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All Journal Al-'Adalah Al-Ulum AL QUDS : Jurnal Studi Alquran dan Hadis Jurnal Living Hadis AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Manhaj: Jurnal Penelitian dan Pengabdian Masyarakat Qiyas : Jurnal Hukum Islam dan Peradilan Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif JURIS (Jurnal Ilmiah Syariah) Legal Protection for the Partnership Agreement Parties Qiyas: Jurnal Hukum Islam dan Peradilan Nuansa : Jurnal Studi Islam dan Kemasyarakatan Journal of Sharia and Legal Science Mu'asyarah Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Madania: Jurnal Kajian Keislaman

Toha Andiko

Universitas Islam Negeri Fatmawati Sukarno Bengkulu

Author-ID : 227510

Religion Humanities Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

Published : 31 Documents Claim Missing Document

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Articles

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Dilema Perceraian Suami Muslim Pegawai Negeri Sipil di Propinsi Bengkulu Toha Andiko; Fauzan Fauzan
Al-Ulum Vol. 19 No. 1 (2019): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

This article examines the problem of Muslim husband civil servants (ASN) who are going to divorce, obtaining permission from officials in their place of work, must go through a long and quite long hierarchical procedure. The stages passed by husbands who work under the City and Regency Governments are longer and longer, compared to those working in the Ministry of Religion. The husband who submits divorce application without written permission from the official, then he is threatened with severe disciplinary punishment. In addition, if the husband submits a divorce application for no reason according to PP No. 45 of 1990, will be deducted 2/3 of his salary, and if there are no children, then his salary is 1/2 for his ex-wife. As a result, the ex-husband became difficult to remarry because his salary was severely deducted. As a result, the majority of husbands chose to remain in their marital status, even though they had separated the house. However, there are also several husbands who manipulate their wife’s condition so that they are not subject to the rules.

SYURA DAN DEMOKRASI BARAT: KRITIK DAN SOLUSI MENUJU DEMOKRASI ISLAM Toha Andiko
AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM Vol 2, No 2 (2017): Vol 2, No 2 Tahun 2017: Juli
Publisher : Fakultas Syari'ah Universitas Islam Negeri Fatmawati Sukarno Bengkulu

Western scholars require democracy to meet the elements of tolerance, consultation, elections, balance, evaluation, separation of powers and political participation. However, in practice democracy is often equated with the experience and political traditions of Western Europe and the United States. Western countries often adopt a double standard in the conduct of democracy, this is evident from their democratic attitudes while in the country, and not democratic outside of the country. Another example of the multiparty and parliamentary electoral systems that prevail in Britain and France is not universally accepted as a single model of democracy. The Islamic democracy sometimes identified with shura is not an end in itself, but a way to arrive at the noblest goal of applying the Islamic Shari’ah. The Islamic government is a mixture of presidential and parliamentary systems. It has four organs: the presidential institution, the ahl al-Hall wa al-’Aqd council, the shura council, and the judiciary. The first three institutions are the selected institutions, therefore are directly accountable to the people. Members of judicial institutions are appointed by the President, but the President has no constitutional right to intervene in their work. The judiciary is immune from any influence, unless its decision is against the Shari’a. Thus, shura is the backbone of the Islamic political system, as the process by which it is produced and generated decisions on binding public affairs.

UPAYA MERAIH JABATAN PEMIMPIN PERSPEKTIF HADIS AHKAM Toha Andiko
JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 6, No 1 (2019)
Publisher : Fakultas Syariah UINFAS Bengkulu

In public leadership, Islamic history records that succession occurred after the death of the Holy Prophet was carried out with various variants. The traditions of the Prophet who spoke about leadership, the majority discussed the ethical principles of the position of leader. Only a few hadiths discuss the law of trying to reach a leadership position, and that is generally understood as a prohibition. In fact, in the Indonesian context, for example, there is no public leadership that can be achieved without effort. This paper explains that the effort to reach a leadership position is basically not prohibited. The prohibition on asking for office in the traditions of the Prophet was actually addressed to people who were greedy and incompetent. As for someone who has more ability than most of his community, whether intellectual, managerial or other strengths that can support his leadership in the future, then the law is permissible.

