Kekerasan terhadap perempuan perspektif hukum Islam : Studi analisis pemikiran K.H.Husein Muhammad

KEKERASAN TERHADAP PEREMPUAN PERSPEKTIF
HUKUM ISLAM
(Studi Analisis Pemikiran K. H. Husein Muhammad)
Skripsi
Diajukan Untuk Memenuhi Persyaratan Memperoleh
Gelar Sarjana Hukum Islam (SHI)

Oleh :

Munib Abadi
NIM : 101044122110

KONSEN TRASI PERADILAN AGA MA
PROGRAM STUDI AHWAL AL SYAKHSHIYAH
FAKULTAS SYARIAH DAN HUKUM
UIN SYARIF HIDAYATULLAH
J A K A R T A
1430 H/2009 M

KEKERASAN TERHADAP PEREMPUAN PERSPEKTIF HUKUM ISLAM
(Studi Analisis Pemikiran K. H. Husein Muhammad)

Skripsi
Diajukan kepada Fakultas Syariah dan Hukum
untuk Memenuhi Persyaratan Memperoleh
Gelar Sarjana Hukum Islam (SHI)

Oleh:

Munib Abadi
NIM: 101044122110

Di Bawah Bimbingan

DR. KH. A. Djuaini Syukri, Lc, MA
NIP: 150 256 969

KONSENTRASI PERADILAN AGAMA
PROGRAM STUDI AHWAL AL SYAKHSHIYAH
FAKULTAS SYARIAH DAN HUKUM
UIN SYARIF HIDAYATULLAH
J A K A R T A

1430 H/2009 M

PENGESAHAN PANITIA UJIAN

Skripsi berjudul KEKERASAN TERHADAP PEREMPUAN PERSPEKTIF
HUKUM ISLAM (Studi Analisis Pemikiran K. H. Husein Muhammad) telah
diujikan dalam Sidang Munaqasyah Fakultas Syariah dan Hukum, Universitas
Islam Negeri (UIN) Syarif Hidayatullah Jakarta pada Tanggal 12 Juni 2009. Skripsi
ini telah diterima sebagi salah satu syarat memperoleh gelar Sarjana Hukum Islam
pada Konsentrasi Peradilan Agama, Program Studi Ahwal Al Syakhshiyyah.

Jakarta, 22 Juni 2009
Mengesahkan,
Dekan Fakultas Syari’ah dan Hukum

Prof. DR. H. Muhammad Amin Suma, SH., MA., MM.
NIP. 150 210 422

PANITIA UJIAN
Ketua

.)

: Drs. H. A. Basiq Djalil, SH, MA
NIP. 19500306 197603 1001

(. . . . .

Sekretaris
. .)

: Kamarusdiana, S.Ag., MH.

(. . . .

NIP. 150 285 972

Pembimbing : DR. KH. A. Djuaini Syukri, Lc., M.Ag.
.)

(. . . . .

NIP. 150 256 969

Penguji I
.)

: Drs. H. A. Basiq Djalil, SH, MA

(. . . . .

NIP. 19500306 197603 1001

Penguji II
. .)

: Kamarusdiana, S.Ag., MH.
NIP. 150 285 972

(. . . .

KATA PENGANTAR

Puji syukur kehadirat Allah `Azza wa Jalla yang Maha Kuasa atas segala
sesuatu, yang telah memberikan rahmat, kasih dan sayang-Nya, sehingga skripsi ini
dapat terselesaikan. Shalawat dan salam semoga selalu tercurahkan kepada Sang
Teladan Nabi Muhammad saw. serta keluarga, sahabat dan para penerus
perjuangan agama Islam.
Penulis menyadari sepenuhnya bahwa da am penyusunan skripsi ini,
penulis memperoleh banyak bantuan dari berbagai pihak, baik secara moriil
maupun materiil. Oleh karena itu, penulis mengucapkan amat sangat terima kasih
kepada:
1.

Bapak Prof. DR. H. Muhammad Amin Suma, SH., MA., MM., Dekan Fakultas
Syari’ah dan Hukum, beserta segenap jajarannya yang telah memberikan
kesempatan,

baik

secara

edukatif

maupun

administratif,

sehingga

memperlancar terseleaikannya skripsi ini.
2.

