The study used a case-control design and analysed causal relationships using reverse logic, namely determining the problem of sexual activity as a case first and then identifying the cause (risk factor) of sexual activity problems (Sastroasmoro 2017). This study used a control case with no matching design. The cases of this study were focused on Aceh province, which applies qanun in carrying out provincial regulations, and North Sumatra province, which has a Muslim majority population but does not implement qanun as a provincial regulation. This research was conducted in two Islamic-based universities in Aceh province and North Sumatra province. This study was conducted from March to July 2022.

The researchers conducted interviews with 552 Muslim youth, consisting of 276 Muslim youth studying in Aceh province and 276 Muslim youth studying in North Sumatra province. Researchers conducted interviews with respondents and then used the snowballing method to find other respondents.

The inclusion criteria in this study were youths in Aceh and North Sumatra provinces, aged 18–24 years, unmarried, who had completed high school studies and were willing to participate in the study until the end. Researchers conducted interviews using a structured questionnaire about qanun, adolescent religiosity and sexual activity using Google Forms, which were distributed through social media applications such as Instagram, WhatsApp, Facebook and Twitter, to ask about their willingness. Thereafter, the participants who met the criteria of the studies were invited to attend an interview related to qanun, religiosity and sexual activities of Muslim youth.

The independent variables in this study are: Qanun which consists of adolescent’s perceptions and knowledge, and adolescent’s support about qanun on sexual activity and religiosity. Three items were used to assess religiosity, defined by this study as an individual’s devotion and related religious behaviours (Hall, Meador & Koenig 2008). The religiosity of Muslims can be seen from the various activities recommended in Islamic religious teachings, such as congregational prayers, fasting Sunnah, following recitations and almsgiving (Nasution 2022; Nurhayati 2021). Religiosity was seen in Muslim participants conducting religious experiences over the past 3 weeks, participants’ experience discussing Islamic topics for the past 3 weeks and participants’ experiences in participating in religious studies directly or indirectly for the past 3 weeks. Islamic education can be seen in the schools that have been attended by participants where the religious education in question is from madrasah aliyah and Islamic boarding schools.

The dependent variable in the study is: Sexual activity (khalwat) contains questions about sexual activities that have been carried out by youth with someone with holding hands, kissing, petting, fondling, and sexual intercourse based on the confession of the participant (The Central Bureau of Statistics 2017).

Normality analysis was carried out using the Kolmogorov–Smirnov test with a confidence interval (CI) of 95% (Murti 2011). If the value of p > 0.05, then it implies that the data are normally distributed. Researchers conducted the validity and reliability test of 30 Muslim youths with questions about qanun, religious education, religiosity and sexual activity of Muslim youth. The researcher conducted a validity test with the corrected item-total correlation value with the r table value of 0.361. The reliability of the data followed the Cronbach’s alpha method to measure the instrument from one measurement, provided that if r count > r table or a significant value of 0.8, then it is declared reliable (Murti 2011). Data analysis was performed using logistic regression to determine the effect of qanun, Islamic education and religiosity on the sexual activity of Muslim youth with a 95% CI. Data analysis was carried out using Jeffeys’s Amazing Statistics Program 16 (JASP) software.

This research was conducted on 552 Muslim youths who are still students at Islamic-based universities regarding the prevention of sexual activity among Muslim youths. The results of this study indicated that the results of the normality test using the Kolmogorov–Smirnov test showed that it has a p > 0.05, which means a normal distribution, that is, always prayed five times every day in the last 3 months, always gave alms for the last 3 months, always fasted sunnah (fasting Monday to Thursday for the last 3 months), always fasted sunnah (fasting Monday to Thursday for the last 3 months) and always followed the recitation of Islam for the last 3 months (see Table 1).

This study’s results indicated that the validity test results with the corrected item-total correlation value showed a value of r > 0.361, which means that the entire questionnaire instrument is declared valid. The results of this study indicated that the reliability test with t the Cronbach’s alpha method value showed a value of r > 0.8, which means that the entire questionnaire instrument was declared reliable (see Table 2).

