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

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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

K O N S E N T R A S I P E R A D I L A N A G A M A

PROGRAM STUDI AHWAL AL SYAKHSHIYAH

FAKULTAS SYARIAH DAN HUKUM

UIN SYARIF HIDAYATULLAH

J A K A R T A

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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

K O N S E N T R A S I P E R A D I L A N A G A M A

PROGRAM STUDI AHWAL AL SYAKHSHIYAH

FAKULTAS SYARIAH DAN HUKUM

UIN SYARIF HIDAYATULLAH

J A K A R T A

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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 ( . . . . . . )

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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. ( . . . . . .)

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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.

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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 beliau-beliaulah 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

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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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Arani (ed.), Tubuh, Seksualitas, dan Kedaulatan Perempuan, h. 105-106

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Ibid, h. 103

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Mansour Fakih, Analisis Gender dan Transformasi Sosial, (Yogyakarta: Pustaka Pelajar, 2003), Cet. VII, h. 12

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Husein Muhammad, Islam Agama Ramah Perempuan; Pembelaan Kiai Pesantren,

(Yogyakarta: LKiS, 2004) h. 225

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

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17_Ridwan,_{Kekerasan Berbasis Gender,}_{(Yogyakarta: Fajar Pustaka, 2006) Cet. I, h 4} 18

Husein Muhammad, Islam Agama Ramah Perempuan; Pembelaan Kiai Pesantren,

(Yogyakarta: LKiS, 2004), h. 307

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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

ke-Indonesia-an?

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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

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dan mengembangkan kategori-kategori, pola-pola dan analisa terhadap

proses-proses sosial yang terjadi di tengah masyarakat yang diteliti20.

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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

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Sutrisno Hadi, Metodologi Research, (Yogyakarta: Andi Offset, 2000), Jilid I, h.151.

24

Untuk mengetahui perspektif feminis dalam penelitian social, baca: Reinharz, Shulamit,

Metode-metode Feminis dalam Penelitian Sosial, Penerj. Lisabona Rahman dan J. Bambang Agung, (Jakarta: Women Reseach Institute, 2005), h. 3-4.

25_{Consuelo G. Sevilla, dkk.,}_{Pengantar Metode Penelitian}_{, Penerj. Alimuddin Tuwu,}

(23)

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26_{Husein Muhammad,}_{Islam Agama Ramah Perempuan; Pembelaan Kiai Pesantren,}

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M. Nuruzzaman, Kiai Husein Membela Perempuan, (Yogyakarta: Pustaka Pesantren, 2005) Cet. I, h. 110

(27)

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32

M. Nuruzzaman, Kiai Husein Membela Perempuan…h. 111

33

Ibid, h. 111

34

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35

Ibid, h. 113.

36

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37

Masdar F. Mas’udi lahir dusun Jombor, Cipete, Cilongok, Purwokerto, tahun 1954. 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:

(33)

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38

(34)

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39

Husein Muhammad, Hak Reproduksi Perempuan Menurut Islam, Makalah Pelatihan untuk Pelatih dalam program penguatan hak-hak kesehatan perempuan dikalangan masyarakat Islam, yang diselenggarakan P3M di Yogyakarta pada bulan Agustus 1995.

40

(35)

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42

(39)

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43

Mansour Fakih, Kekerasan Gender dalam Pembangunan, ditulis dalam buku Kekerasan dalam Perspektif Pesantren, (editor) Ahmad Suaedy, (Jakarta: Grasindo, 2000), h. 78

44

(40)

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45

Kantor Menteri Negara PP. RAN PKTP, Tahun 2001-2004

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,}

(41)

# " " " " " #

" " " " " # " "

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# # "

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49

(42)

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" " % # " % " % "

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1 1 1

1 $$$$ **** &&&&

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5" " " ! ! " ! " "

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50

Anna Marie Wattie (ed), Tembok Tradisi dan Tindak Kekerasan Terhadap Perempuan,

(Yogyakarta: Pusat Studi Kependudukan dan Kebijakan UGM, 2002), Cet. I, h.74-75

51_{Faishol Adib dan Farid Muttaqin,} _{Panduan untuk Pendamping Perempuan}

(43)

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" # % ! % "

% ! " " 24

( *

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="! " ="! "= ="! % " "$" "

$ ="! 5 " #% " !

