Penghakiman massa terhadap terduga pelaku khalwat dan pencurianMob judgement of alleged khalwat offenders and thieves
Sepanjang 2007–2013, terduga pelaku khalwat (mesum) dan pencurian menjadi sasaran paling umum penghakiman massa di gampong-gampong Aceh: diintai, digerebek, dimandikan, diarak dan dipukuli sebelum diserahkan kepada Wilayatul Hisbah atau polisi. Khairil Miswar mendokumentasikan pola ini dari liputan media dan menunjukkan bahwa hukuman warga kadang lebih berat dan lebih melanggar syariat daripada perbuatan yang dituduhkan.
Throughout 2007–2013, alleged khalwat offenders and thieves were the most common targets of mob judgement in Acehnese villages: watched, raided, doused, paraded and beaten before being handed to the Wilayatul Hisbah or the police. Khairil Miswar documented this pattern from press reports and showed that the residents' punishment was sometimes harsher, and more contrary to sharia, than the alleged offence.
Dalam kebanyakan kasus dugaan pelanggaran syariat di Aceh, sebagian warga cenderung memilih kekerasan. Khairil Miswar mencatat bahwa sasaran utamanya adalah terduga pelaku khalwat atau mesum dan pelaku pencurian, sedangkan kekerasan terhadap penjudi dan peminum khamar hampir tidak pernah diberitakan. Ia menghimpun tiga belas kasus terhadap terduga pelaku mesum dan enam kasus terhadap pencuri antara 2007 dan Januari 2013, tersebar di Aceh Besar, Banda Aceh, Aceh Barat, Nagan Raya, Bireuen, Aceh Utara, Lhokseumawe, Langsa, Simeulue, Pidie dan Aceh Tenggara.
Polanya berulang. Warga mencurigai tamu atau pasangan, mengintai selama berjam-jam, lalu menggerebek rumah, kamar kos, toilet masjid atau bangunan kosong. Para tertuduh kemudian menjalani “sidang” di tempat: dimandikan di meunasah, diarak keliling kampung, dipukul dan ditendang, sebelum diserahkan kepada Wilayatul Hisbah (WH) atau polisi. Beberapa laporan menyebut proses ini sebagai sidang adat oleh warga, padahal ia berlangsung tanpa pembuktian. Dalam beberapa kasus hanya laki-laki yang dipukul, dan sebagian penggerebekan berlangsung pada bulan Ramadan. Penyunting buku, Miswari, mencatat bahwa ada warga yang sengaja membiarkan peluang maksiat terjadi untuk kemudian menangkap pelakunya.
Kasus paling ekstrem terjadi di Aceh Besar pada 2007: sepasang remaja berusia 16 tahun yang dituduh berkhalwat dipaksa melakukan hubungan badan sambil direkam dengan kamera ponsel, dan videonya beredar luas. Khairil dan Miswari sama-sama menilai perbuatan para penangkap itu jauh lebih maksiat daripada yang dituduhkan kepada korban. Di Aceh Utara pada 2012, seorang anggota Brimob yang dituduh berselingkuh dipukuli warga, lalu rekan-rekannya datang bersenjata lengkap untuk mengambilnya, sehingga nyaris pecah bentrokan antara warga dan aparat; warga sebelumnya telah memanggil polisi syariat, tetapi petugas tidak kunjung datang.
Terhadap pencuri, kekerasan bisa mematikan. Pada Februari 2011 di Aceh Tenggara, dua orang yang dituduh mencuri bebek dan barang berharga tewas dihajar ratusan warga dengan kaki terikat. Pada 2012 di Pidie, seorang lelaki lanjut usia yang dituduh meracuni dan mencuri kambing dipukuli hingga kritis dan sepeda motornya dibakar. Khairil bertanya, “sebandingkah nyawa manusia dengan seekor bebek atau kambing?”, dan mengingatkan bahwa pada masa itu pencurian belum diatur dalam qanun, sementara dalam fikih hukuman had atas pencurian hanya dapat dijatuhkan penguasa setelah pembuktian yang adil di pengadilan.
