YUNI ROSLAILI

The TikTok application is an entertainment medium that allows its users to do freestyle, such as dance, lip sync, challenges, etc., which was once banned in Indonesia because it contained negative content. This study discusses the ethics of entertainment from a hadith perspective, with the main focus being the TikTok application media. This qualitative research is library research with a descriptive analysis approach. The theory used is thematic hadith theory. The thematic hadith method is carried out by tracing the hadiths using the lafadz "لَهْوٌ" and "لَعِب" and is limited to only the hadiths contained in the Polaris sittah book, while the criticism of sanad and matan is only carried out on one path and not on all tracks. Primary data sources include the books al-Kutub al-Sittah, Mu'jam al-Mufahras, Tahzib al-Kamal, and Syarah Hadith, while secondary sources include books, articles, and scientific writings about TikTok and entertainment, as well as Softwar...

Cases of sexual violence are increasingly occurring in Indonesia, including in Aceh. Therefore, the existence of a safe house is seen very necessary and doing research on it is very important. However, in the context of Aceh, it becomes more important and interesting in relation to the regulation of the implementation of Islamic law. This paper discusses the existence of a safe house for victims of sexual violence in a sharia country, what if it is associated with the perspective of legal politics and maqasid al-syariah. This study used qualitative research using empirical juridical research methods, namely a field research that examines the applicable legal provisions and what happens in reality in society. The result of the study showed that the existence of safe houses in Aceh was very crucial. However, until then, Aceh only had two safe houses, although actually not too worthy to be called a definitive safe house. Normatively, there were many laws and qanuns having been made, bu...

The growth of Qanun Jinayah in Aceh is running stagnantly, although the implementation of Islamic Sharia has been implementing for seventeen years. The local government ratified only five qanun Jinayah.  In fact, within that time, Aceh Government had imposed 177 qanuns and the crime rate in the region is increasing. Based on the case, this article aims to discuss recent progress of Jinayah law in Aceh and the challenges it faces. Then, using structural-functionalism theory discuss how coordination among sharia institutions worked as part of totality implementation of Islamic law in Aceh. By using qualitative and descriptive-interpretative methods, to examine interpretations and experiences of the subjects, in this case the sharia institutions, including Islamic Sharia Office, the Ulama Consultative Council, Sharia Court, and Sharia police, during their effort to implement Islamic Sharia. And finally, draw conclusion that the growth and development of Jinayah law in Aceh was prolonge...

The implementation of the Islamic Law in Aceh received recognition from the Government of Indonesia since 1959 based on the Decree of the Deputy Prime Minister of the Republic of Indonesia No. 1 / Missi / 1959. Since then until the enactment of the BAL in 2006, several aspects of national law have become different in Aceh. This then sparked controversy, especially regarding the position of Non-Muslims and religious freedom. This article tries to explain how the application of Islamic Law in Aceh in relation to the Non-Muslim population and its solution. The study found that the relationship between Muslims and Non-Muslims in Aceh, especially in the social aspects of society, took place harmoniously. The application of Islamic Law in Aceh only applies to Muslims and there is no coercion for Non-Muslims. In this case, according to the author, it also offers the concept of "Conducted by Waliya Dien" in addressing religious plurality in Aceh, and the attitude of making Pancasi...

This research discusses family law reform in Indonesia in relation to the Law No. 16 of 2019 concerning the minimum age for child marriage. The study has been conducted using Maqashid al-syariah perspective in order to analyze first, the formulation of family law reform in Indonesia related to No. 16 of 2019, and second, the perspective of maqasid al-syariah in the law. The primary resource in this library research was Law No. 16 of 2019, and Marriage Law No. 1 of 1974. The results of the study found that family law reform regarding the age limit for marriage in Indonesia began with the existence of the judicial review process to the Constitutional Court regarding Law No.1 of 1974, more specifically Article 7 paragraph (1) which was perceived as contradictory to the 1945 Constitution Article 27 paragraph (1). This paper also proved that the determination of the age limit for marriage in Law No. 16 of 2019 is in accordance with the purpose of marriage and the objectives of sharia in ...

