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“Adat Is Based on Sharia, Sharia Is Based on Koran” the Role of Islam Within the Legal Orders of Two Sumatran Societies: a Case Study of Aceh and the Minangkabau

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“Adat Is Based on Sharia, Sharia Is Based on Koran” the Role of Islam Within the Legal Orders of Two Sumatran Societies: a Case Study of Aceh and the Minangkabau WAGENINGEN UNIVERSITY “Adat is based on Sharia, Sharia is based on Koran” The role of Islam within the legal orders of two Sumatran societies: a case study of Aceh and the Minangkabau Eelco Bos 930410103090 BIN- Specialisation: Communication, Technology and Policy Supervisor: Dik Roth (SDC) 11/4/2016 Foto of Minangkabau house and Masjid taken from: https://s-media-cache-ak0.pinimg.com/564x/72/cb/d6/72cbd697c62656fa8fcf2220c172a3b8.jpg ABSTRACT The Minangkabau of West Sumatra and the autonomous region of Aceh in the North of Sumatra share a complex identity in which Islam plays a large part. Islam is a marker of regional identity for both regions. Both cultures are dynamic battlegrounds of multiple worldviews, where state, Islam and adat (traditional law and customs) combine to create unique societies. While Islam is a form of rebellion and symbol of autonomy for Aceh, it is a symbol of tradition for the matrilineal Minangkabau. The central government of Aceh shows its unique situation as an autonomous region and its perceived right to statehood through the formalization of Islamic law. The Minangkabau in turn perceive Islam as one aspect of Minangkabau identity. They strengthen Islamic law in order to strengthen the Islamic morality that is important to Minangkabau adat. While in Aceh, Islam is to replace or become their adat, for the Minangkabau its role is to strengthen adat. In both societies we find that the power of Islamic laws to change local customs remains limited however. Islam, despite its increasing power and influence, remains one of a number of legal influences and is far from uniform or monolithic. 1 CONTENTS Abstract ................................................................................................................................................... 1 Introduction ............................................................................................................................................. 3 Problem Statement and Research Question ........................................................................................... 5 Research Question .............................................................................................................................. 5 Identity and legal pluralism ..................................................................................................................... 6 Background of the Minangkabau and Aceh ............................................................................................ 7 The Minangkabau ............................................................................................................................... 7 History ............................................................................................................................................. 7 Aceh .................................................................................................................................................... 8 History:............................................................................................................................................ 9 Legal Pluralism Triangle ......................................................................................................................... 11 Minangkabau .................................................................................................................................... 11 State .............................................................................................................................................. 11 Islam .............................................................................................................................................. 12 adat ............................................................................................................................................... 13 Conclusions on legal pluralism for the Minangkabau: ...................................................................... 14 Aceh .................................................................................................................................................. 14 State .............................................................................................................................................. 14 Islam .............................................................................................................................................. 15 adat ............................................................................................................................................... 15 Conclusions on legal pluralism in Aceh: ............................................................................................ 16 Case studies on the relationship between Islamic, adat and state law ................................................ 17 Hijab .................................................................................................................................................. 17 Minangkabau ................................................................................................................................ 17 Aceh .............................................................................................................................................. 19 Inheritance ........................................................................................................................................ 20 Minangkabau ................................................................................................................................ 20 Aceh .............................................................................................................................................. 21 Conclusion on Case studies ............................................................................................................... 22 Discussion .............................................................................................................................................. 23 Conclusion ............................................................................................................................................. 25 References ............................................................................................................................................. 26 2 INTRODUCTION Indonesia, despite being home to the largest Muslim population in the world, is a religiously diverse and secular country. The archipelago is home to a vast array of different religions, cultures. This diverse array of cultures hosts a large body of local traditions and customs. These local traditions are referred to as adat, a term from Arabic that encompasses a complex mix of traditional law, culture and traditions (von Benda-Beckmann & von Benda-Beckmann, 2013). This adat interacts and is influenced by religion and the civil law of the Indonesian government. These differing cultures mean that the culture of one part of Indonesia can be vastly different than another area. This results in a dizzying variety of different types of adat. The local laws and customs come from a wide range of sources including adat (traditional law), Islamic law, and civil law. This means that the line between adat, religious law and civil law is often not clearly defined. The intersection between these creates a wide range of different legal pluralities in which the influence of Islamic law differs from time to time and from place to place in Indonesia. Within an Islamic revival in both Indonesia and in the rest of the Muslim world we find that the diversity of Islamic practices far outweighs its unity as traditions of sharia law adapt to local customs (Lapidus, 2002). Within the vast range of Indonesian ethnic groups the Minangkabau and Acehnese of Sumatra are quite close, both geographically and culturally. Both Minangkabau and Acehnese society are influenced by Islam and the religion plays an important role in their culture. The most popular local wisdom of Aceh in this regards is “hukom ngeun adat lagee zat ngeun sifet” [the relation of Islam to Acehnese culture/tradition is like the relation of an entity to its descriptive attributes] (Anshori, 2012). This is similar to what is known in Minangkabau as “adat basandi syara’, syara’ basandi kitabullah” [Islam is based on Sharia and Sharia is based on the Quran] (von Benda-Beckmann, 2012). Generally, it means that Islam and adat are inseparable, and indeed acceptance of adat is considered as part of local religious tradition (Srimulyani 2010). These statements identify a hierarchical structure where Islam is at the base of adat culture. Despite this seemingly similar view of Islam however the influence of Islam on their legal pluralistic societies has been very different. Both societies have had their laws and politics influenced by Islam but this influence has panned out in markedly different ways. Adat and religious law act within the confines of Indonesian civil law. This civil law came into being under Dutch colonial rule which needed a law system to preside over diverse parts of the archipelago. The Dutch found that this uniform law imported from the Netherlands was difficult to implement in a country as legally diverse as Indonesia (von Benda-Beckmann & von Benda- Beckmann, 2012A). This led to the Dutch relegating substantial power to local law based on adat. After independence, the country of Indonesia tried to enact a stronger centralized law based in large part on the Dutch law. In recent years
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