As a perfect religion, the teachings of Islam clearly regulate various aspects of human life. Law enforcement and justice are a part of life that is also regulated and received attention in Islamic teachings. This includes the issue of criminal law regulated through Al-Ahkam al-Jinayah (Islamic criminal law). Speaking of Islamic Criminal Law, it is closely related to administrative affairs, for example when there are criminal cases, it requires recording, disposition, and lowering the articles against the sanctions that will be imposed. Everything goes through an administrative process that is vital in determining the outcome of the case. Departing from the above facts, this research seeks to find a correlation between the history of Islamic criminal administration and the implementation in modern-day Aceh. This research is included in the literature study with a qualitative approach, the methodology used is a descriptive analysis study. The results of the study concluded that the administration of Islamic criminal cases in Aceh is each very connected with the administrative values of the Rsulullah and Sahabat period, as for the reason because Aceh has Qanun Jinayat which makes it not rigid to positive law (General Criminal).
The proposal of qanun on polygyny by the Acehnese elite (executive and legislative) was aimed at the wider community because of the rampant phenomenon of siri marriage. Siri marriage is not prohibited in Aceh, and administrative requirements are even relaxed for ordinary people. This gap raises the question of whether the Acehnese elite proposed qanun polygyny for the benefit of the community or for subjective interests. This article is classified as field research with a qualitative approach. The methodology used is a descriptive-analytical study. The results of the study found that the administration reactor or key factor of the family law qanun in Aceh lies in the condition where the administration of polygyny requirements is tightened beyond the provisions of The Compilation of Islamic Law (KHI) and Siri Marriage requirements are loosened under the KHI provisions. The motive was an attempt by Acehnese elites to have their siri wives recognized (legality) in Aceh's polygyny qanun. This finding can be an input for family law studies to create regulations that are more objective and independent, especially in regions that have special autonomous rights.
The changing times that are getting faster with the presence of communication technology have shifted many positive trasidies in society, turning into a new tradition that is more individualistic. One of them is the change in social institutions, community leaders, in Acehnese society, which can be said to be one of the local wisdoms. Social institutions consisting of village officials have the duty to protect, guard, supervise and resolve all problems that occur in the community. They are like a gampong fence that continues to protect society from all forms of crime and a-moral action, one of which is sexual violence against children and women. The rise in cases of sexual violence must be addressed, one of which is by optimizing the role of community leaders.
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