Article Per Year (5 Year)
p-Index From 2021 - 2026
3.247
P-Index
This Author published in this journals
All Journal Al-'Adalah Al-Ulum AL QUDS : Jurnal Studi Alquran dan Hadis Jurnal Living Hadis AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM 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 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 Qiyas : Jurnal Hukum Islam dan Peradilan Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan
Toha Andiko
Universitas Islam Negeri Fatmawati Sukarno Bengkulu
Religion Humanities Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

Published : 33 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 33 Documents
Search

 1   2   3   4 
Customary Offenses and Their Sanctions in Indonesia: Analysis of Bengkulu City Regional Regulation No. 29 of 2003 and Rejang Lebong Regency Regional Regulation No. 5 of 2018 Andiko, Toha; Khairuddin, Khairuddin
Madania: Jurnal Kajian Keislaman Vol 28, No 1 (2024): JUNE
Publisher : Universitas Islam Negeri (UIN) Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/madania.v28i1.4871

Abstract

This research aims to describe the advantages and disadvantages of customary regulations in the city of Bengkulu and Rejang Lebong district, as well as to provide alternative solutions for the improvement of customary regulations so that they are not overlapping with higher regulations and can be deeper in absorbing the laws that live in society, without neglecting justice, expediency, and legal certainty applicable in Indonesia. This research is included in the form of normative juridical research. This type of research is qualitative. The approach used in this research is a statutory approach (statue approach). As a result, the implementation of customary law in Bengkulu city with regard to customary violations has gone quite well, for example in the case of Cempalo Tangan in the form of stealing or damaging (article 21 of Bengkulu City Regional Regulation No. 29 of 2003). Whereas in Rejang Lebong, it has also worked well, for example in other serious cempalo cases such as killing (article 25 of Rejang Lebong Regency Perda No.5 of 2018). In the review of Islamic law, sanctions for customary violations that occur in Bengkulu city are generally not contrary to Islamic law, and are in line with the principle of zawajir. In the review of positive law in Indonesia, the punishment for thieves with customary fines in the form of apologies, compensation, and performing the traditional ceremony of tepung Setawar Sedingin, this is contrary to article 362 which stipulates a maximum prison sentence of 5 years, and if accompanied by violence/threats, shall be sentenced to a maximum imprisonment of 9 years (Article 365 of the Indonesian Penal Code). Penelitian ini bertujuan untuk mendeskripsikan kelebihan dan kekurangan yang ada pada Perda Adat di kota bengkulu dan kabupaten Rejang Lebong, sekaligus memberikan solusi alternatif untuk perbaikan Perda Adat tersebut agar tidak overlapping dengan peraturan yang lebih tinggi dan bisa lebih dalam menyerap hukum yang hidup dalam masyarakat, tanpa mengabaikan keadilan, kemanfaatan, dan kepastian hukum yang berlaku di Indonesia. Penelitian ini termasuk dalam bentuk penelitian yuridis normatif. Jenis penelitian ini adalah kualitatif. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan perundang-undangan (statue approach). Hasilnya, implementasi hukum adat di kota Bengkulu yang berkenaan dengan pelanggaran adat sudah berjalan cukup baik, contohnya dalam kasus Cempalo Tangan berupa mencilok (mencuri) atau merusak (pasal 21 Perda Kota Bengkulu No. 29 Tahun 2003). Sedangkan di Rejang Lebong, sudah juga berjalan baik contohnya pada kasus cempalo berat lainnya seperti membunuh (pasal 25 Perda Kabupaten Rejang Lebong No.5 Tahun 2018). Dalam tinjauan hukum Islam, sanksi terhadap pelanggaran adat yang terjadi di kota Bengkulu secara umum tidak bertentangan dengan hukum Islam, dan sejalan dengan prinsip zawajir. Dalam tinjauan hukum positif di Indonesia, hukuman bagi pencuri dengan denda adat berupa permohonan maaf, ganti kerugian, dan melakukan upacara adat tepung setawar sedingin, ini bertentangan dengan pasal 362 yang menetapkan hukuman penjara selama-lamanya 5 tahun, dan jika disertai kekerasan/ ancaman, dihukum penjara selama-lamanya 9 tahun (Pasal 365 KUHP)
Reactualization of Wali Mujbir in the Modern Era: Maqashid Syari’ah Analysis of Imam Syafi’i’s Concept Regarding Wali’s Ijbar Right Andiko, Toha; Nurdin, Zurifah; Abdul Malik, Ahmed
Al-Risalah Vol 23 No 2 (2023): December 2023
Publisher : Fakultas Syariah UIN Sulthan Thaha Saifuddin Jambi, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/alrisalah.v23i2.1403

