Kenapa Strategi Pemerintah dalam Menghadapi Radikalisme Membingungkan?

Oleh Ulil Abshar Abdalla

Posisi pemerintah dalam soal FPI akhir-akhir ini tampak sekali “clueless”, membingungkan, sekurang-kurangnya jika kita lihat dari perkembangan terakhir seperti terlihat dalam pernyataan Menag dan Menkopolhukam. Ini menandakan bahwa pemerintah sendiri sebetulnya tidak memiliki strategi yang “clear”, sehingga tampak masih “grayang-grayang”: mau memperpanjang SKT FPI atau tidak?

Para “penggaung” (buzzer) pemerintah semula membangun narasi yang menarik sebagai dukungan untuk kebijakan Pak Jokowi yang memilih Fachrul Rozi yang berlatar militer itu untuk menjadi Menag. Narasinya adalah: karena pemerintah ingin serius melawan radikalisme. Itulah sebabnya dipilih jenderal untuk mengomandoi Kemenag, bukan menteri sipil yang diandaikan “lunak” dan “tak bergigi” dalam menghadapi kelompok-kelompok radikal.

Catatan selingan: Harap diketahui, radikalisme Islam lebih banyak berkembang di sekolah-sekolah umum dan universitas negeri di bawah Kemendikbud, bukan di kalangan mahasiswa UIN/IAIN/STAIN dan pesantren yang berada di bawah yurisdiksi Kemenag. Itulah sebabnya, saya sejak awal menganggap kebijakan Pak Jokowi memilih jenderal sebagai Menag ini salah sasaran, “a misplaced policy”. Jika niatnya serius mau melawan radikalisme Islam, Fachrul Rozi lah yang seharusnya diangkat menjadi Mendikbud, bukan Nadiem Makarim. Sekali lagi: ini kalau tujuannya untuk melawan radikalisme. Kecuali jika ada “tujuan” dan “motif” lain yang tersembunyi.

Baik, saya teruskan. Beberapa saat setelah diangkat menjadi Menag, muncul “a promising shock therapy”, gebrakan yang seolah-olah menjanjikan dari Pak Fachrul Rozi: melarang ASN di lingkungan Kemenag untuk memakai cadar. Anda tahu, cadar adalah pakaian penutup muka yang dipakai perempuan, bukan laki-laki.

Akan tetapi, belum lewat satu bulan, muncul perkembangan lain yang agak aneh, dan menampakkan kebingungan di pihak Menag. Menghadapi isu FPI, Menag justru mengambil posisi yang teramat lunak. Dalam beberapa statemen publiknya, Menag cenderung mendorong untuk memperpanjang SKT FPI, karena ormas yang terakhir ini sudah “bai’at” dan berjanji loyal kepada Pancasila dan NKRI.

Sikap Menag ini membingungkan sekali. Isu FPI jelas jauh lebih krusial, serius dan penting dalam perang melawan radikalisme ketimbang masalah cadar. Kenapa dalam soal cadar Menag keras, sementara dalam isu FPI kok lunak? Ada apa di balik ini? Ini pertanyaan yang membutuhkan investigasi lebih jauh. Adakah “kaitan tersembunyi” antara Menag dengan FPI, sehingga dia menampakkan kelunakan pada ormas ini?

Yang menarik, Menag juga bersikap lunak terhadap celana cingkrang. Kita baca statemen dia dalam soal celana cingkrang ini di media massa: dia tak mempunyai keberatan apapun.

Pertanyaannya: Kenapa Pak Fachrul Rozi besikap keras terhadap cadar, tetapi toleran pada celana cingkrang, padahal keduanya satu paket? Baik cadar dan celana cingkrang secara umum (meski tidak dalam semua kasus) berasal dari satu sumber yang sama: pemahaman ala salafi-wahabi.

Posisi Menag ini, dipandang dari sudut analisa gender, jelas sangat bermasalah karena menampakkan gejala seksisme. Dia hanya mempersoalkan cadar saja, sementara celana cingkrang yang dipakai kaum laki-laki ditoleransi. Teman-teman feminis mestinya berbicara soal “ambiguitas” dan seksisme di balik pernyataan Menag Fachrul Rozi ini.

