Kekerasan Seksual dalam Fiqih (3): Sanksi bagi Pelaku Pelecehan Seksual

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suatu hal masuk kategori pelecehan adalah karena adanya unsur memaksa orang"/> <input type="hidden" name="sosName" id="sosName" value="Kekerasan Seksual dalam Fiqih (3): Sanksi bagi Pelaku Pelecehan Seksual"/> <input type="hidden" name="sosPic" id="sosPic" value="http://www.nu.or.id/o-client/nu_or_id/pictures/post/mid/15520673915c82ab3f7f634.jpg"/> <input type="hidden" name="sosCap" id="sosCap" value=" Ilustrasi (via Pixabay) "/> <a href="javascript:share_fb()" class="af-icon farounded fb"><i class="fa fa-facebook"></i></a> <a href="javascript:share_tw()" class="af-icon farounded tw"><i class="fa fa-twitter"></i></a> <a href="" class="af-icon farounded gp"><i class="fa fa-google-plus"></i></a> </p> </div> <div id="konten_detil" style="z-index:2;"> <div> <div class="s-foto" style="position: relative;"> <img src="https://web.archive.org/web/20190314012352im_/http://www.nu.or.id/o-client/nu_or_id/pictures/post/big/15520673915c82ab3f7f634.jpg" alt="Kekerasan Seksual dalam Fiqih (3): Sanksi bagi Pelaku Pelecehan Seksual" style="width:100%;"> <div style="position: absolute;background:#ccc;width:100%;bottom:0px;padding:10px;opacity: 0.8;filter: alpha(opacity=80);">Ilustrasi (via Pixabay)</div> </div> <div class="s-post"><div>Dewasa ini, pelecehan dan kekerasan seksual memiliki banyak ragam dan rupa bentuk. Adakalanya bentuk itu berupa pandangan visual semata atau berupa sentuhan-sentuhan yang memuat unsur <span style="font-style: italic;">fâhisyah</span> (tabu), seperti mencium, meraba, atau menyentuh organ intim lawan jenis atau milik sendiri dan dipertontonkan pada kalangan tertentu, dan bahkan mungkin berupa tulisan atau suara. Beberapa kasus ajakan perselingkuhan kepada sosok pribadi terhormat, misalnya kasus SMS/chatting mesum, adalah masuk kategori pelecehan seksual. <br></div><div><br></div><div><span style="font-style: italic;">Illat </span>yang dijadikan dasar bahwa hal tersebut masuk kategori pelecehan adalah karena adanya unsur memaksa orang lain untuk menonton atau mendengar, menerima dan mengonsumsi suatu hal yang berbau pornografi yang tidak dikehendakinya. Hal ini berdasarkan hadits berikut:</div><div style="text-align: right; "><div style="text-align: start; "><br></div><div style="text-align: right;"><span style="font-size: 18px;">حدثنا علي بن حجر حدثنا معمر بن سليمان الرقي عن الحجاج بن أرطاة عن عبد الجبار بن وائل بن حجر عن أبيه قال استكرهت امرأة على عهد رسول الله ﷺ فدرأ عنها رسول الله ﷺ الحد وأقامه على الذي أصابها ولم يذكر أنه جعل لها مهرا قال أبو عيسى هذا حديث غريب وليس إسناده بمتصل وقد روي هذا الحديث من غير هذا الوجه قال: سمعت محمدا يقول عبد الجبار بن وائل بن حجر لم يسمع من أبيه ولا أدركه يقال إنه ولد بعد موت أبيه بأشهر والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم أن ليس على المستكرهة حد</span></div><div style="text-align: right;"><br></div></div><div>Artinya: Ali ibn Hajar telah menceritakan kepadaku, dari Mu’ammar ibn Sulaimân al-Raqâ, dari Al-Hajjâj ibn Arthah, dari Abd al-Jabbâr ibn Wâil ibn Hajar, dari bapaknya Al Jabbâr, ia berkata: Suatu ketika ada seorang perempuan telah dipaksa (dilecehkan/diperkosa) pada masa Rasulullah SAW, lalu Rasul membebaskan had padanya namun beliau mendirikan had bagi orang yang telah memaksanya (melecehkan/memperkosanya). Rasul juga tidak menyebut wajibnya pelaku membayar mahar kepada Si Korban. Abu Isa menjelaskan bahwa hadits ini termasuk <span style="font-style: italic;">gharib</span>. Sanad haditsnya tidak muttashil. Karena ada hadits lain yang menyebut bahwa: Aku mendengar Muhammad berkata bahwa Abd al-Jabbâr ibn Wâil ibn Hajar tidak mendengar hadits ini dari bapaknya, dan aku juga tidak mendapati keterangan bahwa yang disebut bapaknya Abdu al-Jabbar ini memiliki anak setelah kematiannya. Adapun dalam beramal berdasar hadits ini