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PERLINDUNGAN ANAK DALAM PERSPEKTIF ISLAM Muhammad Zaki
JURNAL ASAS Vol 6, No 2 (2014): Asas, Vol.6, No.2, Juni 2014
Publisher : Universitas Islam Negeri Raden Intan Lampung

Abstrak: Islam memandang anak sebagai karunia yang mahal harganya yang berstatus suci. Karunia yang mahal ini sebagai amanah yang harus dijaga dan dilindungi oleh orang tua khususnya, karena anak sebagai aset orang tua dan aset bangsa. Islam telah memberikan perhatian yang besar terhadap perlindungan anak-anak. Perlindungan dalam Islam meliputi fisik, psikis, intelektual, moral, ekonomi, dan lainnya. Hal ini dijabarkan dalam bentuk memenuhi semua hak-haknya, menjamin kebutuhan sandang dan pangannya, menjaga nama baik dan martabatnya, menjaga kesehatannya, memilihkan teman bergaul yang baik, menghindarkan dari kekerasan, dan lain-lain. Kata Kunci : Perlindungan Anak, Hukum Islam

PROGRES SERTIFIKASI HALAL DI INDONESIA Studi pada Badan Penyelenggara Jaminan Produk Halal (BPJPH) Kementerian Agama dan Lembaga Pengkajian, Obat-obatan dan Kosmetika (LPPOM) MUI Pusat Khairuddin Khairuddin; Muhammad Zaki
JURNAL ASAS Vol 13, No 1 (2021): Asas, Vol. 13, No. 01 Juni 2021
Publisher : Universitas Islam Negeri Raden Intan Lampung

Hukum dibuat untuk mengatur tata hidup manusia agar dapat saling menjaga keharmonisan hidup bersama. Sebab, manusia adalah makhluk sosial yang saling membutuhkan dalam memenuhi hajat hidupnya. Termasuk di dalamnya adalah hajat untuk makan dan minum. Islam, sebagai agama dengan penganut terbesar di Indonesia memiliki tuntunan khusus terkait makanan dan minuman, yakni harus halal dan baikHal inilah yang membuat peneliti tertarik untuk membahas kajian mengenai progres sertifikasi Halal di Indonesia dengan rumusan masalah: Pertama, Bagaimana kesiapan Badan Penyelenggara Jaminan Produk Halal (BPJPH) dalam mengimplementasikan Undang-Undang Nomor 33 Tahun 2014 tentang Jaminan Produk Halal. Kedua, Apa implikasi dari Pergeseran Kewenangan yang melakukan sertifikasi dari LPPOM MUI kepada Badan Penyelenggara Jaminan Produk Halal (BPJPH). Ketiga, Faktor apa saja yang menjadi pendukung dan penghambat dalam mengimplementasikan UU Nomor 33 Tahun 2014? Jenis penelitian ini ialah penelitian lapangan (field research) yang bersifat deskriptif. Penelitian ini menggunakan teori maslahah, teori penememuan hukum Islam (ijtihad) dan teori kodifikasi hukum. Hasil dari pembahasan dalam penelitian ini adalah: Pertama, secara normatif Badan Penyelenggara Jaminan Produk Halal (BPJPH) telah siap dalam mengimplementasikan Undang-Undang Nomor 33 Tahun 2014 tentang Jaminan Produk Halal. Kedua, terdapat dua implikasi dari Pergeseran Kewenangan yang melakukan sertifikasi dari LPPOM MUI kepada Badan Penyelenggara Jaminan Produk Halal (BPJPH), yakni implikasi positif yang ditandai dengan kuatnya ketentuan terkait sertifikasi produk halal, dan implikasi negatif masih terdapat kekurangan dalam pelaksanaan proses sertifikasi produk halal tersebut. Ketiga, kesiapan SDM, pemanfaan teknologi informasi, birokrasi dan komunikasi antar institusi terkait, serta pemahaman masyarakat menjadi faktor yang memengaruhi dalam implementasikan UU Nomor 33 Tahun 2014.KATA KUNCI: Progres, Voluntary, Mandatory