The results of this study showed that female Muslim youth tended to have sexual activity in areas that did not have qanun rules (120 Muslim girls), had religious education (94 Muslim girls), sometimes prayed five times a day (95 Muslim girls), sometimes gave alms in the last 3 months (112 Muslim girls), fasted sunnah Monday to Thursday (59 Muslim girls) and never attended recitation in the last 3 months (59 Muslim young women). Male Muslim teenagers tended to have sexual activity in areas that have qanun rules (10 Muslim teenage boys), had religious education (14 Muslim young men), sometimes prayed five times a day (10 Muslim young men), sometimes gave alms in the last 3 months (15 Muslim young men), fasted sunnah Monday to Thursday (13 Muslim young men) and sometimes followed the recitation in the last 3 months (11 Muslim young men) (see Table 3).

The results of this study show that qanun (regional regulation based on Islamic law) (p < 0.001) affects the sexual activity of Muslim youth, always praying five times every day in the last three months (p = 0.027) affects the sexual activity of Muslim youth, looking for various information on Islamic topics (p = 0.01) that affect the sexual activity of Muslim youth. Religious education (p = 0.718), always giving alms for the last 3 months (p = 0.152), always fasting Sunnah (fasting Monday to Thursday for the last 3 months) (p = 0.582) and always following the recitation of Islam (p = 0.130) were proved not to affect the sexual activities of Muslim youth (Table 4).

This study’s results show that areas with qanun (local regulations based on Islamic law) affect the prevention of youth sexual activities 4628 times more than areas that do not have qanun (local regulations based on Islamic law) in preventing sexual activities in Muslim youth (CI 95% 3.432–8.510) (Table 4).

Muslim youth looking for various information about Islamic topics affect the prevention of youth sexual activity 1747 times more than those who do not look for various information about Islamic topics (CI 95% 1.164–8.510). Muslim youth who always pray five times every day in the last 3 months affect the prevention of youth sexual activity 1616 times more than Muslim youth who do not always pray five times every day in the last 3 months (CI 95% 1.141–2.512) (Table 4).

The Acehnese people have utilised Islamic shari’a and Acehnese customary law since the sultanate era. At that time, the ulama and leader took an active part in resolving problems relating to the governance of the Aceh government and managing social life among the Acehnese people, including through shari’a-based regional ordinances known as qanun (Azzubaili 2014).

The comprehensive implementation of qanun in Aceh province has been implemented since mid-2015 (Aditya 2019). The application of the qanun as a law confirms the application of Islamic shari’a in the Aceh area. The implementation of the qanun is not only a ceremonial tool for the inauguration of Islamic shari’a in Aceh alone, but the goal is more than that; namely, the qanun as jinayat law can eradicate jinayah perpetrators in Aceh and also form an Islamic character in every Acehnese society. The existence of qanun is expected to shape the character of the Acehnese people to carry out behaviours recommended in Islam, including preventing sexual acts that occur in various places.

The purpose of the prohibition of sexual activity in this qanun is to enforce Islamic law and the prevailing customs in society in the province of Nanggroe Aceh Darussalam; protect the public from various forms of activities and/or actions that damage honour, namely any actions that can cause disgrace to the perpetrator and his family; prevent community members as early as possible from committing acts that lead to adultery; increase community participation in preventing and eradicating acts of sexual activity; and stop the opportunity for moral damage, because if the sexual activity is left alone, then the morals of the Acehnese people will be damaged.

The results of this study indicate that a region that implements qanun (local regulations based on Islamic law) has affected the prevention of youth sexual activities among Muslim youth 4628 times more than a region that does not have qanun (local regulations based on Islamic law). A region that does not have qanun tend to have more youths engaging in sexual behaviour compared to a region that has qanun.

A region that does not have qanun has more teenagers who engage in sexual acts, because there are many locations where sexual acts can be carried out, such as holding hands, hugging and kissing in malls, beaches and hotels where unmarried couples can stay overnight.

The culture of sexual acts is often found in the region that does not implement qanun. Many parents living in such regions are very supportive of their children dating and going out together, either during the day or at night. Parents in the region that does not have qanun allow teenagers to be picked up by other teenagers who are non-mahram. Parents give permission as long as they do not come home too late; some girls come home the next morning, but the parents are calm as if nothing happened.

Qanun khalwat has the aim of protecting the community from an early age from committing acts that lead to adultery and damage honour. Currently, free sex has become one of the most common actions in various places in Indonesia by both adults and teenagers who are starting to experiment and look for identity. The firm attitude of the government through regional regulations such as qanun is very useful to prevent the phenomenon of free sex among the community. The government in Aceh province, through the implementing agency of Islamic law, continues to provide clear restrictions on any activities held in North Aceh that can be suspected of being a place for sexual acts by teenagers, such as permits to procure art activities (music concerts and others) so that men and women could be separated (Bukhari 2018).

