Proceding
Tinjauan Terhadap
Lebian Gay Biseksual dan Transgender ( LGBT )
Dari Perspektif Hukum Pendidikan Dan
Psikologi
Metro International Conference on Islamic
Studies (MICIS)
Proceding
Tinjauan Terhadap Lebian Gay Biseksual dan Transgender ( LGBT )
Dari Perspektif Hukum Pendidikan Dan Psikologi
Metro International Conference on Islamic Studies (MICIS)
Program Pascasarjana
STAIN Jurai Siwo Metro Lampung
Jl. Ki Hajar Dewantara 15 A Kampus Kota Metro Lampung
Telp. 0725-41507, fax 0725-47296
Email : stainjusi@stainmetro.ac.id
Website : http://www.stainmetro.ac.id
Penanggungjawab
Dr. Ida Umami, M.Pd.Kons
Editor
Dharma Setyawan, MA
ISBN :
Perbincangan tentang LGBT di Indonesia menurut yang pro dengan gerakan ini menyatakan: (a) Seharusnya keberadaan LGBT dihargai atas dasar kemanusiaan, (b) Mendukung bukan berarti menjadi bagian darinya, (c) LGBT bukanlah lagi penyakit atau kelainan mental menurut penelitian yang dilakukan oleh American Psychiatric Association semenjak tahun 1973. Stop mengatakan bahwa LGBT dapat disembuhkan, dan (d) Setiap orang berhak jatuh cinta dan semestinya mereka tidak boleh dipisahkan. Sayangnya, setiap orang tidak ada yang dapat memilih untuk jatuh cinta dengan siapa; laki-laki dengan wanita, laki-laki dengan laki-laki, atau laki-laki dengan wanita. Orientasi seksual seseorang tidak dapat diubah, ia telah diatur dalam gen manusia ketika lahir muncul secara alamiah ketika manusia memasuki masa pubertas.
Sedangkan menurut yang kontra dengan LGBT ini menyatakan bahwa: (a) Hubungan sesama jenis dilarang oleh agama dan tergolong dosa besar. Hal ini telah diatur dalam kitab di semua agama, dan setiap orang pasti memiliki tafsiran atau pemahaman yang berbeda-beda akan hal tersebut, (b) Manusia diciptakan berpasang-pasangan oleh Tuhan, sudah seharusnya kita sebagai manusia mengikuti aturan tersebut dan tidak bertindak melawan kodrat. Orang yang tergolong dalam LGBT merupakan mereka yang melakukan penyimpangan dan upaya perlawanan terhadap Tuhan, (c) LGBT merupakan penyakit dan digolongkan dalam gaya hidup yang tidak sehat. Pengaruh lingkungan yang buruk sangat menentukan perilaku tersebut. Oleh karena itu, diperlukan kemauan yang sungguh-sungguh dari pelaku LGBT agar dapat sembuh dan kembali normal, dan (d) Bencana alam semakin hari semakin banyak terjadi dan merupakan tanda-tanda berakhirnya zaman, seiring dengan semakin banyaknya orang yang menyatakan dirinya bagian dari LGBT, apalagi dengan maraknya pernikahan sesama jenis.
Sebegitu pentingnya Islam memandang LGBT, maka beberapa tulisan dalam Proceeding ini mengulas mengenai Islam dan LGBT lewat sudut pandang dari berbagai penulis. Semoga bermanfaat, selamat membaca.[N]
Metro, Desember 2016
HERMENEUTICS OF THE WARIA: WARIA’S HERMENEUTICAL TAFSIR OF AL-FATIHAH
Fazlul Rahman 1-15
AGAMA DAN HAM MEMANDANG LGBT
Masthuriyah Sa’dan 16-25
PENERIMAAN KELUARGA TERHADAP WARIA
(Studi Kasus Atas Waria/Transgender Di Pesantren Waria Al-Fatah Yogyakarta)
Arif Nuh Safri 26-41
FAKTOR PENYEBAB TERJADINYA LGBT PADA ANAK DAN
REMAJA
Zusy Aryanti
42-49MEMBENDUNG WACANA TENTANG KEBEBASAN DAN HAK ASASI MANUSIA BAGI PENYIMPANGAN SEKSUALITAS DENGAN HUKUM DAN AGAMA
Dalmeri 50-61
FENOMENA LESBIAN, GAY, BISEKSUAL DAN TRANSGENDER (LGBT) DI INDONESIA DAN UPAYA PENCEGAHANNYA
Yudiyanto 62-74
PERILAKU HOMOSEKSUAL: MENCARI AKAR FAKTOR GENETIK
Misri Gozan 75-86
KONSELING ISLAM SEBAGAI SOLUSI FENOMENA
TRANSGENDER
Mu’adil Faizin 87-96
HUKUM TRANSEKSUAL DAN KEDUDUKAN HUKUM
PELAKUNYA DALAM KEWARISAN ISLAM
Suhairi 97-104
DAMPAK LGBT DAN ANTISIPASINYA DI MASYARAKAT Ihsan Dacholfany
LGBT : ANTARA NORMA DAN KEADILAN (MENURUT AKAR GENEOLOGIS KEBUDAYAAN MASYARAKAT INDONESIA)
Nawang Wulandari 133-143
PRO DAN KONTRA LBGT DI MASYARAKAT INDONESIA
Fazlul Rahman
Ph.D student of Indonesian Consortium for Religious Studies (ICRS)
Universitas Gadjah Mada, Yogyakarta
fazlulrahman85@gmail.com
Abstract
Qur‟an, as it is believed by Muslims, is The Holy Book as well as the manifestation of The
Words of God (Kalamullah). It has meanings which obviously was being „monopolized‟
by The Ulama. In regarding of consequence, the authority of interpreting this
Kalamullahseems „limited‟ only for particular groups. Then, according the author it becomes the main factor leads the stagnancy of Quranic interpretation studies in this
modern era. In this context, Schleiermacher‟s teory about „psychological explication‟ (1998), Paul Ricoeur‟s theory about „distantiation and appropriation‟ (1976), and „the marginalized reading of Scripture‟ theory proposed by Simopoulos (2007), create a new
path in interpreting Quran. From those theories, the author sheds the lights on hermeneutical interpretation of al-Fatihahby as one of the marginalized groups in Indonesia, the Waria. This paper concludes that the waria use their hermeneutical way of understanding the Scripture and produce not only anoriginal interpretation, but also contextual and full of theological reflections.
Keywords: meaning, hermeneutics, interpretation, waria.
Abstrak
Al-Quran yang diyakini oleh Umat Islam sebagai sebuah Kitab Suci sekaligus manifestasi perkataan Allah (Kalamullah) memiliki makna yang seringkali„ dimonopoli‟ oleh kalangan ulama. Otoritas penafsiran Kalamullah ini pun pada akhirnya turut
„dianggap‟ tertutup hanya untuk segolongan tertentu. Hal inilah kemudian, menurut
penulis, menjadi factor utama penyebab stagnansi khazanah penafsiran Al-Quran pada era modern ini. Dalam konteks ini, teori „psychological explication‟ milik Schleiermacher
(1998), teori „distanciation and appropriation‟ yang diusung Ricoeur (1976), dan teori „pemaknaan Kitab Suci kaum marginal‟ milik Simopulos (2007), menjadi sangat relevan
untuk diangkat dalam usaha membuka jalur baru penafsiran Kitab Suci. Berangkat dari tiga teori hermenutika di atas, dalam paper ini penulis akan mengungka pkan penafsiran surat Al Fatihah salah satu kaum marginal di Indonesia, waria (akr. wanitapria). Kesimpulan dari makalah ini adalah bahwa waria menggunakan cara hermeneutical mereka untuk memahami kitab dan hasilnya tidak hanya arti secara asli tetapi juga secara kontekstual dan refleksi keagamaan secara penuh.