menurut ahli ilmu dari kalangan sahabat Nabi SAW serta beberapa kalangan lain adalah bahwa sesungguhnya bagi perempuan yang menjadi </div><div>korban pemaksaan (pelecehan/pemerkosaan) adalah tidak adanya had.” (Syekh Abd al-Rahmân al-Mubarakfury, <span style="font-style: italic;">Tuhfatu al-Ahwadzy</span>, Beirut: Dâr al-Ma’rifah, tt.: 14)</div><div><br></div><div>Sampai di sini, dapat disimpulkan bahwa tindakan kekerasan seksual harus disertai dengan adanya unsur pemaksaan. Dengan demikian, maka pelaku masuk kategori mukrih/mukrihah, sementara korban adalah mustakrah atau mukrah. Karena setiap kekerasan adalah disertai dengan perbuatan aniaya (<span style="font-style: italic;">dhulm</span>), maka pelaku juga bisa disebut <span style="font-style: italic;">dhâlim/dhalimah</span>, sementara korban disebut sebagai <span style="font-style: italic;">madhlûm </span>atau <span style="font-style: italic;">madhlûmah</span>.</div><div><br></div><div>Dalam kaitannya dengan masalah status hukum orang yang melakukan pelecehan, ada sebuah hadits yang diriwayatkan oleh sahabat Abdullah ibn Abbas <span style="font-style: italic;">radliyallâhu anhu</span>:. </div><div><br></div><div style="text-align: right; "><span style="font-size: 18px;">الحديث الأول عن عبد الله بن عباس قال ما رأيت شيئاً أشبه باللمم مما قال أبو هريرة إن النبي {ﷺ} قال إن الله كتب على ابن آدم حظه من الزنا أدرك ذلك لا محالة فزنا العينين النظر وزنا اللسان النطق والنفس تمنى وتشتهي والفرج يصدق ذلك أو يكذبه</span></div><div style="text-align: right; "><br></div><div>Artinya, “Hadits pertama dari Abdullah bin Abbas RA, ia berkata bahwa aku tidak melihat sesuatu yang lebih mirip dengan ‘kesalahan kecil’ berdasar hadits yang tertuang pada riwayat Abu Hurairah RA. Rasulullah SAW bersabda, ‘Allah telah menakdirkan anak Adam sebagian dari zina yang akan dialaminya, bukan mustahil. Zina kedua mata adalah melihat. Zina mulut adalah berkata. Zina hati adalah berharap dan berkeinginan. Sedangkan alat kelamin itu membuktikannya atau mendustakannya,’” (HR Bukhari, Muslim, Abu Dawud)</div><div><br></div><div>Di dalam hadits ini disinggung beberapa perbuatan yang bisa dikategorikan sebagai sebuah tindak kesalahan kecil dan masuk kategori zina. Setiap anggota tubuh memiliki potensi zina tersebut. Mata, mulut, hati, sebagaimana digambaarkan dalam hadits tersebut, hanyalah merupakan sebuah perumpamaan kecil saja. Jika dikaitkan dengan konteks sekarang, maka termasuk bagian dari zina mata adalah melihat tayangan-tayangan mesum. Apabila tayangan tersebut dipaksakan oleh orang lain dengan niat melecehkan atau ajakan berbuat mesum kepada sosok terhormat, maka tayangan tersebut bisa masuk unsur pelecehan seksual. </div><div><br></div><div>Imam Jalâl al-Dîn al-Suyûthy mengategorikan tindakan pelecehan seksual sebagai zina majâzi, sehingga pelakunya masuk kategori pezina majâzi. Lebih jauh ia menjelaskan di dalam kitabnya:</div><div><br></div><div style="text-align: right; "><span style="font-size: 18px;">إن الله سبحانه تعالى كتب على بن آدم حظه من الزنى الحديث معناه أن بن آدم قدر عليه نصيب من الزنى فمنهم من يكون زناه حقيقيا بإدخال الفرج في الفرج الحرام ومنهم من يكون زناه مجازا) بالنظر الحرام ونحوه من المذكورات فكلها أنواع من الزنى المجازي والفرج يصدق ذلك أو يكذبه أي إما أن يحقق الزنى بالفرج أو لا يحققه بأن لا يولج وإن قارب ذلك وجعل بن عباس هذه الأمور وهي الصغائر تفسيرا للمم فإن في قوله تعالى الذين يجتنبون كبائر الإثم والفواحش إلا اللمم النجم عمر فتغفر باجتناب الكبائر</span></div><div style="text-align: right; "><br></div><div>Artinya, “Maksud hadits ‘Allah telah menakdirkan anak Adam sebagian dari zina’ adalah bahwa setiap anak Adam ditakdirkan melakukan sebagian dari zina. Sebagian dari mereka ada yang berzina hakiki dengan memasukkan alat kelamin ke dalam kelamin yang diharamkan. Sebagian lainnya berzina secara majazi, yaitu memandang yang diharamkan atau semisalnya yang tersebut dalam hadits. Semua