Di sisi lain, baru-baru ini 11 kementerian “meneken” SKB yang bertujuan untuk menangkal penyebaran radikalisme di kalangan ASN. Kebijakan ini sendiei mengandung banyak masalah sebetulnya, tetapi ini isu lain yg bisa didiskusikan secara terpisah. Dengan kebijakan ini, pemerintah ingin mengirim pesan bahwa dia serius menghadapi isu radikalisme Islam. Tetapi pesan ini tampak tidak singkron dengan pernyataan-pernyataan Meng soal FPI.

Poin saya: pemerintah mengirim pesan yg simpang-siur mengenai soal radikalisme ini. Di satu pihak ingin memerangi radikalisme, di pihak lain menampakkan gejala ingin memberi ruang kembali kepada FPI. Apakah di mata pemerintah FPI bukan merupakan salah satu manifestasi dari radikalisme Islam? Apakah seorang ASN yang me-like konten yang berisi hoax atau mendukung ide-ide radikal jauh lebih berbahaya (sehingga harus dilaporkan, menurut isi SKB yang baru saja diteken itu) ketimbang FPI?

Inkonsistensi seperti ini jelas menunjukkan bahwa pemerintah tak punya visi yang jelas tentang strategi menghadapi radikalisme.

Belum lagi jika kita persoalkan argumen pemerintah mengenai posisi FPI terhadap ide khilafah. Salah satu alasan keberatan pemerintah untuk memperpanjang SKT FPI (sebelum akhirnya melunak karena FPI sudah melunak dan loyal pada Pancasila — menurut versi Pak Fachrul Rozi) adalah karena ormas ini mendukung ide khilafah.

Pertanyaanya: Apakah ide khilafah yang dianut FPI sama dengan HTI atau ISIS? Menurut saya, jelas berbeda. Bahkan HTI pun memiliki pemahaman yang berbeda soal khilafah ini dari kelompok-kelompok lain. Tidak semua yang menganut ide khilafah bisa “digebyah-uyah”, disamakan. Kalau semua yang mendukung ide khilafah harus dilarang, jelas berbahaya. Ahmadiyah bisa dilarang juga karena menganut dan mempraktekkan ide khilafah. Kelompok tarekat tertentu juga menganut ide khilafah.

Dengan kata lain, banyak bolong-bolong dalam kebijakan pemerintah untuk mengatasi radikalisme, tetapi, sayang sekali, publik pada umumnya seperti sengaja mengabaikan atau tutup mata, kerana ketakutan dan “paranoia” terhadap Islam radikal.

Saya mendukung upaya pemerintah melawan radikalisme, tetapi ini bukan berarti memberikan “cek kosong” kepada pemerintah sehingga kita tidak mau menguliti detil kebijakan yang diambil pemerintah.

Kita harus kritis juga terhadap gejala yang tampaknya mulai merebak akhir-akhir ini: menjadikan isu radikalisme sebagai alat untuk membungkam suara-suara kritis pada pemerintah. Jangan sampai isu radikalisme ini dijadikan alasan untuk membungkam setiap bentuk oposisi. Ini berbahaya bagi masa depan demokrasi kita.

Saya ingin pemerintah melawan radikalisme Islam tanpa mengorbankan demokrasi. Jika ini kita lakukan, kita tak akan beda dengan negeri-negeri otoriter di Timur Tengah.

Sekian.

Merebut Tafsir: Jihad Peneliti

Oleh Lies Marcoes

Bagi seorang kelana, apapun bentuk pengelanaannya, pulang adalah kembali ke titik pemberhentian. Biasanya disertai rasa lega, bisa menarik nafas, ucul-ucul (ganti pakaian dan menukarnya dengan pakaian rumah paling nyaman), ngopi/ ngeteh, rebahan, lalu kembali kepada rutinitas sesuai perannnya di rumah. (Saya biasanya langsung bongkar koper, buka oleh-oleh, cek kebersihan rumah/ kamar mandi dapur/kompor, mengecek persediaan makanan, menulis belanjaan, menyapa tanaman dan tidur lama yang didahului ritual pijet).

