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The Implementation of Meunasah-based Sharia in Aceh: A Social Capital and Islamic Law Perspective

Samarah: Jurnal Hukum Keluarga dan Hukum Islam · Vol. 5 No. 2 (2021) · hlm. 760–779

DOI
10.22373/sjhk.v5i2.10710
ISSN
2549-3167, 2549-3132
Terbit
2021-12-26
Penerbit
Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry
Bahasa
eng

Abstrak

This research examined meunasah as the social capital in implementing Islamic law in Aceh. It aimed to explain the social capital of meunasah concerning its role and functions in supporting the Islamic law implementation in Aceh. This research has its root in studying the sociology of law, emphasizing the empirical legal analysis within the society. The researchers used social capital, which consisted of cognitive and structural aspects as a theoretical framework, and interviews, literature study, and observation, as the data collection methods. This study found that meunasah had a central position in Acehnese society as a center for religious activities, a place to learn the Qur’an, social activities, and as a customary institution. Since time immemorial, meunasah has played a central role as a center for community activities at the gampong level. Even though meunasah had transformed itself into a mosque in urban areas, its function and role remained as a place for internalizing the Islamic law principles, as a medium for socializing Islamic law, and as a center for religious, social activities. This study argues that meunasah can still be the ‘glue’ of social networks with its religious, social, and customary values as a cognitive, social capital. On another side, imuem meunasah can be considered a structural social capital. Meunasah, as part of social institutions, can support social order and order, which is a social function of law. Without the support of meunasah as a cognitive social capital, the researchers argue that Islamic law will be difficult to be internalized in society.

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  • Politeknik Negeri Ujung Pandang
  • STMIK Bumigora Mataram
  • Universitas Jenderal Achmad Yani Yogyakarta
  • Hasanuddin University
  • Universitas Syiah Kuala
  • Institut Agama Islam Negeri Kendari
  • Afiliasi tidak diketahui
  • Organisasi berbeda
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  • Afiliasi tidak diketahui
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Rekan penulisOrganisasiArtikel bersama
Ridhwan RidhwanAfiliasi tidak diketahui5
Fauzan SamadAfiliasi tidak diketahui2
Dedy SumardiAfiliasi tidak diketahui2
Andi DarnaAfiliasi tidak diketahui2
Nurhayati NurhayatiPoliteknik Negeri Ujung Pandang2
Wardhana WardhanaAfiliasi tidak diketahui1
Mohammad NizarAfiliasi tidak diketahui1
Sri Astuti A. SamadAfiliasi tidak diketahui1
Munawwarah A. SamadAfiliasi tidak diketahui1
Fajri M. KasimAfiliasi tidak diketahui1
Husain HusainSTMIK Bumigora Mataram1
Bahruddin Umar YakubAfiliasi tidak diketahui1
Miftah Khilmi HidayatullohAfiliasi tidak diketahui1
Hamzah LatifAfiliasi tidak diketahui1
Andi SugirmanAfiliasi tidak diketahui1
Jumriani NawawiAfiliasi tidak diketahui1
Aisyah IdrisAfiliasi tidak diketahui1
Azman ArsyadAfiliasi tidak diketahui1
Muhammad HabibiUniversitas Jenderal Achmad Yani Yogyakarta1
Muhammad Ridwan HarahapAfiliasi tidak diketahui1
Ali AbubakarAfiliasi tidak diketahui1
Ahyar GayoAfiliasi tidak diketahui1
Muhammad IqbalHasanuddin University1
Mutiara FahmiAfiliasi tidak diketahui1
Rizki AkbarAfiliasi tidak diketahui1
Bustami UsmanUniversitas Syiah Kuala1
Makmunzir MukhtarAfiliasi tidak diketahui1
Elviana BaharuddinAfiliasi tidak diketahui1
Idrus LAfiliasi tidak diketahui1
Ida MutiawatiAfiliasi tidak diketahui1
St. HalimangInstitut Agama Islam Negeri Kendari1
Teuku ZulkarnaenAfiliasi tidak diketahui1
Ajidar MatsyahAfiliasi tidak diketahui1
Umar bin Abdul AzizAfiliasi tidak diketahui1
Mursyid DjawasAfiliasi tidak diketahui1
Asmanizar AsmanizarAfiliasi tidak diketahui1

Afiliasi berasal dari OpenAlex; metadata OAI-PMH jurnal tidak memuatnya. Penulis tanpa ID OpenAlex dicocokkan berdasarkan nama, sehingga dua orang bisa tergabung atau satu orang bisa terpisah.

