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All Journal Ahkam: Jurnal Ilmu Syariah Ar-Raniry, International Journal of Islamic Studies Al-Risalah : Jurnal Imu Syariah dan Hukum Jurnal Teknologi Pertanian LEGITIMASI: Jurnal Hukum Pidana dan Politik Hukum Al-Ihkam: Jurnal Hukum dan Pranata Sosial El-Mashlahah Jurnal Sains dan Teknologi Pangan PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS) Hasanuddin Law Review Mazahib SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Indonesian Food Science and TechnologyJournal Canrea Journal: Food Technology, Nutritions, and Culinary Journal El-Usrah: Jurnal Hukum Keluarga Jurnal Ilmiah Edunomika (JIE) Tasharruf: Journal Economics and Business of Islam Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial Jurnal Cahaya Mandalika El-kahfi : Journal of Islamic economics Journal of Food Technology and Health Kafa’ah: Journal of Gender Studies Jurnal Bio-Geo Material Dan Energi Al-Mutsla: Jurnal Ilmu-Ilmu Keislaman dan Kemasyarakatan Action Research Literate (ARL) MAQASIDI Jurnal Riset Akuntansi dan Bisnis Indonesia Journal of Lex Philosophy (JLP) JURIS (Jurnal Ilmiah Syariah) Jurnal Al-Kharaj: Studi Ekonomi Syariah, Muamalah, dan Hukum Ekonomi Jurnal Ekonomi, Bisnis dan Manajemen Jurnal El-Thawalib JURNAL BISNIS ADMINISTRASI DAN MANAJEMEN Jurnal Karya Abdi Masyarakat Journal of Artificial Intelligence and Digital Business Al-Muraqabah: Journal of Management and Sharia Business Hikmayo: Jurnal Pengabdian Masyarakat Equilibrium: Jurnal Ekonomi Syariah Qawanin Jurnal Ilmu Hukum Intellectual Law Review (ILRE) Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Jurnal Hukum Islam dan Hukum Keluarga Jurnal Ilmiah Administrasi Dan Sosial At-Tawazun, Jurnal Ekonomi Syariah INOVASI: Jurnal Ekonomi, Keuangan, dan Manajemen Prosiding Seminar Kesehatan Nasional Indonesian Journal of Forestry Research Jurnal Ekonomi, Manajemen Pariwisata dan Perhotelan Jurnal El-Thawalib JIKUM: Jurnal Ilmu Komputer JMMU: Jurnal Mahasiswa Manajemen dan Umum HORIZON PUBLIC LEGAL STUDIES ADVANCED PRIVATE LEGAL INSIGHTS
Mursyid Djawas
Universitas Islam Negeri Ar-Raniry Banda Aceh
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A Performance Measurement Model for Shariah Banks Based on Falah Mursyid, Mursyid; Yanti, Dharma; Lamtana, Lamtana; Shufiah, Wardatush
EQUILIBRIUM Vol 12, No 2 (2024): EQUILIBRIUM
Publisher : Prodi Ekonomi Syariah Pascasarjana IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/equilibrium.v12i2.29280

Abstract

It is the financial ratio, risk, or capital ownership approach that dominates the performance of conventional and sharia banking. In order to evaluate the performance of sharia banking, a measurement model that is consistent with the principles of sharia economics is necessary, as the operational basis of sharia banks and conventional banks is significantly different. This model must not only evaluate the financial performance but also the normative side. All Muslim activities and behaviors on Earth are ultimately directed toward falah, as is widely recognized. As a result, the objective of this investigation is to develop a falah-based sharia bank performance measurement model and to evaluate the performance of ten sharia commercial banks in Indonesia. The Simple Additive Weighting Method is employed to accomplish weighting and aggregation in the falah approach to performance compilation, while the two-phase multiattribute decision-making approach is employed to determine ranking. The development of the performance measurement model of the Maqashid Syariah Index is designated as Falah in this study. According to the Falah approach, the performance evaluation of sharia institutions reveals that Bank TB Bukopin Syariah and BTPN Syariah exhibit flawless performance. At the same time, Bank Aladin Syariah, Bank Panin Dubai Syariah, Bank Aceh Syariah, Bank Muamalat, and BJB Syariah demonstrated exceptional performance. In addition, Bank Mega Syariah demonstrated satisfactory performance.
