Legal Protection of Minority Rights: Study on the Implementation of Qanun Number 6 of 2014 Concerning the Jinayat Law in Langsa City, Aceh Special Region Province

: The negative stigma against applying Islamic law or sharia has not disappeared. This stigma persists since it is accompanied by propaganda that Islamic sharia is contrary to human rights and is barbaric. Specifically, the Special Region of Aceh Province, with its special label and special autonomy based on Law No. 44 of 1999 concerning the Implementation of the Privileges of Aceh, strengthened by Law No. 18 of 2001 concerning Special Autonomy, Law No. 11 of 2006 concerning the Government of Aceh, and part of the Memorandum of Understanding (MoU) of Helsinki bargaining, is permitted to apply Islamic law, including the issue of jinayat. This research’s object was the implementation of Qanun Jinayat in Langsa City to find out how it is implemented and how it protects the rights of minorities. Included in the field research category, this study used qualitative methods with data collection techniques through in-depth interviews and field observations. The result revealed that the enforcement of the Qanun Jinayat in Langsa City is concerned about human rights norms, does not interfere with the rights of minorities, and they even feel happy since the Qanun’s norm is also regulated in their holy book.


Introduction
The history of Aceh is the history of the glory of Islam in the archipelago.During the era of Portuguese to Dutch colonialism and the war for independence of the Republic of Indonesia, Aceh made significant contributions in physical resistance, moral struggle, and material.From the beginning of independence until the 1950s, relations between Aceh and Jakarta (Indonesia) were quite harmonious.In 1953, Jakarta's various policies towards Aceh which were considered unfair gave rise to the DI/TII rebellion and Free Aceh Movement (Gerakan Aceh Merdeka -GAM). 1 GAM's conflict and resistance against the Indonesian government was the longest and resulted in the most casualties, both civilian and military.This long conflict only ended after the signing of a Memorandum of Understanding (MOU) on August 15, 2005, in the city of Helsinki, Finland.This MoU is known as the Helsinki MoU, which contains several points, including the administration of the Aceh Government, regulation of participation in the political field, economic rights for Aceh, 2 the formation of laws and regulations, resolution of human rights violations, granting amnesty and efforts to reintegrate former GAM members into society, security arrangements, establishment of Aceh monitoring mission and a dispute resolution mechanism in the implementation phase of the agreement. 3ngsa City is one of 23 regencies and cities throughout the Aceh Province, which will certainly follow all the policies of the Aceh Provincial Government, including the implementation of the Islamic judicial system and Islamic law in the form of Qanun. 4 On the other hand, the rights of minorities have often been sensitive issues in the history of the life of the nation and state, especially issues related to religious life.Several events that occurred in the country show that there are still many problems in this country regarding protecting the rights of minorities. 5Examples of these incidents include the difficulties experienced by the GKJ Yasmin congregation and the HKBP Filadelpia congregation in Bekasi in establishing a house of worship.In addition, citing a report by Human Rights Watch, at least one case was found where the Muslim minority community also had difficulty building a mosque.Since 2002, Muslim families in Batuplat, Farkhani, Badwan, Ali Geno Berutu, Zulkarnain, Fahmi Irfanudin   Alak sub-district, Kupang, have faced difficulties establishing mosques, 6 and there was a prayer room burning in Tolikara, Papua.
Those cases clearly injure the diversity of Indonesia, a country based on God Almighty but have cases of violence in the name of religion against minorities.Incidents of violence with religious nuances still occur a lot, even though Indonesia already has a legal regulation that specifically provides guarantees for protection for minorities, both in the 1945 Constitution in Article 28 and the laws and regulations resulting from the ratification of international conventions on human rights. 7eh, especially Langsa City, is an area given the authority to apply religious (Islamic) law in the lives of its people, both private and public laws.In the national context, the formalization of Islamic family law and Islamic civil law has long been applied in several issues by giving it a very Islamic label, for example, in the sharia banking sector, hajj, zakat, and waqf. 8 This fact in its history has never been the driving force behind the escalation of jealousy or friction with adherents of other religions.Meanwhile, there has not been a single formalization of public law that is national in nature.The case of Aceh that occurred after independence is a new history of implementing Islamic law accompanied by its supporting regulations and infrastructure.National laws and their regulations and infrastructure also remain in effect.9 Moreover, in Aceh and Langsa City, the implementation of Islamic law is included in the scope of public law, in this case, Islamic criminal law.10In fact, the assumption of most non-Muslims is of the same opinion that Islamic criminal law is cruel and contrary to human rights.For this reason, this research tries to raise the issue of the implementation of Qanun No. 6 of 2014 concerning the Jinayat Law in Langsa City and its protection of the rights of minorities and their responses to the enactment of the Qanun.This field research employed descriptive qualitative analysis, with data collection techniques through in-depth interviews and field observations.The research object was the implementation of Qanun No. 6 of 2014 concerning the Jinayat Law in Langsa City to find out how it relates to human rights and the protection of the rights of minorities and the response of minorities to the Qanun.