26 _$ _# _"

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52_Ibid,_{h. 13}

53_{Anna Marie Wattie (ed),}_{Tembok Tradisi dan Tindak Kekerasan Terhadap Perempuan..,}

(44)

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54

Faishol Adib dan Farid Muttaqin, Panduan untuk Pendamping Perempuan Korban Kekerasan Berbasis Pesantren, h. 13-14

55

(45)

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56

(46)

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57

Faishol Adib dan Farid Muttaqin, Panduan untuk Pendamping Perempuan Korban Kekerasan Berbasis Pesantren….h. 17

58_{Faishol Adib dan Farid Muttaqin,} _{Panduan untuk Pendamping Perempuan}

(47)

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60

Ibid, h. 242

61

Badriyah Fayumi, dalam Buku, Tubuh, seksualitas dan kedaulatan Perempuan,

(50)

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62

M. Quraish Shihab, Perempuan, (Jakarta; Lentara Hati, 2006), Cet. III, h. 2-3

63_{Husein Muhammad,}_{Fiqih Perempuan; Refleksi Kiai Atas Wacana Agama dan Gender}_,

(51)

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Artinya: “Dan orang-orang yang beriman, lelaki dan perempuan, sebahagian

mereka (adalah) menjadi penolong.” (QS. At-Taubah: 71)

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64

(53)

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3 + " " " RR% G % 4CC.% 66

66

(54)

# " " # " !

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# 5 " # % 5 "! # #

! " " "$ "

-- **** """"$$$$ """"

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67

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

68

(55)

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E " "$ " * " % "$

".7

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, "$ " $ "

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O "# # 2.

69_Ibid,_{h. 444-445} 70

Quraish Shihab, Wawasan Al-Qur’an; h. 297

71_{Nasaruddin Umar,} _{Argumen Kesetaraan Jender Perspektif Al-Qur’an,} _(Jakarta:

(56)

01

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Artinya: “Dan Aku tidak menciptakan jin dan manusia melainkan supaya mereka

mengabdi kepada-Ku.” (QS. $O "# 0 2.(

" " " % "

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> : " # "" " ! $! # ; ' ; (%

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od p1qr> O

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Artinya: “Hai manusia, Sesungguhnya kami menciptakan kamu dari seorang

laki-laki dan seorang perempuan dan menjadikan kamu berbangsa - bangsa dan

bersuku-suku supaya kamu saling kenal-mengenal. Sesungguhnya orang yang

paling mulia diantara kamu disisi Allah ialah orang yang paling taqwa diantara

kamu. Sesungguhnya Allah Maha mengetahui lagi Maha Mengenal.” (QS. Hujurat: 13)

72

(57)

" "% # % # " & " $

# " " > " " < " "

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J "

"$ "J ! " #

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/6

4 "$ " " "5 " "

" " " " % "

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" A& 3 " "5 " " ' "5 5" $

( * " " " "5 " " "

> : Surah Al-An’am: 165

0 ,R01

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Šr> ? u

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Artinya: “Dan dialah yang menjadikan kamu penguasa-penguasa di bumi dan dia

meninggikan sebahagian kamu atas sebahagian (yang lain) beberapa derajat,

untuk mengujimu tentang apa yang diberikan-Nya kepadamu. Sesungguhnya

73_{Quraish Shihab,}_{Membumikan Al-Qur’an; Fungsi dan Peran Wahyu dalam Kehidupan}

(58)

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

Maha Penyayang.” (QS. Al-An’am: 165)

* * "5 # " "

" " ! ! " "$ "

# " 5 " # " "5 % #

$ "5 " "

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& /8

6 "$ " " " " ! "

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Al-A’raf: 172

<

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Artinya: “Dan (ingatlah), ketika Tuhanmu mengeluarkan keturunan anak-anak

Adam dari sulbi mereka dan Allah mengambil kesaksian terhadap jiwa mereka

74

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

75

(59)

(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)

- $+ @"% " ! " " "

" " " # " " & % "

" " ! " &" ! #

E " F/.

% " "=" " "

" "% # "

" " " # " " " " "

" "$ " $ # "

# + # " " ! " " #

" " " " "

E ! " F " # " " ) "$* " //

* " # " "

% " " % % "

> : " " # #

/?

76

Ibid,, h. 254

77

Ibid, h. 254

78

(60)

8 % " "5 ! "

# # " ! " % # " "

# " " "%

" "5 " "

" " " ! % # " %

# " " /7

2 "$ " ! " " "

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"$ " % " " > : '> $

! # ,72(% '> $ " : # ,48(% '> $ # 7/(% '> B 5"

# 8C(

# $ # " " # !

# " " " " "=" "

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$> : " ! ! ! " " % " !