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.
The Niniak Mamak: Authority, Customary Law Construction, Jamee Tribe, Aceh, Indonesia Dedy Sumardi; Mursyid Djawas; Riadhus Sholihin; Maizuddin Maizuddin; Rizky Nadia Putri
AHKAM : Jurnal Ilmu Syariah Vol. 26 No. 1 (2026)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v26i1.50631

Abstract

This study examines the Niniak Mamak tradition as a customary institution with authority over decision-making and dispute resolution within the Acehnese Jamee community. It explores how the matrilineal Niniak Mamak institution has persisted despite the dominance of a patrilineal social structure and the modern legal system in Aceh. The study analyzes the roles and authority of Niniak Mamak in adjudicating customary legal disputes. Data were collected through field observations and in-depth interviews with Niniak Mamak involved in dispute resolution. The findings show that dispute settlement follows several stages: complaint submission by aggrieved parties, fact-finding investigations, customary deliberation among stakeholders, imposition of sanctions such as fines or community service, and reconciliation through a customary ceremony known as duduak sapapan sapambatang di tangah umah. This process involves Niniak Mamak from both parties to restore social relations and encourage mutual forgiveness between offenders and victims. The decisions produced become binding customary legal norms guiding future dispute resolution. The study concludes that the Niniak Mamak institution remains relevant as a customary dispute resolution mechanism. It continues to function effectively in promoting restorative justice, social harmony, and community-based reconciliation within a changing legal and social context in Aceh.   Abstrak Penelitian ini mengkaji tradisi Niniak Mamak sebagai pemimpin adat yang memiliki otoritas dalam pengambilan keputusan adat, termasuk penyelesaian sengketa hukum pada masyarakat Suku Jamee Aceh. Fokus penelitian adalah bagaimana sistem matrilineal yang melekat pada lembaga Niniak Mamak tetap bertahan dan menjalankan fungsi adat di tengah dominasi sistem patrilineal serta perkembangan sistem hukum modern di Aceh. Tujuan penelitian adalah menganalisis peran dan kewenangan Niniak Mamak dalam memutus dan menyelesaikan sengketa hukum adat. Data diperoleh melalui observasi lapangan dan wawancara mendalam dengan para Niniak Mamak yang terlibat dalam proses penyelesaian sengketa. Hasil penelitian menunjukkan bahwa penyelesaian sengketa dilakukan melalui beberapa tahapan, yaitu pengaduan oleh pihak yang dirugikan, penyelidikan untuk mengumpulkan fakta, musyawarah adat bersama pihak terkait, penetapan sanksi adat berupa denda atau kerja sosial, serta rekonsiliasi melalui upacara adat yang dikenal sebagai “duduak sapapan sapambatang ditangah umah”. Proses ini melibatkan Niniak Mamak dari kedua belah pihak guna memulihkan hubungan sosial dan mendorong saling memaafkan antara pelaku dan korban. Keputusan yang dihasilkan menjadi pedoman hukum adat yang wajib dipatuhi. Temuan ini mengimplikasikan bahwa Niniak Mamak tetap relevan dalam penyelesaian sengketa berbasis keadilan restoratif dan rekonsiliasi sosial.
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.
