Khalwat in Islamic law is defined as a situation where a man and a woman who are not mahram, are together in a closed or hidden place without supervision [17]. This act is considered as a preamble to adultery, because it opens opportunities for indecent acts and fitnah [18]. In the context of Aceh Qanun No. 6/2014 on Jinayat Law, khalwat is categorized as a jarimah (criminal offense), whose perpetrators can be sentenced to ta'zir in the form of flogging, fines, or imprisonment. This punishment aims to provide a deterrent effect and maintain public morals [19].

The evidence for the prohibition of approaching adultery in the Qur'an is contained in Surah Al-Isra' verse 32 and An-Nur verses 30-31. In the interpretation of Ibn Kathir, the command to lower the gaze and keep the genitals becomes the basis for avoiding khalwat because it has the potential to open the way for adultery. Thus, the implementation of punishment against the perpetrators of khalwat is an effort of sharia in maintaining public honor and morals [20].

Based on data from Wilayatul Hisbah of Aceh Tenggara District, the number of khalwat offenders is relatively high, with an average of 5-6 cases per month. However, in practice, the implementation of flogging law against perpetrators often encounters various obstacles, so that not all cases are processed to the execution stage. This is reinforced by information from the Aceh Tenggara District Attorney's Office, which states that the absence of an official report from the community means that cases cannot proceed to the prosecution level.

There are several forms of implementation barriers, namely:

1. Structural Barriers. Structural barriers include internal problems within sharia enforcement agencies such as Wilayatul Hisbah (WH), ranging from limited human resources, lack of budget support, to community resistance to the authorities. WH officers often face resistance when conducting raids, as perpetrators do not feel guilty and resist legal action. In addition, the absence of a national legal system that integrates the application of jinayat law leads to overlapping legal norms and the weak position of flogging law in the national justice system. Another aspect of structural barriers is the emergence of human rights issues, which are often used as a shield by the community to reject the process of sharia law, even though its substance regulates public morals [21].

2. Cultural Barriers. Cultural barriers relate to the community's perception of khalwat as a private matter or family disgrace. People tend to be reluctant to report for fear of tarnishing their good name or embarrassing the family [22]. In interviews with WH, it was found that the community prefers a family settlement or marrying off the couple, especially if the perpetrator is a teenager. Distrust of the legal apparatus is also a barrier, where some people think that sharia law is only enforced against certain circles, thus reducing the legitimacy of the apparatus in the eyes of the public.

3. Juridical Obstacles. Juridical obstacles arise due to the overlap between customary law, national law [23], and Qanun Jinayat. In many cases, the victim's family prefers a customary approach in the form of forced marriage or customary fines rather than a formal legal process. This causes the implementation of flogging law cannot run optimally. The unpreparedness of the national legal structure in accepting Qanun as a product of autonomy law also makes it difficult in terms of coordination between agencies, delegation of authority, and effective enforcement of sanctions. As a result, there is legal uncertainty and non-uniform settlement practices.

The ineffectiveness of law enforcement against khalwat has had a number of social consequences. Many young couples involved in khalwat are forced to marry despite not being psychologically and economically ready [24]. This increases the risk of marital disharmony or early divorce, although divorce is a permissible act in Islam, it is highly hated by Allah SWT [25]. In terms of law enforcement, structural, cultural and juridical barriers create a vacuum in justice, where perpetrators do not receive the legal consequences they should. If not addressed systematically, this can undermine the authority of sharia law and increase the number of repeat offenses.

The obstacles in the implementation of flogging law against khalwat perpetrators in Aceh Tenggara are multidimensional and interrelated. Efforts to enforce sharia law must be accompanied by structural strengthening of institutions, public education, and harmonization of regulations between Qanun and national law. In addition, a cultural approach that is sensitive to local norms needs to be strengthened to support social acceptance of jinayat law as part of the legal identity of the special autonomous region in Aceh [26].

The implementation of flogging law against khalwat perpetrators in Aceh Tenggara cannot be separated from a number of serious challenges that are structural, social, procedural, and human resource capacity [27]. These challenges show the complexity of implementing sharia law in a plural society with diverse value systems.