Bapak Drs. H. A. Basiq Djalil, SH., MA., Ketua Program Studi Ahwal Al
Syakhshiyah, dan juga Bapak Kamarusdiana, S.Ag., MH., Sekretaris Program
Studi Ahwal Al Syakhshiyah, yang telah memberikan banyak kemudahan
dalam segala administrasi perkuliahan.

3.

Bapak DR. KH. A. Djuaini Syukri Lc., M.Ag., sebagai pembimbing penulis,

yang telah banyak membantu dalam meluangkan waktu, tenaga dan pikiran
untuk memberikan arahan dan bimbingan kepada penulis, sehingga dapat
menyelesaikan skripsi ini.

4.

Kedua penguji, Bapak Drs. H. A. Basiq Djalil, SH., MA., dan Bapak
Kamarusdiana, S.Ag., MH., terima kasih atas segala kritik dan saran yang
penulis anggap sebagai masukan guna membangun skripsi ini agar dapat lebih
sempurna.

5.

Segenap dosen Fakultas Syari’ah dan Hukum yang telah banyak memberikan
wawasan, ilmu dan pengetahuan kepada penulis, dan mudah-mudahan penulis
bisa mengamalkannya dengan penuh kesadaran dan keikhlasan.

6.

Pimpinan Perpustakaan Utama Universitas Islam Negeri Syarif Hidayatullah

beserta segenap jajarannya, juga Pimpinan Perpustakaan Fakultas Syari’ah dan
Hukum dan segenap jajarannya. Terima kasih telah memberikan kesempatan,
bantuan serta fasilitas kepada penulis untuk mengadakan studi kepustakaan.

7.

Keluarga Besar Bapak K. H. Husein Muhammad, beserta segenap jajaran Staff
LSM Rahima Jakarta dan Fahmina Institute Cirebon, khususnya kepada Ibu
Ulfa, dan Juga teman-teman saya (Ali Sufroni, Edi Hayat, dan Nur Rohman)
yang telah meminjamkan buku-buku referensi, karena dengan bantuan beliaubeliaulah penulis dapat melengkapi segala referensi skripsi ini, baik itu berupa
buku-buku, Jurnal, artikel dan data yang lainnya.

8.

Teruntuk kedua orang tua penulis, Ayahanda Modrik dan Ibunda Isnanurida,
untuk segala doa, kasih, sayang, keikhlasan dan ketabahan dalam mengasuh
dan mendidik, yang selalu penulis rasakan hingga saat ini. Untuk Adinda
Lailatul Mubarokah. Juga untuk adik-adikku: Laila Fitrotin dan M. Syaiful
Mujab, dan juga saudara-saudaraku, M. Akib, M. Rizal, Mufti Abid, dan Rikha
Farikha. Terima kasih untuk semua keakraban, perhatian, keceriaan,

kenyamanan, kebersamaan, kedamaian yang kalian berikan.
Akhirnya, mohon maaf penulis sampaikan untuk semua pihak yang tidak

tersebutkan. Dan hanya sepucuk doa yang bisa penulis panjatkan: “Semoga Allah
membalas segala jasa yang kalian berikan dengan kebaikan yang lebih banyak,
Amin..”. Terima Kasih

Jakarta, 20 Juni 2009

Penulis

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Amiruddin Arani (ed.), Tubuh, Seksualitas, dan Kedaulatan Perempuan; Bunga Rampai
Pemikiran Ulama Muda, (Jakarta: Rahima, 2002), h. 103

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Arani (ed.), Tubuh, Seksualitas, dan Kedaulatan Perempuan; h. 103

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Faishol Adib dan Farid Muttaqin, Panduan untuk Pendamping Perempuan Korban
Kekerasan Berbasis Pesantren, (Jakarta: PUAN Amal Hayati, 2005) h. 12
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Nathalie Collmann, Kekerasan Terhadap Perempuan (Program Seri Lokakarya
Kesehatan Perempuan), Jakarta, YLKI & The Ford Foundation, 1998, h. 8
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Adib dan Muttaqin, Panduan untuk Pendamping Perempuan, h. 13-19