Namun bagi pengelana yang tujuannya penelitian, “pulang” sesungguhnya merupakan jebakan “setan”, ia akan masuk ke medan pertarungan yang kelak berpengaruh kepada hasil penelitiannya. Sebab “pulang” bagi seorang peneliti akan menempatkannya pada situasi psikologis yang membuatnya terpecah. Di satu sisi, sebagaimana para pengelana untuk urusan lain, pulang adalah momen keterputusan dengan suasana di luar sana dan kembali ke rumah untuk melanjutkan rutinitas di habitatnya. Sementara bagi peneliti, di saat pulang itu ia harus membangun jembatan imajinasi dengan suasana di lapangan. Ia harus membawa aroma, nuansa, rasa, jiwa, keringat, detak jantung, semangat yang ia dapatkan ketika di lapangan. Secara teknis ia harus menurunkan catatan lapangan (baik hasil wawancara atau pengamatan lapangan), membangun analisis yang menjadi argumen kokoh hasil temuan, bergelut dengan rasa skeptis atas temuan dan memetakan bagian-bagian temuan yang sudah terang benderang, samar-samar dan gelap. Dalam situasi itu ia harus bongkar pasang jalinan temuan secara imajiner yang biasanya berputar-putar di dalam benak. Dan inilah titian tangga terpenting ketiga bagi peneliti. Jika ini gagal, niscaya temuan yang begitu kuat diperoleh di lapangan tak akan sampai ke lembar kesimpulan dalam tulisan. Potensi gagal sangat besar sebab situasi kebatinan besar kemungkinan akan berubah akibat “pulang”.

 

Tentu ada dimensi gender dalam kata “pulang”. Bagi peneliti perempuan, rumah seringkali tak menjadi kantor. Karenanya pulang artinya kembali ke urusan domestiknya. Sementara bagi kebanyakan lelaki, rumah bisa menjadi kantor ke duanya, dan dengan begitu ia bisa membawa semangat dari lapangan ke rumah.

Untuk menjaga semangat dari lapangan, beberapa peneliti punya kebiasaan yang khas untuk membawa aroma lapangan: memasang foto-foto lapangan di meja kerja, meletakkan benda tertentu yang dibawa dari lapangan sebagai ajimat “penghubung” /wasilah dengan lapangan, atau terus melakukan kontak dengan beberapa sumber yang senang berbagi informasi dan meletakan buku catatan lapangan di temat yang paling mudah dijangkau.
Menggali data adalah titian kedua dalam tangga penelitian, setelah yang pertama mendesain penelitian. Desain penelitian sangat tergantung pada apa yang hendak diteliti dan bagaimana cara menggalinya. Selebihnya ini memang terkait dengan seni penelitian ditambah “passion” hasrat seorang peneliti. Passion peneliti menurut saya terletak pada cara peneliti menempatkan dan menghormati para sumbernya. Di lapangan, saya sangat pecaya pada naluri, insting, kata hati yang otomatis terbangun dan menggerakkan langkah. Saya percaya ini digerakkan oleh konsentrasi. Karenanya menekuni rantai informasi dengan mengikuti arah “bola salju” menggelinding sangatlah membantu. Di sini sikap gigih sangat penting.

Sikap peneliti yang menganggap “tak ada informasi adalah informasi” bisa menjadi suluh penyemangat peneliti di lapangan. Di lapangan itulah informasi di kumpulkan, dicatat disilang dan secara abstrak mulai dibangun ke arah analisis dan kesimpulan.

 

Keluar dari lapangan, yang artinya menjauh dari aroma lapangan, merupakan tahap yang sangat critical bagi seorang peneliti. Sebab pada kenyataanya data masih ada di catatan, di rekaman (jika pakai recorder) di ingatan dan di titipkan kepada pihak-pihak lain yang terlibat, seperti asisten peneliti. Artinya data masih mentah terpencar-pencar jauh dari separuh langkah titian tangga penelitian. Sementara karena sudah pulang, hasrat untuk menganggap pekerjaan telah usai pada kenyataanya akan menggerogoti semangat seberapa besarnya pun sukses penggalian data lapangan.

Karenanya, di saat “pulang” dengan seluruh makna pulang yang berarti kembali ke rutinitas, bagi peneliti harus disertai kesadaran dan disiplin bahwa itu bukan titik pemberhentian sebagaiman abiasanya dimaknai dalam makna “pulang”. Sebab jika itu terjadi niscaya akan menghancurkan titian paling crusial dari tahapan tangga penelitian yaitu konsolidasi hasil temuan. Seorang penelitiharus memiliki kekuatan, hasrat, tanggung jawab dan disiplin untuk menolak dengan keras seluruh kenyamanan “pulang”. Di sinilah menurut saya jihad paling berat bagi seorang peneliti, terlebih jika penelitinya perempuan yang sudah eyang-eyang pula. Ia harus kerja lebih keras lagi setelah pulang karena inginnya main dengan cucu!. #Duh!