Adolescents who are caught engaging in sexual activity by the community will be given advice, married and fined. Adolescents’ emotions are still developing so they must be advised. They commit sexual activity because of the lack of guidance from parents, teachers, friends and the community. If the sexual activity is carried out by adults, they will get caned and taken around the village in the hope that the punishment given will make the sexual offender feel deterred and repent their action and that the punishment given also makes people afraid of committing such sexual acts.

In the case of traditional sexual activity (khalwat), there should be a regulation that explains the limits of giving customary fines so that it can be used as a guideline by the gampong [village] traditional court council. (Nasyiah 2019). A person who engages in sexual activity will get a customary fine or a maximum limit of fines imposed, but there is no definite fine arrangement.

According to Yusrizal (2019), during the completion of sexual activity (khalwat), the Acehnese community does not discriminate in applying rules related to sexual acts violations. Sexual misconduct perpetrators in Gayo Lues district are arrested and then dealt with according to the custom, but in Qanun Jinayah, the perpetrator of the sexual act (khalwat) should be whipped following Qanun’s verdict (Yusrizal 2019).

If a person or persons who engage in sexual activity are found by the community, they will be sanctioned by marriage (Rizki 2020). The mechanism for resolving violations of sexual activity, both coaching and jarimah, actually underlies religious law and the law that applies in society so that there is no conflict between the two. The guidance carried out by the Wilayatul Hisbah institution (the institution that enforces the implementation of the qanun) aims to prevent the perpetrators of sexual activity from repeating the premarital sexual activity, because such an act is highly hated and prohibited in Islam (Azzubaili 2014). Perpetrators of sexual activity will get social punishment and even shame which is not only felt by the perpetrators of sexual activity (khalwat), but will be a disgrace to the families also.

The provision of customary fines in each gampong encountered obstacles when the violators of sexual activity were unable to pay the customary fines imposed by the village customary holders because of the economic conditions of the parties’ families. There are no regulations that clearly state the minimum and maximum limits for the imposition of fines.

Sexual activity is strongly rebuked in the Qur’an and Sunnah, but it is not regulated in terms of punishment in the Qur’an and Sunnah. All actions must be prohibited to fulfil the benefit of the society. This prohibition must of course be made based on an agreement or community deliberation in ways that are considered to meet the requirements (Bukhari 2018). The prohibition of being alone with the opposite sex contained in the hadith has existed since the time of the Prophet Muhammad (Dina 2022).

In Islamic teachings, even though humans are asked to interact or associate with each other as social beings, there are religious norms and social rules that should be obeyed, especially in the modern context where the development of technology and science is advancing so rapidly. In the context of globalisation, it is clear how societal relations, especially relationships with the opposite sex, are becoming a matter of grave concern these days, especially for the younger Muslim generation, because it is important to have arrangements that regulate the pattern of relationships with the opposite sex who are not mahram so that the principles of Islamic teachings related to the sanctity and glory of humans are always well maintained.

Islam does not prohibit the interaction between men and women, as Allah Subhanahu Wa Ta’ala mentions in surah an-Nisa’ (4) verse 1, which means:

Sexual activity can lead to adultery, so the qanun related to the prohibition of sexual activity aims to prevent (preventive) such acts at an optimal level, to restrain (repressive) by giving punishment in the form of whips and fines (garamah). Sexual activity is an extremely despicable behaviour carried out by people who are unable to hold in their lust in quiet places where there is the possibility of sexual disobedience or the possibility of adultery (Hamid 2015).

The results of this study indicate that adolescent girls who often perform fardhu prayers can significantly prevent sexual behaviour compared to girls who do not regularly perform fardhu prayers. Muslim youth who always pray five times every day in the last 3 months have been prevented from carrying out sexual activity 1616 times more than Muslim youth who do not always pray five times every day in the last 3 months.

