Ahlika: Jurnal Hukum Keluarga dan Hukum Islam

Social Stigma and Family Identity Construction in Pulang Balee Marriage among Acehnese Society: A Legal Anthropology Perspective

2026-04-14T11:34:23+07:00

Pulang balee marriage is a customary marital practice that continues to exist in Acehnese society, referring to the marriage between an individual and their former sibling-in-law following the death or divorce of a spouse. This practice is commonly regarded as a means of preserving kinship ties, ensuring the continuity of child care, and maintaining family stability, although it may also generate social stigma in certain communities. This study aims to examine pulang balee marriage in relation to the construction of family identity and the strategies employed by families to address social stigma. The research adopts an empirical legal method with a legal anthropology approach. Data were analyzed descriptively and analytically based on the social practices observed within Acehnese communities. The findings indicate that pulang balee marriage functions to strengthen kinship relations, sustain child care, and preserve family continuity after the death of a spouse. Social stigma does not arise uniformly but is shaped by differing community perceptions of customary norms and moral values. Family identity is constructed through an ongoing negotiation between customary values, social perceptions, and lived experiences. To gain social acceptance, families reinforce customary values, emphasize child welfare, and actively participate in community life. This study contributes to legal anthropology by demonstrating that family identity in pulang balee marriage is dynamically negotiated through the interaction of living law, cultural values, and social perceptions.

[Perkawinan pulang balee merupakan praktik adat yang masih dijumpai dalam masyarakat Aceh, yaitu perkawinan antara seseorang dengan iparnya setelah pasangan sebelumnya meninggal dunia atau terjadi perceraian. Praktik ini dipandang sebagai upaya menjaga hubungan kekerabatan, keberlangsungan pengasuhan anak, dan stabilitas keluarga, meskipun masih dapat menimbulkan penilaian negatif di sebagian masyarakat. Penelitian ini bertujuan menganalisis praktik perkawinan pulang balee dalam kaitannya dengan pembentukan identitas keluarga dan strategi menghadapi stigma sosial. Penelitian menggunakan metode hukum empiris dengan pendekatan antropologi hukum. Data dianalisis secara deskriptif-analitis berdasarkan praktik sosial yang berkembang dalam masyarakat Aceh. Hasil penelitian menunjukkan bahwa perkawinan pulang balee berfungsi memperkuat ikatan keluarga, menjaga kesinambungan pengasuhan anak, dan mempertahankan hubungan kekerabatan setelah kematian pasangan. Stigma sosial tidak selalu muncul, tetapi dipengaruhi oleh perbedaan pandangan masyarakat terhadap norma adat dan nilai moral. Identitas keluarga terbentuk melalui proses negosiasi antara nilai adat, persepsi masyarakat, dan pengalaman keluarga. Untuk memperoleh penerimaan sosial, keluarga menegaskan nilai-nilai adat, membangun narasi perlindungan anak, serta meningkatkan partisipasi dalam kehidupan bermasyarakat. Penelitian ini menegaskan bahwa identitas keluarga dalam praktik pulang balee dibentuk secara dinamis melalui interaksi antara living law, nilai budaya, dan persepsi sosial masyarakat.]

Modernizing the Administration of Islamic Law in Nigeria through Digital Innovation: Opportunities and Challenges

2026-04-08T16:53:58+07:00

This research explores the modernization of Islamic legal administration in Nigeria through digital innovation, addressing the growing need to transition from inefficient manual judicial processes. The objective is to analyse the intersection of digital transformation and Shari’ah legal practice, identifying specific opportunities and obstacles within the Nigerian plural legal system. Applying a doctrinal and analytical methodology, the study reviews academic literature, statutory laws, and policy reports. The results identify significant opportunities, including increased judicial efficiency through e-filing and virtual hearings, and improved access to legal knowledge via AI-driven research tools and Shari’ah-sensitive chatbots. However, the study also highlights critical challenges, including poor broadband infrastructure, a digital literacy gap among practitioners, and the risk of compromising the theological authenticity of Shari’ah in a digital space. The main novelty lies in the argument that digital tools must be strictly contextualised within Islamic legal ethics, such as Maqasid al-Shari’ah, in which technology serves as a decision-support system rather than a replacement for human ijtihad. Ultimately, this research impacts the field by proposing a collaborative framework between scholars, technologists, and judicial institutions to create a sustainable digital Islamic legal ecosystem that balances technological innovation with doctrinal integrity.