Kata kunci: makna, hermeneutika, penafsiran, waria.
Interpreting Qur’an and The Problem of Authority
The interpretation of Holy Scripture, which is known as “tafsir” in
Quranic studies, is generally crucial for the human being‟s religious
Proceding Metro International Conference on Islamic Studies (MICIS)
interpretation. From the “first interpreter,” Muhammad PBUH, followed by Abi
Ja‟far al-Tabari (who also well-known as the leader of the Quranic interpreters)
with his work „Jami‟ al-Bayan, up until the recent works on Quranic interpretations, we can clearly see the progressivity of the metamorphosis process of the Quranic interpretationendeavor.1One of the most obvious
distinctive characteristics of the current Quranic interpretation works is their rejection of imitating the preceding Quranic scholars, which is according to the them, leads only to reproducing the foregone conclusions (tahsil al-hasil).This is shown by the reformers movement who carry with them the idea of refusing one single authority in interpreting scriptures.2
However, the demand to understand and interpret the Holy Scriptures originally based on the fact that reality and The Scriptures are two sides of the same coin. Both are inseparable.3 Reality, invariably, needs The Scripture to be
well understood and vise versa, The Scripture indeed needs reality to be well interpreted.Moreover, throughthe final revelation of the Quran and its codification, its texts become statics. Reality, on the other hand, always changes.4
In consequence, the mufassir (interpreters) have to keep actualizing their understanding of the Quranic texts to make them compatible with current situations.
For Muslim societies, the actualization of understanding texts is actually not only limited to Quranic texts but also the text of the second main source of Islam, the prophetic sayings or hadith. Hadith isas an explanatory for Quran should be read and understood better. At this point, the more responsive kind of reinterpretation of understanding the Hadith texts which is able to accommodate the changingoccured in the society is highly needed to make the teachings of prophet be more widely understood by introducing, for instance, a new method of understanding hadith using historical, sociological and anthropological approaches.5 For the hadith was not coming from a vacant reality.
Furthermore, the issue of dialectical process between text and reality causes in a more serious problem of the deterioration of Muslim nowadays. As
1In Indonesian context, Gusmian explains the changing of writing method of Quranic
interpretation in Indonesia in three periods: first the period of the early 20th century to 1960s, the second period from occured from 1970sto 1980sand the third is 1990s. More details, please refer to: Islah Gusmian, Khazanah Tafsir Indonesia dari Hermeneutika hingga Ideologi (Jakarta: Penerbit
TERAJU, 2003). Compare it with Federspiel‟s explanation on the patterns of Quranic interpretation
existed in Indonesia in his work Popular Indonesian Literature of the Qur‟an translated by Tajul Arifin into Kajian al-Quran di Indonesia (Bandung: Mizan, 1996).
2As it is cited by Baljonin Modern Muslim Koran Interpretation (Leiden: Brill, 1968), 16. 3 Sahiron Syamsudin says that an interpretation raises as a response of a close relationship
between tafsir and reality in the preface of Al-Quran dan Isu-isu Kontemporer (Yogyakarta: eLSAQ Press, 2011).
4The static nature of the texts and the dynamic nature of the context becomes one of the
main arguments showed by contemprary Quranic interpretation, see: Abdul Mustaqin, Epistemologi Tafsir Kontemporer (Yogyakarta: LKiS, 2010), 54.
Proceding Metro International Conference on Islamic Studies (MICIS) Azra mentioned that many Muslim scholars and thinkers who are trapped in apological ideology when they have to answer the main cause of Muslims deterioration by giving a simple answer. “because Muslims have neglected the
teachings of Quran and the prophet Muhamad.” Thus, “Islamic Solution” becomes the only way out of this crisis and be the best answer of the challenges of the future as well. Here,we need to be critical which Islam is actually can provide the solution. At this point, we can obviously see the significance of a more viable and workable understanding Islamthrough its textsfor Muslims.6
The demand to rejuvenate the understanding of Holy Scripture‟s texts is also applicable for Holy Bible‟s texts. Wright, in this context, calls Bible as the
“progressive revelation.”7 In theline with him, Beckwith calls for “readjustment of
the gospel to the world.”8 A dozen works on Quranic and Biblical studies are the
products of an effort to understand those texts which are both “the texts of
past,”9 needs to be reinterpreted10and presented in their own contexts.
The demand to reread the Holy Scripture‟stexts unfortunately is not in
line with an open opportunity to interpret them. No one is considered as authoritative to be a mufassir (Quranic interpreter). It leads positively to maintain the authority of the Holy Scripture itself, but on the other hand, it negatively causes on the stagnancy of works on Quranic studies. Whereas, according to Vishanoff, among the five leading Islamic scholars (Shafi‟i, Baqilani, IbnHazm, Abdal-Jabbar, AbuYa‟la), three of them (Shafi‟i,al- Baqilani, dan AbuYa‟la) declared that the meanings of the Quranic texts are flexible and they(IbnHazm,Abdal-Jabbar,sertaAbuYa‟la)agreed that those meanings are accessible for non-specialists (lay people).11
Interpreting the Text: Three HermneuticalApproaches
According to Gracia, there are at least three factors involved in interpretation: first, the text under interpretation (interpretandum); second, a text/ a commentary added to the text that is being interpreted (interpretans) and this interpretanscan be mental, spoken, or written; three, interpreter who produces the interpretation.12 On the last factor, interpreter, Schleiermacher reminds us the
6Azyumardi Azra, “Islam dan Transformasi Budaya Abad Ke-21,” in Azyumardi Azra, Konteks Berteologi di Indonesia: Pengalaman Islam (Jakarta: Penerbit Paramadina, 1999), 202.
7 George Ernest Wright, “Progressive Revelation,” The Christian Scholar, Vol. 39, No. 1
(March 1956), pp. 61-65
8Clarence Augustine Beckwith, “Redefinition in Present-Day Theology,” The Biblical World,
Vol. 48, No. 6 (Dec, 1916), pp. 341-349.
9Jansen, J.J.G, The Interpretation of the Koran in Modern Egypt, transl. Hairussalim, Syarif
Hidayatullah, DiskursusTafsir al-Qur‟an Modern (Yogyakarta: Pt. Tiara WacanaYogya, 1997), 4-5
10Henry Clark, “The Dilemma of the Protestant Progressive,” An Interdisciplinary Journal,
Vol. 52, No. 1 (Spring 1969), pp. 1-14
11David R. Vishanoff, “Five Classical Approaches to the Qur‟an,”paper presented in
International Seminar and Conference on the Quran. UIN Sunan Kalijaga, Feb., 24th, 2013.
12JorgeJ. E. Gracia, A Theoryof Textuality: The Logic and Epistemology (Albany: State
Proceding Metro International Conference on Islamic Studies (MICIS)
importance of „psychological explication‟ which means that every thought came
out of an interpreter is actually a reflection of his/her life experience.13 Therefore,
as Paul Ricoeur comments, in any effort of interpreting the texts, the interpreter
should go through the process of “distanciation and appropriation.”14
Thedistanciation means a process of interpreter‟s keeping a distance from any
things attached to him/her from psychological, academics, and historical backgrounds. This process is basically an effort to let the text talks by itself which then followed by appropriating it with the reality.