yang tersebut itu merupakan zina majazi. Sedangkan alat kelamin membuktikan (membenarkannya) atau mendustakannya, bisa jadi dengan merealisasikan zina dengan alat kelamin atau tidak merealisasikannya dengan tidak memasukkan alat kelaminnya meski hanya mendekati. Ibnu Abbas memahami tindakan itu semua sebagai dosa kecil sebagai tafsiran atas kata ‘<span style="font-style: italic;">al-lamam</span>’ atau kesalahan kecil. Allah berfirman, ‘Orang yang menjauhi dosa besar dan perbuatan keji selain kesalahan kecil,’ pada surat An-Najm. Kesalahan kecil itu dapat diampuni dengan menjauhi dosa besar,” (Lihat Jalaluddin As-Suyuthi, <span style="font-style: italic;">Ad-Dibaj</span>, Saudi: Dâr Ibni Affân: 1996 M/1416 H, juz VI, halaman 20)</div><div><br></div><div>Apakah pelaku zina <span style="font-style: italic;">majâzi </span>ini bisa dikenai <span style="font-style: italic;">had</span> (pidana)? Tentu dalam hal ini kembali kepada dasar syariah dalam menetapkan <span style="font-style: italic;">ta’zir </span>(sanksi) yaitu dengan menimbang kepada besar kecilnya jenjang kesalahan. Bentuk <span style="font-style: italic;">ta’zir </span>yang paling ringan adalah permintaan taubat karena tindakan pelecehan visual adalah masuk kategori maksiat. Sementara itu bentuk <span style="font-style: italic;">ta’zir </span>yang lain adalah menjauhinya dari pergaulan. Hal ini sebagaimana dijelaskan oleh Al-Thabary dalam menjelaskan maksud firman Allah SWT pada QS. Al-Anfaal ayat 25:</div><div><br></div><div style="text-align: right; "><span style="font-size: 18px;">وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً ۖ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ</span></div><div style="text-align: right; "><br></div><div>Artinya: “Takutlah kalian terhadap fitnah yang tiada ditimpakan hanya kepada orang-orang yang zalim dan berada di antara kalian secara khusus saja. Dan ketahuilah bahwa Allah SWT adalah Dzat Yang Maha Pedih siksaan-Nya.” (QS. Al-Anfâl: 25)</div><div><br></div><div>Al-Thabary memberi penafsiran terhadap siapa yang disebut dengan الذين ظلموا di dalam kitabnya <span style="font-style: italic;">Jâmi’u al-Bayan fi ayi Al-Qurân</span>, sebagai berikut:</div><div><br></div><div style="text-align: right; "><span style="font-size: 18px;">وهم الذين فعلوا ما ليس لهم فعله, إما أجْرام أصابوها، وذنوب بينهم وبين الله ركبوها. يحذرهم جل ثناؤه أن يركبوا له معصية، أو يأتوا مأثمًا يستحقون بذلك منه عقوبة</span></div><div style="text-align: right; "><br></div><div>Artinya: Yaitu orang-orang yang telah melakukan tindakan kepada orang yang bukan seharusnya ia melakukannya. Adakalanya dengan melakukan perbuatan yang melukai (<span style="font-style: italic;">jarîmah</span>) ke pihak tertentu sehingga terjadilah perbuatan dosa di antara dia dan korbannya dan di hadapan Allah SWT atas apa yang dilakukannya. Allah SWT memerintahkan meninggalkan mereka karena kemaksiatan yang dilakukannya dan membiarkannya pada perbuatan dosa yang dilakukan sehingga mereka berhak menerima siksa dari Allah SWT.” (Ibn Jarir al-Thabary, <span style="font-style: italic;">Jâmi’u al-Bayân li Ayi al-Qur’ân</span>, Beirut: Dar al-Ma’rifah, tt.: Juz 13, halaman: 474)</div><div><br></div><div>Berdasarkan penafsiran ini, maka tindakan menjauhi untuk pelaku yang melakukan pelecehan seksual merupakan tindakan yang paling maksimal. Pengucilan/pengisoliran ini dalam konteks sekarang bisa dilakukan melalui pemenjaraan. Namun, seluruhnya harus didasarkan pada pertimbangan dari hakim berdasarkan tingkat kesalahan yang dilakukannya. <span style="font-style: italic;">Wallâhu a’lam bish shawab</span>.</div><div><br></div><div><br></div><div><span style="font-style: italic;"><span style="font-weight: bold;">Ustadz Muhammad Syamsudin</span>, Ketua Tim Perumus BM Qanuniyah Munas NU 2019 dan Pengasuh PP Hasan Jufri Putri, P. 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