Vigilantism Leaves Only Sin and Suffering

Acts of vigilante justice against thieves have recently become common across various regions in Indonesia. Not a few of these acts of vigilantism have ended in the death of the thief.

Cases of vigilante justice have sparked debate within society. Some parties reject such actions and urge the public to process offenders through legal mechanisms. Meanwhile, others support it under the pretext of providing a deterrent effect.

So how does Islam, and Muhammadiyah's Tarjih Council, view this controversy?

Islamic Economic Law lecturer at Universitas Muhammadiyah Surakarta, Dr. Isman, S.H.I., S.H., M.H., said Islam explicitly forbids and strictly prohibits acts of vigilante justice against thieves.

Vigilante justice does not nullify the thief's right to protection over their blood and life (dima'akum), as well as their personal honor (a'radhakum), from the fury of a mob. "Even though the thief has violated the sanctity of the victim's property (amwalukum)," Isman said when contacted on Friday (31/7/2026).

Acts of vigilante justice can wound society's moral compass if not stopped immediately. Isman said the growing prevalence of vigilante justice can lead society to normalize such actions.

"The reproduction of violence becomes permissible, further tainting the nobility of character of the people of the Nusantara," he explained.

According to him, a single act of violence recorded in the public memory will create a systemic moral gap. If left unchecked, vigilante behavior can expand into mass violence, such as conflicts between regions, ethnic groups, or even religions.

In positive criminal law doctrine, vigilante justice is referred to as eigenrichting. So what is the Islamic basis regarding vigilante justice?

Isman explained that no specific basis addressing vigilante justice directly has yet been found. However, there are several hadiths that prohibit imposing had or qisas punishments without a thorough examination of the facts through a trial.

This occurred in a case of adultery narrated by Abu Hurairah in the following hadith:

:عَنْ أَبِي هُرَيْرَةَ: أَنَّ سَعْدَ بْنَ عُبَادَةَ الأَنْصَارِيَّ قَالَ: يَا رَسُولَ اللَّهِ، أَرَأَيْتَ الرَّجُلَ يَجِدُ مَعَ امْرَأَتِهِ رَجُلًا، أَيَقْتُلُهُ؟ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا. قَالَ سَعْدٌ: بَلَى، وَالَّذِي أَكْرَمَكَ بِالْحَقِّ! 

From Abu Hurairah: Sa'd bin Ubadah Al-Anshari asked, "O Messenger of God, what is your opinion if a husband finds another man with his wife, may he kill him immediately?" The Messenger of God replied, "No, he may not." Sa'd said, "By the One who sent you with the truth, I would surely strike him down at once!" 

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: اسْمَعُوا إِلَى مَا يَقُولُ سَيِّدُكُمْ

Then the Messenger of God said (to those present), "Listen to what your leader has said (he is very jealous, but the law must still be upheld through four witnesses/a trial)." (Narrated by Muslim, No. 1498)

From this example, it can be concluded that the act of vigilante justice is counted as a sin bearing great accountability in the hereafter. This is because vigilante justice can take another person's life without a legitimate and balanced judicial process.

"Moreover, vigilante justice strips the offender of their right to defend themselves, whether they truly stole out of malicious intent or out of hunger," Isman explained.

Isman emphasized that vigilante justice is, in truth, a tragedy wrapped in the guise of anger meant to combat crime.

Yet God has already reminded His followers in Surah Al-Ma'idah, verse 8, which states:

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا كُوْنُوْا قَوَّامِيْنَ لِلّٰهِ شُهَدَاۤءَ بِالْقِسْطِۖ وَلَا يَجْرِمَنَّكُمْ شَنَاٰنُ قَوْمٍ عَلٰٓى اَلَّا تَعْدِلُوْاۗ اِعْدِلُوْاۗ هُوَ اَقْرَبُ لِلتَّقْوٰىۖ وَاتَّقُوا اللّٰهَۗ اِنَّ اللّٰهَ خَبِيْرٌۢ بِمَا تَعْمَلُوْنَ ۝٨

Meaning: O you who believe, stand firmly for justice, as witnesses for God, even if it be against yourselves. Let not the hatred of a people prevent you from being just. Be just, for that is nearer to righteousness. And fear God. Indeed, God is well acquainted with what you do (QS. Al-Ma'idah: 8).

"Punishment carried out outside the framework of a proper trial shifts the position of society. What was originally the victim becomes the perpetrator, one who has crossed the boundaries set by Sharia," Isman stressed.

A considerable number of theft cases in Indonesia begin with a simple reason: hunger. Isman explained that there are several accounts in Islamic history involving cases like this.

Cases such as this are, in fact, recorded in the book Al-Mughni by Imam Ibn Qudamah (a jurist of the Hanbali school), in the chapter Kitab al-Sariqah (on theft). Ibn Qudamah explained that if someone is forced to steal food out of hunger, with no other option to survive, then there is no punishment or amputation of the hand for the thief.

A similar statement was also made by Imam Al-Mawardi (of the Shafi'i school) in his book Al-Ahkam as-Sultaniyyah, in the chapter on the management of the baitulmal, or state treasury. This chapter discusses a leader's obligation to provide social welfare.

According to the book, the head of state must guarantee that his people are free from hunger. Providing food to the hungry is a primary obligation of the baitulmal. If a ruler withholds this, causing his people to go hungry and be driven to steal, then the leader must bear responsibility for it in the hereafter.

"If it turns out that theft occurred because of economic hardship, then that will become an accountability in the hereafter for the leaders of that region," Isman said, concluding the interview.

Writer: Gede Arga Adrian

Translator: Farizal Luqman Majid

Editor: Al Habiib Josy Asheva