This sub discussion will elucidate more the process that the interpreter goes through it when he/she interpreted the texts by highlighting three main
scholars of hermeneutics‟ perspectives.
Schleiermacher’s perspectives
It is interesting to understand what does Hermeneutics mean to Schleiermacher and why does he put the word criticism along with hermeneutics
in his famous work “Hermeneutics and Criticism.” In general, according to Schleiermacher, hermeneutics means the art of understanding the writing discourse of other person correctly. It is a special part of the art of speaking and writing. But, not only limited to the understanding of difficult passages in foreign languages, familiarity with the object and the language area instead presupposed. And criticism on the other side means the art of judging correctly and establishing the authenticity of texts and parts of texts from adequate evidence and data.15 Given that explanation, one can only be sure of its
establishing of meaning if the authenticity of the text or part of the text can be presupposed, then the practice of hermeneutics presupposes criticism.
Furthermore, Schleiermacher argues that as every utterance has such a dual relationship (to the totality of language and to the whole thought of its originator), then all understanding also consists of the two moments; of understanding utterance from language, and as a fact in the thinker.16
Accordingly, understanding is only a being-in-one-another of these two moments (of the grammatical and psychological).
In his unpublished-manuscripts, Schleiermacher calls psychological explication as technical interpretation, although in the introduction, he regularly called the other side of explication the psychological. But in his lecture of 1832 he calls this part as psychological, but he also distinguishes within this a dual task; purely psychological and technical. The relative opposition of the purely psychological and technical are the first being more concerned with the
13Friedrich Schleirmacher, Hermeneutics and Criticism and Other Writings (Cambridge:
Cambridge University Press, 1998), p.101.
14John B. Thompson (ed.), Paul Ricoeur Hermeneutics and the Human Sciences (Cambridge:
Cambridge University Press, 1981), p.183.
Proceding Metro International Conference on Islamic Studies (MICIS) emergence of thoughts from the totality of the life-moments of the individual, the second being more a leading-back to a determinate wish to think and present, from which sequences of development. Also, the distinguish lies in the fact that the technical is the understanding of meditation and of the composition. Meanwhile, the psychological is the understanding of the ideas.
The common beginning for this side of explication and for grammatical application is the general overview which grasps the unity of the work and the main characteristics of the composition. But the unity of the work, the theme, in this psychological explication is regarding as the main factor stimulates the writer, and the basic characteristics of the composition as his individual nature which reveals to the movement. But the author now orders that object in his individual manner, which is reflected in his order itself. By recognizing the author in this way, he combine two things in the language; producing something new in it and preserving what he repeat and reproduces. That is why the final objective of psychological (technical) explication is also nothing but the development is beginning.
On the finding of the unity of the style, Schleiermacher notes general law that every writer has their own style except those who have no individuality at all. But they do have and create such a common style. As this unity cannot now considered as a concept, but only as an intuition, it is generally only the limit-points which can initially be determined. As the task of psychological explication in its own terms is generally to understand every given structure of thoughts as a moment of the life of a particular person, Schleiermacher mentioned that there are two methods for the whole procedure on this; by observation in and for itself (divinatory method), in which one transforms oneself into the other person and tries to understand the individual element directly, and by comparising with others (the comparative method), which posits the person to be understood as something universal and then finds the individual aspect by comparison with other things included under the same universal.
The psychological task in particular involves two aspects; the understanding of the whole basic thought of the work from which everything develops, the other is the comprehension of individual parts of the work via the life of the author. And both are to be understood via the personal individuality of the author. The first task is questioning how the author arrived at the thought from which the whole developed, i.e. what relationship does it have to his whole life and how does the moment of emergence relate to all another life-moments of the author?
Proceding Metro International Conference on Islamic Studies (MICIS) and psychological value of the author and reader for understanding the utterance, written or spoken. In the other word, Schleiermacher‟s hermeneutics sees the strong influence of the text and its originator on the reader in understanding the scripture. However, we may still ask the role of the reader in understanding the scripture; to what extent that readers backgrounds (educational, ideology, etc) negotiate the influence of the text and its originator in understanding the scripture.
Ricoeur’sPerspecitve
Schleiermarcher‟s arguement is all understanding consists of the two moments; Understanding utterance from language, and as a fact in the thinker, is very much helpful to put a basis of a process of an interpretation. This formula
then wasaccomplishedfurther by Ricouer‟s explanation on the details of the process of interpretation from distanciation, appropriation, guessing, and validation.
Thesesteps of interpretation begin with the process of autonomization of the text (distanciation) to extract what the text says about itself without taking anything around it into account. This process occurred using our ability to guess
(guessing) or trying to reveal the “fore-meaning” of the text. Then, it comes the process where we make our guessing more sophisticated through actualizing what have the text said about itself (appropriation). The last is validating the meaning by comparing what we got from the text with current situation. Now, let us see the details of every step to be able to utilize them for understanding Quranic texts.
1. Distanciation
As we mentioned before that the final revelation constitutes the unsustainability of the dialogical process of the revelation between God, prophet,
and human being. In other words, what left for us from Muhammad‟s sayings
about Quran after his death is only what has been recorded during his life in the form of memories and texts. Here, the hermeneutical process begins.17It means
that whenever the prophet sayings about Quran are converted to the text, people begin to interpret what the prophet actually meant to say by his sayings because we do not and cannot have direct access to the meaning that texts are supposed to convey.18 By this, we consider the text is autonomous. This is what
distanciation actually does to the text. It establishes the autonomy of the text with
17According to Ricoeur , the hermeneutical process begins when dialogue ends. Because
without dialogue, one is forced to interpret without thebenefit of the other, see: Paul Ricoeur, Interpretation Theory: Discourse and The Surplus of Meaning (Texas: The Texas Christian University Press, 1976), 95-110
18 Jorge J. E. Gracia, ATheory of Textuality: The Logic and Epistemology (New York: State
Proceding Metro International Conference on Islamic Studies (MICIS) respect to its author, its situation and its original reader.19 In practical,
distanciation is the process when we let the texts speak by themselves.
2. Guessing
After hearing what the texts said about themselves, in this process, we actively talk to the texts in order to understand them. This process confirms what
Ricours said that “languages do not speak, people do.”20 In doing so, Ricoeur told
us that we do not need to repeat the speech‟s event in a similar event.21 All we
have to do is to guess the meaning of the text. In practical, guessing is a process of psychological self-projection into texts contains a small grain of truth.22 In this
regard, Gadamer reminds us that we cannot stick blindly to our fore-meaning to gain the meaning of the text.23 Moreover, because there are no rules for making
good guesses, then we need to criticize and test our guessing.24 To do that, we go
to the next step, appropriation.
3. Appropriation
Appropriation is the actualization of the meaning as addressed to somebody.25 It concerns the way in which the text is addressed to someone.
Means, to explain a text was essentially to consider it as the expression of certain socio-cultural needs and as a response to certain perplexities localised in space and time.26 To apply this step means to see the socio-cultural where the text is
produced.
4. Validation
Ricouer said that validation corresponds to what Schleirmarcher called as
“grammatical” which sees the strong influence of the text and its originator on
the reader in understanding the scripture.27 The application of this process is by
comparing the meaning we got from the previous three steps with linguistic analysis of the text and everything surrounds it. Validation, furthermore,
occurred by doing Rahman‟s double movement: from the present situation to
Quranic timesthen back to the present.28
19 Ruby S. Suazo, “Ricoeur‟s Hermeneutic as Appropriation: A Way of Understanding Oneself In Front of the Text,” available online on
http://sphynxrhuzzhz.webs.com/OPUS/RUBY%20S.%20SUAZO%20DISSERTATION.pdf
20 Paul Ricoeur, Interpretation Theory: Discourse and The Surplus of Meaning (Texas: The Texas
Christian University Press, 1976), p.13.
