Socirelia: Journal of Social and Religious Studies

Business capital assistance from Baitul Mal Aceh is designed to reduce poverty through productive zakat and infaq, yet prior research has mainly assessed its effects on recipients rather than on applicants screened out before aid is granted. This article analyzes the eligibility criteria of five business capital schemes run by Baitul Mal institutions in Aceh between 2024 and 2026, focusing on an age range of 20–60 years and mandatory online registration. The study uses qualitative document analysis of legislation, classical and contemporary fiqh texts on the asnaf categories, official statistics from Statistics Indonesia (BPS), and public announcements; it involves no human participants. The findings show that the age ceiling affects a population in which 55.21% of older persons are in the labour force and 84.69% of working older persons are in the informal sector, while online registration relies on digital access that is lower among older persons, particularly women. Neither the qanun definition of mustahik nor the classical asnaf framework contains an age limit, and another scheme in the same system sets no upper age limit. The article argues that procedural criteria may function as a distributive policy, shifting eligibility from need toward administrative convenience. Its contribution is a coding matrix that links each criterion to its normative basis, burden type, and statistical exposure. Because the analysis is documentary and relies on secondary sources, it identifies potential exclusion rather than measuring its scale.

Rekonstruksi pascatsunami Aceh 2004 menghasilkan salah satu pelajaran kebijakan pertanahan responsif gender yang paling banyak dirujuk di dunia, yaitu kebijakan sertifikat bersama suami-istri (joint titling) dalam proyek RALAS. Dua dekade kemudian, pemulihan pascabanjir Aceh 2025–2026 kembali menghadirkan pertanyaan yang sama: atas nama siapa tanah dan rumah baru dicatat? Artikel ini menganalisis kebijakan hunian tetap (huntap) pascabanjir dengan menyandingkannya dengan pengalaman RALAS, doktrin harta bersama dalam Undang-Undang Perkawinan dan Kompilasi Hukum Islam (KHI), serta Peraturan BNPB Nomor 2 Tahun 2026 tentang Pengarusutamaan Gender dalam Penanggulangan Bencana. Penelitian ini menggunakan analisis dokumen kebijakan komparatif dengan kerangka akses, partisipasi, kontrol, dan manfaat, tanpa melibatkan partisipan manusia. Hasilnya menunjukkan bahwa RALAS bergerak dari pola pencatatan atas nama laki-laki (68,4% di Banda Aceh dan Aceh Besar; sertifikat bersama hanya 3,9%) menjadi 63.181 dari 222.628 sertifikat (sekitar 28%) atas nama perempuan, sendiri atau bersama, setelah kebijakan joint titling diadopsi pada akhir 2006. Sebaliknya, kebijakan huntap 2025–2026 menyatakan sertifikat akan diterbitkan atas nama kepala keluarga, mensyaratkan kepemilikan lahan pribadi pada tahap awal, dan tidak memublikasikan data penerima terpilah gender, sementara Peraturan BNPB Nomor 2 Tahun 2026 mengatur akses perempuan terhadap huntap tetapi tidak mengatur kepemilikannya. Artikel ini menyebut gejala ini sebagai “amnesia kelembagaan”, yaitu hilangnya pelajaran kebijakan yang sudah terbukti ketika rezim pemulihan berganti. Sumbangannya adalah menunjukkan bahwa doktrin harta bersama dalam KHI dapat menjadi dasar normatif keagamaan bagi pencatatan bersama, bukan sekadar norma gender sekuler.