The Position of Qanun in the Legal System in Indonesia
Langsa City comes from the division of Aceh Timur Regency.Located approximately 400 km from Banda Aceh City, the Capital of Aceh Province, Langsa City previously had the status of an Administrative City in accordance with Government Regulation Number 64 of 1991 concerning the Establishment of an Administrative City.Langsa was later assigned its status as a City by Law Number  3 of 2001, dated June 21, 2001.At the beginning of its formation, Langsa City only consisted of two sub-districts: Langsa Barat and Langsa Timur sub-districts.In 2002, the administrative area was Legal Protection of Minority Rights: ... divided into three sub-districts: East Langsa sub-district, West Langsa sub-district, and Langsa Kota sub-district consisting of three sub-villages and 48 villages.
According to the population census in 2020, the population in Langsa City was 185,971 people, consisting of 93,408 men and 92,536 women.Occupying a land area of 239.8 square kilometers, the population of Langsa City is predominantly Muslim with 99.25%, followed by Christians of 0.41%, Protestants of 0.38%, Catholics of 0.03%, Buddhists of 0.33%, and others of 0.01%.According to the head of the Langsa City Religious Harmony Forum (FKUB), Zulkarnain, 11 from a religious perspective, Aceh's population is Muslim; Protestants, Catholics, and Buddhists are very few; there was once a person who was Hindu, but after he died, there was no longer recorded Hindu religion in Langsa City.In addition, there were some followers of the Parmalim religion -the original religion of the Batak people -but they were not recorded in the population census data.
Referring to Law No. 44 of 1999 concerning the Implementation of the Privileges of Aceh, strengthened by Law No. 18 of 2001 concerning Special Autonomy and Law No. 11 of 2006 concerning the Government of Aceh, Aceh is given special privileges that are different from other regions in Indonesia, and it is the hallmark of the specialty of Aceh.The existence of local Acehnese political parties that can contest in regional general elections and the formal implementation of Islamic Sharia in the form of Qanun (regional regulation) is a special feature of Aceh 12 , including Langsa City.These features of Aceh, which are different from other parts of Indonesia, are rooted in a long history from pre-independence to periods of tension between GAM (Free Aceh Movement) and the Indonesian government (Jakarta).The Helsinki MoU then became a turning point for tensions in Aceh during the implementation of the Military Operational Area. 13e existence of local political parties and the implementation of Islamic law are part of the consequences of resolving these tensions.In particular, the formalization of Islamic sharia is an order of Article 125 of Law No. 11 of 2006.The article states, "Islamic sharia implemented in Aceh includes aqedah, sharia, and morality".It is the basis that forms the basis for the Aceh government to apply Islamic provisions according to the Islamic understanding that developed there.Based on that, the formalization of Islamic law in Aceh is not only legal but also a demand for the implementation of the law.This kind of narrative is also one of the philosophical foundations for implementing Qanun Jinayat No. 6 of 2014. 14 addition, according to Ifdhal Kasim 15 , Law No. 11 of 2006 shows that there are 36 provisions whose regulations must be embodied in 36 Qanun, especially regarding further provisions for implementing Islamic sharia, which include Aqedah, sharia, and morality.Although the degree is the same as regional regulations, the specialty of the Aceh Qanun has its place since it is directly based on the law.Furthermore, Ifdhal Kasim 16 stated that: Farkhani, Badwan, Ali Geno Berutu, Zulkarnain, Fahmi Irfanudin   Article 269 paragraph (2) of Law No. 11 of 2006 even states, "The laws and regulations under the law that are directly related to special autonomy for the Aceh Province and regencies/cities are adapted to this law."It means that all regulations under the law, such as government regulations, presidential regulations, and ministerial regulations, must first be adjusted to Law 11/2006.If government regulations, presidential regulations, and ministerial regulations conflict with the Qanun, they cannot immediately cancel the Qanun; rather, it must first be seen the compatibility between the Qanun and Law No. 11/2006, which is the parent of the Qanun.