21 Paul Ricoeur, Interpretation Theory…, 75.
22As Ricoeur said that guessing corresponds to what Schleirmarcher called as “divinatory,”
see: Paul Ricoeur, Interpretation Theory…, 76.
23Hans-Georg Gadamer, Truth and Method (New York: Continuum, 1975), 271.
24 E.D. Hirsch, Validity in Interpretation (New Haven: Yale University Press, 1967), 203 as
quoted by Ricoeur in Paul Ricoeur, Interpretation Theory…, 76. 25 Paul Ricoeur, Interpretation Theory…, 92
26Paul Ricoeur, Hermeneutics and the Human Sciences (Cambridge: Cambridge University
Press, 1981), p.183.
27 As we can conclude from his concept of “grammatical explication,” see: Friedrich
Schleiermacher, Hermeneutics and Criticism and Other Writings (UK: Cambridge University Press, 1998),p. 30, 44.
28FazlurRahman, Islam and Modernity: Transformation of an Intellectual Tradition (London: The
Proceding Metro International Conference on Islamic Studies (MICIS) In the line of concluding what have been said so far, I would like to say that the process of an interpretation begins with the consideration of many things surrounding the texts that might play role in interpretation. These many things, according to Schleiermacher, categorized in two: grammatical and psychological. The first concerns more on textual analysis in interpretating the text while the
second pay very much attention to the „condition of possibility‟ of the interpreter to interpret the texts. Ricoeur then comes explaining the details of that condition by providing the steps (distanciation, guessing, appropriation, validation) that the interpreter should go through it in doing interpretation. The next question arises then, for whom those steps are available? Or in other words, does that
„condition of possibility‟ applicable for every one? To answer this, let us listen to Simopoulus‟ interesting expalanation of the marginalized reading of Hagar.
Simopoulus’ Perspective
In the beginning on his article “who was Hagar?,”Simopolous in his introduction quoted Gotwald that “no reader comes to the text „naked‟ “ which
means that every individual-ordinary, untrained readers and biblical scholars are equipped by same tools for reading the text known as pre-understandings and pretexts that shape what they see and what they focus from Biblical messages. For him, all interpretations are, rather, reflections of the lenses through which we see and experience ourselves, the world and God. Based on this point of view, Simopoulus interviewed three groups of ordinary, untrained readers: white, middle-to-upper-class of Catholic and Protestant women living in Northern California; Latina Presbyterian immigrants and refugees from Mexico and Central America living in Northern California; and black South African Protestan women from both rural and urban South African to know how they read the story of Hagar and Sarah as found in Gen 16.
His own work brightly concluded that each group read and interpret the
story of Hagar and Sarah differently based on their life background‟s circumstances. For more details, we may take one example of the Caucasian‟s
point of view. To give information of their background, the author mentioned that the group of Caucasian women are both Catholics and Protestant, and it had been studying Bible through weekly meeting for five years. They are relatively wealthy and high educated. Interestingly, they had been divorced by adulterous husbands when they found new mistresses. Being as divorced women, they had been marginalized and stigmatized by their social, familial and religious networks.
In relation with how those women read the story of Hagar and Sarah, based on his interview, the author found that the majority of the women in this group viewed from two different perspectives. First, the women saw Hagar from the perspective of Sarah, the privileged but barren wife. In this sense, they
identified Hagar as Abraham‟s mistress. Hagar was seen as an accomplice in
Proceding Metro International Conference on Islamic Studies (MICIS) women in the Bible study, reading from their own experience of rejection when
their husbands replaced them with mistresses, identified with Sarah‟s jealousy
and rage toward this other woman. Second, the women identified Hagar as an
outcast or a “divorced” woman. As divorced women themselves, the Caucasian women identified Hagar‟s experience of being used and ultimately cast out. No
longer desired by or of use of their husbands. These women were served with divorce papers much like Hagar was served with a satchel of water and some bread.
Redemption in this group‟s interpretation of the text was found in the fact
that God provided the means of survival for both Hagar and themselves. The women in the Bible study started their own careers, and they are now teachers, interior decorators, analysts with the state, and one of them is pursuing her
master‟s degree in spirituality. Many of the women in the Bible study related
that they, just as Hagar, had personal and psychological encounters with God in their deserts.
The previous example of how the Caucasian women interpretation of the
story of Hagar and Sarah was highly influenced by their life background‟s
circumstances, also clearly was shown by The Latina women which identified with Hagar as an exile from her native country of Egypt as well as an outsider and outcast living in a foreign and hostile land. The same case with The Black
South African women who identified Hagar‟s exploitation as a slave and worker
under her master‟s oppression.
In concluding to his work, the author stated that the validity requires boundaries. However, the distinct interpretations that have been articulated in this paper are valid simply because they are genuine,they speak meaningfully to the particular context of each group. The women have interpreted the text in such a way that a liberating and redemptive message of hope has emerged for them in the midst of their varying experiences of tragedy and suffering. The author also emphasized the importance of interpretative dialogue and listening from the ordinary readers of the Bible.29
Ibu Mariyani: A General Picture of Waria’s Life
Different from the existing scholarly works on what exactly waria is, how is this contorversial identity is being placed in the context of Indonesia, and how is the warias religiousity as the creature of God,30 this paper will specifically
29Nicole M. Simopoulus, “Who Was Hagar? Mistress, Divorce, Exile or Exploited Worker:
An Analysis of Contemporary Grassroots Reading of Genesis 16 by Causaian, Latina, and Black
South African Woman,” in Gerald O. West, Reading Other-Wise Socially Engaged Biblical Scholars Reading with Their Local Communities (Atlanta: Society of Biblical Literature, 2007).
30Among them are: Koeswinarno, “KehidupanBeragamWaria Muslim di Yogyakarta,”dissertation submitted to the Universitas Gadjah Mada for the degree of Doctor in Social Sciences and Humanities., 2007; Muslim Hidayat, “Waria di HadapanTuhan:
EksplorasiKehidupanReligiusWariadalamMemahamiDiri,”a thesis submitted to Graduate Program
Proceding Metro International Conference on Islamic Studies (MICIS) highlight how they interpret the first surah(chapter) of Holy Quran. Before that, I would like to introduceIbuMariyani, who is waria and the founder of Pesantren Waria. As I came and interviewed her on May 2013.
Pic 1.
Ibu Mariyani and her picture of transormation to waria before and after using hijab
She told me that she has just returned from Mecca to perform umrah(small pilgrimage). It was such a blessing experience for her as waria to be able to go to baitullah. She told me that before going to Mecca, some of her friends warned her about what will happen to her in that holy place and people of hersurrounding because of her non-ordinary physical looks. Interestingly, she said that “saya yang
membuktikan bahwa Allah Subhanahu wa Ta‟ala di sana tidak memandang manusia apa saja, tidak memandang orang kaya miskin, orang jelek cakep, ternyata Allah SWT
menerima semuanya.” (I have proved that Allah there (in Mecca) does not see whether one is rich or poor, neither good looking nor bad, but Allah accepts every one). She even more told me that the authority of Arabians were very welcome and she had no any experience of being discriminated during her staying in Mecca, Medina, and Jedda.