Social pressure is a significant obstacle in the implementation of flogging. In the community of Aceh Tenggara, the enforcement of sharia law such as flogging against khalwat offenders is often perceived as a violation of human rights, especially when those involved are teenagers or relatives of law enforcement officials themselves [28]. In an interview with Sunanda, S.Sos., Head of the Public Order Division of Wilayatul Hisbah, it was mentioned that if the perpetrator is a relative of the officer, the legal process is often not continued for fear of damaging the family's dignity. This condition creates public distrust of the objectivity and justice of law enforcement officials. The community tends to view that law enforcement only applies to those who do not have personal closeness with the authorities, thus creating a negative stigma and reducing the legitimacy of the law itself.

From the procedural side, the application of flogging punishment against khalwatperpetrators requires strong evidence and legal process [29]]. Arrests cannot be made based on allegations or unilateral reports without verification. In an interview, Sunanda stated that "we do not arbitrarily arrest, there must be an official letter and evidence at the scene, such as tissue or presence in a closed place". Surveillance must be done carefully so as not to violate privacy rights, and raids must be accompanied by at least two witnesses from the officer's side to avoid slander. Another technical challenge arises when khalwat activities are carried out in tourist attractions that are far from the reach of the general public. Officers face a dilemma between upholding the principles of Islamic law and safeguarding people's civil rights, especially in the context of private spaces and unpredictable times.

One of the fundamental challenges is the lack of technical and non-technical training for law enforcement officers, especially Wilayatul Hisbah. Although Qanun Jinayat has become a formal legal framework, its implementation in the field still faces implementation obstacles. The lack of training makes the officers unprepared professionally and emotionally to handle khalwatcases fairly and educatively. Sunanda emphasized that many officers have not received adequate training on execution procedures, social approaches, and persuasive communication to the community. Other factors such as budget constraints and lack of institutional support exacerbate the situation. In addition, low public understanding of the meaning of flogging as part of Islamic law also adds to the psychological burden on officers, who are required to carry out the law while maintaining social harmony.

Thus, the enforcement of flogging law against khalwat perpetrators requires a synergy between legal assertiveness, apparatus readiness, and an adaptive cultural approach. Routine training, ethical guidance, and public education are key in bridging the gap between sharia norms and social reality.

The application of law is not only seen from the presence of norms in written regulations, but must be realized in real action. Law becomes effective if it is able to form social compliance through interactions between rules, enforcement officials, and the community. In the perspective of Soerjono Soekanto's law enforcement theory, legal effectiveness is influenced by three important elements, namely: the rule of law (legal substance), law enforcement officials (legal structure), and public legal awareness (legal culture). These three components are integral and support each other. If one of the elements does not function optimally, the effectiveness of law enforcement will be disrupted [30].

The implementation of flogging law against the perpetrators of Jarimah Khalwat in Aceh, especially based on Aceh Qanun No. 6/2014, is part of the implementation of Islamic Shari'a that gained constitutional legitimacy through Law No. 11/2006 on the Government of Aceh. However, the formal existence of this law has not fully reflected its substantial success. Its effectiveness is not sufficiently assessed from the normative aspect, but must be seen from public acceptance, consistent implementation, and internalization of its values in social life [31].

Through the perspective of Lawrence M. Friedman's legal effectiveness theory, the effectiveness of a legal system is determined by three important interrelated elements. First, the legal structure which includes official institutions such as Wilayatul Hisbah (WH), the Syar'iyah Court, and the Islamic Sharia Office as the party that has the authority to crack down and enforce the sharia rules. Second, legal substance which refers to the content and norms contained in Qanun Jinayat, especially related to sanctions against Jarimah Khalwat which can be in the form of flogging, fines, or confinement. Third, legal culture which relates to the attitude, perception, and level of public awareness in complying with and supporting the implementation of the law. These three elements, if running synergistically, will determine the extent to which the implementation of flogging law in Aceh can take place effectively within the framework of enforcing Islamic law [32].

In practice, these three aspects still face challenges. In terms of legal structure, there are technical and institutional problems, such as weak coordination between agencies, limited human resources, and lack of technical training in the implementation of flogging law. Wilayatul Hisbah officers are often in a dilemma position, especially when the khalwat perpetrator has a family relationship with the officer, or when social pressure from the community hinders the law enforcement process [28].

The substance of the law stipulated in Article 23 of Qanun Jinayat, although it is clear in imposing ta'zir punishment for khalwatperpetrators, such as a maximum of ten times of flogging or gold fines, cannot necessarily be implemented consistently. Most cases are resolved by family or through marriage, which is actually contrary to the principle of law enforcement based on formal justice.