Business capital assistance from Baitul Mal Aceh is designed to reduce poverty through productive zakat and infaq, yet prior research has mainly assessed its effects on recipients rather than on applicants screened out before aid is granted. This article analyzes the eligibility criteria of five business capital schemes run by Baitul Mal institutions in Aceh between 2024 and 2026, focusing on an age range of 20–60 years and mandatory online registration. The study uses qualitative document analysis of legislation, classical and contemporary fiqh texts on the asnaf categories, official statistics from Statistics Indonesia (BPS), and public announcements; it involves no human participants. The findings show that the age ceiling affects a population in which 55.21% of older persons are in the labour force and 84.69% of working older persons are in the informal sector, while online registration relies on digital access that is lower among older persons, particularly women. Neither the qanun definition of mustahik nor the classical asnaf framework contains an age limit, and another scheme in the same system sets no upper age limit. The article argues that procedural criteria may function as a distributive policy, shifting eligibility from need toward administrative convenience. Its contribution is a coding matrix that links each criterion to its normative basis, burden type, and statistical exposure. Because the analysis is documentary and relies on secondary sources, it identifies potential exclusion rather than measuring its scale.

Beginning with the 1447 AH/2026 CE season, Indonesia allocates its regular hajj quota among provinces in proportion to each province’s share of the national waiting list rather than its Muslim population. The government defends the policy as fair because waiting times in every province are now uniform at about 26.4 years, compared with a range of 11 to 47 years previously. This article asks what kind of justice is measured by the length of a queue and how that measure changes the meaning of istiṭā’ah (capacity), the condition that makes the hajj obligatory. It applies socio-legal policy analysis to public documents, namely Law No. 14/2025, Constitutional Court Decision No. 237/PUU-XXIII/2025, the 2025 and 2026 quota tables, pilgrim health and mortality data for 2023–2026, and fatwas of the Indonesian Ulema Council, and reads them through theories of local justice and queue justice together with the fiqh of istiṭā’ah. The findings are threefold. First, the uniform waiting time is a mathematical identity of the formula rather than a policy achievement, because the national regular quota did not change. Second, health-based istiṭā’ah is assessed only shortly before final payment, decades after registration, and the registration slot of a pilgrim who fails the assessment can be transferred to a family member. Third, Aceh gained 1,048 places while West Java lost 9,080. The article calls this shift “queue istiṭā’ah”, in which capacity is no longer a person’s condition when the obligation arises but the ability to survive until one’s turn comes. It also proposes the concept of “administrative fiqh”, the process by which administrative design reshapes a fiqh concept without any new fatwa, and outlines a policy agenda that weighs age, need, and the protection of life alongside order of registration.

Qanun of Aceh No. 11 of 2018 on Islamic Financial Institutions (Qanun LKS) requires all financial institutions operating in Aceh to apply sharia principles, and in 2021 conventional banks closed or converted their offices in the province. Nevertheless, online lending (pinjol or pindar), most of which is conventional, remains accessible to Acehnese residents through their mobile phones. This article analyses why Indonesia's most formal sharia finance regime does not reach digital credit. The study adopts a socio-legal approach that combines doctrinal analysis of the Qanun LKS, OJK Regulation No. 40 of 2024, and the Law on the Governing of Aceh, with descriptive statistics from OJK data and case studies of the bank conversion, the 2023 debate on revising the qanun, and industry responses, framed by internet jurisdiction theory and contemporary critiques of riba. The findings show three things. First, outstanding online loans to borrowers with Aceh identity rose from IDR 107 billion (May 2022) to IDR 178 billion (November 2024) and were reported at IDR 195.67 billion (August 2025), even though sharia-compliant platforms hold only about 2% of the national market and Aceh records the highest sharia financial inclusion index in Indonesia (72.76%). Second, the Qanun LKS regulates sharia fintech, but its binding force rests on institutions "operating in Aceh"; it says nothing about where an electronic contract is concluded, and it leaves supervision to the OJK, whose licences are national. Third, political attention after 2021 focused on bank offices, while the industry states that Aceh identity carries no exemption. The article terms this "office-based sharia". It shifts the debate from enforcement effectiveness to the conceptual limits of sharia jurisdiction in digital space, and proposes an institutional route through the Aceh Sharia Council and coordination with the OJK.