About her identity as waria, she mentions that her condition is natural and God creation. She was born as a male but feels that her soul was female and should be accepted as such by Muslims as part of the muslim.She told me that from her little age (approximately playgroup age) she played with girls toys. At this point, she emphasized that “waria sebenarnya bukan penyakit dan bukan pilihan. Kalo penyakit saya dari kecil sampe sekarang saya usia 54 tahun lek memang ada dokter yang memang bisa nyembuhin saya itu berarti memang (kehendak) Gusti Allah. Kalo pilihan, saya tidak bisa mengganti apa yang dikasih Allah (bahwa) saya laki-laki padahal
saya pengen jadi perempuan.”
the Nation: Waria, Indonesian Transvestites,‛ Cultural Anthropology, May 2004; Michael R.
Stevenson, ‚Searching for a Gay Identity in Indonesia,‛Journal of Men‟s Studies 4, 2 (Nov 30,
Proceding Metro International Conference on Islamic Studies (MICIS) Waria actually is not an illness nor a choice. If it was an illness, from my little age till now iam at my 54, if there is a doctor who is able to cure me I really thanks God for this. If it was a choice, I could not change that God chose me to be man while I prefer to be a woman).
Ibu Mariyani is also known as the founder of Pesantren Khusus Waria (Senin-Kamis). The borading school was established in 2008 which aims to accomodate warias who want to learn about religion. According to Mariyani, warias are oftenly underestimated by the society while actually there is no perfect human being in this world. At this point, for Mariyani, warias are also human being who must worship their God. If they do not know how to perform worshiping and learn more about Islamic rituals in the existing pesantren, they will never be accepted. KH. Amroli and Bu Maryina in this case then took an initiative to build this Pesantren Waria and finance this borading school from her own pocket.
Pic 2.
The identity board of Pesantren Waria
The religious activities of this boarding is regularly held in Wednesday night and Sunday night at 5 pmwhich began by reading shalawat nariyahthen followed with performing maghrib prayer together. After that, the warias continue to read Al Fatihah not less then 100 times untill isya prayer which then followed by learning how to perform Islamic rituals correctly (prayer, take ritual ablution, reading Quran, etc.) under the guidence of one ustadz (teacher). The pesantren periodically helds an open preaching (pengajian ), and gets involvings in some social activities.
Proceding Metro International Conference on Islamic Studies (MICIS) at the night before eid and immediately joinedwithout knowing anything how to perform prayer the tarawihprayer in KH. Ham Sugeng‟s mosque which then continuously followed his open preaching (pengajian ) untill she finally embraced
Islam. The experience helped her to went out of her „black‟ life and started to
open salon to survive.
Waria‘hermeneuticizing’al-Fatihah
In this sub section, I will provide the description of my interview with Ibu Mariyani regarding her interpreation of al-fatihah.
Me: As waria, how do you see the concept of syukur(gratefulness)?
IbuMariyani: We should be grateful to Allah in everything that Allah has given us. Being a waria, in this context, should also be something grateful. Not just like a waria who has no religion, She/ he will live this life however it flows. The most important thing for them is enjoying life. An human being actually should not behave like that. Human being should
fight for thier life and worship God at the same time because it is human‟s
destiny to worship God. In front of God, the bad people will not always be bad. As long as they want to change and ask Allah to help them change
their life. God, for sure, will always grant His creatures‟ requests. And He
will never regret if we ask Him continuously. As I proved it in my life when I continuously prayed tahajuddasking Allah to allow me to visit His house (baitullah) which finally He makes it comes true. Here, He showed that he is the Most Gracious, and Most Merciful ( حر ا حر ا) who does not discriminate any of His creatures.
Me: About the verse د ا , how do you find yourself, as waria, will be in the Day of Judgment?
IbuMariyani: All what I can do is just leaving everything to God‟s will.
As a stupid person, I do not know exactly how, I just surrender my whole life here and afterlife to God. This also be my attitude toward people who claims that warias are haram(religiously prohibited), najis (religiously dirty), and impossibly accepted by God. People have no right to judge what other people did. Let God decides with His justice later in the afterlife. Unfortunately, people oftenly act as if they are God foranother people. Shortly, I do believe the justice of God who will reward every good deed with His blessings.
Me: The next verse of AlFatihahwill be غ إ د ع إ, how do you find
the word „worship‟ should be understood bythe warias?
Proceding Metro International Conference on Islamic Studies (MICIS) comfortable to put on for praying. For me, I prefer mukena as I feel more comfortable using mukena in performing prayer. At this point, I do believe
that God understands me and my friends‟ conditions. God granted His
paradise for people not based on neither their sexual identity nor their appearances. As I experienced it when I went to Mecca for performing umrah. I did not find anyone there call me “hey you waria!”
Me: Regarding the verse saying ا ارص ا د ا, do you see that warias‟ path is the straight path?
Ibu Mariyani: I leave the answer to Allah. The right or not is fully on
God‟s decision. Let me give you an example, the claims that waria are
haram, najis is actually wrong. How could people claim that someone worshiping God as haram? If warias are najis, why then God gave them life?
Me: So do you believe that warias are not included in what Quran says as
غ ا and ا?
Ibu Mariyani: I believe there are not. But, again, the desicion is in God‟s justice. All what I have to do in this world is being a good God‟s servant.
Conclusion
If we compare how Ibu Mariyani interpret the verses of alfatihah with the the three hermeneutical perspectives provided by Schleiermacher, Ricoeur, and Simopoulus, we can clearly see that her interpretation confirms their hermeneutical perspectives at least in three points:
First, what Ibu Mariyani did was exactly confirm Simopoulussargument saying that interpretations is reflection of the lenses through which we see and experience ourselves, the world and God. This clearly shown in her overall interpreation of the alfatiha which she always relate her understanding of the text with what she experienced in her life as waria and as a creature of God.
Second, Schleiermacher‟sconclusion saying that as every utterance has a
dual relationship (to the totality of language and to the whole thought of its originator), then all understanding also consists of the two moments; of understanding utterance from language, and as a fact in the thinker. Ibu
Mariyani‟s interpretaion of alfatihah clearly confirms that conclusion in a way
that her understanding is resulted from her short understanding of the text and completed with her life experiences as waria.
Third, Ricoeur‟s steps of understanding (distanciation, guessing,
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UIN Sunan Kalijaga Yogyakarta
masthuriyah.sadan@gmail.com
Abstract
The decision of “haram” which is coming from The Indonesian Islamic Scholar Council (MUI ) against such a group which has homo sexual oriented and the death penalty for sexual offenders "deviant" make the people of Indonesia shaken, especially those who feel they have gender identity "third". "Religion" which should give way ease, as if to bury alive a person who has a gay sexual orientation. In fact, legal instruments, regional, national and international human rights recognize their rights as human beings. By using contemporary humanities social approach, this paper presents the Lesbian, Gay, Bisexual And Transgender group as a human's dignity to be treated like a human being which must be respected.
Keyword: LGBT, Religion And Human Rights
Abstrak
Fatwa ”haram” MUI terhadap kelompok yang memiliki orientasi seksual homo (LGBT)
dan hukuman mati terhadap pelaku seksual ”menyimpang” membuat rakyat Indonesia terguncang, khususnya mereka yang merasa memiliki identitas gender ”ketiga”. ”Agama” yang seharusnya memberikan jalan kemudahan, seolah-olah mengubur hidup-hidup seseorang yang memiliki orientasi seksual homo. Padahal, instrumen hukum regional, nasional dan internasional tentang HAM mengakui hak-hak mereka sebagai manusia. Dengan menggunakan pendekatan sosial humanities kontemporer, tulisan ini menyajikan kelompok LGBT sebagai manusia yang memiliki harkat dan martabat untuk diperlakukan sebagaimana layaknya manusia yang harus di hormati.
