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All Journal Intizar Medina-Te : Jurnal Studi Islam AL QUDS : Jurnal Studi Alquran dan Hadis AL-BAYAN: JURNAL HUKUM DAN EKONOMI ISLAM SAKALIMA: Pilar Pemberdayaan Masyarakat Pendidikan
Muhammad Zaki
Universitas Islam Negeri Raden Intan Lampung
Religion Arts Humanities Economics, Econometrics & Finance Education Environmental Science Law, Crime, Criminology & Criminal Justice Social Sciences

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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

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Abstract

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.
Mengambil Upah Dalam Periwayatan Hadis Dan Implikasinya Terhadap Kualitas ‘Adalah Periwayat Muhammad Zaki
AL QUDS : Jurnal Studi Alquran dan Hadis Vol 6, No 2 (2022)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/alquds.v6i2.4022

Abstract

Taking Wages in the Transmission of Hadith and its Implications for the Quality of the Narrator's ‘AdalahThe practice of wage taking in hadith transmission becomes polemic among hadith scholars. For some scholars, wage taking for hadith transmission may undermine honor and implicates on the cancellation of ‘adalah status; therefore, its transmission is rejected. Interestingly, this article finds that some hadith transmitters received payment for the transmission; however,  the transmission is still accepted even by the famous imam of hadith. This article aims at revealing the attitude of hadith scholars toward some hadith transmitters taking wage when they transmit hadith and its implication on 'adalah quality. This article is library research whose main data sources are books of mushthalah al-hadits and al-jarh wa al-ta’dil. Data are analyzed using the descriptive-qualitative method and hadith critique (naqd al-hadith) approach. The result of this study is that there are some hadith transmitters taking wage in hadith transmission and they are assessed as 'adil by imam of hadiths scholar. Such practice can be accepted as motivation for taking wage in hadith transmission to fulfill the transmitters' daily needs as they are destitute. Such attitude, according to imam of hadith scholars, will not implicate the damage of muru’ah and the loss of 'adalah as long as the transmitters are consistent in their religious observance and they are not recognized as liars or perceived liars.
Tinjauan Hukum Ekonomi Syariah Terhadap Mekanisme Penjualan Karya atau Kreasi Digital Berbasis NFT (Non Fungible Token) Pada Platform Opensea Hartinah Aprilia; Muhammad Zaki; Liky Faizal
Medina-te : Jurnal Studi Islam Vol 19 No 1 (2023): Medina-Te: Jurnal Studi Islam
Publisher : Pascasarjana Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/medinate.v19i1.17410

Abstract

This study aims to determine the selling mechanism and to understand the reflection of sharia economic law on the mechanism for selling Non-Fungible Token (NFT)-based digital works/creations on the Opensea Platform. This research includes library research (library research) which uses secondary data consisting of three legal materials, namely primary legal materials, secondary legal materials and tertiary legal materials. This research is a descriptive analysis. The data collected was analyzed qualitatively. The results of this study indicate that the mechanism for selling NFTs on opensea is having a balance of cryptocurrency or Ethereum money through a MetaMask wallet, having an account, owning an NFT work, determining the price, how long will the NFT last last uploading the NFT on opensea. Buying and selling NFT is a little different because it uses blockchain technology and the lens of Islamic economic law for the mechanism for selling NFT at Opensea. Looking at the pillars of sale and purchase, the actual NFT transaction process is not fulfilled, because the value or means of exchange (saman) contains gharar and dharar. . The results of the Ijtima Ulama Fatwa MUI decision stated that the use of cryptocurrency as legal currency is unlawful, because it contains gharar, dharar and contradicts Law Number 7 of 2011 and Bank Indonesia Regulation Number 17 of 2015 so it cannot be used as a transaction tool because in practice there are discrepancy with the pillars of the sale and purchase contract. However, it must be acknowledged that the world continues to develop and technology is increasingly sophisticated, it does not rule out the possibility that one day NFT will be legalized. To show that Islam is salihun likulli epoch wa likulli eat (suitable for all times and places), academic ijtihad must be carried out to answer contemporary muamlah problems in the era of globalization.
ANALISIS KEABSAHAN TRANSAKSI JUAL BELI ONLINE YANG DILAKUKAN ANAK DIBAWAH UMUR MENURUT HUKUM ISLAM DAN HUKUM PERDATA INDONESIA Sinta Bela; KHUMEDI JA'FAR; MAIMUN; MUHAMMAD ZAKI; LIKY FAISAL
AL-BAYAN: JURNAL HUKUM DAN EKONOMI ISLAM Vol. 2 No. 2 (2022): DESEMBER 2022
Publisher : Jurnal ini dipublikasikan oleh Pusat Penelitian dan Pengabdian Publikasi (P3M) STAI Nahdlatul Watan Samawa-licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.