Abstract

This research aims to describe the wali mujbir concept according to Imam Shafi'i in the book of al-Umm, then analyze the maqasid sharia in it and the relevance of its application in the modern era. This type of research is qualitative in the form of normative legal research using library research methods. Source data was taken through documentation. As for data analysis, it was used as thematic and inductive with a historical and philosophical approach. The research results concluded that the wali's right to ijbar, according to Imam Shafi'i is the father's right to force his daughter to marry or forbid her daughter from marrying a man as a form of protection and responsibility under certain conditions. Wali mujbir are divided into two groups: (a) for girls who are not yet adults, their father has the absolute right to ijbar without having to ask for his consent; (b) for adult girls who are 15 years old or have already had a period, although her father can marry her off without asking for her consent. There is a recommendation to consult with the girl, although this recommendation is optional. In the view of the maqasid sharia, the walis's ijbar aims to safeguard the interests of the girl child so that she can obtain an equal husband, maintain the religious quality of the girl and her future offspring, safeguard her welfare, safeguard her safety from potential abuse by her future husband, and maintain the good quality of offspring from a healthy husband, and complete with all five senses. By holistically understanding the wali's ijbar rights according to the context, the implementation of wali mujbir remains current and relevant to the dynamics of modern society.
THE RULING ON WISHING MERRY CHRISTMAS TO NON-MUSLIMS: AN ANALYSIS OF M. QURAISH SHIHAB'S INTERPRETATIONS Andiko, Toha; Mutia, Isna; Nazaryani, Nazaryani
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol. 21 No. 1 (2024)
Publisher : South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v21i1.20040

Abstract

The debate on wishing Merry Christmas to non-Muslims has become a major focus in discussions among Muslims in Indonesia. The diverse perspectives on this issue reflect the tension between religious principles and the complex socio-cultural demands of a multicultural society. This study examines M. Quraish Shihab's views on the ruling of wishing Merry Christmas to non-Muslims, focusing on his inclusive interpretation, tolerance, and respect for religious diversity. This research employs a qualitative approach and uses hermeneutical analysis to explore the Qur'anic texts that form the basis of Quraish Shihab's views. The findings show that Quraish Shihab supports the practice of wishing Merry Christmas, considering it permissible in the context of strengthening social relationships, provided it is done with a clear intention and without acknowledging theological aspects that contradict Islam. A comparison with the views of other scholars, such as Ibn Taymiyyah, Yusuf al-Qaradawi, and Ahmed Kutty reveals a variety of opinions on this issue. The study concludes that Quraish Shihab's inclusive approach in his interpretation has made a valuable and positive contribution to understanding and applying Islamic values in a pluralistic society like Indonesia, while also emphasizing the importance of interfaith dialogue and maintaining harmonious social relationships.
Kriteria Saksi Adil dalam Peradilan menurut Ulama Syafi`iyah dan Hanafiyah Andiko, Toha; Masril, Masril; Mulyono, Edi; Reza, Amelia; Gunawan, Aan
MU'ASYARAH: Jurnal Kajian Hukum Keluarga Islam Vol 1, No 1 (2022): Oktober
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mua.v1i1.4899

Abstract

Salah satu syarat dalam peradilan adalah adanya saksi yang harus adil, yaitu yang menunaikan yang fardhu dan sunnah, menjauhi yang haram dan dimakruhkan. Namun beberapa ulama berbeda pendapat tentang persyaratan kriteria saksi ada yang berpendapat tidak mensyaratkan adil pendapat ulama Hanafiyah, dan ada yang berpendapat saksi harus adil menurut pendapat ulama Syafi`iyah. Dari latar belakang persoalan tersebut timbul pertanyaan bagaimana kriteria saksi yang adil dalam Peradilan menurut pendapat ulama Hanafiyah dan Syafi`iyah ? dan bagaimana analisis kriteria saksi yang adil dalam Peradilan menurut pendapat Ulama Hanafiyah dan Syafi`iyah? Adapun tujuan dari penelitian adalah untuk mengetahui kriteria saksi yang adil dalam Peradilan menurut pendapat ulama Hanafiyah dan Syafi’iyah dan untuk menganalisis kriteria saksi yang adil dalam Peradilan menurut pendapat ulama Hanafiyah dan Syafi’iyah. Jenis penelitian yang digunakan adalah penelitian pustaka (library research), Untuk memperoleh datadata yang dipaparkan dalam penelitian ini penulis menggunakan data primer dan data skunder. Hasil penelitian ini menyimpulkan bahwa ulama Hanafiyyah yang mengatakan kriteria saksi adalah menegaskan dan menyaksikan kebenaran sedangkan ulama Syafi`iyah akriteria saksi adalah menjauhkan dosa besar, selamat aqidahnya dan dipercaya amarahnya.
DYNASTIC POLITICS OF THE DEMOCRATIC ERA IN INDONESIA (HADITH PERSPECTIVE ON NEPOTISM IN POLITICS) Nurma Yunita; Alfauzan Amin; Toha Andiko; Puspita, Tia
AL QUDS : Jurnal Studi Alquran dan Hadis Vol. 9 No. 2 (2025)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/alquds.v9i2.14786