SELAGHIAN TRADITIONAL SANCTIONS UPON A PERSPECTIVE OF ISLAMIC LAW (Study on Serawai Community in Air Nipis District, South Bengkulu Regency) Tendra Harnata; Toha Andiko
JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 8, No 2 (2021)
Publisher : Fakultas Syariah UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mzn.v8i2.5430

This study discusses the issue of the application of selaghian customary sanctions to the Serawai people of South Bengkulu as well as examines the opinion of Islamic law on these sanctions. This study uses a qualitative method with a descriptive normative legal approach, to unravel the facts found in the field (field research). Based on the data collected through observation and in-depth interviews in the field, it was found that the form of selaghian that is still being practiced is selaghian sebambangan, a type of selaghian performed by a couple (male and female) with both of them secretly running away from the house with no friends, going to the house of a local traditional leader, then being told by someone else to tell the couple’s parents, to pick up the couple and marry them off. Customs impose fines that vary according to the severity of the offense committed. In terms of Islamic law, the provision of customary sanctions in the form of ta’zir punishment is legal and may be carried out as a good custom (‘urf shahih) with the aim of causing a deterrent effect for the perpetrators (zawajir).

ISLAMIC FAMILY AND CHILD PROTECTION LAW’S PERSPECTIVE ON VIOLENCE AGAINST CHILDREN Beni Chandra; Toha Andiko
JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 7, No 2 (2020)
Publisher : Fakultas Syariah UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mzn.v7i2.3595

The Indonesian Government guarantees the rights and protection of children by Act 35 of 2014 concerning Child Protection. The law provides absolute protection for children against physical and psychological violence that they may receive, but on the other hand there is an interest in Moslem’s families to educate their children according to Islamic law (fiqh), so that there is a contradiction both of them. This research was conducted to determine the view of Islamic family and positive law on the problem of handling and protecting children and the limits of violence against children. The researchers used a comparative approach and library research method. Based on the research conducted, it is found that Islamic family and positive law go in line to provide protection for children. The differences are in the perspective of “children”, violence against children, the application of physical and psychological punishment, and actions against perpetrators of violence. In addition, there are limits to acts of both physical and psychological violence as a preventive and repressive measure against children, according to the provisions of Islamic family law

SIGNIFIKANSI IMPLEMENTASI KONSEP EKONOMI ISLAM DALAM TRANSAKSI BISNIS DI ERA MODERN Toha Andiko
JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 4, No 1 (2017)
Publisher : Fakultas Syariah UINFAS Bengkulu

Abstract: The thinking of Islamic economics in Indonesia today, is still limited to the theme of banking or financial institutions. The lack of development of Islamic economic concepts is still happening in terms of macro and microeconomics as well as systems in Islamic statistics and accounting. Implementation of Islamic economic system is expected to serve as a guide in state government, in building a prosperous society both materially and spiritually. In addition, Shariabased Islamic economics is expected to be a solution to economic underdevelopment, and to change the dominant capitalist and communist system over the years. Islamic economics is believed to save people morality from materialismhedonism, and can unite Muslims to jointly achieve falah (prosperity) in general. The significance of sharia-based Islamic economics is evident in the sharia bank’s increasingly potential business offering services compared to conventional banks. Implementation of Islamic economics on muamalah activities can also be felt in the positive role of Islamic banks and on-bank syariah financial institutions that encourage the development of the real sector, this can be seen from the start of increasing the portion of the contract for the results of mudharabah and musyarakah and other transactions.

Analysis of Inheritance Division Based on Deeds Made Before Notary Perspective Sadd Adz-Dzari'ah (Study at Notary Office of Bengkulu City) Rizfitriani Alamsyah; Toha Andiko
JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 8, No 1 (2021)
Publisher : Fakultas Syariah UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mzn.v8i1.4868

This research aims to explain: 1) How is the distribution of inheritance made by the heirs based on the deed made before the notary perspective of Sadd Adz-Dzari'ah?, 2) What is the position of the inheritance distribution deed made before the notary perspective of Sadd Adz-Dzari’ah?. This type of research is library research. Data collection techniques using the Document Method. The conclusion states that, 1) The heirs in dividing the inheritance do not use the Islamic inheritance system but are divided in a family manner using each party discussing each other looking for a way out of the inheritance problem being faced. 2) The implementation of the inheritance distribution in a family is not intended to avoid furudhul muqaddarah (the part set out in the text), but is nothing but for the benefit of all heirs and avoid kemudharatan. To prevent this kemudharatan, then made the Deed of Inheritance before the notary public. So in the perspective of sadd adz dzari'ah, the position of making the deed of distribution of legal inheritance is sunnah.