VALIDITAS HADIS-HADIS PADA BUKU “MATERI KHOTBAH JUMAT SETAHUN” KARYA AHMAD YANI Zaki Muhammad
Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol 14, No 1 (2021): Ijtimaiyya : Jurnal Pengembangan Masyarakat Islam
Publisher : Universitas Islam Negeri Raden Intan Lampung

Many books about religious sermon for Jumat prayer contain many hadiths and are popular among khatib (preachers). Ideally, the hadiths derive from standard books of hadith written by recognised imams. However, some authors incorporating hadiths into the religious sermon books neglect therules of hadith quotation. They include hadith without attaching hadith resources (transmitters). As a result, the hadiths doubtful in terms of authenticity and validity. As the religious sermon books become vouge among khatib (preachers), many khatibs uncritically quote the hadiths and deliver them to jamaah during Jumat prayer. This paper aims to examine the method of the hadiths incorporation and their authenticity in the religious sermon book of Materi Khotbah Jumat Setahun written by Ahmad Yani. This book is selected as it becomes vogue among khatib (preachers). This study constitutes library research employing hadith science approach as data analysis. The findings of this study are presented descriptively and qualitatively. This paper finds that firtsly, the writer of the book partly comply with the methods of hadith quotation as required by ilmu hadith (the prophet tradition science). Secondly, the authenticity of the hadith the author quotes varies from shahîh, hasan, dhaîf, and laysa bihadith. However, the hadith that shahîh (authentic) outnumbers the others, i.e. 34 out 49 hadiths examined are authentic (69%). This paper recommends that the book of Materi Khotbah Jumat Setahun is appropriate for khatib guidance in delivering religious sermon for Jumat prayer.

Studi Kritis Hadits-Hadits Kepemimpinan (Imamah) Dua Belas Imam dalam Literatur Hadits Sunni Muhammad Zaki
Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol 10, No 1 (2017): Ijtimaiyya : Jurnal Pengembangan Masyarakat Islam
Publisher : Universitas Islam Negeri Raden Intan Lampung

The imamah (leadership) of twelve imams is considered as a concept coming from Shi’ite tradition. Hadith literature of Sunni, however, has numerous hadith on imamah as exemplified by Shahih Bukhari, Muslim, Sunan Abi Dawud, al-Tirmidzi, al-Nasa’i, Ibn Majah, and Musnad Imam Ahmad. Although these hadith have some differences in terms of their structure, the hadith have in common in their meaning and substance. Sunni scholars consider the quality of transmitters and content of hadith on twelve imams is shahih. In contrast, Shi’ite scholars do not consider them as mutawatir. Sunni scholars of hadith are not in agreement in determining the figures considered as a twelve imam. However, they agree that all the twelve imams were from Quraish tribe and sworn in by ummah. The restriction of some imams to twelve is not absolute since there is a hadith stating that the number of imam and caliphate would emerge after the death of the Prophet saw. Muslim were obliged to put their loyalty on and obey them. The name of twelve imams derives from the fact that during their leadership, Muslims achieved the glorious period in terms of religious, scientific and political field.

METODE PEMAHAMAN DAN PENGAMALAN HADITS JAMAAH TABLIGH Muhammad Zaki
Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol 8, No 2 (2015): Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam
Publisher : Universitas Islam Negeri Raden Intan Lampung

There are clear differences in meaning of the Prophetictraditions (hadith) among the Islamic scholars. Accordingto scholars of Hadith (muhaddits), everyting that comesfrom the Prophet, in the form of words, deeds, taqrir,physical and non-physical, since before his apostleshipand after it, is a Hadith or Sunnah, which should befollowed. As for the scholars of fiqh (fuqaha), hadith islimited on words, deeds, and taqrir taht only has a legalimplications. The deeds of the Prophet which isperformed for the basic needs as human beings, thedeeds that was done by accident, physical form, are nothadith. Among Muslims, Tablighi Jamaat is thecommunity that tends to the defination the scholars ofhadith, so they practices and strives for such outwardappearance of the Prophet. Tablighi Jamaat are generallytextual. It can be seen from the practice of the sunnahsthat related to worship, manners or appearance, such ashow to dress, wearing a cap and turban, siwak,lengthening the beard and shaving the mustache, eatingand drinking, and others. For them, the Prophet was sentas an example for humanity, so that everything thatcomes from him should be followed

