INDONESIAN rounr'rel FoR rslamic srudres Volume 14, number 3,2007

INDONESIAN

rounr'reL FoR rsLAMIc sruDrES

Volume 14, number 3,2007

TUT ISTaTTIIZATION OF SOUTHERN KALIMANTAN: Surr SprruruALISM, EruNtc IDENtItv, POUUCAT ACTIVISM Ian Chalmers

CUTUvITING ISLAMIC IDEOLOGY: PRINT ISIEV IN POST-INDEPENDENCE INDONESIA (A PRELIMINARY STUDY)

Akh. Muzakki MooTReTE ISLAMIC FUNIEUNNTALISM: UNnnnSTeNDING THE POLITICAL THINKING OF THE PeRrer KrRru.aN SsTeHrnne (prs) Firman Noor

rssN 0215-0492

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lndonesian Journal for lslamic Studies Vol. 14, no. 3, 2007

EDITORIALBOARD: M. Quraish Shihab (UIN laknrta) Taufik Abdullah &IPI lakartn) Nur A. Fadhil Lubis (IAIN Sumatra Utara) M.C, Ricklefs ( Melbourne Uniaersity) Mnrtin aan Bruinessen (Utrecht Uniaersity) lohn R. Bowen (Washington Uniaersity, St, Louis) M. Atho Mudzhar (IAIN Yogyakarta) M. Kamal Hasan (lnternntional lslamic Uniaersity, Kuala Lumpur) M. Bary Hooker (Australian National Uniaersity, Australia) Virginia Matheson Hooker (Australian National Uniaersity, Australia)

EDITOR-IN-CHIEF Azyurnardi Azra EDITORS Saiful Mujani

lamhari lajat Burhanuddin Eu'ad labali Oman Fathurnhman

ASSISTANT TO TFIE EDITORS Heni Nuroni

ENGLISH LANGUAGE ADVISOR Dijkaan der Mij ARABIC LANGUAGE ADVISOR Masri Elmahsyar Bidin COVER DESIGNER S. Prinka

STUDIA ISLAMIKA (ISSN 0215-0492) is a iournal published by the Center for the Study of lslam and Society QPIM) UIN Syarif Hidayatullnh, lakarta (STT DEPPEN No. 129/SK/ DIT]EN/PPG/STT/1"976).lt specializes in lndonesian lslamic studies in particular, and Southeast Asian Islamic Studies in general, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines.

AII articles published do not necessarily represent the aiews of the journnl, or other institutions to which it is ffiliated. They are solely the aiews of the authors. The articles contained in this journal haue been refereed by the Board of Editors.

STUDIA ISLAMIKA has been actedited by The Ministry of National Education, Republic of lndonesia as an academic journal

6K Dirjen Dikti

No, 23a/DlKTl/2004).

$ang Utriza Al-Muatajahah baina al:Urfu wa alSy arT' ah al-Islamiyy ah fi-Indunlsia: N adr ah TarTkhiyynh fi al-Qanun al-lana't fi Asia ft olFatrah 1.516-1688

Abstract: Follorning the demise of the New order Regime in L998, a period to become known as reformasi (reformation), the demnnd for the implementation of Islamic shsri'ah became louder. Helped by the Regional Autonomy Laws of 1999, a number of regions in Indonesia demanded Islamic law to be implemented. Aceh zuss most adsmant in its demand.

present, the implementntion of Islamic shari'ah in Aceh has been proaided with a legal basis by Law No. 44, 1999 and Law 18, 2001 on special Autonomy and the lmplementation of lslamic shari'ah in Aceh.

At

The Regional Goaernment of Nangroe Aceh Darussalam (NAD) has also issued a number of practical Regional Bylaras (Qanun) including the prohibition on drinking alcoholicbeaerages (khamsr), regulated in Qanun No. 1_212003, the prohibition on gambling (maisir) in Qanun No. 1.3/2003, and the disallowance of illicit sex (lchalzant) in Qanun No. 1-412003' There is a kind of romantic notion among Acehnese society about the sultsnate in Aceh snd this is one important element that is consistently used as an argument for the implementation of Islnmic shari'ah in Aceh. The people are conainced that, in the 16th snd 17th centuries the Acehnese sult:anate formed sn ideal lslamic gouernment which had implemented Islamic shari'ah in Aceh. some questions srise in connection to this. one is'to what extent this argument for the implementation of Islamic shari'ah has a historical basis in Acehnese history? This article is intended to proaide an explanation to answer this question. The discussion focuses on penal Isw which znas in