KEKERASAN DALAM RUMAH TANGGA DAN SANKSINYA PERSPEKTIF HUKUM ISLAM (Studi Kritis UU No. 23 Tahun 2004 Tentang Penghapusan Kekerasan Dalam Rumah Tangga) Toha Andiko
Manhaj: Jurnal Penelitian dan Pengabdian Masyarakat Vol 6, No 3 (2017): Manhaj: Jurnal Penelitian dan Pengabdian Masyarakat
Publisher : Institut Agama Islam Negeri Bengkulu

Kekerasan dalam rumah tangga (selanjutnya disingkat KDRT) merupakan bagian khusus dari hukum pidana di Indonesia. Disebut khusus karena tindak pidana KDRT diatur tersendiri dalam UU No. 23 Tahun 2004. Lahirnya UU ini berasal dari keprihatinan bangsa Indonesia atas maraknya kekerasan dalam rumah tangga yang secara substansi tidak ada pengaturan khusus dalam KUHP. Oleh sebab itu, masalah KDRT ini sulit diselesaikan secara hukum. Di samping itu, kesulitan lain muncul dalam penyelesaian KDRT ini akibat pemahaman yang sempit bahwa masalah keluarga adalah ruang privat yang tabu dibicarakan. Pada satu sisi, tujuan dari dibuatnya UU No. 23 Tahun 2004 ini dianggap baik karena sebagai upaya preventif untuk melindungi pihak-pihak yang lemah dalam rumah tangga agar terjaga dari tindak kekerasan oleh anggota keluarga. Sekaligus sebagai upaya penjeraan bagi pelaku kekerasan agar tidak mengulangi lagi perbuatannta. Namun, dalam pengaturan yang sangat rinci tersebut, ada kriteria kekerasan yang tidak sejalan dengan ketentuan hukum Islam. Selain itu sulit juga untuk membatasi ukurannya dan membuktikannya. Dalam penelitian ini, pengolahan data dilakukan secara deskriptif, analisis, dan kritis. Hasilnya, kriteria kekerasan yang disebutkan dalam UU No. 23 tahun 2004 tersebut pada prinsipnya sudah sesuai dengan ajaran Islam. Hanya saja, dalam rinciannya ada yang tidak sesuai seperti tindakan suami yang menggauli istrinya dengan paksaan karena suami sangat membutuhkannya. Padahal, dalam ajaran Islam isteri merupakan haq al-intifa` suami yang bisa dimanfaatkan oleh suami selama isteri tidak ada halangan syar`i untuk berhubungan badan. Sehingga jika suami ingin melakukannya dan isteri menolaknya tanpa alasan yang dibenarkan syara`, maka isteri di sini telah melakukan nusyuz, dan suami dianggap tidak melakukan kekerasan, tapi meminta haknya. Sedangkan sanksi yang diterapkan pada tindakan kekerasan dalam rumah tangga meliputi penjara atau denda sebagaimana diatur dalam UU No. 23 tahun 2004, pada dasarnya juga seudah sesuai dengan fungsi utama penerapan hukuman dalam Islam yaitu zawajir (efek jera) dan ta’dib (pembelajaran). Hanya saja, dalam penerapannya ada yang bertentangan dengan tujuan hukuman itu sendiri. Sebagai contoh, suami yang melakukan kekerasan dalam rumah tangga yang miskin, jika si suami harus dipidana atau didenda dengan putusan hakim, maka tentu akan menghilangkan sumber nafkah keluarga dan memperparah ekonomi keluarga. Begitu juga dengan sanksi denda yang harus diserahkan ke negara. Sanksi denda yang diterapkan seharusnya diserahkan kepada pihak korban kekerasan yang dirugikan, dan bukan kepada negara yang dalam hal ini bertindak sebagai hakam. Abstrak: Kekerasan dalam Rumah Tangga, Sanksi, Hukum Islam