Kata kunci: LGBT, Agama, HAM,
Pendahuluan
Proceding Metro International Conference on Islamic Studies (MICIS) masyarakat Indonesia tidak lagi mampu bernafas untuk melihat persoalan demikian menjadi lebih jernih dan terukur, serta melihat bahwa agama yakni pemahaman manusia terhadap interpretasi dan ajaran agama memiliki andil yang sangat besar dalam memahami dan melihat persoalan agama dan kelompok manusia yang selama ini dianggap sebagai liyan.
Tulisan ini akan mengkaji eksistensi seorang anak manusia yang selama ini
dianggap sebagai “liyan”, mereka adalah lesbian, gay, biseksual dan transgender (LGBT). Transgender di Indonesia, penyebutannya bervariasi, ada yang bilang banci, waria, bencong, wadam atau bisu.31 Orientasi seksual mereka dianggap
sebagai suatu penyimpangan, dosa, haram dan terlaknat. Apalagi didukung
oleh fatwa Majelis Ulama‟ Indonesia (MUI) tertanggal 31 Desember 2014 yang
ditandatangani oleh Prof. Dr. H. Hasanuddin, AF. MA bahwa homoseksual merupakan perbuatan yang hukumnya haram, merupakan suatu bentuk
kejahatan dan pelakunya dijatuhi hukuman mati. Ibarat “jatuh ketiban tangga”,
Fatwa MUI melengkapi beban seorang LGBT yang ter-diskriminasi dari keluarga, masyarakat dan negara. Agama (Islam) yang membawa misi “rahmatan
lil „alamien” menjadi tidak rahmat (kasih) lagi hanya karena fatwa MUI yang bias
gender “ketiga”.
Pertanyaan utama yang ingin dikaji dalam tulisan ini adalah, bagaimana pandangan LGBT dalam Islam. Kemudian bagaimana pandangan LGBT dalam perspektif hukum internasional yakni Hak Asasi Manusia (HAM). Pendekatan yang digunakan dalam kajian ini adalah pendekatan social humanity contemporary. Tujuan utama dari kajian ini adalah agar agama Islam yang menjadi simbol dan label MUI tidak terkesan Islam yang keras, radikal dan bertentangan dengan HAM, melainkan seperti yang dicita-citakan oleh pemikir Islam Kontemporer Abdullah Saed, bagaimana menciptakan Islam yang progresif, yang menghargai hak manusia (kaum marjinal) sebagai manusia dan bukan merampas
hak-hak dasariahnya atas nama ”agama”.
Seksualitas, Orientasi Seksual dan Perilaku Seksual
Seksualitas adalah bagaimana seorang manusia mendapatkan pengalaman erotis dan mengespresikan dirinya sebagai makhluk seksual, dalam dirinya ada kesadaran diri pribadi sebagai laki-laki atau perempuan, kesadaran tersebut didapat dari kapasitas yang mereka miliki atas pengalaman erotis dan tanggapan atas pengalaman tersebut. Kajian mengenai seksualitas mencakup beberapa aspek, yaitu pembicaraan tentang jenis kelamin biologis (laki-laki dan perempuan), identitas gender, kemudian orientasi seksual dan perilaku seksual. Identitas gender (jenis kelamin) adalah olahan dari konstruksi sosial yaitu perempuan dengan femininitasnya, laki-laki dengan maskulinitasnya dan transgender yang memiliki kedua-duanya. Pada seseorang yang transgender
31 Melani Budianti, Identitas-Trans, dalam Ekspresi Untuk Identitas, diterbitkan oleh Suara
Proceding Metro International Conference on Islamic Studies (MICIS) demikian, ia memiliki dua varian, yakni laki-laki keperempuanan (waria atau banci) dan perempuan kelelaki-lakian.32
Orientasi seksual adalah kapasitas yang dimiliki oleh setiap manusia berkaitan dengan ketertarikan emosi, rasa kasih sayang dan hubungan seksual. Orientasi seksual merupakan kodrat, ia adalah pemberian Tuhan, tidak dapat diubah, setiap manusia tak memiliki hak untuk memilih dilahirkan dengan orientasi seksual tertentu.33 Sedangkan perilaku seksual adalah cara seseorang
mengespresikan hubungan seksualnya. Menurut Musdah Mulia,34 perilaku
seksual sangat dipengaruhi oleh konstruksi sosial, ia tidak bersifat kodrati, dan bisa dipelajari. Cara untuk mengespresikan hubungan seksual adalah seperti sodomi (oral seks, anal seks atau gaya 69) atau dalam bahasa Arab disebut dengan liwath. Perilaku seksual inilah yang ‟dianggap‟ menyimpang karena seks bebas seperti itu telah menumbuhsuburkan suatu penyakit seksual yang sampai saat ini belum ditemukan obatnya yakni AIDS (Acquired Immonu Syndrome), suatu sindrom kumpulan dari berbagai gejala dan infeksi sebagai akibat dari kerusakan spesifik sistem kekebalan tubuh karena inveksi virus HIV (Human Immonudeficiency Virus) pada tubuh manusia.
Mengenai orientasi seksual yang bersifat kodrat, ada beberapa varian orientasi seksual diantaranya adalah hetero, homo, biseksual dan aseksual. Heteroseksual adalah ketertarikan manusia terhadap lawan jenis, misal seorang laki-laki suka terhadap seorang perempuan ataupun sebaliknya. Homoseksual adalah ketertarikan manusia sesama jenis kelamin, misalnya lelaki tertarik dengan lelaki (gay) atau perempuan tertarik dengan perempuan (lesbian). Secara sederhana, gejala homoseksualitas adalah relasi seks dengan jenis kelamin yang sama atau rasa tertarik dan mencintai jenis seks yang sama.35 Biseksual adalah
seseorang yang memiliki ketertarikan seksual sesama jenis kelamin dan dengan yang berbeda jenis kelamin, ia memiliki ketertarikan seksual ganda. Sedangkan aseksual adalah seorang manusia yang tidak memiliki ketertarikan seksual sama sekali baik kepada lawan jenis maupun ke sesama jenis.
Disamping kelompok yang disebutkan diatas, terdapat kelompok yang disebut dengan waria. Waria merupakan kelompok transeksual atau transgender, yaitu kaum homo yang mengubah bentuk tubuhnya dapat serupa dengan lawan jenisnya.36 Contoh dari mereka dapat dilihat dari laki-laki yang
mengubah dadanya dengan operasi plastik atau suntik, membuang penis serta testisnya dan membentuk lubang vagina. Sebagian besar transeksual adalah laki-laki yang mengenali dirinya sebagai wanita, yang timbul ketika masa
32 Siti Musdah Mulia, Islam dan Hak Asasi Manusia: Konsep dan Implementasi, Yogyakarta:
Naufan Pustaka, 2010, hal. 286.
33Ibid,.hal.286. 34Ibid,.hal.289.
35 Kartini Kartono, Psikologi Abnormal dan Abnormalitas Seksual, Bandung: Mandar Maju,
1989. hal.247.
Proceding Metro International Conference on Islamic Studies (MICIS) kanak dan melihat alat kelamin dan penampakan kejantanannya dengan perasaan jijik.
