APLIKASI HERMENEUTIKA PEMBEBASAN FARID ESACK UNTUKPENCEGAHAN KEKERASAN SEKSUAL
DOI:
https://doi.org/10.32332/jsga.v6i01.8148Keywords:
Hermeneutika, Kekerasan Seksual,, Jihad GenderAbstract
The case of sexual violence against women has sharply increased during the COVID-19 pandemic. Discourses on justice and gender equality have been extensively voiced by Muslim feminists to combat sexual violence against women. The aim of this research is to explicate the liberation hermeneutics advocated by Farid Esack as a foundation for practical realization of gender equality in cases of sexual violence. Farid Esack's hermeneutics seeks to engage in dialogue and bridge the gap between the text of the Qur'an and the context in which its verses are understood, which are then interpreted progressively to become drivers of anti-oppression spirit against women. This study employs a literature review methodology with qualitative analysis, utilizing an analytical-historical approach to data presentation. Furthermore, the collected data are analyzed through the key theoretical approach of Farid Esack's hermeneutics, particularly focusing on the keys of jihad, and then elaborated within the context of the struggle for gender equality in Indonesia. The results reveal that the concepts of gender equality in the Qur'an give rise to various action-practice measures in addressing cases of sexual violence in Indonesia: Firstly, male feminist activists are engaged in advocating for gender justice in addressing cases of sexual violence against women. Secondly, efforts are made to enact laws as legal frameworks governing policies to protect women from cases of sexual violence, such as the Sexual Violence Criminal Act (UU-TPKS) along with its derivative laws and supervision. Thirdly, the role of women's protection advocacy institutions accompanies victims of sexual violence, providing support for their recovery and ensuring their legal rights to be protected.
Keywords: Hermeneutics, Gender Jihad, Sexual Violence
References
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18Kekerasan Seksual di Indonesia 2021.Dewi Robiah. (2020). Makna Muslim dan Kafir Perspektif Farid Esack Serta Implikasinya Terhadap Kerukunan Umat Beragama Di Indonesia. Jurnal Riset Dan Kajian Keislaman, 9(1), 86–100. https://doi.org/DOI: 10.35878/islamicreview.v9i1.194Esack, F. (2000). Alquran, Liberasi, Pluralisme; Membebaskan yang Tertindas(terj. Budim). Mizan.Esack, F. (2002). Qur’an, Liberation & Pluralism: An Islamic Perspective of Interreligious Solidarity against Oppression. Oneworld Oxford.Esack, F. (2004). On Being A Muslim: Finding a Religious Path In the World Today. In Oneworld Publications. Oneworld Publications. https://doi.org/10.1057/9781137301291_5Fattah, & Muthmainnah, M. (2021). Peran Paralegal Mendampingi Korban Kekerasan Perempuan Dan Anak Di Kota Parepare. Jurnal Pendidikan ..., 9(2), 384–395.H., H. S. (2010). Menimbang Teologi Pembebasan Islam: Refleksi Pemikiran Asghar Ali Engineer. Jurnal Orientasi Baru, 19(2), 139–153.Hamka, B. (1999). Tafsir Al-Azhar. Pustaka Nasional PTE LTD Singapura.Handayani, T. A. (2016). Mewujudkan Keadilan Gender Melalui Perlindungan Hukum Terhadap Perempuan. Jurnal Rechtstaat Nieuw, 1(No. 1).Hasyim, N. (2017). Laki-Laki Sebagai Sekutu Gerakan Perempuan. Sawwa: Jurnal Studi Gender. https://doi.org/10.21580/sa.v12i1.1469Hayati, E. N., Emmelin, M., & Eriksson, M. (2014). “ We no longer live in the old days”: A qualitative study on the role of masculinity and religion for men’s views on violence within marriage in rural Java, Indonesia. BMC Women’s Health. https://doi.org/10.1186/1472-6874-14-58Hellum, A. (2021). Not so exceptional after all? Nordic gender equality and controversies linked to the Convention on the Elimination of All Forms of Discrimination Against Women. Gender Equality and Nation Branding in the Nordic Region, 173–190. https://doi.org/10.4324/9781003017134-9Huda, M. W. S., & Izza, R. L. (2022). Quo Vadis Perlindungan Kekerasan Seksual: Urgensi RUU PKS Sebagai Perlindungan Korban Kekerasan Seksual. Ikatan Penulis Mahasiswa Hukum Indonesia Law Journal, 2(2), 172–187. https://doi.org/10.15294/ipmhi.v2i2.54874IJRS, A. (2021). Mengapa Korban Kekerasan Seksual Enggan Melapor?Indonesia Judicial Research Society (IJRS).Khamzina, Z., Buribayev, Y., Yermukanov, Y., & Alshurazova, A. (2020). Is it possible to achieve gender equality in Kazakhstan: Focus on employment and social protection. International Journal of Discrimination and the Law, 20(1), 5–20. https://doi.org/10.1177/1358229120927904Kodir, F. A. (2021). Dalil Syar’i: Korban Kekerasan Seksual Wajib Dilindungi. Youtube.Komnas. (2022). Ketua DPR RI Undang Komnas Perempuan dan Jaringan