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Reportase Uji Publik Seleksi Penerimaan Calon Komisioner Komnas Perempuan

Komisi Nasional Anti Kekerasan terhadap Perempuan merupakan lembaga yang didirikan untuk menegakkan hak asasi perempuan di Indonesia. Komnas Perempuan dibentuk atas tuntutan masyarakat kepada pemerintah sebagai bentuk tanggung jawabnya terhadap persoalan kekerasan terhadap perempuan.

 

Dalam rangka mencapai tujuannya untuk meningkatkan upaya pencegahan dan penanggulangan segala bentuk kekerasan berbasis gender, Komnas Perempuan secara berkala melakukan seleksi untuk perekrutan calon anggotanya. Seperti yang baru saja dilakukan pada tanggal 14-15 Oktober 2019 di Hotel Sari Pacific Jakarta.

 

Ada sebanyak 48 peserta calon Komisioner untuk Komnas Perempuan yang lolos dalam tahap rekam jejak dan administrasi. Ketua panitia seleksi anggota komisi nasional anti kekerasan terhadap perempuan (Komnas Perempuan) Bapak Usman Hamid menjelaskan bahwa dari 48 peserta yang telah lolos seleksi itu, nantinya akan disaring lagi menjadi 30 hingga 40 peserta untuk masuk ke tahap wawancara yang akan dilaksanakan pada tanggal 13 sampai 15 November 2019.

 

Uji publik tersebut dibagi menjadi delapan kelompok, di mana masing-masing kelompok terdiri dari enam peserta, yang kemudian ditempatkan di dalam dua ruang terpisah, yaitu istana satu dan istana dua. Di setiap ruang istana ada enam peserta yang mempresentasikan visi dan misinya untuk kemajuan komnas. Seluruh peserta ini terdiri dari berbagai latar belakang, di antaranya adalah tokoh adat, tokoh agama, buruh dan aktivis buruh, aktifis perempuan, dosen, dan juga ada mantan walikota dan ada dua calon penyandang difabel.

 

Pelaksanaan uji publik dilakukan secara terbuka untuk umum dan disiarkan secara live streaming bagi pemirsa yang tidak bisa hadir di tempat pelaksanaan. Bagi para audiens baik yang hadir secara langsung maupun yang menyaksikan lewat siaran live streaming diberi kesempatan untuk mengajukan pertanyaan kepada para calon anggota komisioner tersebut.

 

Dalam peranannya sebagai pemantau isu-isu mengenai pelanggaran HAM berbasis gender, pada proses seleksi penerimaan komisioner, para peserta juga diminta untuk menyampaikan presentasinya dalam bentuk makalah dengan mengangkat tema mengenai isu-isu terkait hak asasi perempuan. Dari sini, panitia bisa mengetahui bagaimana wawasan para kandidat mengenai hak asasi perempuan dan sejauh mana mereka ikut berperan dalam upaya menanggulangi permasalahan yang mereka temukan di lapangan.

 

Dari presentasi yang disampaikan, dapat ditarik beberapa tema yang bisa dikategorikan sebagai isu-isu utama mengenai pelanggaran hak asasi perempuan. Diantaranya diuraikan sebagai berikut:

 

Perdagangan Anak dan Perempuan

 

Perdagangan manusia menjadi salah satu persoalan pelik dalam upaya perlindungan anak dan perempuan. Seorang kandidat komisioner bernama Syerliniyah mengatakan bahwa Nusa Tenggara Timur adalah salah satu penyumbang pekerja migran dari Indonesia. Kebanyakan diantara mereka adalah perempuan dan anak-anak perempuan yang dipaksa untuk menjadi dewasa.