Menurut Hesti dan Sugeng37 ada beberapa faktor penyebab terjadinya
transeksual antara lain: Pertama, faktor biologis yang dipengaruhi oleh hormon seksual dan genetik seseorang. Kedua, faktor psikologi dan sosial budaya termasuk pula pola asuh lingkungan yang membesarkannya. Ketiga, memiliki pengalaman yang sangat hebat dengan lawan jenis sehingga mereka berkhayal dan memuja lawan jenis sebagai idola dan ingin menjadi seperti lawan jenis.
Doktrin agama dan persepsi umum mayoritas masyarakat menganggap bahwa hetero adalah orientasi seksual dan perilaku seksual yang ‟paling benar‟ dan yang lain salah dan menyimpang. Menurut Musdah Mulia, doktrin dan persepsi tersebut mengakar kuat, membeku dan membatu tidak terlepas dari perjalanan panjang manusia dalam lintasan sejarah. Selama berabad-abad lamanya, manusia dihegemoni oleh pandangan bahwa hetero yang normal dan alamiah, sedangkan homo adalah menyimpang, pelakunya abnormal, memiliki kelainan jiwa (mental disorder) dan mengidap penyakit jiwa (mental illnes).
Disamping itu, konstruksi sosial terhadap homo dipengaruhi juga oleh faktor relasi gender yang timpang. Masyarakat yang menjunjung tinggi budaya patriarki, yang mana laki-laki adalah power, subjek, maskulin dan pengontrol kehidupan. Budaya patriarki ini mengkonstruksi laki-laki harus dominan, aktif dan agresif, sebaliknya patriaki mengkonstruksi perempuan sebagai objek, pasif dan mengalah. Ketika laki-laki terkonstruksi demikian, maka pada gilirannya, laki-laki akan melakukan dominasi, pemaksaan hubungan seksual dan kekerasan dalam hubungan seksual.
Orientasi seksual hetero inilah yang kemudian membentuk paradigma pemikiran heteronormativitas dan menghegemoni konstruksi seksualitas, bahwa norma-norma orientasi seksual hetero sebagai satu-satunya kebenaran, dan orientasi seksual lainnya dianggap sebagai bentuk penyimpangan dan tidak wajar. Karena pandangan inilah, seiring dengan berjalannya waktu, berabad-abad lamanya, masyarakat mengberabad-abadikan sikap dan nilai homofobia (sikap anti homo) dalam laku hidup dan kehidupan sejarah manusia.38 Sikap homofobia
tidak dapat dipertahankan, mengingat kondisi masyarakat yang heterogen baik kultur, suku, agama, jenis kelamin dan seksualitas. Era milenium sekarang ini telah memasuki dunia pasar bebas, artinya semua manusia akan bertemu dan berinteraksi satu sama lain dalam berbagai persoalan lini kehidupan dan bebas mengespresikan dirinya sendiri. Untuk itu, meneropong seksualitas bagi eksistensi LGBT dalam pandangan agama dan HAM sangatlah penting, hal itu
untuk menakar sikap homofobia dengan barometer ”agama” (Islam) yang
memanusiakan manusia dan menjunjung tinggi Hak Asasi Manusia (HAM).
37 Hesti Puspitosari dan Sugeng Pujileksono, Waria dan Tekanan Sosial, Malang: UMM
Press,2005. hal. v.
Proceding Metro International Conference on Islamic Studies (MICIS)
LGBT dalam Kajian Islam
Pada pembahasan mengenai seksualitas LGBT dalam sudut pandang kajian keagamaan Islam bisa dilihat dari ayat-ayat Al-Qur‟an dan hadist yang mengarah pada perilaku homoseksual. Pandangan Al-Qur‟an mengenai homoseksual bisa dilihat pada cerita Nabi Luth tentang kaum Sodom dan kaum Amoro di negeri Syam dengan bunyi ayatnya.
Dan (ingatlah kisah) Luth, ketika dia Berkata kepada kaumnya: "Mengapa
kamu mengerjakan perbuatan ”fahisyah” itu sedang kamu
memperlihatkan(nya)?". "Mengapa kamu mendatangi laki-laki untuk (memenuhi) nafsu (mu), bukan (mendatangi) wanita? Sebenarnya kamu adalahkaum yang tidak mengetahui (akibat perbuatanmu)". (QS. An-Naml: 54-55). Kemudian ayat,
Dan (Kami juga Telah mengutus) Luth (kepada kaumnya). (Ingatlah) tatkala dia Berkata kepada mereka: "Mengapa kamu mengerjakan
perbuatan ”faahisyah” itu, yang belum pernah dikerjakan oleh seorangpun
(di dunia ini) sebelummu?" (81) Sesungguhnya kamu mendatangi lelaki untuk melepaskan nafsumu (kepada mereka), bukan kepada wanita, malah kamu Ini adalah kaum yang melampaui batas. (QS. Al-A‟raf: 80-81).
Melalui ayat tersebut, diceritakan bahwa kaum Nabi Luth melakukan praktek homoseksual dengan menyetubuhi lelaki sejenis melalui dubur (lubang belakang), di era sekarang perilaku seksual yang demikian populer dengan sebutan sodomi. Bahkan, menurut beberapa versi, kata ”sodom” diambil dari nama kaum Nabi Luth, yakni kaum sodom. Di ayat lain, Nabi Luth bertanya kepada kaumnya. Pertanyaan Nabi Luth tersebut direkam oleh al-Qur‟an.
Proceding Metro International Conference on Islamic Studies (MICIS) Mengapa kamu mendatangi jenis lelaki di antara manusia, Dan kamu tinggalkan isteri-isteri yang dijadikan oleh Tuhanmu untukmu, bahkan kamu adalah orang-orang yang melampaui batas". (QS. Al-Shu‟ara:165 -166).
Secara tekstual, al-Qur‟an tidak menyebut kata homoseksual (liwath) atau orientasi seksual sekalipun. Akan tetapi al-Qur‟an merespon kata tersebut dengan kata al-fakhsha‟ (perbuatan yang keji) dalam QS. Al-A‟raf:80, kata
al-sayyi‟at dalam QS. Hud:78, kata al-khaba‟its dalam QS. Al-anbiya‟:74 dan kata al-munkar dalam QS. Al-Ankabut:21. Di dalam al-Qur‟an sendiri tidak ada kata yang khusus mengenai homo, lesbi, gay, bisek maupun asek. Al-Qur‟an menyebut perbuatan tersebut dengan kata-kata (perbuatan) di atas. Akan tetapi, perlu diketahui contoh perbuatan di atas, bisa dilakukan oleh siapapun tidak memandang itu homo maupun hetero.
Mengenai kata al-fakhsha‟, di dalam al-Qur‟an terulang sebanyak tujuh kali. Karena kejinya perbuatan tersebut, sehingga Allah menurunkan adzab kepada kaum Nabi Luth, yang mana menurut sejarah, adzab tersebut dikatakan sebagai kiamat pertama dari dahsyatnya adzab Allah. penggambaran mengenai siksa kaum Nabi Luth yang diabadikan dalam al-Qur‟an adalah:
Kemudian kami selamatkan dia dan pengikut-pengikutnya kecuali isterinya; dia termasuk orang-orang yang tertinggal (dibinasakan). Dan kami turunkan kepada mereka hujan (batu); Maka perhatikanlah bagaimana kesudahan orang-orang yang berdosa itu. (QS. al-A‟raf: 83 -84).