Abstract

Dynastic politics is a phenomenon where political power is inherited within a single family, often resulting in a concentration of power and a disregard for democratic principles, leading to inequality in the distribution of power. This article discusses the influence of a political system dominated by dynasties in the context of modern governance, particularly its impact on public policy and the limitations of social mobility. In the history of Indonesian governance, dynastic politics has occurred in a hereditary manner, with dynastic political strategies being used as tools to secure power by placing family members or relatives in both formal (government) and informal (projects or businesses) positions. As a result, dynastic politics will continue to evolve, generating both support and opposition amid the implementation of a democracy-based government. There is a discussion of hadith regarding the prohibition of granting positions or providing references based on familial relationships, which contradicts the principles of justice and meritocracy. Therefore, this article explores potential solutions that may support policies of transparency, accountability, and equal opportunities for all individuals, aiming to provide an understanding of the impact of dynastic politics and the importance of an inclusive and fair political system.
Religious Moderation in the Qur'an and Hadith: Theological Foundations and Implications for Contemporary Life Yansah, Savri; Zubaedi; Toha Andiko; Moch. Iqbal
AL QUDS : Jurnal Studi Alquran dan Hadis Vol. 9 No. 2 (2025)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/alquds.v9i2.14844

Abstract

Religious moderation is an important principle in Islamic teachings which is reflected in the teachings of the Qur'an and hadith. Islam was revealed as a religion that brings grace, balance, and justice to the entire world. This article aims to examine the foundations of religious moderation from the perspective of the Qur'an and hadith and its relevance in the context of multicultural and multireligious society. With a thematic approach and normative analysis, this article highlights the importance of tawassuth (middle), tasamuh (tolerance), and i'tidal (fair) attitudes in strengthening social cohesion and maintaining world peace. This research seeks to reveal religious moderation in the Qur'an and the hadith "Theological Foundations and Its Implications for Contemporary Life". The research method in this article is qualitative research with a literature study. Literature research is through literature-based literature research, which is the main source in the form of library data in the form of books, manuscripts, books, and other sources in the form of other documentation related to religious moderation. The results of the study show that religious moderation refers to a fairly important and controversial issue that has been discussed during this decade. Minister of Faith Lukman Hakim Saifuddin is very enthusiastic about facing this problem because he believes that by applying the concept of religious moderation, uproar in society can be overcome, especially the problem of feuds between religious people and between religious people themselves. Radicalism, religious violence and terrorism have always been associated with Islamic gangs, despite the fact that they are a real group. The Quran, which is the holy book, and the Hadith, which is the words of the Prophet Muhammad, give Muslims a guide to life and guidance for everything they face in their daily lives.  The Quran and Hadith have offered religious moderation centuries ago. This means being religious by taking a middle way, maintaining balance, avoiding excess, and not being extreme. Not even within the bounds of religious moderation when dealing with plural citizens, but more broadly and universally. One of the main characteristics of Islamic teachings, which derives from the Qur'an and hadith, is religious moderation. Moderation values such as tawassuth, tasamuh, and i'tidal must be maintained in religious practice and social life to meet the challenges of the complex and diverse modern world. Muslims have the ability to contribute to peace, justice, and humanity both at the local and international levels with moderation.
Harmonisasi Radā’ah dan Kebijakan Cuti Melahirkan bagi Guru Madrasah Ibtidaiyah kota Bengkulu Waty, 'Asri Rahma; Andiko, Toha; Fahimah, Iim
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 9, No 2 (2024)
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v9i2.7337