Law No. 11 of 2006 also made the position of Qanun very strong and special, thus providing a strong juridical and psychosocial impetus for the issuance of other Qanuns, including the Qanun Jinayat, which is now in effect.17 In formal juridical, the enactment of Qanun Jinayat No. 6 of 2014 has no problems.However, as the discourse that develops outside Aceh, especially those who are a priori to Islamic law, they have the assumption that Islamic law is cruel and contrary to human rights, giving rise to suspicion or prejudice about the fate of minorities (non-Muslims) in Aceh and especially in Langsa City.Likewise, there is a kind of concern that within the framework of the Unitary State of the Republic of Indonesia and national law, there will be conflicts and new problems in the development of national law and the international world's view of the "threat" of human rights violations18 including the protection of the rights of minorities against the enactment of Qanun Jinayat No. 6 of 2014.19

Implementation of Qanun Jinayat No. 6 of 2014 and Protection of Minority Rights
Law and society are like two sides that are inseparable in the life of the nation and state.In the rule of law concept, these two elements must be intertwined into a single unit that strengthens and protects each other.The law needs its existence for various interests and functions in people's lives, and society must submit voluntarily to the law so that their lives are comfortable and peaceful within the framework of norms that can protect every right of community members.
Law in society also functions to integrate and coordinate interests that are different from one another.Organizing these interests is done by limiting and protecting these interests.The law protects a person's interests by allocating power to him to act in the context of his interests.The allocation of this power is carried out measurably, determined by its breadth and depth.This power is called a right.According to Paton 20 , rights contain not only elements of protection and interest but also will.It indicates that it is not only the interests that get protection but also the will.
For the sake of this, the existence of the law must be strong.It signifies that the initial formation of the law must reflect the values or beliefs in society, has the right philosophical, sociological, and juridical foundations, have a clear, standardized, and unambiguous draft text, let alone multiple interpretations, and be guaranteed by the existence of infrastructure in enforcing its norms.
In Langsa City, the enforcement infrastructure of Qanun Jinayat No. 6 of 2014 has been fulfilled since it is a concrete response to the enactment of Law Number 44 of 1999 concerning the Legal Protection of Minority Rights: ... The Islamic Sharia Council can be said to be a think tank and the axis of the movement for the enforcement of Islamic sharia and an institution for fostering and supervising the enforcement of Islamic sharia in Langsa City (Aceh).In the regional government governance system, the position of DSIPD Langsa City is based on Aceh Governor Regulation No. 131 of 2016, a regional apparatus as implementing elements of the Aceh Government in the field of the Implementation of Islamic Sharia (Article 4 paragraph 1).The Islamic Sharia Service then has the task of carrying out general and special tasks for the Aceh Government and the development of the field of implementing Islamic sharia (Article 5).

b. Wilayatul Hisbah
Wilayatul Hisbah is the spearhead in the enforcement of sharia.This institution acts as sharia police and a sharia prosecutor.Various violations of the sharia Qanun must intersect with this institution, both Muslim and non-Muslim. 21ilayatul Hisbah has a broad role in implementing Islamic sharia, not only in its supervisory function but also as an agent of socialization and development of Islamic sharia related to law and moral action to the community.In Law Number 11 of 2006 concerning the Government of Aceh, it is stated that Wilayatul Hisbah is not only a supervisor of Islamic sharia, but more than that, it enforces Qanuns in the field of Islamic sharia.This provision is contained in Article 244 paragraph (2) of Law Number 11 of 2006, which explicitly states that the ideal function of Wilayatul Hisbah is as a special police officer in charge of enforcing Islamic sharia Qanuns.