5" " " # " " ! % "$

" " " " " "% " " " "=" "

! # " " " # 0 % $

> : " # " "$ "

79

Ibid, h. 260

80

(61)

" " # " # %

" # $> : " " " ! " "

* % $> : # "$ " "

" " % # #

" " "=" " ! " " " #

" $> : " " # "$ "

" "! ! " # " "$ "% "

! " # " # % " 5 " " " "

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85

Ibid, h. 24-25

86

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88

Husein Muhammad, Fiqh Perempuan,..h. 26-27

89

Ibid, h. 27

7C _B _" _% _{! ! ! "} _{5 "} _" _{! " 0} _{! "} _"

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93

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)}

(69)

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96

Ibid, h. 1

97

Eka Mukti Arifah, Penerapan Konsep Logika sebagai Metode Berpikir Analitik Pada Epistemologi Burhani, http://www.students.if.itb.ac.id. h. 3

98

(71)

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Hasil wawancara Nurzaman dan Husein Muhammad. Lihat, M. Nuruzzaman, Kiai Husein Membela Perempuan…h. 152.

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M. Nuruzzaman, Kiai Husein Membela Perempuan…h. 154

103

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105

Ibid, h. 248-249

106

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110

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Ibid, h 251

113

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114_{Husein Muhammad,}_{Fiqh Perempuan; Refleksi Kiai atas Wacana Agama dan Gender,}

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Muhammad bin Yazid Ibn Majah, Sunan Ibn Majah, Juz I, no. Hadist 108, (Beirut: Dar al-Fikr, tth), h. 342

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120

Husein Muhammad, Fiqh Perempuan;…h. 39-42.

121

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(92)

1. Islam adalah agama rahmatan lil alamin, rahmat bagi seluruh alam, sehingga

sangat tidak menghendaki ajarannya menganjurkan kekerasan. Jika ada

sebagian ajarannya yang berindikasi demikian, kita harus mengembalikan pada

spirit agama yang anti-kekerasan dan kedamaian. Untuk mencapai

kemaslahatan dalam bermasyarakat dan berbangsa.

2. Dengan modal dasar penguasaan teks-teks klasik (kitab kuning) yang berisi

dengan masalah HAM, Husein melakukan reinterpretasi dan redefinisi

terhadap teks-teks keagamaan yang tidak ramah perempuan. Kemudian,

mengkontekstualkannya dengan realitas kekinian dan kedisinian. Strategi yang

dilakukannya adalah mencari pendapat-pendapat ulama semacam Ibnu Tsaur

itu. Ketika ada ayat al-Quran yang dijadikan sebagai legitimasi penindasan

terhadap perempuan, dia menghadirkan teks lain yang mengusung semangat

persamaan dan kesetaraan. Begitu pula ketika bertemu dengan hadis Nabi yang

bernada sama, dia mencari hadis lain yang berlawanan. Bahkan lebih jauh, ia

melacak para perawi dan melakukan kritik sanadnya. Implikasi dari pemikiran

Husein, melakukan tidak kekerasan terhadap perempuan sangat bertentangan

dengan spirit al-Quran.

3. Seperti diketahui, di Indonesia masih banyak terjadi tindak kekerasan terhadap

perempuan. Salah satu penyebabnya adalah pemahaman keagamaan yang

tidak ramah perempuan. Hal ini menunjukkan bahwa agama sangat

berpengaruh dalam pemikiran dan perilaku masyarakat. Apa yang dilakukan

Husein – Pertama, melakukan reinterpretasi dan redefinisi- terhadap teks-teks

(93)

keindonesiaan untuk meminimalisirnya. Kedua, sosialisasi keadilan gender

atau dalam bahasa populernya disebut gender mainstreaming

(pengarusutamaan gender). Melalui langkah strategis ini, penyadaran akan

berbagai bentuk ketidakadilan dan kekerasan terhadap perempuan yang kini

banyak terjadi di masyarakat, harus terus dilakukan secara berkelanjutan

$$$$

Di akhir penulisan skripsi ini, penulis mengajukan saran-saran, baik

yang berkaitan langsung maupun tidak langsung dengan pokok pembahasan

dalam skripsi ini. Penulis berharap semoga saran-saran ini bermanfaat bagi

segenap civitas akademika UIN Syarif Hidayatullah Jakarta, serta masyarakat

pencari keadilan dan kesetaraan, khususnya kaum perempuan.

1. Untuk segenap civitas akademika UIN syarif Hidayatullah Jakarta, khususnya

Fakultas Syariah dan Hukum, baik dosen maupun mahasiswa. Pertama,

sebagai kalangan intelektual dengan konsentrasi dalam masalah hukum,

seharusnya menjadi kalangan terdepan dalam menjunjung tinggi nilai-nilai

ajaran Islam yang ramah perempuan. Kedua, sebagai kalangan intelektual,

sejatinya melakukan penelitian dan penulisan lebih intens tentang penghapusan

kekerasan terhadap perempuan.

4 * # "

" " " "$ " "

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(94)

3. Kepada pihak yang berwenang dalam proses regulasi, penegak hukum, untuk

lebih meningkatkan dan memaksimalkan penghapusan tindak-tidak kekerasan

terh