Abstract

Abstracts: This study analyses the harmonisation of radā'ah and maternity leave policies for teachers of Madrasah Ibtidaiyah in Bengkulu city. In its implementation, researchers found that there are madrasahs that have not implemented the duration of maternity leave for 3 months, thus researchers are interested in analysing how the implementation of maternity leave policy in the three madrasahs namely MI IT Generasi Rabbani, MIT Mutiara Assyifa and MIS As Shaffah. This research is a field research, which is descriptive qualitative in nature. Descriptive qualitative research is a method used to examine a phenomenon in the field. Based on the results of the study, researchers found that MI IT Generasi Rabbani provides leave for 3 months for the first child and 2 months for the second child to the last child, MIT Mutiara Assyifa and MIS As Shaffah provide leave for 40 days. According to Islamic law, radā'ah is an obligation for parents, because babies are still vulnerable and need good protection from those closest to them, namely parents. With regard to maternity leave, maternity leave contains great maslahat for the survival of babies and new mothers. The maternity leave policy is a manifestation of the maqosid Sharia towards the preservation of life, property and offspring, therefore the maternity leave policy is obligatory for madrasah teachers who have just given birth in accordance with applicable regulations.Keywords: Maternity leave, Radā'ah and Bengkulu city Abstrak: Penelitian ini menganalisis tentang harmonisasi radā’ah dan kebijakan cuti melahirkan bagi guru Madrasah Ibtidaiyah kota Bengkulu. Dalam implementasinya, peneliti menemukan bahwa terdapat madrasah yang belum menerapkan durasi masa cuti melahirkan selama 3 bulan, dengan demikian peneliti tertarik menganalisa bagaimana implementasi kebijakan cuti melahirkan di ketiga madrasah yakni MI IT Generasi Rabbani, MIT Mutiara Assyifa dan MIS As Shaffah. Penelitian ini merupakan penelitian lapangan (field research), yang bersifat deskriptif kualitatif. Penelitian deskriptif kualitatif merupakan metode yang digunakan untuk meneliti suatu fenomena di lapangan. Berdasarkan hasil penelitian, peneliti menemukan bahwa MI IT Generasi Rabbani memberikan cuti selama 3 bulan untuk anak pertama dan 2 bulan untuk anak kedua hingga anak terakhir, MIT Mutiara Assyifa dan MIS As Shaffah memberikan cuti selama 40 hari. Menurut hukum Islam, radā’ah merupakan kewajiban bagi orang tua, karena bayi masih rentan dan membutuhkan perlindungan yang baik dari orang terdekatnya yakni orang tua. Berkenaan dengan cuti melahirkan, maka cuti melahirkan mengandung maslahat yang besar bagi keberlangsungan kehidupan bayi dan ibu yang baru melahirkan. Kebijakan cuti melahirkan merupakan wujud dari maqosid Syariah terhadap penjagaan terhadap jiwa, harta dan keturunan, oleh sebab itu kebijakan cuti melahirkan hukumnya wajib diberikan oleh madrasah kepada guru yang baru melahirkan sesuai dengan ketentuan yang berlaku.Kata kunci: Cuti melahirkan, Radā’ah dan Kota Bengkulu
Implikasi Pembagian Waris Dalam Perkawinan Siri Pada Hukum Positif Dan Hukum Islam Abdurrahman, Abdurrahman; Andiko, Toha; Sitorus, Iwan Ramadhan
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 8, No 2 (2023)
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v8i2.2692