Co-Authors Abdul Samad, Sri Astuti Abidin Nurdin Addion Nizori Agustin Hanapi Alfridsyah Alfridsyah Alqarni, Wais Amrullah Bustamam Andi Sugirman Andi Sugirman, Andi Anugerahi Ralina, Warisnu Ari Sigit Arifin, Sri Rinjani Asmaul Husna Asmaul Husna asni zubair Atika Nabila Aulil Amri Azka Amalia Jihad Azwar Azwar Budiyanto Budiyanto Bukhari Ali Bustanul Arifin, Nursyirwan Carolyne, Jessyca Cherrye citra, Citra Cut Putrau Ujong D, H.M Abzar Darmawati Darna, Andi Daud Malamassam David Kusmawan Dedy Sumardi Dedy Sumardi Dian Wulansari, Dian Era Fadli Fahlefi, Wilis Fajrina, Riska Fathoni, Muhammad Isnaini Fauzan Azima Fauzan, Faisal Fawwaz Bin Adenan Fikri, Andi Muhammad Gamal Achyar Gusriani, Ika Hakimah, Nur Handayani, Kurnianingsih Hasanudin, Maulana Hazairin Zubair, Hazairin Hedhri Nadhiran Herlambang, Susatyo Herlanda, Ono Hidjaz, Kamal Humaryanto, Humaryanto Husnul, Muhammad Idham Idham Idham Idham Indra Lasmana Tarigan Indriyani Indriyani Isdayanti, Isdayanti Ismi Nurwaqiah Ibnu Jusoh Yusoff, Amir Fazlim Kasyani, Kasyani Kemala Dewi Khairuddin Hasballah Kiramang, Khairuddin Lamtana, Lamtana Luqman, Mahadika Nafis Madyawati Latief Maghfirah Maghfirah Maizuddin Maizuddin Misran Ramli Mubarak, Ihsan Muh. Azham Ilham Muhammad Abrar Azizi Muhammad Fatkhurohman Albashori Muhammad Hasan Muhammad Iqbal Muhammad Isnaini Fathoni Muhammad Yahya Mukhtar Mukhtar Muna Utami Muntasir A Kadir Muqni Affan Abdullah Muslim Zainuddin Mutiara Fahmi Muttaqin, Agil Nahara Eriayanti Najib, Khoiri Nanda, Fitria Nasikin, Nasikin Nasution, Hanry Setiawan Nazrina Julika Sari Nida Hani Novrianti, Eka Nur, Sitti Rahmani Nurherlina, Nurherlina Nuriman Hambali Nurzakia, Nurzakia Peron, Peron Purnama Sari Rahmayani, Irma Ramadhan, Muhammad Fauzi Razak, Askari Reza, Masri Riadhus Sholihin Ridhwan Ridhwan Ridhwan Ridhwan, Ridhwan Rishad Ilmi, Muhammad Rizki Ananda Rizky Nadia Putri rosmaeni, rosmaeni Said, Wardana Salmawati Salmawati, Salmawati Saputra, David Deni Sari, Cindy Kartika Sari, Dian Wulan Seow, Eng Keng Shabarullah, Shabarullah Shufiah, Wardatush Sidiq, M.Fajar Silvi Leila Rahmi Silvia Mawarti Perdana Siregar, Fathar Arsa Solin, Siti Dian Natasya Solly Aryza Soraya Devy Sri Astuti A. Samad Suliantoro Surhaini Surhaini, Surhaini Suseno, Rahayu Syamil, Abdul Hafiz As Syarifah Rahmatillah Syuhada, Erwin Febrian Tafina, Afrilika Tarmizi M. Jakfar Ulyarti Umar Yakub, Baharuddin Usi Lanita Wazzan, Huda Wibowo L. S, Edi Wulan Dari, Dini Yana Cahyana Yanti, Dharma Yudi Siyamto Yulia, Anita Yuliantoharinugroho, Yuliantoharinugroho Yumna, Cut Najwa Safa Yusdiana, Ratna Yusfriadi Abda Yusof , Wafaa' Yuspita Sari, Delvina Yusri, Farhan Zahratul Idami Zahrul Mubarrak