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2003), Cet. VII, h. 12
12

Al- Jasshas, Ahkam al-Qur’an, Juz 3 (Beirut: Daar al-Ihya al Turats al Arabi, tt), h. 148.
Lihat pula, al-Qurthubi, al-Jami’ li Ahkam al-Qur’an, Juz 5 (Kairo Mesir: Daar al-Sya’bi, tt), h. 12.
Lihat pula, As-Syaukani, Fath al-Qadir, Juz 1 (Beirut: Daar al-Fikr, ttp), h. 371

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Husein Muhammad, Islam Agama Ramah Perempuan; Pembelaan Kiai Pesantren,
(Yogyakarta: LKiS, 2004) h. 225
14

M. Nuruzzaman, Kiai Husein Membela Perempuan, (Yogyakarta: Pustaka Pesantren,
2005) h. 151.
15

Ibid, h. 152

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Husein Muhammad, Islam Agama Ramah Perempuan; Pembelaan Kiai Pesantren,
(Yogyakarta: LKiS, 2004), h. 307
19

Ridwan, Kekerasan Berbasis Gender, h. 5.

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1. Bagaimana pandangan Islam tentang kekerasan?
2. Bagaimana pemikiran hukum tentang kekerasan terhadap perempuan
menurut K. H. Husein Muhammad?
3. Apa Signifikansi pemikiran K. H. Husein Muhammad dalam konteks keIndonesia-an?

1 &

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Pendekatan penelitian yang digunakan dalam penelitian skripsi ini adalah
pendekatan kualitatif, yaitu pendekatan yang mengutamakan pandangan peneliti
terhadap fenomena sosial yang diteliti. Dalam pendekatan kualitatif, hubungan
antara peneliti dengan objek yang diteliti bersifat interaktif dan tidak dapat
dipisahkan. Karena itu peneliti melakukan interaksi atau komunikasi yang intensif
dengan pihak yang diteliti, termasuk di dalamnya peneliti harus mampu memahami

dan mengembangkan kategori-kategori, pola-pola dan analisa terhadap prosesproses sosial yang terjadi di tengah masyarakat yang diteliti20.
Penggunaan pendekatan kualitatif ini didasarkan pada pertimbangan
bahwa; Pertama, gejala (fenomena) yang hendak diteliti adalah gejala yang
dinamis, yaitu kekerasan yang dialami perempuan. Kekerasan terhadap perempuan
terus mengalami perubahan seiring terjadinya perubahan sosial di masyarakat
secara umum dan adanya berbagai tantangan yang dihadapi di lapangan, baik
berupa bentuk, pelaku maupun korban dari kekerasan. Perubahan sosial dan
berbagai tantangan itu menuntut kajian perempuan selalu kreatif agar tujuan yang
diharapkan terealisasi. Dengan demikian tidak mungkin melakukan kuantifikasi
(pengukuran) yang bersifat matematis terhadap kekerasan perempuan. Kedua,
subject matter (materi) dalam penelitian ini menyangkut proses dari suatu tindakan
yang ditunjukkan oleh gejala-gejala berupa pemikiran, ucapan dan tindakan yang
dilakukan oleh anggota suatu komunitas masyarakat yang mengakibatkan tindak
kekerasan terhadap perempuan21.
4

20

Suwardi Endraswara, Metodologi Penelitian Kebudayaan, (Yogyakarta: Gadjah Mada
University Press, 2003), h. 16.

21

Keterangan lebih lanjut mengenai pertimbangan digunakannya penedekatan kualitatif
dalam sebuah penelitian, baca: Lexy J. Moleong, Metodologi Penelitian Kualitatif, Cet. Ke 8,
(Bandung: Remaja Rosdakarya, 1997), h. 5.

3

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Untuk mengetahui perspektif feminis dalam penelitian social, baca: Reinharz, Shulamit,
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(Jakarta: Women Reseach Institute, 2005), h. 3-4.
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Consuelo G. Sevilla, dkk., Pengantar Metode Penelitian, Penerj. Alimuddin Tuwu,
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lulusan jurusan Tafsir-Hadits di Fakultas Syariah IAIN Sunan Kalijaga, Yogyakarta,. Saat ini,
kegiatan sehari-harinya selain sebagai Ketua Pengurus Besar Nahdlatul Ulama (PBNU) juga sebagai
Direktur Perhimpunan Pengembangan Pesantren dan Masyarakat (P3M) Jakarta, Anggota Dewan
Etik ICW (Indonesian Corruption Wacth) dan Komisi Ombudsman Nasional (KON) serta membina
pesantren Al-Bayan, di kampung Cikiwul, Pancoran Mas, Cibadak, Sukabumi. Sumber:
www.masdarmasudi.com