c. Keuchik Apparatus
The Keuchik (village apparatus) carry out the assistance tasks or are the long arms of the Wilayatul Hisbah at the village level.Its nature is only to provide guidance to Qanun violators for certain cases, and reporting for more serious cases is carried out to Wilayul Hisbah. 22he existence of this institution is not mentioned in the legislation in Aceh as part of the law enforcement infrastructure, but the involvement of institutions (regional officials) in assisting law enforcement or Islamic sharia in Langsa City is based on the authority of Wilayatul Hisbah in collaborating with stakeholders so that the enforcement of Islamic sharia in Langsa City can be more optimal and cover up to the smallest unit. 23

d. Sharia Court
The Sharia Court is a special state religious court in Aceh Province, including Langsa City.The Sharia Court carries out its duties and authorities in the judicial field of the Religious Courts and the Religious High Courts, plus other powers and authorities related to people's lives in the field of worship and Islamic sharia as stipulated in the Qanun.
Farkhani, Badwan, Ali Geno Berutu, Zulkarnain, Fahmi Irfanudin   The mandate of Article 25 of Law No. 18 of 2001 and Aceh Province Qanun No. 10 of 2002 gave the authority to the Sharia Court to examine, decide, and resolve cases at the first level and appeals in the field of Islamic family law, muamalah, and jinayat.

Protection of The Rights of Minorities in Langsa City
For non-Muslims and Muslims who do not understand the philosophy of Islamic law well, the formalization and enforcement of Islamic jinayat law are seen as a deprivation of individual rights guaranteed by human rights norms, cruel, sadistic, barbaric, and inhumane, as well as other terms that lead to the rejection of the application of Islamic law.For women or gender activists, Islamic law is also considered a lot against the norms in the Convention of All Forms of Discrimination Against Women (CEDAW).
Besides, enforcement of Qanun Jinayat No. 6 of 2014 in Aceh, which has a strong juridical footing in the Indonesian legal system, cannot be separated from these prejudices.However, due to the application of Islamic law as a legal norm, even merging into customary norms, becoming part of the history of the Acehnese people and part of the "compensation" of the Helsinki Memorandum of Understanding, the Aceh Government formulated it in terms of Qanun. 24cording to Zulkarnaen25 , the chairman of the Langsa City FKUB (Forum for Religious Harmony) from 2010 to 2021, "since the establishment of this Qanun, there have been no problems, no input, and no objection to the formation of Qanun Jinayat".The problem that arises is the assumption that the process of forming sharia Qanun is used as a commodity by political elites for the purpose of power.What was said by the chairman of the Langsa City FKUB was not denied by Samsu, a former member of the PSMTI (Indonesian Chinese Clan Social Association) and a member of the Langsa City National Reform Forum (FPK) who is Buddhist and has been a member of FKUB26 , also reinforced by Purba, a Christian community leader who has been a member of FKUB since 2010.
Concerning the effect of the implementation of Qanun Jinayat No. 6 of 2014 for minorities in Langsa City, Zulkarnain said that as long as he led the Langsa City FKUB for 11 years, the direct effect of this Qanun implementation on the deprivation of minority rights related to human rights violations did not have data that could be referenced in writing.This opinion was also not disputed by Pastor Reinhad (Church HKBP Langsa City)27 that although he had served for two years in Langsa City, he had never heard stories from his congregation about reducing the rights of religious minorities.
Pastor Reinhad28 , who is of Batak ethnicity, only reported a ban on Tuak drinking at Batak traditional ceremonies held in Langsa City.It is because, for the Batak people, Tuak is part of traditional ceremonial rituals and a health drink to warm the body.However, according to Reinhad, it is often done excessively to result in drunkenness; it should only be 1 or 2 glasses, but Batak adolescents often finish 1 or 2 teapots.
Legal Protection of Minority Rights: ... At first glance, in the interview, Reverend Reinhad29 hoped that there would be a little tolerance for the use of Tuak at Batak traditional events, but he still disagreed when it came to drunkenness because it is also prohibited in the teachings of the Bible.
In addition, Heri Setiadi (Platoon Commander Wilayatul Hisbah Langsa City) stated, "In fact, we are the spearhead of enforcement and field supervisors for the implementation of the norms of Qanun Jinayat in Langsa City.The violators of the Qanun Jinayat in Langsa City who arrived at the judicial process were all Muslims, none from religious or ethnic minorities."Thus, data on complaints about violations of minority rights had no record at the Langsa City Wilayatul Hisbah Office.