Muslims who pray diligently prevent the occurrence of heinous and cruel deeds as mentioned in QS. Al-‘Ankabūt verse 45 which means:

Tafsir ulemas such as Al-Sa’ady stated that Fakhsya is any act of fulfilling sexual desires outside the provisions of shari’a that can be avoided by Muslims who perform prayers (Shalat) (Al-Sa’ady 2002). Al-Thanthawy stated that consistent and sincere prayer could prevent heinous acts from being committed, and that means that praying prevented the main factor of sin. If a Muslim performs prayers sincerely, the use of prayers can avoid bad deeds, including adultery (Al-Thamthawy 2002).

Even if some Muslims perform prayers but still do bad deeds, prayer is an instrument of deterrence from other sinful deeds. If he does not pray, then the more sins he commits. So the function of prayer here is to minimise other heinous and cruel deeds that he is likely to do. Prayer leads to minimising heinous and cruel acts. Al-Baghawy describes a young man who performed the five-time prayer but still performed fakhsya (adultery), in which the Messenger of Allah (the prophet) stated that the youth’s prayer served one day to prevent heinous acts (Al-Baghawy 2002).

The results of this study indicate that adolescent girls who frequently seek information on Islamic topics can significantly prevent sexual behaviour compared to female adolescents who rarely seek information on Islamic topics. Muslim youth looking for various information about Islamic topics affect the prevention of youth sexual activity 1747 times more than those who do not look for various information.

Providing information on Islamic topics will provide awareness to Muslims about sexual behaviour (Mohamad 2015). Shaitan will whisper negative things to encourage someone to carry out sexual acts (khalwat). One of the forms of sexual acts (khalwat) that is often carried out today is free sex (khalwat) carried out through chat and video calls. Chatting with the opposite sex is allowed on the condition that one does not use words or send photos and videos that cause feelings which may lead to adultery. The act of sending messages to one’s partner through excessive emoticons and chatting is only limited to discussing something important. Video calls with the opposite sex should be avoided because it is feared that this will trigger sexual acts (khalwat) in the future (Dina 2022). The phenomenon that occurs today is that many teenagers and even adults chat and video call without paying attention to religious law so that their actions violate Islamic religious law.

Sexual behaviour started by the failure of family function and it’s role in educating adolescents, this functions and roles consists of family roles in practising religion. The role of religious education is very important for teenagers who have just grown up because religious education will develop good characters in teenagers. This is very important because adolescents are still looking for identity, and when it is not based on religion, then they will fall into negative things. Religion plays a strategic role in developing personality of the adolescents. It should be understood that adolescence is a period where young people are still looking for self-identity, and if not guided properly, teenagers will lose their way.

Religion has both a direct and indirect impact on sexual behaviour. Religion becomes a means of social control of the behaviour carried out by a person. Religion will make individuals sensitive and aware of norms, problems of moral order and appropriate standards of behaviour. Religion will instil individual personalities and ideologies that will act as a control over various existing stimuli (De Andrade Verona 2011).

Religious awareness and religious experience will lead to religious attitudes. Religious attitude is a condition that exists within a person that encourages him or her to behave by the level of obedience to religion. Moral life cannot be separated from religious belief. Moral values are firm, certain and fixed, and they do not change because of circumstances, place and time.

Providing information about religion becomes a fortress that strengthens character. The provision of religious education, which has been taught since childhood and has been practised by the closest people, such as family and friends, will help teenagers in socialising and taking action properly and prevent them from engaging in sexual acts. The importance of collaboration between religious education at home and school is an important factor in preventing sexual acts. Religion becomes a filter tool for teenagers when they receive various stimuli and information from various directions that can direct them to fall into sexual acts.

Families and environments that tend to be obedient in worshipping Islam will make teenagers accustomed to carry out religious activities. This will help teenagers to become close to Allah Subhanahu Wa Ta’ala and will help them lead a well-behaved and proper life. Adolescents who are religiously obedient will be able to place themselves and control themselves so that they do not carry out activities that are contrary to the teachings of Islam, including sexual activity (khalwat). Recitations conducted with teenagers will be a reminder for teenagers not to commit deviant actions that are very common around teenagers, both in the real world and in the virtual world (social media).

When teenagers have an understanding and practise religious teachings well, they will carry out everything that is in the teachings of Islam, including staying away from sexual acts (khalwat). Teenagers who practise Islamic teachings such as praying fardhu and attending recitations will consider sexual acts to be a major sin and hated by Allah, so teenagers will stay away from sexual acts (khalwat).