483

Sturlia Islamika, VoL 1'4, No. 3, 2007

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force in the Sultanate of Aceh to ensure peace and order in Aceh in the 16th and 17th centuries. Is it true thnt Islamic penal law (jinayah) was in force or was it customary law that was being practicedT Although it had an Islamic ring to it, it was customary lau-t thst was in general use in Aceh, including penal law. Some Acehnese Sultans implemented punishments against criminals agreeing with shsri'ah demands such as cutting off hands and feet for thieues. Howeaer, not

infrequently punishments exceeded the limitations proaided by lslamic Isw. One interesting example is the punishment of caning for adulterers. During the reign of Alauddin al-Kahhar, this punishment was used. Howeaer, his successors - Sultan Alnuddin al-Mukammil, lskandar Muda, lskandsr Thani, Safiyatuddin, Nakiyatuddin, and Zakiyatuddin - imposed other punishments. We may therefore say that the implementation of lslamic lsw in Aceh during the reigns of the Sultans was aery limited and its position znas

much lower than that of customary

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and

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more lower still than that

of so-called 'Sultnn Law'.

The Sultans punished criminnls randomly. There were no clear regulations to impose certain sentences for specific crimes. For instnnce, the Acehnese Sultanate msde s Lazu that consisted of 1-05 articles comprising customary law, Islamic law, and a lcrw that wss n combinstion of both. 89 articles (93, 45 percent) were cwstomary law, 15 articles (15,75 percent) were lslamic lazn, and the remaining one law (1, 5 percent) was s combination of both. The supreme position of customary law is therefore hard to oaerlook. The Acehnese experience indicates that law is based on power, and that

the king is the infallible implementer of this law. The sultans did not cnre sbout the nature of the lnws they imposed. They did not heed the limits thst were emphasized by lslamic law. Sentencing people harshly was a way to shoza the people that the sultan was the only person in power. And sadistic punishments was a way to extend that power. We should, howetser, add that Aceh was not unique in this matter.

Sadistic punishments u)ere not a monopoly of Aceh alone. Harsh punishments Trere also imposed in kingdoms with dffirent cultures and ciailizations. In Egypt, under the Mamalik (1.250-1.517), for instance, the same legal practices were found. The same punishments were imposed by the Turkish Usmaniyyah Caliphate from the L5th up to the 19th century. The accused were sentenced, often exaggeratingly, on the simple order of the ruling Sultan.

Studia Islamika, UoL 14, No. 3, 2007

Ayong Utriza

Al-Murnajahah baina al-'Urfu wa alSy arT' ah al-Islamiyy ah ft-IndunTsia: N adr ah TarTkhiyyah fi al-Qanun al-lana'I ft Asia ft olFatrah 1516-1588

Abstraksi: Menyusul jatuhnya rezim Orde Baru 1998, kemudian dikenal dengan periode reformasi, tuntutqn penerapan syariat Islam menguat. D ifasil i t as i un d an g-un d an g o t on omi d aer ah t ahun L 9 9 9, s ej uml ah w il ay ah di Indonesia menuntut pener{tpan hukum Islam. Dan Aceh adalah yang terdepan. Kini, penerapan syariat lslam di Aceh telah mendapatkan payung hukum melslui UU No. 44 Tahun 1-999 dan UU 18 Tahun 200L mengenai otonomi khusus dan penerapan syariat lslam di Aceh. Untuk tingknt praksis, Pemerintah Daerah (Pemda) Nangroe Aceh Darusssalam (NAD) telah mengeluarkan beberapa Peraturan Daerah (Perda) dalam bentuk Qanun, antsra lain pelarangan minum minuman keras (khamar) diatur dalam Qanun No. L212003, pelarangan berjudi (maisir) dalam Qanun No. 1312003, dan zina (khalwnt) dalam Qanun No. 1,412003. Dslam knitqn ini, satu isu penting yang selalu menjadi nrgumen pener&pan hukum Islam di Aceh adalah romantisme masyarakat terhadap kesultansn. Mereks beranggapan bshws kesultanan Aceh pada abad ke-16 dqn 17 merupakan pemerintahan Islam ideal yang melaksanakan syariat Islam. Terhadap kenyataan di atas, sejumlah pertanyaan mengemuka, antara Iain sejauhmflna argumen penerapan hukum Islam di Aceh tersebut

memiliki landasan historis yang kuat dalam sejarah Aceh. Artikel ini sebagian diarahkan untuk memberi penjelasan sejarah atas pertanyaan tersebut. Permbahasan difokuskan pada hukum pidana yang digunakan kes uI t an an A c eh un

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ke-L6 dan ke-17. Benarkah hukum pidana Islam (jinayah) yang digunakan atau justeru hukum adat yang berlaku? Dengan demikian, kita akan lebih memahami jenis hukum apa yang digunakan oleh kesultanan ini.