However, small sparks did exist due to misunderstandings and lack of information, as Pastor Reinhad said, "One night, two youth members of the HKBP Church came home from church activities.Since it was a bit late, one female member was escorted by the male member on a motorbike.On the way, they were stopped by a group of villagers for violating the Qanun.However, after being well explained about religion and the activities carried out, finally, these two HKBP Church members were allowed to continue their journey." Several cases similar to what was told by Pastor Reinhad were also handled by the Langsa City FKUB, all of which were successfully resolved easily, well, and peacefully at the scene. 30garding complaints about the rights of minorities according to Christian, Protestant, and Buddhist religious leaders, they said that during the implementation of the Qanun Jinayat, there was no direct deprivation of their rights because of the Qanun.The case was on another issue, namely the registration of candidates for the Keuchik (village head), as experienced by Samsu.
Samsu is Buddhist and ethnic Chinese.He intended to nominate himself as Keuchik because he was born, raised, and had never been exodus outside Aceh, and felt he has a constitutional right as a citizen to be elected and to vote and is not hampered by general regulations in force.However, he was hindered by the local committee that he had to change his religion first and must be able to read the Qur'an first.Because he did not want to argue with the committee, he finally relented to maintain the conduciveness of the village where he lived.However, he still wants to run again as a candidate for keuchik if everything is possible. 31e case experienced by Samsu later became a case that was resolved by the FKUB and MPU of Langsa City and Karifuddin Ciawi (representative of Buddhists).The verdict is that one of the requirements to become a Keuchik is to be able to read the Qur'an and base it on local wisdom so that it is not ready to accept non-Muslims as Keuchik.Karifuddin Ciawi also did not approve of Samsu running for Keuchik. 32garding the comfort of their stay, while the applicable law is Islamic law, they feel comfortable, supportive, safe.The values of tolerance are well maintained, and they can worship in peace, socialize with the community in all aspects of social life, and do not feel difficult and discriminated against.
Farkhani, Badwan, Ali Geno Berutu, Zulkarnain, Fahmi Irfanudin   Support for the normative content of the Qanun Jinayat also emerged in interviews with religious leaders and non-Muslim communities in Langsa City.
Pastor Reinhad said, 33 "What is contained in the Qanun Jinayat also has its rules in our holy book, so we are also grateful that our generation does not fall into acts that are forbidden in our teachings."Purba also strengthened, "With the Qanun, the younger generation and women are more modestly dressed, their armpits and thighs are no longer exposed, and our principle is that when in Rome, do as the Romans." Furthermore, what emerged in this interview session was the story of the violation of the Qanun Jinayat committed by a Buddhist in the case of jarimah cockfighting.gambling is regulated in the Qanun Jinayat and the Criminal Code (Book of Criminal Law).According to the rules, if the perpetrator is a non-Muslim, the perpetrator is given the freedom to choose.It turned out that the perpetrators voluntarily chose the law of flogging in the Qanun Jinayat.According to Samsu 34 , as a Chinese community leader who followed the case, there were two (reasons) that the perpetrators chose to submit to the Qanun Jinayat.First, if the perpetrator chose the Criminal Code, he would have to deal with the police, resulting in "ripping his pocket" and being confined.Second, if the body was confined, the perpetrator could not gather with his family and earn a living.Then, Samsu also added that the choice of the law of lashing was also due to the way the perpetrator whipped it upright, not taking a step forward so that the pain was not too bad and could heal in a few days; however, it was his shame that deterred him.This case was also raised in the book Strategy for Preventing Religious Conflicts, Case Studies at the Langsa City Religious Harmony Forum by Amirudin Yahya et al. with different backgrounds and language styles. 35cording to Heri Setiadi 36 , the enforcement of the Jinayat Qanun in Langsa City has not encountered any significant obstacles, especially regarding discrimination against minorities as a direct result of the Qanun.The implementation is done humanely; there is socialization, and settlement and guidance are sought at the case scene.Non-Muslims are not forced to submit but are asked to conform.For this purpose, understanding religious communities is carried out by religious leaders and minority community leaders.Therefore, until now, at the Wilayul Hisbah office in Langsa City, there is no record of violations of the Qanun Jinayat by non-Muslims.There was only one recorded case of violation of Qanun during the initial period when Qanun jinayat was implemented, i.e., the Maisir case with the suspect, Fredy Simon.He was not given ta'jir sentence because he chose to submit himself to national law (KUHP).The case was recorded in the Langsa District Court directory with Decision Number 139/Pid.B/2014/Pn Lgs dated October 10, 2014.Meanwhile, there are always cases where the defendant is Muslim.There were 16 cases in 2020, 21 cases in 202, and 20 cases in 2022.The quantity of cases increases, but the quality decreases.In addition, Wilayatul Hisbah works in accordance with its main duties and functions and has a Standard Operating Procedure (SOP), and its main orientation is not to punish but to provide guidance to perpetrators and humanists for the creation of the best Islamic Langsa City.