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Abstract

Buying and selling online according to Islamic law is allowed as long as online buying and selling transactions do not contain fraud, coercion and persecution. In Islam, it must be carried out in accordance with the provisions of the Shari'a, which must meet the pillars and conditions of buying and selling. The three pillars of buying and selling must exist, namely igat, contract, 'aqīd (seller and buyer) with mumayyiz and sound mind conditions so that the sale and purchase is valid. The legitimacy of buying and selling online by minors has been regulated in Article 1320 of the Civil Code. The problem that will be discussed in this thesis is the analysis of the validity of online buying and selling transactions carried out by minors according to Islamic law and Indonesian civil law. This research is a library research (Library research). After the data was collected, the researchers conducted an analysis using a comparative descriptive method of qualitative analysis with a thinking approach using a deductive method. The results of the study show that Article 1320 of the Civil Code can still be said to be valid, but the legal force is weak because it does not meet the legal requirements of the agreement. Meanwhile, according to Islamic law, it is permissible based on the pillars and conditions of online buying and selling provided that the child is mumayyiz and the sale and purchase item is of low value and must have permission from his guardian.
Kesejahteraan Ibu dan Anak dalam Undang-Undang Nomor 4 Tahun 2024: Studi Kepustakaan Hukum Keluarga Islam Anna Berliana; Muhammad Zaki; Muhammad Yasir Fauzi
SAKALIMA: Pilar Pemberdayaan Masyarakat Pendidikan Vol. 3 No. 2 (2026): April - June | SAKALIMA: Pilar Pemberdayaan Masyarakat Pendidikan
Publisher : WISE Pendidikan Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.70211/sakalima.v3i2.484

Abstract

The enactment of Law Number 4 of 2024 on Maternal and Child Welfare during the First Thousand Days of Life reflects Indonesia’s legal commitment to strengthening maternal protection, child rights, family resilience, and human resource development, yet persistent issues such as stunting, family vulnerability, limited legal literacy, and unequal access to services indicate an implementation gap between legal norms and social realities. This study aimed to analyze the implementation of Law Number 4 of 2024 and its relevance to Islamic family law in the context of Muslim families in Way Kanan Regency. This study employed a normative legal research design with a qualitative approach through library research. Primary legal materials consisted of Law Number 4 of 2024, the Marriage Law, and the Compilation of Islamic Law, while secondary materials included scholarly articles, books, government reports, and previous studies related to maternal and child welfare, Islamic family law, and maqashid sharia. The data were examined using normative content analysis and conceptual analysis to identify legal substance, Islamic family law principles, and points of harmonization between positive law and Islamic legal norms. The findings indicate that Law Number 4 of 2024 is substantively aligned with Islamic family law in the protection of mothers, fulfillment of child rights, family maintenance, hadhanah, and maqashid sharia, particularly hifz al-nafs, hifz al-nasl, and hifz al-‘aql. However, its implementation requires stronger coordination among local government, religious institutions, health workers, communities, and families, especially in addressing stunting, limited legal literacy, service inequality, and family vulnerability. This study concludes that Law Number 4 of 2024 can function as a bridge between national legal policy and Islamic family law, with implications for strengthening integrated, family-based, and religiously grounded protection for mothers and children.
Co-Authors Agung Tri Pratama Anna Berliana Hartinah Aprilia Khairuddin KHUMEDI JA'FAR LIKY FAISAL Liky Faizal MAIMUN Mita Maulani Moh Bahrudin Muhammad Yasir Fauzi Riyan Erwin Hidayat Sinta Bela Suharto