Theft Prevention With Rahat as an Effort to Protect Property in Pasaman, West Sumatera, Indonesia

Salma Salma, Jarudin Jarudin

Abstract


This article aims to explore about rahat as an effort to protect property in Pasaman, West Sumatera, Indonesia. Stealing was a criminal act which threatened the perpetrator with severe punishment, imprisonment in Indonesia or hand-amputation in Islamic law. The punishment was not only to deter and punish the perpetrator but also to educate society not to make the same mistake. However, when the national and religious laws did not function efficiently, the people in Pasaman, West Sumatera, Indonesia protected their properties with rahat, the magical fence consisting of tayyibah (noble words) which prepared by the leader of Islamic traditional boarding school (pesantren). When a thief broke the fence, he may forget his initial intention to steal, feel being locked, or even sickened in to an unrecoverable illness. Rahat and its effects were announced in public, delivered mouth to mouth, and obeyed by the community. As the result, the people were prevented from taking other people’s possessions; the treasures of society were also well preserved. The type of the study was field research with a qualitative approach. The data was gathered by observation, in-depth interviews, and documentation study. The analysis was done descriptively by data reduction, display, and verification (drawing conclusion).


Keywords


Islamic sharia, property, punishment, rahat, theft

Full Text:

PDF

References


Abdullah, T. (1972). Modernization in Minangkabau World, West Sumatra Early Decades of 20th, in Claire Hold (ed.), Culture and Politic in Indonesia. Ithaca Cornel Univ. Press.

Abdulnaser Sultan Mohsen. (2014). The Ontological Concept of Sacred and Profane in Islam (analytic study). Global Journal Al-Thaqafah, 4(1), 117–126. https://doi.org/10.7187/GJAT602014.04.01

al-Hanafiy, I. al-Humam. (1995). Sharh Fath al-Qadir (Vol. 5). Dar al-Kutub al-Ilmiyah.

al-Raisuni, A. (2002). Nazarriyat al-Maqasid ’inda al-Imam al-Syatibi. Muassasah al-Risalah.

al-Zuhaili, W. (1997). Al-Fiqh al-Islami wa Adillatuhu: Vol. VII. Dar al-Fikr.

A’lemi. (2018). People who has a plantation which is fenced by rahat [Personal communication].

Alin Tagak. (2018). Practitioner or maker of the rahat [Personal communication].

al-Jassas. (1988). Tafsir Ayat Ahkam. Dar al-Fikr.

al-Kubaisi. (2001). Ahkam al-Sariqah. Mathba’ah al-Irsyad.

al-Mawardi. (2010). Al-Ahkam al-Sulthaniyah. Dar al-Fikr.

Alrasid, H. (2006). Himpunan Peraturan Perundang-undangan Republik Indonesia. Ichtiar Baru Van Hoeve.

al-Sarakhasi. (2012). Kitab al-Mabsuth Vol. 9. Mathba’ah al-Sa’adah.

al-Shirazi. (2005). Al-Muhadzdzab Vol II. Dar al-Fikr.

Anshori, M. A. (2012). Mencari Titik Temu Agama-Agama: Upaya Mengatasi Konflik Keagamaan. Analisis, 12(2).

Awaluddin, N. (Ed.). (2015). Kerajaan Minangkabau dalam Pusaran Badai Zaman. Pemerintah Daerah Sumatera Barat Dinas Pendidikan dan Kebudayaan UPTD Museum Adityawarman.

Badan Pusat Statistik. (2019). Statistik Kriminal 2019. Badan Pusat Statistik.

Bahnasi, A. fathi. (1970). Al-’Uqubah fi al-Fiqh al-Islami. Dar al-Fikr.

Busmel. (2018). People who fenced a river by rahat [Personal communication].

Chottiner, L. (2013). Amputation case paints Islam in bad light, but Jews can relate. Jewish Cronicle, 57(21).

Chuzaifah, Y. (2002). Dekonstruksi Makna Kuasa dalam Matriarchy. Studia Islamika, 9(2), Article 2. https://doi.org/10.15408/sdi.v9i2.670

Darmansyah. (2018). Local Religious Leader [Personal communication].

Departemen Pendidikan Nasional. (2008). Kamus Besar bahasa Indonesia (8th ed.). Gramedia.

Geerts, C. (1960). The Religion of Java. The University of Chicago Press.

Handayani. (2018). Practitioner or maker of the rahat [Personal communication].

Hefni, M. (2008). “Bernegosiasi” Dengan Tuhan Melalui Ritual Dhâmmong (Studi atas Tradisi Dhâmmong sebagai Ritual Permohonan Hujan di Madura). Karsa, 8(1), 8.

Hidayat, S. (2014). Konsep Keluarga Sakinah Dalam Tradisi Begalan. Al-Ahwal, 7(1), 12.