Analysis of the Implementation of Qanun Jinayat No. 6 of 2014 in Langsa City
In several studies, the majority of Muslims expect Islamic law sourced from the Qur'an and al-Hadith to become part of the legal norms applied to regulate their lives.Likewise, with the Muslim community of Langsa City, the research results of Muhammad Ansor37 revealed that 83.4% supported the application of Islamic sharia in Langsa.From this percentage, 33% of Langsa City people said that applying Islamic law increased their religiosity, while 48% stated it had no impact.
The long history of Islam's triumph in Aceh, in general, has clearly and greatly influenced the attitude of the majority of Acehnese people towards Islamic law, and historical facts state that Islamic law has long been part of the norms that live in Aceh.Islam has become a way of life for the Acehnese people, and customary law has been merged into Islamic law.The very intense and long intersection of Aceh and Islam was said by B.J. Bollan, a Dutch anthropologist, that "Being an Aceh is equivalent to being a Muslim". 38 the context of the Unitary State of the Republic of Indonesia, which is constitutionally not a religious state or stands on one religion but is based on Belief in One God (Article 29 of the 1945 Constitution) and asserts as a state of law (Article 1 paragraph 3 of the 1945 Constitution), the Aceh case, including Langsa City, is an exception due to the issuance of several special laws regarding Aceh.Several laws on Aceh have become the basis for legitimacy for the Aceh Province to enforce Islamic sharia and even protect sharia Qanuns from being annulled by the Ministry of Home Affairs.
From a historical point of view, it clearly cannot be doubted in the range of historical records and is recognized by researchers from the West.Philosophically and sociologically, it also has strength, so the implementation of various Islamic Qanuns can be applied throughout Aceh, including Langsa City.
Moreover, the enactment of Qanun Jinayat No. 6 of 2014 is good progress for Aceh, which is predominantly Muslim.Although Aceh's Qanun is different from the regional regulations in other provinces, the formation of the Qanun continues through the same procedure as other regional regulations.
The provisions for the formation of Qanun are contained in Article 12 and Article 21 of Qanun Number 3 of 2007 concerning Procedures for Establishing a Qanun.It is stated that "the initiator of the Qanun drafting must be able first to compile an academic paper/academic study, which at least contains Islamic, philosophical, juridical, sociological, and scope of material to be regulated.This process can be carried out in collaboration with universities and/or third parties.Academic studies must be included in every discussion of the draft Qanun." This provision is proof that the initial formation of the Qanun is no different from the local regulation, only mentioning "Islamic basis" as a differentiator because the Qanun adopts the norms and values contained in the sources of Islamic teachings: the Qur'an and al-Hadith.The Islamic basis is the main spirit of the other foundations.
The Qanun also recognizes the term hearing to accommodate responses, suggestions, objections, and input from the community, both Muslims and non-Muslims (minorities).This process is truly Farkhani, Badwan, Ali Geno Berutu, Zulkarnain, Fahmi Irfanudin   justified by what was explained by Zulkarnain, as the Chair of FKUB and a member of the Langsa City MPU. 39According to him, there has been no input from non-Muslims in the formation of Qanun Jinayat, in particular.It indicates that the right to express opinions is guaranteed by the 1945 Constitution, and universal human rights are not closed to minorities in Aceh, especially Langsa City.
Furthermore, the implementation of Qanun Jinayat No. 6 of 2014 in Langsa City, technically, is carried out by four regional institutions/components: the Langsa City Islamic Sharia Service, Wilayatul Hisbah, Keuchik Apparatus, and the Sharia Court, as judicial institutions to decide special cases related to Qanun violations committed by Muslims or non-Muslims who voluntarily submit themselves.