Kontribusi FIPMI dalam Mewujudkan Kerukunan Antarmazhab Islam Muhammad Zaki
Intizar Vol 20 No 2 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Tulisan ini mengkaji mengenai terbentuknya Forum Taqrib yang lebih di kenal dengan nama Forum Internasional Pendekatan Antar Mazhab-Mazhab Islam (FIPMI) dilatarbelakangi kondisi umat Islam, khususnya Sunni dan Syiah. Tokoh printis berdirinya Forum Taqrib Borujerdi memiliki alasan yang tepat memilih tokoh-tokoh ulama al-Azhar untuk dapat diajak berkomunikasi dan dialog untuk mewujudkan ide taqrib. Hal ini disebabkan ulama al-Azhar, selain reputasi keilmuannya diakui dunia juga lebih disebabkan mereka berpikiran moderat tidak fanatik. Hampir semua tokoh yang dikaji berpikiran bahwa taqrib artinya mendekatkan umat untuk saling mengenal dan memahami, bukan memaksakan umat untuk menganut suatu mazhab. Semua tokoh juga sepakat, bahwa perbedaan antara Sunni dan Syiah, tidaklah prinsip. Meskipun ada yang menyatakan prinsip, yaitu dalam hal imamah. Titik temu akan diperoleh, jika Syiah tidak meletakkan imamah pada tataran akidah prinsip yang dapat menyebabkan kekafiran bagi yang menolaknya. Hal ini sudah ditegaskan oleh Borujerdi bahwa masalah imamah adalah sejarah masa lalu dan tidak perlu diungkit lagi karena tidak akan ada hasilnya. Yang terpenting sekarang adalah mencari kesepakatan rujukan hukum dalam menjalani kehidupan beragama dan berbangsa ini. Borujerdi menawarkan Al-Qur’an dan Ahlulbait, karena sesuai dengan hadis, bahwa keduanya adalah sumber hukum yang tidak akan pernah terpisah. Inilah yang dipesankan dalam hadis Tsaqalain. Hadis ini disepakati oleh Sunni dan Syiah kesahihannya karena diriwayatkan dalam kitab-kitab mereka. Upaya-upaya yang dilakukan Forum Taqrib dalam mewujudkan persatuan dan perdamaian, yakni: Taqrib juga telah melakukan sosialisasi keberadaannya dengan mengadakan pertemuan-pertemuan rutin, seperti konferensi tahunan dan pertemuan berkala lainnya, serta penerbitan majalah atau jurnal. This article examines the formation of Forum Taqrib that is usual known by the name of the International Forum of Inter Approach schools of schools of Islam (FIPMI) backed the condition of Muslims, especially Sunni and Shia. Figure has pioneered the establishment of the Forum Taqrib Borujerdi had good reason choosing leaders of al-Azhar scholars to be able to communicate and dialogue to realize the idea of Taqrib. This is due to al-Azhar scholars, in addition to world-recognized scientific reputation is also more moderate-minded because they are not fanatics. Almost all the characters studied minded that Taqrib means closer people to know each other and understand, not to force people to adopt a school. All the leaders also agreed that the difference between Sunni and Shia are not the principle. Although there are states the principle, namely in terms of Imamat. The intersection will be obtained, if the Shia imamate lay not at the level of faith principles that can lead to disbelief for those who reject it. This has been confirmed by Borujerdi that the question of Imamat is the history of the past and does not need to be raised again because there will be no result. The important thing now is to find an agreement legal reference in living religious life and this nation. Borujerdi offers Qur'an and Ahlul-Bayt, because according to tradition, that both are sources of law will never separate. This is been booked in the hadith Thaqalain. This Hadith is agreed upon by both Sunni and Shia validity as narrated in their books. Efforts undertaken Taqrib Forum in bridging unity and peace, namely: Taqrib also has socialized its existence by holding regular meetings, such as annual conferences and other regular meetings, as well as the publication of a magazine or journal.