Jamaa, L. (2016). Matakao sebagai Upaya Preventif dan Represif terhadap Tindak Pencurian di Pulau Ambon dalam Perspektif Hukum Islam. Al-Ihkam: Jurnal Hukum Dan Pranata Sosial.

Karomi, K. (2013). Tuhan dalam Mistik Islam Kejawen (Kajian atas Pemikiran Raden Ngabehi Ranggawarsita). Kalimah: Jurnal Studi Agama Dan Pemikiran Islam, 11(2), 287–304. https://doi.org/10.21111/klm.v11i2.97

Lasyadid, L. (2018). Practitioner or maker of the rahat [Personal communication].

Lombroso, C., & Horton, H. P. (1968). Crime Its Causes and Remedies. Patterson Smith.

Maarif, S. (2015). Being a Muslim in Animistic Ways. Al-Jami’ah: Journal of Islamic Studies, 52(1), 149. https://doi.org/10.14421/ajis.2014.521.149-174

Mabrur, A., Muhammad, R. A., & Din, M. (2017). Konsepsi Pidana Hudud dalam Qanun Jinayat Aceh-Indonesia dan Brunei Darussalam. Kanun Jurnal Ilmu Hukum, 19(1), 19–44.

Musadad, A. N. (2016). Persinggungan Islam dan Tradisi Mistik Lokal: Studi Kasus Pananyaan dan Ahli Hikmah di Masyarakat Tasikmalaya. Indonesian Journal of Islamic Literature and Muslim Society, 1(1), 47. https://doi.org/10.22515/islimus.v1i1.77

Mustafa Kamal. (2018). Practitioner or maker of the rahat [Personal communication].

Muzakkir. (2018). Local Religious Leader [Personal communication].

Naim, M. (2013). Merantau: Pola Migrasi Suku Minangkabau. Rajawali Press.

Oktafia, R., & Mawardi, I. (2017). Islamic Values in the Traditon of samin community in east Java. QIJIS: Qudus International of Islamic Studies, 5(1), 18.

Pemerintah Daerah Pasaman. (2016). Pasaman dalam Angka (Pasaman in Figure). Pemda Pasaman.

Qudamah, I. (2012). Al-Mughniy: Vol. IX. Dar al-Fikr.

Rahadian, H. F. (2004). Asmaul Husna dan Dua Puluh Sifat Allah. Mizan.

Runturambi, A. J. S. (2014). Dukungan Sistem Kepercayaan Dalam Kejahatan. Antropologi Indonesia. https://doi.org/10.7454/ai.v0i72.3480

Salim, A. (2013). Javanese religion, Islam or syncretism: Comparing Woodward’s Islam in Java and Beatty’s Varieties of Javanese Religion. Indonesian Journal of Islam and Muslim Societies, 3(2), 223. https://doi.org/10.18326/ijims.v3i2.223-266

Sugiantari, A.A.P.W., & Julianti, L. (2016). Peranan Awig-Awig Desa Pakraman dalam Mencegah Tindak Pidana Pencurian Benda Sakral di Desa Pelaga Kecamatan Petang Kabupaten Badung. Inovasi Ipteks Perguruan Tinggi Untuk Meningkatkan Kesejahteraan Masyarakat, 901.

Syahrijal. (2018). People who has a plantation which is fenced by rahat [Personal communication].

Syukur, A., & Qodim, H. (2017). Islam, Tradisi Lokal, dan Konservasi Alam: Studi Kasus di Kampung Dukuh Kabupaten Garut. KALAM, 10(1), 141. https://doi.org/10.24042/klm.v10i1.339

Taufiq, S. M. (2012). Direktori Minangkabau 2012. Badan Pekerja Pucuak Adat Alam Minangkabau (BP-PAAM), Istano Silinduang Bulan Pagaruyuang.

Tuanku Bosa. (2018). The Great Leader of the Clans [Personal communication].

Umar, M. (2016). Konvergensi Agama Dan Sains Dalam Melacak Basis Ontologi Semesta: Tinjauan Hermeneutika Hadis Penciptaan. Jurnal Theologia, 27(1), 173–212. https://doi.org/10.21580/teo.2016.27.1.925

Undri, U. (2009). Orang pasaman: Menelusuri sejarah masyarakat di rantau minangkabau. Lembaga Kajian Gerakan Padri.

Yulisa Marhan. (2018). Leader of an Islamic Boarding School [Personal communication].

Yunita. (2018). People who has a plantation which is fenced by rahat [Personal communication].

Zuarman. (2018). People who has a plantation which is fenced by rahat [Personal communication].




DOI: http://dx.doi.org/10.21043/qijis.v8i2.5856

Refbacks

  • There are currently no refbacks.


Creative Commons License

This work is licensed under a Creative Commons Attribution 4.0 International License.