One of the interesting themes of Islamic family law reform is the legal status of polygamy. Almost all Muslim countries make efforts to narrow the space for the practice of polygamy by providing sanctions for the doers, including Tunisia, Pakistan, Egypt, Syria, Malaysia, and Indonesia. This article tries to discuss and analyze this case by making a comparison between the laws of family law in some countries—such as Tunisia, Pakistan, Egypt, Syria, Malaysia, and Indonesia—and the concept of classical fiqh. The study shows that even though each of these countries has the same spirit of renewal, they practice different reform issues related to polygamy. It can be clearly seen in the diversity of forms of sanctions for the doers of polygamy.DOI: 10.15408/ajis.v16i1.2891

Muslim youths must shun free sexual behaviours. However, these actions are highly prevalent, especially among the Muslim youth. This study aimed to determine the effect of qanun (local regulations based on Islamic law), religiosity and religious education on the sexual activity of Muslim youth. The study used a case-control design carried out in the province of Aceh, which applies the qanun, and in the province of North Sumatra, which does not apply the qanun. Researchers interviewed 552 Muslim youths using the snowball method and disseminating online questionnaires; data were analysed through logistic regression using Jeffeys’s Amazing Statistics Program 16 (JASP) with a confidence interval (CI) of 95%. The results of this study indicated that qanun (p 0.001; Exp B = 4.628), always prayed five times every day in the last 3 months (p = 0.027; Exp B = 1.616), and looking for various information about Islamic topics (p = 0.01; Exp B = 1.747) is associated with the prevention of sexual activity of Muslim youth. Qanun affected the prevention of sexual activities among youth; these activities were 4628 times higher in areas that do not have qanun for preventing sexual activities in Muslim youth. Muslim youth looking for various information about Islamic topics also affected the prevention of sexual activity among youth – it was 1747 times higher than those who did not seek information about various Islamic topics on preventing sexual activity in Muslim youth. Muslim youth in qanun areas were proven to have a lower sexual activity. Furthermore, Muslim youth with high religiosity (those who pray diligently and look for various information about Islamic topics) were proven to be able to prevent sexual activity. Therefore, it is necessary to increase the religiosity of Muslim youth.Contribution: This article is expected to explain the impact of qanun, religiosity, religious education and the prevention of sexual activity among Muslim youth. This research is expected to be one of the solutions that can be applied to prevent sexual activity in Muslim youth, which is occurring increasingly.

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Umat Islam di Aceh committed dalam menjaga aspirasi mereka untuk mempraktikkan syari’at Islam Kaffah, tidak hanya dalam kehidupan individu, tetapi juga dalam kehidupan berbangsa dan bernegara, meskipun terdapat variasi ide tentang mekanisme operasionalnya, memerlukan tenaga, perhatian, pemikiran dan inovasi baru yang terencana sistematis dan operasional dalam kerangka hukum nasional. Terealisasinya cita-cita ideal ini dapat diwujudkan dengan mengoptimalkan peran dan fungsi Imam Mesjid dalam penegakkan hukum Islam khususnya, serta sosialisasi materi hukumnya kepada masyarakat secara luas. Usaha dan langkah ini akan mempercepat upaya menampilkan syari’at Islam, kelihatan bentuknya sebagai pedoman dari langit, untuk mengatur setiap makhluk bumi.

Banda Aceh is one of the cities in Aceh Province which is classified as a heterogeneous population, in addition to being caused by its position as the capital of Aceh Province, Banda Aceh is also known as a student city and a business city and a major tourist destination. Of the 259,913 inhabitants of Banda Aceh in 2018, they came from various ethnicities and even different religions. In addition, there are several non-Muslim houses of worship, there are also no strict rules governing residences. As a result of community, traffic is less regular, so that opportunities are open for various kinds of violations of the law and crime rates. But there is one interesting thing in Banda Aceh, even though the population is heterogeneous from various ethnic and religious lines, the role of local residents (indigenous people) is not too prominent. In Banda Aceh, the primordial system did not occur as in other regions. The life of the people who are aware of diversity is exemplary, but this does not mean that the negative side and social crisis are not at all. The results of the study found that crisis socio-cultural and legal awareness in Banda Aceh was rather alarming and needed government attention early on. Promiscuity, hanging out in cafes until late at night, even into the morning is a new culture that denies the values ​​of education. Another wrong or mistaken culture is infected with a culture of lazy learning scientifically, a culture of materialist life, and scolding greetings by using the Islamic version of greetings gradually starting to be abandoned. The methodology used in this study is qualitative descriptive.