19Masyarakat Sipil: Apresiasi Perjuangan Bersama Pengesahan UU TPKS. Komnasperempuan.Go.Id.Kristin, D. (2022). Lonjakan Kasus Kekerasan Seksual selama Pandemi, Bagaimana RUU TPKS Menjawabnya?Kompas.Com.Kusmanto. (2017). Dinamika Pengarusutamaan Gender Pada Pendidikan Tinggi Islam. Sawwa: Jurnal Studi Gender, 12(3), 303–320.L., M. (2016). Teologi Pembebasan Perempuan dalam Islam. MUWAZAH: Jurnal Kajian Gender, 7(1).Lambertha Gundalibra Sari, M. R. (2022). Analysis of the Role of Women in Gender Insight Political Development: Documentation Study on Gender in Indonesia. Syntax Idea, 4, 925–931.Liansi, T., & Al-Ayyubi, M. Z. (2022). Epistemologi Tafsir Ayat-ayat Jihad. NUN: Jurnal Studi Alquran Dan Tafsir Di Nusantara, 8(1). https://doi.org/10.32495/nun.v8i1.307M. Quraish Shihab. (2005). Tafsir Al Misbah, Pesan dan Kesan Keserasian Al-Qur’an, Jilid 13. Lentera Hati.Muhammad, H. (2007). Islam Agama Ramah Perempuan: Pembelaan Kiai Pesantren(Nuruzzaman, Jalal, & J. Ardiantoro (eds.); II). PT. LKis Pelangi Aksara.Mulia, S. M. (2005). Muslimah Reformis: Perempuan Pembaru Keagamaan(A. Baso (ed.); I). PT Mizan Pustaka.Muqoyyidin. (2013). Wacana Kesetaraan Gender: Pemikiran Islam Kontemporer tentang Gerakan Feminisme Islam. Al-Ulum, 13(2), 490–511.Mustaqim, A. (2003). Tafsir Feminis versus Tafsir Patriaki: Telaah Kritis Penafsiran Dekonstruktif Riffat Hassan. Sabda Persada.Muthmainnah, Y. (2021). Zakat Untuk Korban Kekerasan Perempuan dan Anak. Qof Media.Rahmatulloh, M. S. L. (2020). Revitalisasi Nilai-Nilai Tauhid sebagai Upaya Mewujudkan Muslim Progresif dalam Beragama dan Bernegara: Interpretasi dan Aplikasi QS. Al-Baqarah [2]: 21-22 Perspektif Teori Hermeneutik Farid Esack. AT-TURAS: Jurnal Studi Keislaman, 7(2), 253–266. https://doi.org/10.33650/at-turas.v7i2.1588Rofiah, N. (2021). Nalar Kritis Muslimah: Refleksi Atas Keperempuanan, Kemanusiaan, dan Keislaman. Afkaruna.id.Rozak, M. A. (2017). Kontekstualisasi Penafsiran Ayat-Ayat Tentang Al-Mustad’afin (Kajian Dengan Pendekatan Hermeneutika Farid Esack). Qaf, II(No. 2 Mei).Saeed, A. (2014). Reading The Qur’an in The Twenty-First Century: A Contextualist Approach. Routledge.Said, A. A. (2020). Hermeneutika Al-Qur’an Tentang Pluralisme Agama Perspektif Farid Esack. Jurnal Spiritualis, 6(1), 1–25.Simaibang, E. W. A., & Bajari, A. (2019). The representation of male feminist on twitter the virtual ethnography study on account @Lakilakibaru. International Journal of Scientific and Technology Research.
20Siscawati, M., Adelina, S., Eveline, R., Siscawati, M., Adelina, S., Eveline, R., & Anggriani, S. (2020). Gender Equality and Women Empowerment in The National Development of Indonesia. Journal of Strategic and Global Studies, 2(2). https://doi.org/10.7454/jsgs.v2i2.1021Sopariyanti, P. & A. N. H. (2020). Madrasah Rahima Untuk Tokoh Agama: Upaya Penghapusan Kekerasan Berbasis Gender(Ahmad Thohir (ed.)). Rahima.Suhra, S. (2018). Kesetaraan Gender Dalam Prespektif Al-Quran Dan Implilasi Terhadap Hukum Islam. Jurnal Al-Ulum, 13(2). https://doi.org/1412-0534Susanto. (2015). Tantangan Mewujudkan Kesetaraan Gender dalam Budaya Patriarki. Muwazah, 7(2).Tim Komnas Perempuan. (2021). Perempuan dalam Himpitan Pandemi: Lonjakan Kekerasan Seksual, Kekerasan Siber, Perkawinan Anak, dan Keterbatasan Penanganan di Tengah Covid-19.Wadud, A. (1999). Qur’an And Women: Reading The Sacred Text From a Women’s Perspective. Oxford University Press.Wandi, G. (2015). Rekonstruksi Maskulinitas: Menguak Peran Laki-Laki Dalam Perjuangan Kesetaraan Gender. Kafa`ah: Journal of Gender Studies, 5(2), 239. https://doi.org/10.15548/jk.v5i2.110Wijayati, M. (2023). Pelibatan Laki-Laki Sebagai Basis Penyadaran Relasi Setara Dalam Keluarga: Belajar dari Pengalaman Berbagai Komunitas. SETARA: Jurnal Studi Gender Dan Anak, 5(1), 72–84. https://e-journal.metrouniv.ac.id/index.php/jsga/article/view/5463%0Ahttps://e-journal.metrouniv.ac.id/index.php/jsga/article/download/5463/3146Wijayati, M., Nasrudin, M., Hamidah, T., Oktora, N. Dela, & Muchtar, I. H. (2023). “The New Men”: The Rahima’s Experiences in the Gender Sensitivity Construction among Marriage Registrar in Lampung Indonesia. Samarah. https://doi.org/10.22373/sjhk.v7i3.17666Zuhdi, M. N. (2012). Hermeneutika Al-Qur’an: Tipologi Tafsir Sebagai Solusi dalam Memecahkan Isu-Isu Budaya Lokal Keindonesiaan. ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 13(2), 241–262. https://doi.org/10.14421/esensia.v13i2.740
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