 

Mereka direkrut untuk dikirim ke luar negri tanpa disertai dokumen resmi sehingga tidak mendapatkan jaminan perlindungan keamanan dari pemerintah. Padahal disana, mereka justru banyak berhadapan dengan berbagai situasi sulit yang menyebabkan beberapa di antara mereka akhirnya terancam hukuman berat, termasuk hukuman mati. Tentu hal ini menjadi pukulan keras bagi keluarga korban ketika mendapati anggota keluarga mereka pulang dalam keadaan tidak bernyawa. Sedangkan mereka berharap akan menyambut kedatangan anggota keluarganya dengan membawa uang hasil pekerjaannya.

 

Sebagai akifis pendamping, Syerliniyah berpendapat bahwa yang memicu tingginya kasus perdagangan manusia di NTT adalah faktor ekomoni yang berdampak pada semua sendi. Para calo berpura-pura menawarkan pekerjaan di luar kota dan luar negeri sebagai pembantu rumah tangga atau sebagai pengasuh anak dengan gaji yang besar.  Perempuan sangat rentan menjadi korban karena pendidikannya yang rendah, sehingga mereka mudah di rayu dengan iming-iming uang dalam jumlah besar.

 

Meskipun telah ada UU No. 21 tahun 2007 mengenai tindak pidana perdagangan manusia, tetapi praktik illegal ini masih berjalan hingga kini. Mudahnya pembuatan dokumen palsu yang dilakukan oleh para calo tersebut kemungkinan besar tentunya didukung oleh pejabat korup yang menerbitkan dokumen palsu.

 

Para aktifis tidak bisa bekerja sendirian untuk memutus rantai perdagangan manusia ini. Oleh karena itu, harapan tertumpu kepada Komnas Perempuan dan Pemerintah untuk bisa bekerja sama dalam membongkar sindikat yang berada dibalik semua ini.

 

Diskriminasi Buruh Perempuan

 

Walaupun buruh perempuan telah berada dibawah perlindungan payung hukum Undang-Undang yang sudah ditetapkan, tapi itu bukan jaminan bahwa buruh perempuan bisa keluar dari permasalahannya. Masih banyak terjadi diskriminasi hampir di semua sektor industri. Laki-laki pada umumnya telah terikat sebagai buruh tetap, sementara perempuan masih banyak yang berstatus sebagai buruh kontrak. Begitu juga fasilitas kesehatan yang belum memadai, mengingat bahwa perempuan butuh kebijaksanaan khusus terkait reproduksi, misalnya cuti hamil/bersalin.

 

Berbagai persoalan lainnya adalah terkait dengan upah yang rendah, tidak adanya upah lembur dan tunjangan bagi anak/pasangan serta tindakan kekerasan. Belum lagi soal keamanan kerja dan eksploitasi buruh dibawah umur. Perempuan juga masih rentan terkait dengan keamanan berakivitas di ruang publik, melihat banyaknya berita mengenai kasus kekerasan terhadap perempuan di ruang publik.

 

Menurut salah satu kandidat komisioner, Tiasri Wiandani, isu-isu tetang buruh perempuan pada industri rumahan di sektor informal sangat minim terdengar. Tapi di dalamnya ada pekerja rumah tangga (PRT) yang dipekerjakan di dalam rumah yang dijadikan sebagai sarana produksi industri informal, tanpa perlindungan hukum yang jelas, hal ini menjadi sangat berlapis lagi eksploitasinya.

 

Secara keseluruhan, sebagus apapun produk perundang-undangan, bila tidak ada pelaksanaan yang pasti dan pengawasan yang jelas, maka semua itu akan sia-sia. Begitu pendapat Tiasri Wiandani.

 

Diskriminasi Perempuan Berbasis Agama

 

Agama semestinya menjadi salah satu payung hukum yang melindungi kaum perempuan. Tetapi dalam berbagai kasus, adanya pemahaman yang salah terhadap ajaran agama justru menimbulkan sikap diskriminatif.  Doktrin bahwa kaum perempuan harus tunduk dan taat pada suami justru menempatkan perempuan sebagai pihak inferior, bahkan seolah menjadi legitimasi bagi kaum laki-laki untuk melakukan tindak kekerasan terhadap istrinya.

 

Selain itu, praktik berbasis agama yang banyak menyudutkan kaum perempuan adalah poligami, nikah siri, pernikahan usia dini, sirkumsisi dan sebagainya. Perda syariah yang kini mulai marak juga turut menjadi kebijakan yang sangat diskriminatif bagi kaum perempuan, terkait aturan berpakaian, pergaulan, jam malam dll.

