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All Journal Dusturiah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS) SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Jurnal Justisia : Jurnal Ilmu Hukum, Perundang-undangan dan Pranata Sosial Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial El-Usrah: Jurnal Hukum Keluarga El-Faqih : Jurnal Pemikiran dan Hukum Islam Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial Jurnal Ekonomi Syariah, Akuntansi dan Perbankan (JESKaPe) AT-TASYRI' Jurnal Ilmiah Prodi Muamalah Al-Qadha: Jurnal Hukum Islam dan Perundang-Undangan Al-Ahwal Al-Syakhsiyyah: Jurnal Hukum Keluarga dan Peradilan Islam MAQASIDI Supremasi Hukum: Jurnal Kajian Ilmu Hukum Qonun Jurnal Hukum Islam dan Perundang-Undangan El-Hadhanah: Indonesian Journal Of Family Law And Islamic Law Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah AHKAM : Jurnal Hukum Islam dan Humaniora Al-Rasikh : Jurnal Hukum Islam Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan JURISTA : Jurnal Hukum dan Keadilan Quru’: Journal of Family Law and Culture Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Al-Mudharabah Al-battar: Jurnal Pamungkas Hukum An-nisa: Journal of Islamic Family Law Al Fuadiy: Jurnal Hukum Keluarga Islam
Aulil Amri
Universitas Islam Negeri Ar-Raniry Banda Aceh
Religion Humanities Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Library & Information Science Social Sciences Other

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THE MANIFESTATION OF LAW IN THE ENFORCEMENT OF HUMAN RIGHTS IN INDONESIA: Legal Review of the Role of Komnas HAM in Aceh Zi, Fairuzi; M. Yunus, Fakhrurrazi; Amri, Aulil
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol. 16 No. 1 (2026): JURNAL DUSTURIAH
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/w13gg647

Abstract

Although human rights are considered basic rights that are not determined by social views or state legitimacy and are given to every individual from birth, in the context of Indonesia, even though Komnas HAM was established through Presidential Decree No. 50 of 1993 to protect human rights, its implementation still faces various challenges. One of the main problems is the lack of optimisation in the enforcement of human rights. This raises questions about the extent of the state's commitment to protecting human rights and its efforts to strengthen law enforcement mechanisms. The results of the study show that although Indonesia has adequate legal instruments to guarantee human rights, their implementation in the field still leaves gaps. In this study, the author uses qualitative methods with a field research and document analysis approach. The results of this study show that the manifestation of human rights in the Indonesian legal system is realised through the strengthening of regulations, the optimisation of mechanisms for affirming the role and authority of Komnas HAM, and improved coordination between law enforcement agencies.
Tinjauan Maqasid Syariah terhadap Penolakan Hakim dalam Gugatan Hak Asuh Anak bagi Ayah ataupun Ibu Putra Ramadan; Badrul Munir; Aulil Amri
Al Fuadiy Jurnal Hukum Keluarga Islam Vol. 7 No. 2 (2025): July-December, Al Fuadiy : Journal of Islamic Family Law
Publisher : LP3M INSTITUT KH YAZID KARIMULLAH

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55606/af.v7i2.1674

Abstract

The implementation of maqasid al-shariah in child custody cases at the Banda Aceh Sharia Court reflects a paradigm shift from a textual application of Islamic law toward a contextual approach that prioritizes the welfare of the child. The analysis of three judicial decisions reveals that judges integrate the principles of protecting life (hifz al-nafs), lineage (hifz al-nasl), and intellect (hifz al-‘aql) into their legal reasoning. This interpretive approach produces a balance between normative and substantive justice, portraying Islamic law as a humane and context-sensitive system within the dynamics of modern family life. The application of maqasid al-shariah in Aceh’s family courts demonstrates that Islamic law possesses the flexibility to address contemporary human concerns while preserving its theological integrity. Consequently, the maqasid-based adjudication paradigm offers an alternative model for Indonesia’s Islamic legal system—one that harmonizes scriptural principles with social realities and ethical objectives.
The Impact of the Delay in Inheritance Distribution on Harmony Within the Extended Family in Darul Makmur District, Nagan Raya Regency Ricki Fadli; Suarni Abdullah; Aulil Amri
AHKAM Vol 4 No 4 (2025): DESEMBER
Publisher : Lembaga Yasin AlSys

