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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 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
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

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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.
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 : 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). 
Harmonisasi Radā’ah dan Kebijakan Cuti Melahirkan bagi Guru Madrasah Ibtidaiyah kota Bengkulu 'Asri Rahma Waty; Toha Andiko; Iim Fahimah
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 9, No 2 (2024): OKTOBER
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; Toha Andiko; Iwan Ramadhan Sitorus
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 8, No 2 (2023): OKTOBER
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
Co-Authors 'Asri Rahma Waty Abdul Malik, Ahmed Abdurrahman 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 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 Rohmadi sugeng Sejati Taufiqurrahman Taufiqurrahman Taufiqurrahman Taufiqurrahman Tendra Harnata Tri Aji Pamungkas Yansah, Savri Zubaedi Zurifah Nurdin