Ranub kang haba is a khitbah’s official process, as a bond between bride and groom. At ranub kang haba, the family of man’s side brings betel vine (ranup) as a symbol of bonding reinforcement (khong haba). Besides betel vine, the groom’s side also brings Aceh’s traditional food (penajoh), a set of woman’s clothes and gold jewelry, which is ring (jeunamae). If a few days later the bride cancels the wedding, Jeunamae will be given back as double to the man. This article tries to explain the practice of ranub khong haba and the consequences of tradition’s cancellation to  Acehnese society. This kind of study is the combination of socio legal-historical approach. Sociological approach is used to observe the patterns of society’s interaction & behavior, both that inspiring the renewal of Islam’s law and Islamic law legislation and the comformity of conciousness (which manifest in society’s behavior). The legal or juridical approach is done by considering certain elements of Islamic law, ...

Setiap tanggal 21 April diperingati sebagai hari Kartini oleh bangsa Indonesia. Peringatan ini pertama kali ditetapkan oleh Presiden Sukarno melalui Keputusan Presiden Republik Indonesia No.108 Tahun 1964 pada tanggal 2 Mei 1964 bersamaan dengan penganugerahan gelar Pahlawan Kemerdekaan Nasional kepada Raden Ajeng Kartini. Sebahagian dari kita mungkin ada yang bertanya; kenapa mesti Kartini? Padahal banyak perempuan lainnya yang tak kalah hebat dan punya kontribusi besar pada kemerdekaan negeri ini dan layak dijadikan ikon perempuan hebat Indonesia. Sebut saja misalnya sederet perempuan pemberani dari Aceh, ada Cut Nyak Dhien, Cut Meutia atau Laksamana Malahayati. Ada juga Dewi Sartika dari Jawa Barat dan Martha Christina Tiahahu dari Maluku dan lain-lain. Lalu mengapa Kartini yang dijadikan ikon bagi kebangkitan perempuan di Indonesia? Sebagai perempuan Aceh, mungkin kita akan mencari cari alasan tendensius untuk menjawab kenyataan tersebut. Salah satunya dengan adagium yang dikemukakan oleh Winston Churchill (ada pula yang menyatakan berasal dari Napoleon) sebagai alasan, "History has been written by the victors" bahwa sejarah ditulis oleh para pemenang. Dalam hal ini, bukan pada konteks Aceh tidak menang, namun andai saja saat itu Abu Beureueh (baca: Orang Aceh) yang memproklamasikan kemerdekaan, tentu saja cerita sejarah Indonesia akan berbeda, termasuk klasifikasi kepahlawanan. Akan tetapi nyatanya ada nuansa lain yang dimiliki Kartini yang berbeda dari yang lain, bahwa Kartini berjuang bukan dengan senjata, tetapi dengan pena dan tulisannya. Di saat yang lain berjuang dengan senjata, namun Kartini berjuang dengan media literasinya. Literasi Kartini demi Kaumnya R.A. Kartini lahir di Jepara, 21 April, tahun 1879. Ia adalah anak seorang bangsawan Jawa yang bernama Raden Mas Adipati Ario Sosroningrat dan ibunya bernama Ngasirah, seorang perempuan biasa. Kartini adalah anak kelima dari 11 orang saudara yang berasal dari ibu kandung dan ibu tirinya. Dari saudara-saudara kandungnya, Kartini adalah anak perempuan tertua. Sebagai seorang anak bangsawan, Kartini bersekolah di Europe Lagere School (ELG). Di sekolah tersebut beliau belajar bahasa Belanda hingga mampu berbahasa Belanda dengan baik. Kartini dikenal sebagai sosok yang rajin membaca, bahkan saat ia dipaksa menikah pada usia yang belia, ia justru mengurung diri di kamar dan menghabiskan waktu untuk membaca dan menulis surat-surat. Akhirnya pada tanggal 12 November 1893, R.A Kartini menikah dengan Raden Adipati Joyodiningrat.