In most cases of alleged sharia violation in Aceh, some residents tend to choose violence. Khairil Miswar notes that the main targets were alleged khalwat (illicit proximity) offenders and thieves, while violence against gamblers and drinkers was hardly ever reported. He compiled thirteen cases against alleged illicit couples and six against thieves between 2007 and January 2013, spread across Aceh Besar, Banda Aceh, West Aceh, Nagan Raya, Bireuen, North Aceh, Lhokseumawe, Langsa, Simeulue, Pidie and Southeast Aceh.
The pattern repeats. Residents grow suspicious of a visitor or a couple, keep watch for hours, then raid a house, a boarding room, a mosque toilet or an empty building. The accused then undergo an on-the-spot “trial”: doused at the meunasah, paraded around the village, punched and kicked, before being handed to the Wilayatul Hisbah (WH, the sharia police) or the police. Some reports describe this as a customary hearing by residents, although it takes place without any proof. In several cases only the men were beaten, and some raids took place during Ramadan. The book's editor, Miswari, observes that some residents deliberately allowed the opportunity for sin to arise in order to catch the culprits.
The most extreme case occurred in Aceh Besar in 2007: a teenage couple aged 16, accused of khalwat, were forced to have intercourse while being filmed on a mobile phone, and the video circulated widely. Khairil and Miswari both judge the captors' conduct far more sinful than what the victims were accused of. In North Aceh in 2012, a member of the Mobile Brigade police accused of adultery was beaten by villagers, after which his colleagues arrived fully armed to retrieve him, nearly provoking a clash between residents and security forces; the villagers had called the sharia police earlier, but no officer came.
Against thieves, violence could be lethal. In February 2011 in Southeast Aceh, two men accused of stealing ducks and valuables were beaten to death by hundreds of villagers, their legs tied. In 2012 in Pidie, an elderly man accused of poisoning and stealing goats was beaten until critically injured and his motorcycle set alight. Khairil asks, “is a human life worth a duck or a goat?”, and points out that theft was not yet covered by any qanun at the time, while in fiqh the hadd penalty for theft may be imposed only by the ruler after fair proof in court.
Gagasan kunciKey ideas
Gampong sebagai pengadilanThe village as tribunal
Pengintaian, penggerebekan dan hukuman di meunasah menggantikan proses pembuktian.Surveillance, raids and punishment at the meunasah replace any process of proof.
Hukuman melebihi tuduhanPunishment exceeding the charge
Sebagian tindakan warga lebih berat dan lebih melanggar syariat daripada perbuatan yang dituduhkan.Some residents' actions were harsher and more contrary to sharia than the alleged acts.
WH yang absenAn absent WH
Lambannya polisi syariat dan polisi memperbesar ruang main hakim sendiri.Slow responses by sharia police and police widened the space for vigilantism.
Posisi dalam kerangkaPlace in the framework
Tokoh, lembaga, dan konsep yang paling dekat dengan entri ini, beserta sifat hubungannya.The figures, institutions and concepts closest to this entry, and how they relate to it.
Pertanyaan reflektifReflective question
Mengapa kekerasan warga lebih sering menimpa terduga pelaku khalwat dan pencuri daripada penjudi dan peminum, dan apa yang diungkapkan selektivitas ini tentang moralitas seksual dan kepemilikan di gampong Aceh?Why did residents' violence fall more often on alleged khalwat offenders and thieves than on gamblers and drinkers, and what does this selectivity reveal about sexual morality and property in Acehnese villages?
Kutip entri ini:Cite this entry: “Penghakiman massa terhadap terduga pelaku khalwat dan pencurian”, Acehnologi — Gerbang Studi AcehAceh Studies Gateway, https://acehnologi.com/entri/penghakiman-massa-terhadap-terduga-pelaku-khalwat-dan-pencurian/