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46

Istilah Kekerasan tersebut tercantum dalam Pasal 2 Deklarasi PBB No. GA Res 48/ 104
Tentang Penghapusan Kekerasan Terhadap Perempuan pada tanggal 20 Desember 1993 yang kami
kutip dari Buku, Hak Azasi Perempuan Instrumen Hukum Untuk Mewujudkan Keadilan Gender,
(Jakarta: yayasan Obor Indonesia, 2004) Cet.I, h. 64-65
47

Lee Ann Hoff, Violence Issues; An Interdisciplinary Curriculum for Health Profesional,
(Canada; Health Services Derectorate Health, 1994) h. 5-9
48

Zaitunah Subhan, Kekerasan Terhadap Perempuan, (Yogyakarta: Pustaka Pesantren,
2004), Cet. II, h. 7

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29

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51

Faishol Adib dan Farid Muttaqin, Panduan untuk Pendamping Perempuan
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53

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Faishol Adib dan Farid Muttaqin, Panduan untuk Pendamping Perempuan
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Husein Muhammad, Fiqih Perempuan; Refleksi Kiai Atas Wacana Agama dan Gender,
(Yogyakarta: LKiS, 2007) Cet. IV, h. 20-21

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Quraish Shihab, Wawasan Al-Qur’an; Tafsir Maudhu’i atas Pelbagai Persoalan Umat,
(Bandung, Mizan, 2000), Cet. X, h., 296
68

Geoffrey Parrinder, Teologi Seksual, (terj),(Yogyakarta, LKIS, 2005) Cet. I, h. 444

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bersuku-suku supaya kamu saling kenal-mengenal. Sesungguhnya orang yang
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kamu. Sesungguhnya Allah Maha mengetahui lagi Maha Mengenal.” (QS.
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untuk mengujimu tentang apa yang diberikan-Nya kepadamu. Sesungguhnya

73

Quraish Shihab, Membumikan Al-Qur’an; Fungsi dan Peran Wahyu dalam Kehidupan
Masyarakat, (Bandung, Mizan, 1996), Cet. XII, h., 280

Tuhanmu amat cepat siksaan-Nya dan Sesungguhnya dia Maha Pengampun lagi
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74

Nasaruddin Umar, Argumen Kesetaraan Jender Perspektif Al-Qur’an, h. 252-253

75

Ibid, h. 253-254

(seraya berfirman): "Bukankah Aku Ini Tuhanmu?" mereka menjawab: "Betul
(Engkau Tuban kami), kami menjadi saksi". (Kami lakukan yang demikian itu)
agar di hari kiamat kamu tidak mengatakan: "Sesungguhnya kami (Bani Adam)
adalah orang-orang yang lengah terhadap Ini (keesaan Tuhan)" (QS. Al-A’raf:
172)
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77

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Tipe intelektual organik ini, mengakui hubungan mereka dengan kelompok sosial
tertentu dan memberikannya homogenitas serta kesadaran tentang fungsinya, bukan hanya di bidang
ekonomi, tetapi juga di bidang sosial politik. Intelektual organik adalah intelektual yang berasal dari
kelas tertentu, bisa jadi berasal dari kelas borjuis dan memihak mereka, bisa juga berasal dari kelas
buruh dan berpihak kepada perjuangan buruh. Kelompok ini berpenetrasi sampai ke massa.
Memberikan mereka sebuah pandangan dunia baru dan menciptakan kesatuan antara bagian bawah
dan atas. Hal ini tidak berarti bahwa sebuah kebudayaan baru muncul saja dari produksi, melainkan
harus menentang common sense dari cara-cara massa yang berpikir tradisional. Lihat, Nezar Patria
dan Andi Arief, dalam, Antonio Gramsci; Negara dan Hegemoni, (Yogyakarta: Pustaka Pelajar, cat.
II, 2003) h. 161-162.
94

Crish Berker, Cuktural Studies; Teori dan Praktik, (Yogyakarta: Bentang Pustaka, 2005)
Cet. I. h. 469

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