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58578/ahkam.v4i4.7964

Abstract

This study analyzes the impact of delayed inheritance distribution on family harmony in Darul Makmur District, Nagan Raya Regency, and examines this practice from the perspective of Islamic law. The research is motivated by the frequent postponement of inheritance distribution in the community, which often escalates into disputes and intra-family conflict. Using a qualitative method with a juridical-empirical approach, the study draws on in-depth interviews and document analysis of three delayed inheritance cases that occurred in the villages of Suka Ramai, Ladang Baru, and Ujong Tanjong. The findings reveal that postponing inheritance distribution has detrimental consequences for family relations, including broken communication, jealousy, mistrust, and even open conflict among heirs. From an Islamic legal perspective, delaying inheritance distribution without a valid syar'i reason constitutes an act of injustice because it withholds the rights of others and violates the principle of fairness prescribed in the Qur'an and Sunnah. The study concludes that inheritance should be distributed promptly after the deceased's obligations have been fulfilled in order to safeguard justice, preserve family harmony, and promote overall family well-being.
The Impact of Marriage Without a Guardian in the Perspective of Islamic Family Law and Indonesian Positive Law Muna Utami; Mursyid Djawas; Aulil Amri
Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 11, No 2 (2025)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/almaqasid.v11i2.17608

Abstract

Marriage without a legitimate guardian (wali) is a violation of both Islamic law and Indonesian positive law, which leads to various legal and social consequences. This study aims to analyze the case of a marriage without a wali that occurred in Gampong Simpang Peut, Kuala District, Nagan Raya Regency, and the impacts caused by such a marriage in the context of both Islamic law and Indonesian positive law. Using an empirical legal method and a qualitative approach, data was collected through observation, interviews, and literature study. The informants of the research included the Head of KUA (Office of Religious Affairs) in Kuala District, the Geuchik (village head) of Gampong Simpang Peut, Tuha Peut (village elders), and Tgk. Imum Meunasah Gampong Simpang Peut. The research findings indicate that the marriage without a legitimate wali that occurred in Gampong Simpang Peut is considered invalid according to Indonesian positive law, particularly based on Article 22 of Law No. 1 of 1974 on Marriage, which states that a marriage may be annulled if it does not fulfill the stipulated requirements, including the presence of a legitimate wali. Additionally, Article 71 (e) of the Compilation of Islamic Law (KHI) stipulates that a marriage conducted without a wali or with an unqualified wali is legally void. Social impacts arising from this include negative stigma toward the involved couple, conflicts between families, and legal uncertainties concerning the status of children born from the marriage. From an Islamic law perspective, marriage without a legitimate wali contradicts the principles of Islamic law, which requires the wali as an essential element of the marriage contract. According to the Shafi'i school of thought, marriage without a valid wali is considered fasid (defective) and invalid. This is further supported by Articles 14 and 19 of the KHI, which state that a marriage conducted without a legitimate wali can be annulled by the Religious Court. Furthermore, the Hadith of Prophet Muhammad SAW, which states, "There is no marriage except with a wali" (HR. Abu Dawood), emphasizes that the presence of a wali is a necessary condition for a valid marriage under Islam.
Serial Polygamy without the Consent of Legal Spouses: Juridical Analysis and Study of Islamic Family Law Khairina Wati; Edi Darmawijaya; Aulil Amri
Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 11, No 2 (2025)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/almaqasid.v11i2.16754

Abstract

This study analyzes the practice of unregistered polygamous marriages (poligami siri) conducted without the knowledge of the lawful wife, which remains prevalent in Gampong Barueh, Kota Jantho, Aceh Besar. This phenomenon reveals a disparity between legal regulations and social practices, as it contravenes Law No. 1 of 1974 on Marriage and the Compilation of Islamic Law, both of which require the consent of the first wife and official marriage registration. The research employs a juridico-empirical approach through case and conceptual studies, involving interviews with the village head (Keuchik) as the key informant and two respondents consisting of a married couple. The findings indicate that poligami siri is often conducted secretly, motivated by economic factors and biological needs. From the perspective of Islamic jurisprudence (fiqh), such marriages are deemed valid as they fulfill the essential elements (arkan) of marriage; however, from a legal standpoint, they lack state recognition, resulting in legal uncertainty, gender discrimination, and child neglect. The practice disregards the Islamic principles of justice (al-‘adl) and responsibility (mas’uliyyah). The study recommends strengthening the supervisory roles of the Office of Religious Affairs (KUA) and the Sharia Court (Mahkamah Syar’iyah), implementing collective isbat nikah programs, and enhancing family law literacy through community legal education. It further concludes that greater synergy between Islamic law and national law is essential to ensure that polygamous marriages are not only religiously valid but also legally enforceable to protect the rights of wives and children.
Redefining Inheritance Justice: The Practice of Patah Titi and The Role of Substitute Heirs in Islamic Law in Sabang City, Aceh Aulil Amri; Arifin Abdullah; Nur Muhajirah Siagian; Faisal Yahya; Nurul Fithria
QONUN: Jurnal Hukum Islam dan Perundang-undangan Vol 10 No 1 (2026)
Publisher : FASYA Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21093/qj.v10i1.12689