Negotiating Victim Protection in Aceh’s Qanun Jinayat: Judicial Reasoning in the Blangkejeren Sharia Court’s Rape Decision

2026-04-10T10:10:36+07:00

This article addresses a central tension in the adjudication of rape under Aceh’s Qanun Jinayat: a judgment may establish criminal responsibility and impose severe punishment while still leaving the victim’s procedural voice, recovery, and material redress underdeveloped. It examines Decision Number 25/JN/2025/MS.Bkj of the Blangkejeren Sharia Court to determine how the judges constructed the elements of rape, assessed evidence, treated the mahram relationship, and connected punishment to victim protection. The study uses normative legal research with statutory, case, conceptual, and comparative approaches. Primary materials include the court decision, Qanun Aceh Number 6 of 2014, Law Number 12 of 2022 on Sexual Violence Crimes, and Qanun Aceh Number 12 of 2025. The findings show that the court’s attribution of guilt rested on convergent facts, the defendant’s admission, repeated conduct, pregnancy, and a profound familial power imbalance. Nevertheless, the reasoning remained predominantly offender- and punishment-centred: it did not fully articulate the victim’s trauma, participation, restitution, long-term recovery, or protection from secondary victimization. The article therefore proposes a Victim-Centred Jinayat Justice model that combines Islamic commitments to dignity, justice, and prevention with trauma-informed procedure, non-stereotyped evidence assessment, victim voice, integrated remedies, and transparent proportionality review. The contribution lies in reframing the legitimacy of jinayat adjudication: it should be measured not only by the severity of ’uqubat, but also by the quality of the process and the completeness of remedies delivered to the victim.

[Artikel ini membahas ketegangan mendasar dalam pemeriksaan tindak pidana pemerkosaan berdasarkan Qanun Jinayat Aceh, yaitu bahwa putusan dapat menetapkan pertanggungjawaban pidana dan menjatuhkan hukuman berat, tetapi tetap belum memadai dalam mengakomodasi suara prosedural, pemulihan, dan ganti kerugian korban. Penelitian menganalisis Putusan Mahkamah Syar’iyah Blangkejeren Nomor 25/JN/2025/MS.Bkj untuk menilai cara majelis hakim mengonstruksikan unsur pemerkosaan, mengevaluasi alat bukti, mempertimbangkan hubungan mahram, serta menghubungkan pemidanaan dengan perlindungan korban. Penelitian ini merupakan penelitian hukum normatif dengan pendekatan perundang-undangan, kasus, konseptual, dan perbandingan. Bahan hukum primer meliputi putusan pengadilan, Qanun Aceh Nomor 6 Tahun 2014, Undang-Undang Nomor 12 Tahun 2022 tentang Tindak Pidana Kekerasan Seksual, dan Qanun Aceh Nomor 12 Tahun 2025. Hasil penelitian menunjukkan bahwa penetapan kesalahan terdakwa ditopang oleh fakta yang saling menguatkan, pengakuan terdakwa, perbuatan berulang, kehamilan korban, dan ketimpangan kuasa dalam relasi keluarga. Namun, pertimbangan hukum masih dominan berorientasi pada pelaku dan penghukuman karena belum menguraikan secara memadai trauma, partisipasi, restitusi, pemulihan jangka panjang, dan pencegahan viktimisasi sekunder. Artikel ini menawarkan model Victim-Centred Jinayat Justice yang memadukan nilai Islam mengenai martabat, keadilan, dan pencegahan dengan prosedur berbasis trauma, penilaian bukti tanpa stereotip, suara korban, pemulihan terpadu, dan pengujian proporsionalitas yang transparan. Kontribusi penelitian terletak pada penegasan bahwa legitimasi peradilan jinayat tidak hanya diukur dari beratnya ’uqubat, tetapi juga dari kualitas proses dan kelengkapan pemulihan bagi korban.]

Negotiating Customary Justice and Social Reconciliation: The Role of Peumat Jaroe in Acehnese Dispute Resolution

2026-04-08T21:50:06+07:00

Dispute resolution in Acehnese society exhibits distinctive characteristics through the role of customary institutions at the gampong level. Communities often prefer customary mechanisms to formal judicial processes because they are considered more compatible with local values, cultural norms, and communal interests. The contrast between the legalistic orientation of the formal justice system and the relationship-restoring nature of customary law raises important questions regarding the normative foundations, principles, and cultural meanings of customary dispute resolution. This study therefore examines: (i) the normative bases and authority of customary institutions in Aceh’s dispute resolution system; (ii) the customary principles applied in resolving disputes at the gampong level; and (iii) the juridical and cultural significance of the peumat jaroe ritual as a symbol of reconciliation. This research employs a normative legal approach within the framework of legal anthropology, focusing on the interaction between legal norms, cultural values, and social practices. The findings reveal that customary institutions in Aceh derive dual legitimacy from both legal recognition and public trust. Their dispute resolution mechanisms are guided by the principles of deliberation (musyawarah), consensus (mufakat), kinship, and restorative justice, all of which contribute to sustainable peace. The peumat jaroe ritual serves as a symbolic affirmation of reconciliation and the restoration of social harmony. Accordingly, Acehnese customary dispute resolution demonstrates a harmonious integration of law, culture, and social order in maintaining community cohesion and peace.