Sumber metadata: OAI-PMH (metadata jurnal) https://jurnal.ar-raniry.ac.id/index.php/samarah/oai, pertama di-harvest 7 Nov 2026, terakhir terlihat 7 Nov 2026.
Metadata asli (oai_dc)
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	<dc:title xml:lang="en">The Implementation of Meunasah-based Sharia in Aceh: A Social Capital and Islamic Law Perspective</dc:title>
	<dc:creator xml:lang="en">Nurdin, Abidin</dc:creator>
	<dc:creator xml:lang="en">Kasim, Fajri M.</dc:creator>
	<dc:creator xml:lang="en">Rizwan, Muhammad</dc:creator>
	<dc:creator xml:lang="en">Daud, Mahmuddin</dc:creator>
	<dc:subject xml:lang="en">Sharia</dc:subject>
	<dc:subject xml:lang="en">meunasah</dc:subject>
	<dc:subject xml:lang="en">social capital</dc:subject>
	<dc:subject xml:lang="en">and Islamic law</dc:subject>
	<dc:description xml:lang="en">This research examined meunasah as the social capital in implementing Islamic law in Aceh. It aimed to explain the social capital of meunasah concerning its role and functions in supporting the Islamic law implementation in Aceh. This research has its root in studying the sociology of law, emphasizing the empirical legal analysis within the society. The researchers used social capital, which consisted of cognitive and structural aspects as a theoretical framework, and interviews, literature study, and observation, as the data collection methods. This study found that meunasah had a central position in Acehnese society as a center for religious activities, a place to learn the Qur’an, social activities, and as a customary institution. Since time immemorial, meunasah has played a central role as a center for community activities at the gampong level. Even though meunasah had transformed itself into a mosque in urban areas, its function and role remained as a place for internalizing the Islamic law principles, as a medium for socializing Islamic law, and as a center for religious, social activities. This study argues that meunasah can still be the ‘glue’ of social networks with its religious, social, and customary values as a cognitive, social capital. On another side, imuem meunasah can be considered a structural social capital. Meunasah, as part of social institutions, can support social order and order, which is a social function of law. Without the support of meunasah as a cognitive social capital, the researchers argue that Islamic law will be difficult to be internalized in society.</dc:description>
	<dc:publisher xml:lang="en">Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry</dc:publisher>
	<dc:date>2021-12-26</dc:date>
	<dc:type>info:eu-repo/semantics/article</dc:type>
	<dc:type>info:eu-repo/semantics/publishedVersion</dc:type>
	<dc:format>application/pdf</dc:format>
	<dc:identifier>https://jurnal.ar-raniry.ac.id/index.php/samarah/article/view/10710</dc:identifier>
	<dc:identifier>10.22373/sjhk.v5i2.10710</dc:identifier>
	<dc:source xml:lang="en">Samarah: Jurnal Hukum Keluarga dan Hukum Islam; Vol. 5 No. 2 (2021): Samarah: Jurnal Hukum Keluarga dan Hukum Islam; 760-779</dc:source>
	<dc:source>2549-3167</dc:source>
	<dc:source>2549-3132</dc:source>
	<dc:language>eng</dc:language>
	<dc:relation>https://jurnal.ar-raniry.ac.id/index.php/samarah/article/view/10710/6285</dc:relation>
	<dc:rights xml:lang="en">Copyright (c) 2021 Abidin Nurdin, Fajri M. Kasim, Muhammad Rizwan, Mahmuddin</dc:rights>
</oai_dc:dc>