Sanksi Bagi Pemberi Dan Penerima Gratifikasi Perspektif Hukum Pidana Islam Toha Andiko
Qiyas : Jurnal Hukum Islam dan Peradilan Vol 1, No 1 (2016): APRIL
Publisher : IAIN Bengkulu

Abstract: “Sanctions for Givers and Recipients of Gratification Based on Islamic Criminal Law.” In various Hadith literature, the status of gratification perpetrator has not been fully explained. This can be seen from differences among scholars whether it is included into bribery or a halal gift. On the other hand the status of bribes and giving prizes is clear enough, unlike the status of gratification which still in debate among scholars. Similarly, sanctions for the perpetrators of gratification are not mentioned explicitly. The sanctions are more dominated by moral aspect that still needs further interpretation. The results of this study conclude that gratification in the sense of giving prizes in the form of money, bonuses or other services that are lawful to officers or officials is essentially legal as long as there is no agreement in the beginning, not excessive, and not given in advance (before the affairs are completed). However, the sanctions for those perpetrators of gratification in the sense of giving the prizes promised at the initial term, or granted before the completion of the affairs, in Islamic criminal law those givers and the recipients may be subject to punishment or in Islam known as takzir (the form and size of the punishment shall be submitted to an official judge appointed by the legitimate government).

PERUBAHAN STATUS DAN AKIBAT HUKUM PELAKU TRANSGENDER TERHADAP KEWARISAN DALAM PERSPEKTIF FIKIH EMPAT MAZHAB Agususanto Agususanto; Toha Andiko; Iim Fahima
Qiyas : Jurnal Hukum Islam dan Peradilan Vol 5, No 1 (2020): APRIL
Publisher : IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v5i1.3022

Permasalahan transgender menjadi polemik tersendiri. Pemahaman yang salah terhadap pemaknaan transgender berakibat salah dalam pemahaman hukum yang mengikutinya terutama dalam hal kewarisan karena menyangkut gender. Maka dari itu penelitian ini bertujuan untuk menjelaskan penetapan perubahan status pelaku transgender dalam perspektif Hukum Islam. Selain itu juga untuk mengetahui akibat hukum atas perubahan status pelaku transgender terhadap kewarisan dalam perspektif fikih empat mazhab. Jenis penelitian ini menggunakan metode kualitatif yang bersifat deskriptif-analitis. Sedangkan metode pendekatannya yang digunakan bersifat yuridis-normatif dan cara pengumpulan data dengan penelitian kepustakaan. Hasil dari penelitian ini adalah, perubahan status transgender dengan tanpa alasan yang dibenarkan agama, tidak memiliki kekuatan hukum dalam syari’at Islam meski ditetapkan oleh Pengadilan Negeri sekalipun. Lain halnya dengan perubahan setatus transgender dengan alasan yang dibenarkan agama memiliki akibat hukum dan dalam penetapan hukumnya, dikedepankan sikap kehati-hatian dan penuh ketelitian agar tidak terjadi dzalim-mendzalimi karena ketidaktahuan. Sikap itulah yang menjadi pondasi imam empat mazhab fikih dalam ijtihad pengambilan hukum tentang kewarisan transgender. Kehadiran transgender dalam ahli waris tidak membuat rusaknya kewarisan, sehingga transgender tetap menerima bagian waris namun dengan beberapa pendekatan yang dirumuskan oleh imam-imam empat mazhab.

Co-Authors Aan Gunawan Abdul Malik, Ahmed Abdurrahman Abdurrahman Agus Kesuma Agususanto Agususanto Al Fauzan Amin Amelia Reza Beni Chandra Edi Mulyono Efrinaldi Efrinaldi Efrinaldi Efrinaldi Fauzan Fauzan Giyarsi, Giyarsi Idi Warsah Iim Fahima Imam Mahdi Iwan Ramadhan Sitorus Khairuddin - Masril Masril Mutia, Isna Nazaryani, Nazaryani Nurdin, Zurifah Nurdina Purnama Sari Nurul Hak Rizfitriani Alamsyah Rohmadi sugeng Sejati Taufiqurrahman Taufiqurrahman Taufiqurrahman Taufiqurrahman Tendra Harnata Tri Aji Pamungkas Zurifah Nurdin

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