In the researchers' observations, from the data obtained from interviews and other data, the implementation of Qanun Jinayat No. 6 of 2014 in terms of the availability of law enforcement infrastructure is sufficient, namely the availability of legal institutions needed for this purpose (DSIPD, MPU, Wilayul Hisbah, and Sharia Court) although it is different from the infrastructure for enforcing regional regulations.The difference is the existence of the Sharia Service in each regency and city and the existence of the Keuchik (village) apparatus.When looking at Qanun No. 60 of 2016 with a vital role, duties and functions, position, and authority in assisting regional leaders for the implementation of Islamic sharia, the responsibilities from upstream to downstream are in their responsibilities, from policy formulation until the implementation evaluation and reporting in the field of Islamic sharia. 40DSIPD (Regional Government Islamic Sharia Service) is filled by local government officials who are competent in their fields.To avoid abuse of power from this institution, there is an Ulama Consultative Council (MPU) institution, which is the partner of the executive agency in determining policies in the field of Islamic sharia, including providing oversight of government administration and regional policies based on Islamic sharia.In addition, MPU has academic and da'wah work to strengthen Islamic life in Aceh.
In terms of the apparatus for enforcing the Qanun Jinayat, Langsa City has the Wilayatul Hisbah apparatus, the Keuchik apparatus, and the Sharia Court.Wilayul Hisbah can also be called the Sharia Police.Wilayatul Hisbah is a new institution in the history of enforcing Islamic sharia in Aceh.In the past, the role of Wilayatul Hisbah was in the hands of the ulama, imum gampong (village priests), and keuchik.This institution works with the civil service police and the police, but with limited duties to enforce Islamic sharia.
In terms of protection of minority rights and non-Muslim human rights, the implementation of Qanun jinayat is going very well. 41This conclusion emerged based on the information obtained from all non-Muslim informants as the main figures who are members of the FKUB and most of whom are central figures in their respective religions.The absence of reports of objections to the implementation of Qanun Jinayat from individuals or religious communities outside Islam is strengthening evidence that during the implementation of the Qanun, non-Muslim communities were protected and there were no human rights violations.This is strengthened by the evidence of only one case of violation of Qanun in the form of Jarimah maisir.The case did not have to be submitted to Qanun Jinayat, but positive law (KUHP) can be the alternative.
Legal Protection of Minority Rights: ... The essence of the main task of Wilayatul Hisbah is enjoining good and forbidding wrong (al-amr bi  al-ma'ruf wa al-nahy 'an al-munkar) in the realm of enforcing Islamic sharia, starting from supervising, coaching, to investigating violators of Islamic sharia. 42Its existence is strong and necessary and has a juridical basis on the law on the privileges of Aceh and Regional Regulation No. 5 of 2000 that "Local Governments are obliged to form a body authorized to control/supervise (Wilayatul Hisbah) the implementation of the provisions in this regional regulation so that it can run as well as possible".
Due to the wide working area, the personnel of Wilayatul Hisbah are temporarily limited, where in accordance with its main duties and functions, Wilayatul Hisbah can cooperate with other institutions. 43To reach all regions, Wilayatul Hisbah cooperates and involves the Keuchik apparatus so that the enforcement of Islamic sharia can be carried out to the smallest community unit.Wilayul Hisbah also becomes the executor of the flogging law after the Sharia Court Decision is declared inkrach.
The last bastion of the enforcement of Islamic sharia in Langsa City is the Sharia Court.It is a judicial institution institutionally under the auspices of the Supreme Court of the Republic of Indonesia, specifically for Aceh Province.The position of the Sharia Court is the same as that of the Religious Courts and Religious High Courts in other provinces.His authority has increased to try and decide on jinayat cases and has been delegated some of the powers that were previously the absolute authority of district courts, specifically in Aceh Province.
In terms of implementing and supervising the enforcement of Islamic sharia, these institutions carry out all their main functions and authorities based on existing laws and regulations, and for the implementation and supervision, technically, improvements and innovations to be carried out while still considering Islamic sharia as a reference.

Analysis of the Protection of Human Rights and Minority Rights in Langsa City
It is undeniable that the enforcement of Islamic sharia (Qanun Jinayat) still gets a slanted stigma from people outside Langsa City, Aceh, a view stating that Islamic sharia violating human rights and barbaric has not disappeared.This discourse is an interesting study, especially for Muslim scholars, who are concerned with the issue of the intersection between human rights and the practice of enforcing Islamic law and looking for the best solution so that this conflict can be eliminated, including through the study of socio-cultural and legal political approaches. 44igma against human rights will remain and continue to be voiced as long as Samuel Huntington's thesis on class of civilization is still considered relevant in the world of post-modernism.Islam and Islamic law can be used as objects of collision with various theories and propaganda of political interests and power, including clashing with human rights and protection of non-Muslim minorities (religious minorities).