Hadits Tentang Perintah Membunuh Cicak (Tinjauan Hikmah Tasyri’) Muhammad Zaki
AL-DZIKRA: JURNAL STUDI ILMU AL-QUR'AN DAN AL-HADITS Vol 16, No 1 (2022)
Publisher : Universitas Islam Negeri Raden Intan Lampung

AbstractThis paper will discuss the hadiths of the command to kill lizards, especially those found in al-kutub al-sittah. Outwardly, these hadiths contradict the mission of the Prophet as a blessing lil 'alamin, who was sent to spread love to all beings. The purpose of this study is to determine the validity of the hadiths about the command to kill lizards and reveal the wisdom behind the command. This research is a qualitative descriptive literature. The data were analyzed using the approach of hadith science and the wisdom of tasyri '. The results of the study concluded that the hadiths about the order to kill lizards that belong to fawaisiq animals range between sahih and hasan, therefore it is permissible to be killed but it is not an obligation only as far as encouragement. The wisdom is to avoid harm, because lizards include reptiles that carry bacteria that are harmful to health. AbstrakTulisan ini akan membahas tentang hadits-hadits perintah membunuh cicak, khususnya yang terdapat dalam al-kutub al-sittah. Secara lahiriahnya hadits-hadits ini bertolak belakang dengan misi Rasulullah sebagai rahmatan lik ‘alamin, yang di utus untuk menebarkan kasih sayang kepada semua makhluk. Tujuan penelitian ini untuk mengetahui validitas hadits-hadits tentang perintah membunuh cicak dan mengungkap hikmah di balik perintah tersebut. Penelitian ini adalah kepustakaan yang bersifat deskriptif kualitatif. Data dianalisis menggunakan pendekatan ilmu hadits dan hikmah tasyri’. Hasil penelitian menyimpulkan, hadits-hadits tentang perintah membunuh cicak yang tergolong hewan fawaisiq berkisar antara shahih dan hasan, oleh karenanya boleh untuk dibunuh akan tetapi bukan suatu kewajiban hanya sebatas anjuran. Adapun hikmahnya adalah untuk menghindari dari kemudaratan, karena cicak termasuk reptil yang membawa bakteri yang berbahaya bagi kesehatan. Kata Kunci: Fuwaisiq; Hikmah; Tasyri’.

Analisis Hukum Islam Terhadap Pelaksanaan Mediasi Perkara Perceraian di Pengadilan Agama Gedong Tataan dan Pengadilan Agama Pringsewu Lampung Mutholib Mutholib; Liky Faizal; H. Muhammad Zaki
AL-MANHAJ: Jurnal Hukum dan Pranata Sosial Islam Vol 4 No 1 (2022): Hukum dan Pranata Sosial Islam
Publisher : Fakultas Syariah INSURI Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/almanhaj.v4i1.1544

Mediation in Islam is known as Islâh and hakam. When a dispute or dispute occurs, the disputing parties make peace efforts by appointing a judge. In the case of divorce, the function and efforts to reconcile are the obligations of the judge as a mediator which must be carried out based on Supreme Court Regulation no. 01 of 2016 concerning Mediation Procedures in Courts. Therefore, peace efforts are sought through mediation in the Religious Courts so that couples who want to divorce cancel their intentions and reconcile. However, the reality is that the success rate of mediation in divorce cases is still relatively low. This is evidenced by the number of cases that end in the trial process, compared to the success of the Mediation process. The purpose of this study was to analyze the implementation of divorce case mediation based on Perma No. 1 of 2016. As well as analyzing Islamic law on the implementation of mediation in divorce cases at the Gedong Tataan Religious Court and the Pringsewu Religious Court. The method used in this research is descriptive qualitative with theological, juridical normative and sociological approaches, with the object of research being the Gedong Tataan Religious Court and the Pringsewu Religious Court in Lampung. The primary data in this study were obtained from interviews with the Mediator Judge. The secondary data used is the report on the success and failure of the mediation implementation recorded in the final report and the Case Investigation Information System (SIPP). The results obtained from the research that the implementation of mediation at the Gedong Tataan and Pringsewu Religious Courts, based on PERMA No. 1 of 2016, but the implementation of mediation cannot be said to be optimal or not effective, because the success of mediating divorce cases is still relatively low. Mediation or Islah in resolving domestic conflicts actually contains benefits, namely maintaining the objectives of Islamic law (maqasid al-syariah), namely maintaining religion, soul, mind, lineage, and property. Maqashid sharia in mediation is hifd al-nasl (keeping offspring)

