FIQH PERNIKAHAN WARIA; Telaah Harapan Pernikahan Waria dalam Buku Jangan Lepas Jilbabku Karya Shuniyya Ruhama Habiballah
Abstract
This paper aims to; 1) Knowing the form of transvestite marriage that Shuniyya Habiballah Ruhama expected as stated in the book Jangan Lepas Jilbabku; Catatan Harian Seorang Waria. 2) Knowing the provisions of fiqh about transvestites in regard with marital problems. There is a gap of understanding between Shuniyya and jurisprudence regarding the married couple. The Shuniyya's hope for transvestis marriage is based on the beliefs, thoughts and deepest awareness that he is "a woman", although he is ?trapped in the male anatomy. He desires to man only, not woman. The existence of Shuniyya as someone who does not desire in women is suited with the meaning of QS. Al-Nur [24]: 31 that is described as ghairi uli al-irbat min al-rijal (men who do not desire (sexual) to women). While the "abnormality" of the brain structure, chromosomal, hormonal and genetic is suited to verse in the Qur'an, QS. Al-Hajj [22]: 5 as being ghairi mukhallaqah (created imperfect). While on the other hand, in fiqh, the provisions of the legality of transvestite marriage (mukhannats khalqiy) are not found. Fiqh discuss issues of khuntsa only that is actually hemaprodit / intersexual / ambiguouse genitalia, not-transvestite. In fiqh, there are only suppositions of
marriage, transvestite,
khuntsa, mukhannats
khalqiy.
khuntsa marriage case. While the phenomenon mukhannats (both khalqiy or bi al-qashdi) is generalized by fiqh as tasyabbuh toward prohibited, unlawful, and damned behavior.
Tulisan ini bertujuan untuk; 1) Mengetahui bentuk pernikahan waria yang diharapkan Shuniyya Ruhama Habiballah dalam buku Jangan Lepas Jilbabku; Catatan Harian Seorang Waria. 2) Mengetahui ketentuan fiqh tentang waria dalam masalah nikah. Terdapat kesenjangan pemahaman antara Shuniyya dan fiqh mengenai pasangan dalam menikah. Harapan Shuniyya untuk melangsungkan pernikahan waria berdasar pada keyakinan, pemikiran dan kesadaran sedalam-dalamnya bahwa dirinya adalah ?seorang perempuan, meskipun dengan anatomi laki-laki. Ia hanya berhasrat dengan laki-laki, bukan perempuan. Keberadaan Shuniyya sebagai seseorang yang tidak berhasrat pada perempuan sesuai dengan maksud QS. Al-Nur (24): 31 sebagai sosok ghairi uli al-irbat min al-rijal (laki-laki yang tidak berhasrat (seksual) terhadap perempuan). Sedangkan ?kelainan struktur otak, kromosom, hormonal dan genetikanya sebagaimana termaktub dalam QS. Al-Hajj (22): 5 sebagai sosok ghairi mukhallaqah (diciptakan tidak sempurna). Sementara di sisi lain, dalam fiqh tidak ditemukan ketentuan tentang legalitas pernikahan waria-transeksual (mukhannats khalqiy). Fiqh hanya membahas persoalan khuntsa yang justru sebenarnya adalah hemaprodit/interseksual
/ambiguouse genetalia, bukan waria-transeksual. Yang ada dalam fiqh hanya pengandaian-pengandaian kasus pernikahan khuntsa. Sementara fenomena mukhannats (baik khalqiy maupun bi al-qashdi) digeneralisasi fiqh sebagai perilaku tasyabbuh yang dilarang, haram, dan dilaknat.
DOI: https://doi.org/10.34001/istidal.v1i2.322
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