Legal Protection of Minority Rights: ... contained in human rights, both in international declarations and conventions on human rights and Law No. 39 of 1999 concerning Human Rights. 48 addition, the freedom of worship for non-Muslims and community activities carried out by minorities (religious) in Langsa City are running as usual, safe, comfortable, and peaceful.Their rights as a minority in Langsa City are protected; the existence of small ripples in a heterogeneous society is a logical and normal consequence.The story told by Pastor Reinhad about the stopping by villagers to the HKBP Church congregation members who were riding with the opposite sex late at night could be resolved at the scene quickly, easily, not reported, and processed at the Wilayatul Hisbah office, and did not result in protests from the HKBP Church.A conducive and tolerant life continues.
Meanwhile, the case of Samsu, who intended to run for Keuchik, is a case that did not directly intersect with the Qanun Jinayat.Samsu's non-Muslim desire to become a local leader with the majority of the population being Muslim with an Islamic life system that is very thick with Islamic rituals and symbols is a personal political desire that is very forced.On the other hand, the role of the keuchik is mandatory to be involved in very Islamic matters and requires the expertise of a keuchik in Islamic religious knowledge.Meanwhile, Samsu is a non-Muslim and cannot read the Qur'an.Thus, it is logical that Samsu's desire to be hindered, both sociologically and juridically.
Regarding the comfort of living in Langsa City, all non-Muslim respondents felt comfortable, peaceful, safe, and could get along with anyone as long as they did not violate the rules.Respondents were very aware of the Malay proverb "when in Rome, do as the Romans do".Leaders of religious communities with minority followers in Aceh also participated in socializing and understanding to their people all the Qanun that apply in Aceh.In particular, with the Qanun Jinayat, they supported its norms because, essentially, what is prohibited in the Qanun is also prohibited in their holy books.In fact, they found it helpful because it helps maintain the morale of their young generation, who are often carried away by the currents of "modern society".
Non-Muslim religious leaders and their followers voluntarily follow the applicable regulations (Qanun) in Langsa City.They also admitted that their rights as minorities were not disturbed, and they felt safer than before the Qanun came into effect.This is proof that the right to freedom to live (the principle of dignity), the right not to be treated in a discriminative manner (the principle of equity and equality), and to be treated as a human being (the principle of humanity) which are the basic principles of universal human rights are not violated at all in the implementation of Qanun Jinayat in Langsa City, both to muslims in general and non-muslims in particular.

Conclusion
The stigma that Islamic law is cruel and barbaric has not disappeared, including viewing Aceh's privileges with the implementation of Islamic sharia.In fact, viewed from various sides, historical, sociological, and juridical, the Qanun Islamic sharia in Aceh has its legal footing.Specifically, regarding Qanun Jinayat No. 6 of 2014 applied to all areas of Aceh Province, including Langsa City, it received an unfavorable view, especially when it was deemed to collide with human rights and the protection of the rights of minorities.However, after the research was held in Langsa City, the results can be concluded that in terms of the availability of Islamic sharia enforcement infrastructure, the Farkhani, Badwan, Ali Geno Berutu, Zulkarnain, Fahmi Irfanudin   enforcement of the Qanun Jinayat in Langsa City is complete, consisting of the Department of Islamic Sharia and Dayah Education (DSIPD), Wilayatul Hisbah (Sharia Police), the Keuchik Apparatus, and the Sharia Court.In addition, the existence of the Ulama Consultative Council (MPU) as an independent institution has the role of providing input to the executive in the enforcement of Islamic Sharia in Langsa City.Thus, the enforcement of the Qanun Jinayat does not conflict with human rights norms, and there is guaranteed protection of the rights of minorities in Langsa City.Moreover, the religious minorities in Langsa City also do not feel disturbed in their religious freedom and can worship according to their religion.Their rights are not reduced as a result of the enactment of Qanun Jinayat, and they even feel comfortable because the norms of Qanun Jinayat are also contained in the teachings of their holy book.This fact showed that in enforcing Qanun Jinayat in Langsa City, the three most basic principles in human rights; The principle of dignity, the principle of equity and equality and the principle of humanity are not violated, both for muslims and for non-muslim minorities in particular.