the Qur'an, and the deconstruction of Islamic law (sharia).

نظرية الحكومة الإسلامية عند أبي الأعلى المودودي: دراسة وصفية تحليلية في فلسفة الحكم الإسلامي Muhamad Fajar Pramono; Amir Sahidin; Mohammad Kholid Muslih
Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 21 No. 1 (2025): Januari - Juni 2025
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24239/rsy.v21i1.3924

Religion and power are two inseparable aspects in Islam. In fact, power itself is a vital component of religious duty, as human well-being cannot be fulfilled without it. Therefore, Al-Maududi emphasized the importance of this issue, which he articulated in his theory of Islamic governance. This article will discuss the philosophy of law in Al-Maududi’s theory of Islamic governance. Based on library research, qualitative data, and a descriptive-analytical approach, the following conclusions can be drawn: first, Al-Maududi’s theory of Islamic governance is unique compared to other theories due to its balanced concept of sovereignty, neither excessive nor dismissive. Second, this theory is supported by fundamental principles of governance. Third, the theory is further supported by three essential institutions that Al-Maududi formulated: legislative, executive, and judicial. All of this demonstrates the significance of both religion and politics in Islam.

نظرية الحكومة الإسلامية عند أبي الأعلى المودودي: دراسة وصفية تحليلية في فلسفة الحكم الإسلامي Muhamad Fajar Pramono; Amir Sahidin; Mohammad Kholid Muslih
Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 21 No. 1 (2025): Januari - Juni 2025
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24239/rsy.v21i1.3924

Religion and power are two inseparable aspects in Islam. In fact, power itself is a vital component of religious duty, as human well-being cannot be fulfilled without it. Therefore, Al-Maududi emphasized the importance of this issue, which he articulated in his theory of Islamic governance. This article will discuss the philosophy of law in Al-Maududi’s theory of Islamic governance. Based on library research, qualitative data, and a descriptive-analytical approach, the following conclusions can be drawn: first, Al-Maududi’s theory of Islamic governance is unique compared to other theories due to its balanced concept of sovereignty, neither excessive nor dismissive. Second, this theory is supported by fundamental principles of governance. Third, the theory is further supported by three essential institutions that Al-Maududi formulated: legislative, executive, and judicial. All of this demonstrates the significance of both religion and politics in Islam.

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