Tradisi Abhekalan di Sumenep Perspektif Hukum Perlindungan Anak dan Fikih Perlindungan Anak

Tradisi Abhekalan (perjodohan anak) masih dipraktikkan sebagian masyarakat Kabupaten Sumenep sebagai warisan budaya untuk mempererat hubungan antarkeluarga, tetapi praktik ini menempatkan anak sebagai objek kesepakatan orang tua sejak usia dini. Penelitian ini menganalisis pelaksanaan Abhekalan dan dampaknya terhadap anak menurut Undang-Undang Nomor 35 Tahun 2014 tentang Perlindungan Anak dan Fikih Perlindungan Anak hasil Musyawarah Nasional Tarjih XXX Muhammadiyah yang ditanfidz melalui Keputusan Pimpinan Pusat Muhammadiyah Nomor 54/KEP/I.0/B/2024. Penelitian hukum empiris dengan pendekatan kualitatif ini mengumpulkan data melalui wawancara semi-terstruktur terhadap enam informan (empat orang yang pernah dijodohkan, satu orang tua pelaku, satu tokoh masyarakat), observasi, dan dokumentasi, yang dianalisis dengan model interaktif Miles, Huberman, dan Saldaña serta diuji melalui triangulasi dan member checking. Hasil penelitian menunjukkan bahwa keputusan awal Abhekalan sepenuhnya diambil orang tua dan/atau keluarga besar tanpa pelibatan anak, dengan usia penjodohan 13–15 tahun; dampaknya meliputi terhambatnya kebebasan memilih pasangan pada seluruh informan, tekanan psikologis dan pembatasan interaksi sosial pada tiga dari empat informan, serta terhentinya pendidikan pada satu informan yang dinikahkan usia 16 tahun (perkawinan anak). Menurut UU No. 35 Tahun 2014, praktik ini bertentangan dengan prinsip kepentingan terbaik bagi anak karena menghambat hak berpartisipasi, menyampaikan pendapat, pendidikan, dan perlindungan, serta mengabaikan kewajiban orang tua mencegah perkawinan pada usia anak; ketidakefektifan hukum terutama bersumber dari budaya hukum yang menempatkan adat di atas hukum negara. Menurut Fikih Perlindungan Anak, praktik ini bertentangan dengan nilai dasar keadilan dan maslahat serta prinsip kemuliaan manusia, kesetaraan hubungan, dan kasih sayang, menghambat hak perlindungan anak termasuk hak anak dilindungi dari perkawinan anak dan tergolong ‘urf fāsid yang menyimpan risiko walī ‘ādhal. Penelitian ini merekomendasikan transformasi Abhekalan menjadi pengenalan (ta’aruf) tanpa ikatan adat setelah anak dewasa. Kebaruannya terletak pada kerangka normatif ganda hukum negara dan fikih kontemporer Muhammadiyah yang diterapkan secara simultan dengan analisis efektivitas hukum.

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The Abhekalan tradition (child betrothal) is still practiced by some communities in Sumenep Regency as a cultural heritage intended to strengthen family ties; however, this practice positions the child as the object of a parental agreement from an early age. This study analyzes the implementation of Abhekalan and its impact on children in light of Law Number 35 of 2014 concerning Child Protection and the Fiqh on Child Protection—derived from the 30th Muhammadiyah Tarjih National Conference and ratified via the Muhammadiyah Central Board Decree Number 54/KEP/I.0/B/2024. Employing an empirical legal research method with a qualitative approach, data were collected through semi-structured interviews with six informants (four individuals who had been betrothed, one parent who practiced it, and one community leader), as well as through observation and documentation. The data were analyzed using the interactive model developed by Miles, Huberman, and Saldaña and validated through triangulation and member checking. The findings indicate that the initial decision regarding Abhekalan was made entirely by parents and/or the extended family without the child’s involvement, with betrothal occurring between the ages of 13 and 15. The impacts included restricted freedom in choosing a partner for all informants, psychological pressure and limited social interaction for three of the four informants, and the discontinuation of education for one informant who was married at age 16 (child marriage). Under Law No. 35 of 2014, this practice conflicts with the principle of the best interests of the child, as it impedes rights regarding participation, expression of opinion, education, and protection, while disregarding the parental obligation to prevent child marriage; the law’s ineffectiveness stems primarily from a legal culture that prioritizes custom over state law. According to the Fiqh (Islamic jurisprudence) of child protection, this practice conflicts with fundamental values of justice and public interest (maslahah), as well as principles of human dignity, egalitarian relationships, and compassion; it impedes the right to child protection—specifically the right to be shielded from child marriage—and constitutes a corrupt custom (‘urf fāsid) that carries the risk of a guardian’s arbitrary refusal to consent (walī ‘ādhal). This study recommends transforming the Abhekalan practice into a form of acquaintance (ta’aruf) devoid of customary binding obligations, to be undertaken once the child has reached adulthood. Its novelty lies in the application of a dual normative framework—comprising state law and contemporary Muhammadiyah Fiqh—simultaneously with an analysis of legal effectiveness.