Proceding Metro International Conference on Islamic Studies (MICIS) Disamping al-Qur‟an, hadist Nabi juga dijadikan rujukan mengenai homoseksualitas, hadist-hadist tersebut antara lain;39
Dari Abu Sa‟id al-Khudri dari Rasulullah SAW. Beliau bersabda: ”Seorang laki-laki tidak boleh melihat aurat laki-laki lainnya dan janganlah seorang perempuan melihat aurat perempuan lainnya dan janganlah seorang pria bersentuhan dengan pria lainnya dalam satu selimut, demikianlah juga janganlah bersentuhan perempuan dengan perempuan lainnya dalam satu
selimut”.
Dari sahabat Ibnu Abbas ra. Sesungguhnya Rasulullah SAW. Bersabda:
”Barang siapa yang menjumpai orang yang mengerjakan seperti kaum Nabi Luth maka bunuhlah si pelaku bersama pasangannya”. (hadist riwayat
Imam Rawi hadist kecuali an-nasa‟ie).
Dari Ibnu Abbas ra. Dari Nabi SAW. Beliau bersabda: ”Allah melaknat orang yang melakukan kebiasaan kaum Luth sampai tiga kali”. (Hadist
riwayat an-Nasa‟ie)
Ayat al-Qur‟an dan hadist Nabi di atas, digunakan dasar kesepakatan (ijma‟
ulama‟) untuk menyepakati bahwa liwath dan aktivitas seksual sesama jenis adalah haram. Pengharaman tersebut dengan berdasar pada kaidah ushul fiqh
”daarul mafaasid muqaddamu ‟ala jalbi al-mashalih” (menghindarkan keburukan didahulukan atas mendatangkan maslahat). Ketiga kerangka tersebut digunakan oleh MUI untuk mengeluarkan fatwa pada tanggal 30 Desember 2014.40
Beberapa literatur sejarah Islam klasik menceritakan bahwa Abu Nuwas seorang penyair yang menggemari anak lelaki dan anggur, naskah syair ini menjadi bahan cemoohan orang-orang kepada Abu Nuwas tetapi tidak sampai kepada taraf fitnah. Juga Al-Ghazali seorang ulama‟ mistik pernah menyusun syair-syair untuk kekasih-kekasih (laki-laki)nya yang berusia muda. Akan tetapi Al-Ghazali menolak untuk dikatakan homo.41 Fatwa MUI tersebut mewakili
pandangan ulama‟ fikih klasik mengenai kaum LGBT. Bahkan bagi sekelompok muslim tertentu (mainstream), menganggap bahwa hukum fiqih terhadap kaum homo dianggap final, mutlak dan absolut karena sudah jelas di dalam al-Qur‟an,
hadist, dan kesepakatan Ulama‟ (ijma‟).
Hak-Hak Seksual Dalam Instrumen Hukum Internasional
Hak-hak seksual berhubungan dengan perangkat permasalahan yang berkaitan dengan seksualitas yang berasal dari hak atas kemerdekaan, kesetaraan, privasi, otonomi, integritas dan harga diri dari semua manusia.
39Wawan Gunawan A. Wahid, ”Perilaku Homoseks Dalam Pandangan Hukum Islam”, dalam
Jurnal Musawa UIN SUKA Vol.2. No.1 Maret 2003. hal. 23-25.
40 Lihat SK fatwa hal.8
41 Colin Spencer, Sejarah Homoseksualitas: Dari Zaman Kuno Hingga Sekarang, terj. Ninik
Proceding Metro International Conference on Islamic Studies (MICIS) Disamping itu, hak-hak seksual merupakan norma spesifik yang muncul ketika HAM yang ada diterapkan dalam hal seksualitas. Hak-hak seksual melindungi identitas tertentu, melindungi hak manusia untuk membolehkan, memenuhi dan mengespresikan seksualitasnya dengan mengacu pada hak-hak yang lainnya dan dalam kerangka kerja non diskriminasi.42
Pemenuhan hak-hak seksual tersebut yang merupakan tanggung jawab negara, akan tetapi negara sebagai penentu kebijakan publik abai dan lalai dalam pemenuhan hak-hak seksual, hal itu bisa dilihat pada hasil riset tahun 2013 yang dilakukan oleh LSM Arus Pelangi yang menunjukkan bahwa 89,3% LGBT di Indonesia pernah mengalami kekerasan karena identitas seksualnya, 79,1% responden menyatakan pernah mengalami bentuk kekerasan psikis, 46,3% responden menyatakan pernah mengalami kekerasan fisik, 26,3% kekerasan ekonomi, 45,1% kekerasan seksual, 63,3% kekerasan budaya. Bahkan kekerasan yang biasa dialami sudah diterima pada saat usia sekolah dalam bentuk bullying 17,3% LGBT pernah mencoba untuk bunuh diri diri, dan 16,4%nya bahkan pernah melakukan percobaan bunuh diri lebih dari sekali.43
Hak asasi manusia merupakan hak dasar yang secara kodrati melekat pada diri manusia, bersifat universal. Oleh karena itu, hak-hak itu harus dilindungi, dihormati, dipertahankan, dan tidak boleh diabaikan, dikurangi atau dirampas oleh siapapun. Pasal 28 Ayat 1 UUD 1945 secara jelas menyatakan bahwa setiap orang berhak untuk hidup serta berhak mempertahankan hidup dan kehidupannya. Lebih lanjut Pasal 71 UU No. 39/ 1999 tentang Hak Asasi Manusia menyebutkan pemerintah wajib dan bertanggung jawab menghormati, melindungi, menegakkan, dan memajukan hak asasi manusia yang diatur dalam undang-undang ini, peraturan perundang-undangan lain dan hukum internasional tentang hak asasi manusia yang diterima oleh negara Republik Indonesia.
Pengakuan HAM terhadap kaum LGBT dimulai ketika APA (American Psychiatric Association) melakukan penelitian terhadap orientasi seksual homo. Hasil penelitian tersebut menyimpulkan bahwa homo dan orientasi seksual lainnya bukan abnormal, bukan penyimpangan psikologis dan juga bukan merupakan penyakit. Pasca penelitian tersebut, yakni pada tahun 1974 APA mencabut ”homo” sebagai salah satu daftar dari penyakit jiwa. Bahkan, ketetapan ini diadopsi oleh Badan Internasional WHO dan diikuti oleh Departemen Kesehatan RI. pada tahun 1983.44
Sejak saat itu, homo diakui sebagai suatu bentuk orientasi seksual, dan hak-hak asasi kaum homo dinyatakan dalam berbagai dokumen HAM nasional, regional dan internasional. Rancangan aksi nasional HAM Indonesia 2004-2009
42 Hak-Hak Seksual: Deklarasi IPPF, diterbitkan oleh International Planned Parenthood
Federation London, 2008. hal. 23.
Proceding Metro International Conference on Islamic Studies (MICIS) dengan tegas menyatakan bahwa LGBT dan IQ (Interseks dan Queer) sebagai kelompok yang harus dilindungi oleh negara. Bahkan, dokumen internasional HAM, The Yogyakarta Principles yang disepakati oleh 25 negara pada tahun 2007 di Yogyakarta menegaskan adanya perlindungan HAM terhadap kelompok
LGBTIQ dengan bunyi ”Semua manusia terlahir merdeka dan sejajar dalam martabat dan hak-haknya. Semua manusia memiliki sifat universal, saling bergantung, tak dapat dibagi dan saling berhubungan. Orientasi seksual dan identitas gender bersifat menyatu dengan martabat manusia dan kemanusiaan sehingga tidak boleh menjadi dasar bagi adanya perlakua