 

Sudah waktunya bagi para pemuka agama untuk meluruskan pemahaman yang salah terhadap ajaran agama yang menimbulkan sikap diskriminasi terhadap perempuan. Alangkah lebih bagus jika hal ini dilakukan oleh pemuka agama dari kalangan perempuan sendiri, karena hanya perempuanlah yang paling tepat menyuarakan isi hati kaumnya, terutama mengenai moralitas perempuan yang berkaitan dengan hukum agama.

 

Kekerasan di Dalam Rumah Tangga

 

Kekerasan dalam rumah tangga (KDRT) masih menjadi isu yang tak kunjung padam di Indonesia, bahkan menjadi kasus terbanyak yang diadukan setiap tahun. Meskipun korban mayoritas adalah perempuan (Istri), namun hal ini juga memberikan dampak luas kepada anak-anak, khususnya terkait masalah psikologis.

 

Menurut Dewi Ayu Kartika Sari, Koordinator Bidang Pemantauan Komisi Nasional Perempuan, selain budaya patriarki, pendidikan gender juga menjadi faktor tingginya kekerasan terhadap perempuan. Ketimpangan relasi gender dalam keluarga, juga menjadikan KDRT terus menerus terjadi dan semakin besar jumlahnya sejak 10 tahun terakhir.1

 

Bahkan menurut Rina Antasari, salah satu kandidat Komisioner, KDRT ini tidak hanya terjadi pada masyarakat kelas menengah kebawah atau pendidikan yang rendah, tetapi juga terjadi pada masyarakat berpendidikan tinggi di kelas menengah keatas. Rina mengatakan bahwa secara legalitas, hukum negara kita sudah punya UU No. 23 tahun 2004. Pasal 4 UU tersebut, sudah memuat mulai dari tindakan preventif sampai tindakan konsolidasi yang harus dilakukan. Namun secara praktis perlindungan hukum ini tidak mudah untuk diterapkan. Pada umumnya korban enggan melapor dan menempuh jalur hukum, dengan alasan untuk melindungi privasi keluarga.

 

Untuk mengatasi KDRT kita tidak bisa hanya mengandalkan UU No. 23 tahun 2004, mengingat bahwa rumah tangga juga diikat oleh hukum negara, hukum agama dan hukum adat setempat. Maka untuk menangani KDRT,  ketiga hukum tersebut harus sama-sama dikedepankan sehingga persoalan bisa diatasi dengan seadil-adilnya.

Kesimpulan yang dapat diambil dari reportase ini adalah :

 

  1. Pelanggaran terhadap hak asasi perempuan masih banyak terjadi di Indonesia dalam berbagai bentuknya seperti, perdagangan perempuan, kekerasan dalam rumah tangga, diskriminasi buruh perempuan, diskriminasi perempuan berbasis agama dan sebagainya.

 

  1. Melihat point pertama di atas, menandakan bahwa tugas mulia yang di emban oleh Komnas Perempuan masih begitu panjang dalam upayanya untuk menekan jumlah pelanggaran HAM perempuan sampai seminimal mungkin.

 

  1. Perlu adanya evaluasi yang dilakukan secara kontinyu di dalam Komnas Perempuan terkait program kerja yang telah dilakukan, agar pada langkah kedepan mampu membuat rencana yang lebih matang dalam upayanya membela hak asasi dan menegakkan keadilan bagi kaum perempuan.

 

  1. Perlu menitik-beratkan kerjasama yang baik antara Komnas Perempuan, pemerintah, para aktifis, para korban dan keluarga serta masyarakat setempat dalam hal menganggulangi segala permasalahan yang ada.

