The Other Side of the History of the Formulation of Aceh Jinayat Qanun

Abstract

In the context of fiqh, the provisions of ḥudūd have been agreeable in terms of the actions and punishments. However, some of them are not mentioned in Aceh Qanun No. 6/2014 on Jinayat (Criminal) Law, such as stoning, death sentence, and hand amputation. These three types of punishment were harshly debated during the formulation of the qanun and subsequently abolished. Using the historical legal approach, this study finds out there were some issues that came up during the formulation process. First, the assessment of the local government and people’s readiness to implement those punishments has not been sufficient. Second, stoning, the death penalty, and hand cutting are not in accordance with the Indonesian procedural law. Third, the qanun formulation was affected by the disparity of Islamic legal scholars’ opinions regarding the mentioned penalties. Forth, the discussants in the forum believed that the implementation of Islamic criminal law needs phasing (tadarruj). AbstrakDalam konteks fikih, ketentuan hudud telah disepakati baik jenis perbuatannya maupun sanksi-sanksinya. Akan tetapi, tidak semuanya tercantum sebagai materi hudud dalam Qanun Aceh No. 6/2014 tentang Hukum Jinayat, seperti hukuman rajam, hukuman mati dan hukuman potong tangan. Ketiga jenis hukuman ini diperdebatkan dengan sengit selama pembahasan Qanun dan akhirnya ditiadakan. Melalui pendekatan sejarah hukum, diketahui setidaknya ada beberapa faktor problematik yang mewarnai perumusan Qanun Aceh No. 6/2014 tentang Hukum Jinayat. Pertama, adanya penilaian internal tentang kesiapan pemerintah dan masyarakat yang belum maksimal untuk melaksanakan hukuman-hukuman itu. Kedua, materi rajam, hukuman mati bagi pelaku riddah dan potong tangan yang tidak sejalan dengan hukum acara yang telah ada sebelumnya. Ketiga, adanya pengaruh perbedaan pendapat ulama (disparitas) dalam konteks fikih tentang hukuman-hukuman itu dalam proses perumusan qanun. Keempat, adanya keyakinan para pembahas bahwa penegakan hukum pidana Islam dalam Qanun Aceh memerlukan pentahapan (tadarruj).

The Formalization of Islamic Attire for Students: Differentiation of Discrimination and Intolerance Paradigms in the Case of Perkada Sharia in West Sumatra

“…Some community groups believe that implementing Islamic law through the state is the responsibility of every Muslim, but they disagree on the method or strategy for doing so. In general, controversy emerges as a result of the difficulty in unifying Muslim opinions and strategies for positioning Islam in the context of the state (Salma et al, 2022). The rejection in society occurs not only in terms of the positivization of Islamic law but also in the application of Islam, starting with the issue of struggle strategy and progressing to the determination of Sharia aspects that can be adopted or used as positive law (Ansor, 2015).…”

The Implementation of Qanun Jinayat in Aceh

“…Their activities involve conducting raids along roadsides or visiting places suspected of Sharia violations. The majority of their targets are women whom they consider to be not dressed appropriately in Islamic clothing, with indicators including the absence of a hijab (headscarf) or wearing tight pants (Salma et al, 2014). When they encounter women wearing tight pants, they issue warnings or sometimes take further actions, such as spraying paint on the pants or providing sarongs as a replacement for the pants, which are then taken and burned.…”

Examining Qanun in Aceh from a human rights perspective: status, substance and impact on vulnerable groups and minorities

“…The discussion of the Qanun Jinayat has been marked by debates over the types of punishment that should be included. The removal of stoning, the death penalty, and the amputation of hands was ultimately enacted due to a variety of factors, including the lack of readiness among both the government and the public to implement them, their incompatibility with Indonesia's legal system, differences of opinion among Islamic jurists, and the belief that the application of Islamic criminal law must occur in stages (tadarruj) (Salma, et al, 2022) the provisions of h} udūd have been agreeable in terms of the actions and punishments.…”