Secara umum hukum yang dipraktikkan di Aceh adalah hukum adat, termasuk hukum pidana, meski ada pula nuansa hukum Islam di dalamnya. Sebagian sultan Aceh menerapkan hukuman pelaku kriminal sesuai tuntutnn syari'ah sEerti potong tangan dan kaki bagi pencuri. Namun, tidak jarang hukuman ini dipraktikkan melewati batasan yang telah ditetapkan hukum lslsm. Satu contoh menarik adalah hukuman rajam bagi pezina yang telah menikah. Pada masa Alauddin al-Kahhar, hukuman r aj am dil aks an akan. N amun, sul t an- sul t an b er iku tny a - S ul t an Al su d din al-Mukammil, Iskandar Muda, Iskan dar Thani, S afiy atu ddin, N akiy atuddin dan Zakiyatuddin-menghukumnya dengan cara yang lain. Dengan demikian, bisa dikatakan bahwa penerapan hukum Islam di Aceh pada mssa kesultanan sangat sedikit, jauh di bawah hukum adat dan lebih-Iebih lagi apa yang di sini disebut sebagai 'hukum sultan'. Para Sultan menghukum para pelaku tindak pidana sesuai dengan keinginan dan suasana hati mereka. Tidak ada aturan yang jelas untuk menjatuhkan hukuman tertentu karena tindsk kriminal tertentu pula. Sebagai contoh, kesultanan Aceh membuat UU yang terdiri dari 1-05 pasal meliputi hukum adat, hukum Islam, dan hukum campuran antara keduanya. Hukum adat terdiri dari 89 pasal (93,45"/.), hukum Islam L5 pasal (15,75"/") danhukum campuran antsrs keduanya 1 pasal (1-,05'/"). Dari sini tampak dominasi hukum adat yang begitu kuat. Pengalaman Aceh menunjukkan bahwa kekuasaan sdalah sumber hukum dan raja sdalah penegak hukum yang tidak pernah salah. Mereka tidak peduli dmgan keberadaan UU yang ada. Mereka tidak peduli dengan b atasan-b atasan y an I digarisb awahi oleh hukum Islam. Mrnghukum or ang dengan kejam adalah jalan untuk menunjukkan kEada ralcyat bahwa raja adalah penguasa tunggal. Dan hukuman yang sadis adalah cars untuk mel an g gen gkan keku

as

aan.

Hanya saja, perlu pula ditambahkan bahwn Aceh tidaklah unik dalam hsl ini. Hukuman sadis yang ada di Aceh bukanlah yonopoli tunggal. Praktik hukuman kejam tersebut berlaku di kerajaan dengan kebudayaan dan peradaban berbeda, termasuk dalam sejarah politik umat Islam sEerti di Mesir dan Turki. Di Mesir pada masa Mamalik (1250-1-51-7), misalnya, praktik hukum yang sama bisa ditemukan. Begitu juga Khilafah TurkiUsmaniyyah mempraktikkan hukuman yang samn sepanjang abad ke-1.5 hingga abad ke-19. Pora terdskuJa dihukum, kerap secara berlebihan, atas semata-mata perintah sultan yang berkuasa.

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Al-Muwajahah baina al-'Urfir wa al-Syariah al-lslamiyyah 507

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Al-Muwajahah bninn

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11.r-eYl

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Ed. Dulaurier, "Chronique du royaume d'Atcheh, 4..t!1 dJJl.Jl il*L" Journal Asiatique 3 4UE-"!l d-At, no. VIII (1839): p.47-81, Jawi version p. 49 and France version p. 59

3

Dulaurier, op.cit., p. 67. Thomas Braddel, "Silsilah Aceh f.rom the Annals of Acheery" The lournal of the Indinn Archipelago and Eastern Asia lY

p. 5s8-606, p.598-606. il;t & g,)jt 4i O c.>Ul -t.:pl ol,r5-rJl r-tJl,r ;Jl.*jJl J a;I" o"Ir*1 h;* ,,,t., tvii o1.1
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Atas Bahan-bahan Yang Tertera Dalam Karya Melayu Tentang Sejarah Kesultanan Aceh), terj. Teuku Hamid, Aceh: Proyek Rehabilitasi dan Perluasan Museum, 1979, p.15, t9-20 ci-t Jri Sno.t"k Hurgronje c3 Antoine Cabaton, "Une histoire critique

Pembahasan

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du sultanat d'Acheh 6crite par un javanais."

Reoue du monde musulman:

Paris, p. 66-85,p.74.

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Teuku Iskandar (6d.), De Hikajat Atjeh, Gravenhage: NV.

De

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z

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