 

  1. Perlu menitik beratkan sasaran di kalangan masyarakat kelas menengah kebawah yang masih sangat rentan dalam hal pelanggaran hak asasi perempuan, terutama di daerah yang sulit terjangkau oleh informasi. [Tuti]

 

 

Reference:

  1. https://nasional.tempo.co/read/1061256/komnas-perempuan-kdrt-jadi-kasus-terbanyak-pada-perempuan diakses pada Rabu, 30 Oktober 2019

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Mensyukuri Nikmat Akal: Merekonstruksi Makna Wilayah Untuk Mencegah Praktik Perkawinan Anak

Laporan Acara Tadarus Buku Fikih Perwalian: Membaca Ulang Hak Perwalian Untuk Perlindungan Perempuan dari Kawin Anak dan Kawin Paksa

 

Bekasi, 20 Oktober 2019,  Rumah KitaB bekerjasama dengan Yayasan Perguruan Islam el-Nur el-Kasysyaf (YAPINK) dan Institut Agama Islam Shalahuddin Al-Ayyubi (INISA) menyelenggakan acara diskusi buku  Fikih Perwalian: Membaca Ulang Hak Perwalian Untuk Perlindungan Perempuan dari Kawin Anak dan Kawin Paksa. Acara yang dihadiri oleh 194 peserta (44 laki-laki dan 150 perempuan) –terdiri dari dewan pengasuh pesantren YAPINK, pimpinan INISIA, para dosen, guru, dan mahasiswa—, ini mengundang Ulil Abbashar Abddalla (PBNU), KH. Ali Anwar (Dewan Penasehat Pesantren Yapink), Achmat Hilmi, (tim penulis buku) sebagai narasumber.  Diskusi yang dilakukan di Aula Fakultas Adab Yapikn dan yang bertindak sebagai pamandu jalannya diskusi adalah Jamaluddin Muhammad (Peneliti Rumah KitaB)

Sebelum acara dimulai, KH. Khalid Dawam, (Ketua Dewan Pengasuh PP. Yapink), memberikan sambutan dengan mengapresiasi kerja-kerja intelektual yang dilakukan oleh orang-orang yang mau dan berani mengotak-atik sesuatu yang dianggap final, seperti halnya fikih. Kerja intelektual untuk merespons apa yang terjadi di masyarakat, menurut KH. Khalid Dawam, bukan dalam rangka mengabaikan, meniadakan, dan tidak menghargai para fuqaha yang telah mencurahkan pemikirannya pada kajian fikih yang tertuang dari berbagai kitab, melainkan sebentuk tanggung jawab intelektual dalam merespons persoalan masyarakat.

Al-Quran dan hadis memang satu, tapi tentu saja tafisrnya tidaklah tunggal, ujar  KH. Khalid Dawam, sehingga, lanjut KH. Dawam, masih memungkinkan untuk mendiskusikan hal-hal yang bersifat furuiyyah (bercabang).

Jika selama ini masyarakat meyakini bahwa akil baligh sebagai salah satu tanda bagi seseorang untuk dibolehkannya seseorang untuk menikah, maka harus dikaji kembali saat ini mengenai apa itu akil baligh dan bagaimana konsekuensinya –terlebihjika akil baligh yang bersifat biologis dijadikan dasar dibolehkannya perkawinan anak. Karena ada beberapa oknum yang menggunakan dasar tersebut untuk melakaukan tindakan yang tidak maslahat pada sesama, sehingga sering ditemui pandangan negatif tentang Islam. Melihat hal tersebut, KH. Khalid Dawam menyebut – mengutip perkataan intelektual Muslim asal Mesir, Muhammad Abduh—“Al Islamu mahjubun bil muslimin” (keimuliaan Islam ditutupi oleh (perilaku oknum) orang Islam itu sendiri)

Buku Fikih Perwalian yang digarap oleh tim Rumah KitaB, menurut  KH. Khalid Dawam, bagian dari sebentuk ungkapan syukur karena telah diberi akal sehat, yaitu dengan menggunakannya dengan sebaik-baiknya supaya tidak terjadi kejumudan berfikir.

Ulil Abshar Abdalla mengutarakan bahwa buku yang dibedah ini adalah sebuah buku yang lahir untuk  merespons maraknya perkawinan pada anak di Indonesia. Menyambung hal itu, Achmat Hilmi menyebut bahwa Indonesia termasuk Negara dengan angka  perkawinan anak tinggi.

Persoalan kawin anak ini marak terjadi bukan hanya semata-semata perkara hukum, tetapi juga berkelit kelindan dengan pandangan agama dan budaya. Sehingga, menurut Ulil, buku ini memiliki porsinya sendiri dalam berkontribusi untuk menyelesaikan persoalan perkawinan anak.