In terms of the legal culture of the community, there is ambivalence. On the one hand, some people support the application of Islamic law normatively. However, on the other hand, there is still a strong view that places khalwat as a private disgrace, not as a public offense that deserves to be processed legally. This causes the community to prefer a non-legal approach in resolving the offense [33].

However, from the perspective of contextual law enforcement theory, the success of the law is not solely seen from coercive compliance, but also from the extent to which the law is integrated with the social values of society. In Aceh, flogging not only has formal legitimacy, but also cultural and religious legitimacy. However, if its implementation only becomes a symbol or public spectacle, without in-depth legal awareness and education, then the effectiveness of the law will be false.

In this context, the effectiveness of flogging law as an instrument of Islamic law enforcement can be improved through several strategic steps. First, strengthening the capacity of law enforcement officers needs to be carried out on an ongoing basis, both through routine training, technical simulations, and increased procedural understanding so that the implementation of punishment runs according to the rules. Second, increasing public legal awareness is an important aspect that can be achieved through public education, socialization of Qanun Jinayat, and cultural approaches that are in accordance with local values. Third, the integration of human rights values needs to be considered without overriding the basic principles of Sharia, so that the implementation of flogging remains in the corridor of justice and humanity.

Law is said to be effective if it is able to create compliance without coercion, build justice without causing fear, and internalize the social and spiritual values of society. The ideal enforcement of flogging law is one that is able to balance between normative power, social acceptance, and collective awareness, for the realization of a just, orderly, and dignified society [32].

The implementation of flogging punishment on khalwatperpetrators in Aceh, especially in Aceh Tenggara, is inseparable from various challenges that are structural, cultural, and procedural. Therefore, systematic and measurable strategic steps are needed to strengthen the effectiveness of the enforcement of Qanun Jinayat, which in the current context is seen as the formalization of Islamic law. This effort can be realized through three main approaches, namely increasing the capacity of the apparatus, socializing the law to the community, and strengthening coordination between sharia law enforcement agencies [34].

First, increasing the capacity of Wilayatul Hisbah (WH) officers and sharia prosecutors is an important key to successful law enforcement. Officials need to be equipped with a structured and sustainable training program, including a deep understanding of sharia law and Qanun, technical competence in investigation, proof, and execution, as well as professional ethics with a humanist approach. This training should include competent resource persons, such as academics, legal practitioners, and religious leaders, and use real case studies so that officials better understand the social dynamics in the field. In addition to training, budget support, logistics, and increasing the number of WH personnel are also urgent needs. This is in line with the statement of Sunanda, S.Sos, Head of Public Order Division of WH Aceh Tenggara, who emphasized that a sufficient number of WH apparatus is an important prerequisite to optimally protect the community.

Second, legal socialization to the community must be strengthened to increase legal awareness. A correct understanding of the definition of khalwat, its legal impact, the sanctions stipulated in the Qanun, and the legal process before the flogging penalty is imposed needs to be disseminated thoroughly. This socialization should be carried out in a sustainable manner and target various segments of society, including students, community leaders, and families. Based on Sunanda's information, socialization activities have been carried out through visits to schools and community forums by involving various agencies, such as WH, police, TNI, Islamic Sharia Office, Sharia Court, Attorney General's Office, and Forkopimda. This collaborative approach aims to build collective awareness so that people do not only obey for fear of being punished, but also understand the sharia and moral values behind the rules.

Third, strengthening coordination between sharia law enforcement agencies is very important to ensure the smoothness of the legal process from supervision, investigation, prosecution, to execution. An efficient coordination mechanism can be realized through the establishment of integrated SOPs between agencies, the implementation of regular coordination meetings for evaluation, cross-sector training so that officials have a uniform understanding, and the establishment of communication forums such as an integrated sharia desk. With these steps, overlapping authorities can be avoided and the law enforcement process can run effectively, professionally, and in line with the principles of justice and humanism. Strong synergy between the WH, police, prosecutor's office, and Sharia Court will strengthen the enforcement of Islamic sharia in Aceh Tenggara so that it is more just, dignified, and sustainable.

Overall, strategic efforts in the implementation of flogging punishment against khalwatperpetrators in Aceh Tenggara can be taken through three main steps, namely increasing the capacity of sharia law enforcement officials, strengthening public legal awareness through continuous socialization, and integrated coordination between law enforcement agencies. These three approaches complement each other and are necessary to ensure that the implementation of flogging not only runs in accordance with the provisions of Qanun, but also reflects the principles of justice, professionalism, and human values within the framework of the enforcement of Islamic law.