[Penyelesaian sengketa dalam masyarakat Aceh menunjukkan karakteristik yang khas melalui peran lembaga adat di tingkat gampong. Dalam praktiknya masyarakat cenderung lebih memilih mekanisme adat dibandingkan peradilan formal karena dinilai lebih sesuai dengan nilai sosial, budaya, dan kebutuhan komunitas. Perbedaan orientasi antara sistem hukum formal yang bersifat legalistik dan hukum adat yang menekankan pemulihan hubungan sosial menimbulkan pertanyaan mengenai dasar normatif, prinsip, serta makna kultural dalam praktik penyelesaian sengketa tersebut. Rumusan masalah dalam penelitian ini meliputi: bagaimana landasan normatif dan kewenangan lembaga adat dalam sistem penyelesaian sengketa di Aceh, bagaimana prinsip-prinsip adat yang diterapkan dalam penyelesaian sengketa di tingkat gampong, serta bagaimana makna ritual peumat jaroe sebagai simbol rekonsiliasi dalam keadilan adat Aceh. Penelitian ini menggunakan pendekatan normatif dengan perspektif antropologi hukum, yang mengkaji hubungan antara norma hukum, nilai budaya, dan praktik sosial dalam masyarakat. Hasil penelitian menunjukkan bahwa keberadaan lembaga adat di Aceh memiliki legitimasi ganda, yaitu secara yuridis melalui pengakuan konstitusional dan regulasi khusus, serta secara sosial melalui kepercayaan masyarakat. Prinsip-prinsip penyelesaian sengketa adat seperti musyawarah, mufakat, kekeluargaan, dan keadilan restoratif menjadi dasar dalam mencapai perdamaian yang berkelanjutan. Selain itu, ritual peumat jaroe memiliki makna simbolik yang penting sebagai penanda berakhirnya konflik dan pemulihan hubungan sosial di hadapan masyarakat. Dengan demikian, sistem penyelesaian sengketa adat di Aceh mencerminkan integrasi antara hukum, budaya, dan nilai sosial yang berorientasi pada terciptanya harmoni dalam kehidupan masyarakat.]

From Text to Context: Reinterpreting Women’s Inheritance Rights in Modern Family Structures from the Perspective of Social Fiqh

2026-05-21T21:25:54+07:00

The transformation of modern family structures, characterized by the increasing role of women as primary economic providers, has raised important questions regarding the continued relevance of the 2:1 inheritance distribution ratio. This provision emerged within a socio-historical context in which men were regarded as the primary providers for the family. This study aims to analyze women’s inheritance rights within modern family structures from the perspective of social fiqh. Methodologically, this study employs a normative legal research design using the analytical framework of social fiqh. Data were collected through library research encompassing primary legal materials, including the Qur’an, hadith, statutory regulations, and judicial decisions; secondary legal materials, consisting of classical and contemporary tafsir literature, works on Islamic inheritance law, and relevant scholarly publications; as well as tertiary legal materials, including legal dictionaries, encyclopedias, and other supporting references. The analysis was conducted through a systematic interpretation of the provisions of Islamic inheritance law by taking into account evolving social realities, maqasid al-Shari’ah, the principles of justice, and public benefit. The findings demonstrate that the rules governing the distribution of inheritance property possess a contextual dimension, thereby permitting reinterpretation in response to changes in family structures and the allocation of maintenance responsibilities. Under certain circumstances, the distribution of inheritance property may be reconstructed on a 1:1 basis, provided that it remains grounded in the principles of justice, public benefit, and the objectives of the Shari’ah. This study contributes to the development of Islamic law that is adaptive, contextual, and responsive to social change.

[Perubahan struktur keluarga modern yang ditandai dengan meningkatnya peran perempuan sebagai penopang ekonomi keluarga menimbulkan pertanyaan mengenai relevansi ketentuan pembagian warisan dengan rasio 2:1. Ketentuan tersebut lahir dalam konteks sosial yang menempatkan laki-laki sebagai penanggung jawab nafkah keluarga. Penelitian ini bertujuan untuk menganalisis hak waris perempuan dalam struktur keluarga modern perspektif fikih sosial. Secara metodologi, penelitian ini merupakan penelitian hukum normatif dengan kerangka analisis fikih sosial. Data diperoleh melalui studi kepustakaan yang meliputi bahan hukum primer berupa al-Qur’an, hadis, peraturan perundang-undangan, dan putusan pengadilan; bahan hukum sekunder berupa kitab tafsir klasik dan kontemporer, literatur fikih mawaris, serta karya ilmiah yang relevan; dan bahan hukum tersier berupa kamus hukum, ensiklopedia, serta referensi pendukung lainnya. Analisis dilakukan melalui penafsiran sistematis terhadap ketentuan hukum kewarisan Islam dengan mempertimbangkan perkembangan realitas sosial, maqasid as-Syari’ah, prinsip keadilan, dan kemaslahatan. Hasil penelitian menunjukkan bahwa ketentuan pembagian harta warisan memiliki dimensi yang kontekstual, sehingga terbuka untuk melakukan reinterpretasi sesuai dengan perubahan struktur dan tanggung jawab nafkah dalam keluarga. Dalam kondisi tertentu, pembagian warisan dapat direkonstruksi menjadi 1:1 sepanjang tetap berlandaskan prinsip keadilan, kemaslahatan, dan tujuan syariat. Penelitian ini berkontribusi pada pengembangan hukum Islam yang adaptif, kontekstual, dan responsif terhadap perubahan sosial.]