Abstract

Inheritance issues are common in daily life, one of which is the patah titi system, formally referred to as substitute heirs. In Sabang City, Aceh, this concept is still practiced children whose parents die before the inheritance giver are considered ineligible to receive inheritance. This stems from the belief that such children are not specifically mentioned in the Qur’anic inheritance divisions, and thus, do not qualify to inherit from their grandparents. This study aims to explore the concept of patah titi in Sabang society and analyze it through Article 185 of the Compilation of Islamic Law (KHI) regarding substitute heirs. The research uses an empirical legal approach combined with statutory analysis. Findings show that the patah titi practice remains active in Gampong Kuta Timu, Sabang, despite existing legal provisions on substitute heirs in the KHI. Misunderstanding the meaning of patah titi has created more negative than positive impacts not only in the inheritance process but also in weakening family bonds. In practice, grandchildren affected by patah titi may receive assets through grants, whereas grandchildren recognized as substitute heirs receive assets through inheritance.
Co-Authors Ade Khoirunnisa Agustin Hanapi Al Aziz Alrawasdeh, Ziyad Andi Sugirman, Andi Arifin Abdullah asni zubair Asra, Yusri Athira, Asla Azizah, Putri Azka Amalia Jihad Azmi, Alray Habib Badrul Munir Badrul Munir Benali, Fatima Zohra Bimawan, Henri Binti Idereh, Nur Fatin Adila Edi Darmawijaya Edi Darmawijaya Edi Yuhermansyah Fahri, Said Faisal Yahya Fakhrurrazi M. Yunus Fanisa, Hilda Fariqan Malhusna Fatya Zahra Siahaan Fithria, Nurul Fitri, Inayatul Genovés, Manuel Beltrán Hany Khairunnisa Kobat Hasnul Arifin Melayu Hayatusyifa, Noor Fadillah Ibrahim Adeyemi Adewumi Israr Hirdayadi Iyasi, Minny Jamhuri, Jamhuri JAMILAH Khairina Wati Lajaunie, Claire Linda Linda Liza, Firli Jundy Lizawati, Nur Maila Lidinia MALA HAYATI, MALA Maryam Thahira Masykar, Tabsyir Minny Iyasi Misran Ramli Mohammad Nasir, Nur Syahirah Binti Muhadi Khalidi Muhammad Abrar Muhammad Hafid Siddiq Muhammad Hafid Siddiq Muhammad Maulana Muna Utami Mursyid Djawas Muslem Abdullah Muslim Nabila Miswar Nada Adzkia Nadia, Varatun Naylul Muna, Suci Nazirah Sukma Neli Maryam Sanjung Nesi Alia Putri Nissa Azra Nabila Nova Rina Legsa Nur Fatin Adila Binti Idereh Nur Muhajirah Siagian Nurma Yunita Nurma Yunita, Nurma Nurul Afifah Nurul Fithria Putra Ramadan Qanita Raihan, Meuthia Ramadan, Putra Retno Arimbi Dewi Ricki Fadli Riski, Afdhala Rusliansyah, Shabrina Saifullah M. Yunus Saniah Amatillah Septia Nabila Siska Yani Siti Nurliyana Siti Samra Solin, Siti Dian Natasya Suarni Abdullah Suci Naylul Muna Sufrizal, Sufrizal Sumardi Efendi Syafitri, Anesia Syamsiar, Syamsiar Tajul Iflah Tajul Iflah, Tajul Tarmizi, Rahmat Trisna, Albirra Ulkhuluq, Nisa Utami, Muna Wati, Khairina Yati, Rahma Zulkhairi Zi, Fairuzi Zikry Rahmatillah