Analisis Hukum Keluarga Islam Terhadap Pasal 4 Ayat (2) Peraturan Pemerintah Nomor 45 Tahun 1990 tentang Izin Perkawinan dan Perceraian Bagi Pegawai Negeri Sipil Hilmi Yusron Rofi'i; H. Muhammad Zaki; Liky Faizal; Abd. Qohar
AL-MANHAJ: Jurnal Hukum dan Pranata Sosial Islam Vol 4 No 1 (2022): Hukum dan Pranata Sosial Islam
Publisher : Fakultas Syariah INSURI Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/almanhaj.v4i1.1576

The purpose of this study was to analyze the reasons why female civil servants were prohibited from becoming second, third and fourth wives based on Government Regulation Number 45 of 1990; and to analyze based on Islamic family law against the prohibition of female civil servants to become second, third and fourth wives based on Government Regulation Number 45 of 1990. The results of this study are the Prohibition of Women Civil Servants from becoming the third and fourth second wife is a preventive measure to prevent women who are civil servants from disputes in the family, prevent women from psychological pressure caused by polygamy has an impact on changing attitudes so that can interfere with their performance as a civil servant, to prevent children from psychological pressure that results in children's future growth, and protect the rights of wives and children regarding civilization in the event of a divorce in a polygamous marriage which can harm a woman with a civil servant status and result in imperfect rights support the child. The prohibition of women who are civil servants from becoming the second third and fourth wives in Government Regulation Number 45 of 1990 is in accordance with the maqashid sharia, namely to protect the soul (hifdz nafas) and protect the offspring (hifdz nasl), namely to protect children from the consequences If a civil servant woman becomes a polygamous wife

Bakti Anak Perempuan Kepada Orang Tua Pasca Menikah Muhammad Zaki; Mita Maulani
El-Izdiwaj: Indonesian Journal of Civil and Islamic Family Law Vol 3, No 1 (2022): Juni 2022
Publisher : UIN Raden Intan Lampung

Abstrak : Bakti kepada orang tua (birrul walidain) hukumnya wajib bagi seorang anak dan terus berlanjut meskipun anak sudah berumah tangga dan memiliki istri atau suami. Permasalahan biasanya muncul tatkala orang tua butuh perhatian dan perawatan dari anak perempuannya, sedangkan sang anak sudah terikat menjadi istri dari seorang suami yang menuntut harus ditaati. Di masyarakat yang menganut budaya patriarki berlaku prinsip hak suami didahulukan daripada hak istri. Prinsip ini juga mendapatkan legitimasi dari hadis Nabi saw. Prinsip ini terkesan bias gender sehingga perlu kajian kritis. Artikel ini ingin melihat pendapat aktivis gender PSGA tentang bakti anak perempuan kepada orang tuanya pasca menikah, dengan cara wawancara kemudian menganalisa pendapat secara kualitatif. Berdasarkan hasil penelitian dapat dikemukakan bahwa hampir semua anggota berpendapat sama yaitu bakti seorang anak perempuan pada orang tuanya pasca menikah tetap wajib. Adapun mana yang harus diprioritaskan antara bakti pada orang tua dengan bakti pada suami, mayoritas berpendapat mendahulukan hak suami jika dalam kondisi normal. Namun dalam kondisi tertentu seperti orang tua dalam keadaan sakit maka bakti pada orang tua harus didahulukan. Menurut salah satu anggota PSGA hadis yang menerangkan bahwa hak suami harus didahulukan daripada hak orang tua perlu dipahami secara kritis dan kontekstual agar tidak terkesan bias gender, dan riwayat larangan istri keluar rumah tanpa izin suami walaupun untuk menengok orang tua yang sakit berstatus lemah (dha’if).Kata Kunci : Bakti Anak Perempuan, Bakti Kepada Orang Tua, Bakti Anak Pasca Menikah

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