Argumen-argumen keagamaan yang selama ini digunakan sebagai justifikasi dibolehkannya perkawinan anak, misalnya, dalam kajian (buku) ini kemudian rekonstruksi dan diberi pemaknaan baru yang lebih ramah terhadap perempuan, terutama pada mereka yang berpotensi menjadi korban dari perkawinan anak. Seperti konsep ijbar dalam fikih berbeda dengan konsep ikrah (memaksa). Ijbar adalah wilayah perlindungan ayah (wali) pada anak perempuannya dengan memotreksi anaknya dari segala kemungkinan dengan cara memilihkan jodoh yang baik. Dan tentu saja, syarat ijbar adalah adanya kerelaan si anak yang akan menjalani pernikahan. Kekuatan dan kewenangan untuk melindungi hak-hak dan martabat anak yang dimiliki oleh seorang wali dalam ijbar tak bisa direduksi hanya sebagai pemaksaan (ikrah).

Realitas terus menerus berubah dan berkembang ini menuntut para sarjana Muslim untuk juga membaca ulang teks-teks agama. Dalam kajian (ushul) fikih, ujar KH. Ali Anwar, ada konsep al hukmu bi’tibari zaman wa makan (hukum berubah mengikuti ruang dan waktu). [NA]

 

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Unfortunately, there seems to be to be the same amount of desk activities used on BetCave Casino, along withlabels consisting of Roulette, Let it Ride, Craps and Blackjack.

Not simply exists no Online Casino option, the lack of varieties of these casino video games will be a frustration –- particularly for Baccarat followers that don’ t possess their preferred readily available on the internet site.

Special reference needs to go to the bingo section, however, where there are actually 30, 75, 80 as well as 90 round spaces delivered on the website. There’ s no question that bingo gamers are going to be satisfied along withtheir selection, table video game followers & hellip; certainly not so much.

€& euro; 50 on Offer

When gamers sign up withBetCave, they’ ll be actually said thanks to throughreceiving €& european; 50 free of charge- no deposit needed. That great welcome will definitely offer players a terrific leg up as they see the BetCave. Having said that, when they obtain pleasant and also start transferring –- they’ ll obtain better exceptional perks!

A players’ ‘ initially deposit will certainly be multiplied, approximately €& euro; five hundred, while brand-new players’ ‘ 2nd deposit will be actually boosted by around €& euro; 1,000! Therefore €, & euro; 1,550 can be all yours, and you’ ve simply created two consign the web site –- yippee!

After the fifthdown payment on the site, gamers will definitely be actually granted one hundred free spins –- standing by to be played on some of the web site’ s slots.

There ‘ s so muchopting for players on the BetCave web site, there is also a loyalty system where those who play in true funds setting on the games will get comp aspects for playing their down payments. The even more factors accumulated methods players will obtain themselves access to superb bonuses as well as promotions, and also opening cashback deals.

The photo on the internet site when talking about these bargains is gold pieces spilling away from a depository, soon, that can be a reality because of the free of charge money players are going to obtain on the web site & hellip;

Choices to Financial Institution Along With

As holds true along withthe rest of the site, gamers will need to scroll from right to left when having to know what the down payment as well as drawback options on BetCave Casino are. These are actually: MasterCard, Visa, Eco, Neteller, UseMyFunds, Skrill Paysafe Card and also UPayCard. Botheuropeans and also UK pounds are allowed on the web site as being actually currencies players can make use of, therefore there’ s plenty of option for visitors.

Not Left in a Cave

Players succeeded’ t be left emotion like they’ re put in-between a stone as well as a hard place due to a help network that allows gamers to name their assistance representatives.

Unfortunately, only gamers based in the UK may phone a toll complimentary number, while those in landmass Europe will must spend for the opportunity of phoning the team up.

There are actually 3 email addresses that members can easily use to correspond their issues along with, these being about support, financing or partner.

Due to the attribute of BetCave being a mobile phone helpful web site, there is actually no online conversation option on call on the website. As a result players won’ t have their problems fixed instantaneously.

Enter the Cavern

BetCave Casino is actually an excellent place for players to get away modern-day lifestyle and also take pleasure in the pleasure that only casino games can easily carry. This brand new and also pioneering site supplies an excellent option of video games as well as even a lot better promos.

However, there are actually lots of places where the casino can still strengthen, including help as well as the range of table video games. If they address these concerns, it could cave, err break the ice for them to become a major gamer in on the web casino.