This paper discusses the influence of the implementation of Islamic law on the legal culture of society in Aceh. This question arises because in the last few years after the enactment of the Qanun Hukum Jinayat (QHJ) in 2015 the number of cases of sharia violations in several districts /cities in Aceh shows a fluctuating trend and tends to increase. The implementation of QHJ, with the increasing number of lashes, should be able to reduce the occurrence of violations. Why hasn't QHJ been able to reduce the number of violations? This study uses a political science approach to law with data collection techniques through observation, interviews with open-ended questionare and review of documentation. The results showed that the QHJ was not optimal in creating the legal culture of the Acehnese people. This is because (1) the legal politics of the Aceh Government are not serious in implementing QHJ, (2) there are still many Acehnese people who do not fully understand the contents of the QHJ. It can be concluded that in general the QHJ has not been maximally implemented by the Government of Aceh, especially Aceh Tamiang District and Sabang City due to several constraints including budget, human resource management and policy dissemination. This paper has implications for the change in the orientation of the Aceh Government's political and legal policies to be more comprehensive in implementing Islamic law in the future.Tulisan ini mendiskusikan pengaruh pelaksanaan syariat Islam terhadap budaya hukum masyarakat di Aceh. Pertanyaan ini muncul karena dalam beberapa tahun terakhir setelah diberlakukannya Qanun Hukum Jinayat (QHJ) tahun 2015 angka kasus-kasus pelanggaran syariat di beberapa Kabupaten/Kota di Aceh menunjukkan tren yang fluktuatif dan cenderung meningkat. Pemberlakuan QHJ, dengan semakin bertambahnya jumlah cambuk, seharusnya mampu menekan terjadinya pelanggaran. Mengapa QHJ belum mampu menekan angka pelanggaran tersebut? Penelitian ini menggunakan pendekatan ilmu politik hukum dengan teknik pengumpulan data melalui observasi, wawancara dengan open-ended questionare dan telaah dokumentasi. Hasil penelitian menunjukkan bahwa QHJ tidak maksimal dalam menciptakan budaya hukum masyarakat Aceh. Hal ini karena (1) politik hukum Pemerintah Aceh tidak serius dalam menjalankan QHJ, (2) masih banyak masyarakat Aceh yang tidak memahami secara menyeluruh isi QHJ tersebut. Dapat disimpulkan bahwa secara umum QHJ belum secara maksimal diimplementasikan oleh Pemerintah Aceh khususnya Kabupaten Aceh Tamiang dan Kota Sabang karena beberapa kendala baik anggaran, manajemen SDM dan sosialisasi kebijakan. Tulisan ini berimplikasi terhadap perubahan orientasi kebijakan politik hukum Pemerintah Aceh untuk lebih komprehensif dalam pelaksanaan syariat Islam ke depan.

The National Sharia Council-Indonesian Ulama Council (DSN-MUI) has issued 11 fatwas (a formal ruling on a point of Islamic law) related to murabahah for parties in economic transactions. However, in the initial study, several indications of the dissonance between the clauses in the fatwa and the practice of Islamic banking were found. This study aims to analyze the application of murabahah contracts in Islamic banking in Aceh. Several Fatwas declared by the National Sharia Council - Indonesian Ulama Council (DSN-MUI) that are related to murabahah were used as an analytical tool to assess the shariah value of the contract in financing practice at Islamic banking in Aceh. This study used a descriptive qualitative method, particularly, a critical study approach. Data were collected using: 1) interviews with bank employees and customers, 2) participant observation in which researchers were directly involved in the process of financing application at several Islamic banks, and 3) documentation studies of resources related to the fatwas. The results showed that the practice of murabahah financing conducted by Islamic banking in Aceh was not fully in accordance with the fatwas stipulated by the DSN-MUI. The results of the analysis showed that the discrepancy lies in the following matters such as ownership of goods, 'coercion' in the use of murabahah contracts, and the inappropriate use of 'wakalah'or contract assistant. The study also revealed that the practice of murabahah in this method has both positive and negative economic implications for banking customers and the banks, especially with regards to profits, calculations of credit ceiling, and customers’ image and trust.

This study generally intends to analyze perception of remuneration justice from the perspectives of stakeholders in Indonesian Public Islamic Universities (PTKIN) that have acquired BLU status. Specifically, this study aims to measure the level of distributive and procedural justice on the implementation of remuneration at selected PTKIN. The respondents of this study are the beneficiaries and remuneration policy makers from 11 PTKIN that have implemented and paid the remuneration at the time of the study. Additional data are obtained from interviews with nine policy makers from the selected PTKIN. The data are analyzed using descriptive percentages method. The results show that in general the implementation of remuneration at the selected PTKIN in included within "fair" category as perceived by the stakeholders. Partially, respondents perceive procedural justice as "tend to be fair", while distributive justice is "fair". This shows that in terms of procedures, the selected PTKIN still have to work harder to fulfill a sense of justice, while from the distribution side it has given more sense of justice as perceived by most respondents.

The implementation of caning law in Aceh Province is still sporadic due to a lack of coordination among the government institutions involved in caning law. Then, the prison infrastructure to impose the canning law is also not ade-quate, and socialization has also not been fully carried out. Besides, in deter-mining the location of the caning, Islamic law requires the fulfillment of two principles namely “open space” and “visible” to the public. Furthermore, the law that guides the implementation of sharia in Aceh does not regulate detail of where the caning can be executed. Hence, the issues that need to be scruti-nized in this study are about shifting the norm from “open space" to “prison space” and why there is a disparity in determining the place of caning sentenc-es. This study uses a normative legal method by relying on secondary data. All collected data were analyzed by using qualitative analysis. The results show that there has been a shifting norm from "open space" to “prison space” in the application of the caning sentences in Aceh. This shift starts from the open area in the courtyard of the mosque to the prison area as a place to execute a caning sentence. This shifting also allows the people who meet certain criteria to wit-ness the execution of a caning sentence. In addition, there is also a disparity among the sharia courts due to the lack of facilities available in certain the sha-ria courts in Aceh.  Hence, the Aceh government needs to improve the facilities of the sharia courts to be able to execute caning sentences.

Istilah nusyuz di dalam al-Qur`an dan hadis tidak terbatas pada istri, tetapi juga terhadap suami. Di dalam kitab-kitab fikih, istilah nusyuz lebih condong pembahasannya terhadap istri, tetapi di dalam kitab al-Um karangan Imam asy-Syafi’i dan kitab al-Majmu’ Syarah al-Muhazzab karangan Imam an-Nawawy, istilah nusyuz itu juga ditujukan kepada suami. Namun dalam pembahasan kitab fikih, nusyuz yang dilakukan oleh suami tidak berakibat kepada gugurnya hak suami dari istri, kebalikan dengan nusyuz yang dilakukan oleh istri, yang berakibat istri tidak berhak lagi mendapat nafakah dan hak-hak lainnya dari suami. Ini artinya, fikih telah menempatkan posisi suami pada tempat yang lebih tinggi dibandingkan istri.