The implementation of sharia bylaws and its negative social outcome for Indonesian women

Abstract

The formalisation of sharia law has been the subject of wide-ranging debate in Indonesia, also internationally. This is because this idea has significant implications, politically and socially, not only for Muslims, but also for women and other followers of other religions who live in Indonesia. It is important to note that there are 78 sharia bylaws which have already been ratified by regional authorities. And more than 52 cities and regencies have applied these regulations at the regional level. Some analysts argue that the implementation of sharia bylaws reflects on the fact that the majority of the Indonesian population needs morality and public order which will be beneficial for improving their lives. However, others rebut this argument by pointing to the fact that the enactment of sharia laws will discriminate and trigger violence against women. This paper will examine the implementation of sharia bylaws and its impacts on Indonesian women. This paper will argue that the implementation of sharia laws have negative impacts on Indonesian women because it has caused negative social outcome for women and women is the most vulnerable from this policy. Formalisasi hukum syariah atau penerapan perda Syariah telah menjadi topik yang menarik debat hangat di Indonesia, juga secara internasional. Hal ini Indonesian Journal of Islam and Muslim Societies karena kebijakan dan ide ini mempunyai dampak yang sangat serius –secara politik dan sosial—tidak hanya untuk kalangan Muslim, tapi juga untuk perempuan dan pemeluk agama lain di Indonesia. Penerapan perda Syariah hingga saat ini masih terus berjalan dan ada 78 Perda Syariah yang sudah diratifikasi oleh pemerintah lokal. Selain, lebih dari 52 kota dan kabupaten yang telah menerapkan Perda Syariah ini. Sebagian kalangan berargumen bahwa penerapan Perda Syariah adalah hal yang wajar karena mayoritas penduduk Indonesia adalah Muslim dan mereka membutuhkan aturan publik dan moralitas untuk kehidupan mereka. Namun, sebagian berpendapat bahwa menolak argumen tersebut dengan memberikan fakta bahwa perda Syariah akan mendiskriminasi dan memicu kekerasan terhadap perempuan. Artikel ini akan berargumen bahwa penerapan Perda Syariah memberikan dampak negatif terhadap perempuan karena ini mengakibatkan dampak sosial yang buruk terhadap perempuan dan perempuan menjadi pihak yang paling rentan menderita dari kebijakan ini.

Public Caning: Should it Be Maintained or Eliminated? (A Reflection of Implementation Sharia Law in Indonesia)

“…Judicial caning has been implemented in several countries, including Southeast Asia. Malaysia, Singapore, and Brunei Darussalam still implement judicial caning in their legal system as a part of corporal punishment (Chuanyu, 2018;Fanani, 2017;Ngiam & Tung, 2016;Stivens, 2015 (Gershoff, 2017;Pate & Gould, 2012;Roy, 2012).…”

Identity Shift: from Javanese Islam to Shari’ah-Centric Muslims in the Trah, a kinship-based social organisation

“…In fostering this shari’ah-centric identity, Islamic activists have been pushing for the endorsement of shari’ah local regulations as a form of the government’s acknowledgement of Muslims right to practice formal Islamic religious customs, which would thus enable the government to enforce these practices on all Muslim citizens. Currently, 78 local shari’ah regulations have been passed by local governments and more than 52 cities and districts have implemented these regulations at the local level (Fanani, 2017 ). The actual number of shari’ah local regulations is far higher, if all local regulations at the village, district and provincial levels are calculated.…”

“…Data show that 442 local shari’ah regulations have been enforced, and of these, two thirds (292 or 65.9%) are being implemented in rural districts, a quarter (109 or 24.6%) in municipalities, and the remaining regulations (42 or 9.5%) are being implemented by provincial governments (Pisani & Buehler, 2017 ). These shari’ah regulations address a range of three broad issues: firstly, public order and social issues such as prostitution, alcohol consumption and gambling; secondly, religious skills and obligations, such as reciting the Qur’an, paying zakat (alms or religious taxes), and attending Friday prayers, and religious symbolism, meaning women wearing Muslim attire (Fanani, 2017 ).…”

Transformation Of Islamic Law Into National Law: Model, Problem And Alternative Solution Of Practicing Sharia In Indonesia

“…Rules that its formula is not clear or contained contradictions between one and another are immoral rules. The conflict between laws horizontally or vertically in some case has caused a negative impact on women and non-Muslim in Indonesia (Fanani, 2017). Gender-based sexual violence, usually, meant to be all criminal acts that are related to sexuality where both men or women can become the object.…”