Abstract

Abstract : The aims of this study are: First, to describe the division of inheritance in polygamous marriages according to Islamic law. Second, to describe the division of inheritance in polygamous marriages according to positive law. The third is knowing the study of the maslahah mursalah aspect of the inheritance of siri polygamous marriages. This type of research is library research with a normative juridical approach. This study concludes: First, the position of inheritance from siri marriages according to positive law, that is, does not have legal force and the position of the wife of a siri marriage cannot be recognized by the State and is not recorded in the state administration. The status of the husband or wife who is carrying out the marriage is not recorded in the population register, so that the child born cannot obtain a birth certificate, even if the biological father dies later, the child cannot claim his inheritance rights. According to Islamic law, the validity of a marriage lies in the adequacy of the conditions and pillars of marriage without the need to register a marriage before the state or an authorized official. Siri marriage becomes valid if the terms and pillars of syar'i are met. So that children born from unregistered marriages are considered valid and have the right to receive recognition from their father and their father's family and to receive inheritance rights and maintenance from their parents. Therefore, the child is still valid as the child of the heir. Second, in the view of maslahah mursalah, the problem of dividing inheritance in the case of siri marriages is included in the daruriyyat level because it relates to protecting lives and assets. In this regard, inheritance is a form of maintenance of human souls and assets. Muslims in Indonesia have an obligation to comply with the laws and regulations that apply in Indonesia.Keywords: Inheritance, Siri MarriageAbstrak: Tujuan penelitian ini adalah : Pertama, untuk mendeskripsikan kedudukan perkawinan siri menurut hukum Islam. Kedua, untuk mendeskripsikan implikasi warisan pada perkawinan siri pada hukum positif di Indonesia dan hukum Islam. Jenis penelitian ini adalah penelitian kepustakaan (library researh) pendekatan yuridis normatif. Penelitian ini menyimpulkan : Pertama, harta warisan merupakan wujud pemeliharaan terhadap jiwa dan harta manusia. Umat islam di Indonesia memiliki kewajiban memenuhi hukumdan peraturan yang berlaku di Indonesia. Untuk menghindari mudaharatdari konsekuensi sebuah perkawinan siri, maka pemerintah menentukan pencatatan nikah sebagai syarat sahnya sebuah peerkawinan yang berimplikasi kepada hak anak. Karena itulah maka umat Islam di Indonesia wajib mengikuti peraturan perundang-undangan yang telah ditetapkan untuk kemaslahatan hidup berkeluarga. Sementara, kedudukan hak waris dari pekawinan siridalam pandangan Islam jelas bahwa pernikahan siri adalah sah, dengan sahnya pernikahan siri menurut Islam maka hal tersebut berkorelasi dengan keberadaan harta peninggalan dan atau harta warisan yang ditinggalkannya. Apabila nikah siri benar-benar ada dan dilaksanakan oleh pasangan suami isteri maka hak-hak waris sudah melekat kepada anak yang dilahirkannya, dalam arti anak yang dilahirkan dalam pernikahan siriadalah mempunyai hak waris yang harus dilindungi oleh hukum sepanjang tidak ada penghalang- penghalang untuk mendapatkan harta warisan. Kedua, kedudukan waris dari perkawinan sirimenurut hukum positif yaitu tidak memiliki kekuatan hukum dan kedudukan isteri kawin Siri tidak dapat diakui oleh Negara dan tidak tercatatkan pada administrasi Negara. Status suami atau istri yang melakukan perkawinan tidak tercatat dalam daftar kependudukan, sehingga anak yang dilahirkan tidak dapat memperoleh akta kelahiran, bahkan kelak apabila ayah kandungnya meninggal, anak tersebut tidak dapat menuntut hak warisnya. Menurut Hukum Islam, sahnya perkawinan terletak pada kecukupan syarat dan rukun nikah tanpa perlu melakukan suatu pencatatan pernikahan dihadapan negara atau pejabat yang berwenang. Perkawinan siri menjadi sah jika syarat dan rukun syar’inya terpenuhi.Kata Kunci : Warisan, Perkawinan Siri
Sanksi Bagi Pemberi Dan Penerima Gratifikasi Perspektif Hukum Pidana Islam Andiko, Toha
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 1, No 1 (2016)
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v1i1.224

Abstract

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). 
UPAYA MERAIH JABATAN PEMIMPIN PERSPEKTIF HADIS AHKAM Toha Andiko
Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Vol 6, No 1 (2019): April
Publisher : Faculty of Sharia (Islamic Law) at Fatmawati Sukarno State Islamic University Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mzn.v6i1.2208

Abstract

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.
Co-Authors Abdul Malik, Ahmed Abdurahman Abdurrahman Abdurrahman Abdurrahman Agus Kesuma Agususanto Agususanto Al Fauzan Amin Alfauzan Amin Beni Chandra Edi Mulyono Efrinaldi Efrinaldi Efrinaldi Efrinaldi Fauzan Fauzan Giyarsi, Giyarsi Gunawan, Aan Idi Warsah Iim Fahima Iim Fahimah Imam Mahdi Iwan Ramadhan Sitorus Khairuddin - Masril Masril Moch. Iqbal Mutia, Isna Nazaryani, Nazaryani Nurdin, Zurifah Nurdina Purnama Sari Nurma Yunita Nurul Hak Puspita, Tia Reza, Amelia Rizfitriani Alamsyah Rizfitriani Alamsyah Rohmadi Sitorus, Iwan Ramadhan sugeng Sejati Taufiqurrahman Taufiqurrahman Taufiqurrahman Taufiqurrahman Tendra Harnata Tendra Hernata Tri Aji Pamungkas Waty, 'Asri Rahma Yansah, Savri Zubaedi Zurifah Nurdin