Hubungan Umara dan Ulama dalam Membentuk Kehidupan Sosio-Relijius di Aceh Darussalam Masa Sultan Iskandar Muda (The Relation of Umara and Ulama in Shaping Socio-Religious life in Aceh Darussalam under Sultan Iskandar Muda’s Period)

ABSTRACTUmara (the ruler) and ulama (islamic scolar) are two elite groups which are showing an elemental instrument for developing Aceh Darussalam. In the age of Iskandar Muda, there is a truly work-grouping which are filling with many work of them. In the capital kingdom, Hamzah Fansuri and Syamsuddin as-Sumatra’i had played a multidimensional role for strengthern and eriching Aceh as a central Islamic knowledge and Malay literature in South East Asia. They had known as Islamic scholar, diplomat and bishop. Their existence in the sultan palace helped other Sultan’s cabinet for finishing many social problem, include acts arragement, legalizing an prudence and many more. In the other hand, the relation of ulama-umara also seen in village or out-palace life. There are a social system which is based on their activities. In people of Aceh’s ayes, their position regarded as a leader of social and spiritual life. Meunasah, a place that is used for, daily islamic rituals studying many various of islamic knowledge, discussion about social needing, is crowded by their activities. Teungku meunasah, ulama that is leading in meunasah, is the most outstanding men in their society. With keuchik, imeum mukim or uleebalang, they applicate the idea of developing humanity. There is a passion which is created from their bounderies. This article talks about how the relation of umara and ulama is working. This explanation presented their mutual undersatnsing to solve various problem of social-religious life. From that point, we can get some pictures which is describes how the condition of dynamic of social structure of Aceh.Keywords: Relation, Mutual-Working And Social-Religious LifeABSTRAKUmara (pemimpin) dan ulama (sarjana Islam) adalah dua grup elit yang menampilkan instrumen dasar dari perkembangan Aceh Darussalam. Di masa Sultan Iskandar Muda, banyak ditemukan produk-produk kerja sosial dari kerjasama mereka. Di ibukota kerajaan, Hamzah Fansuri dan Symasuddin as-Sumatra’i memainkan peran multiaspek guna mengembangkan Aceh sebagai pusat keilmuan dan sastra Melayu di Asia tenggara. Mereka dikenal sebagai sarjana Islam, diplomat, dan Syeikhul Islam. keberadaan mereka di istana Aceh ikut membantu Sultan dalam memecahkan pelbagai masalah sosial, termasuk menyusun undang-undang, menerbitkan kebijakan dan lain sebagainya. Di sisi lain, hubungan umara dan ulama juga terlihat di pedesaan Aceh. Di sana terdapat sistem sosial yang terbentuk karena keduanya. Di mata orang Aceh, kedudukan mereka diakui sebagai pemimpin dalam kehidupan sosial dan spiritual. Meunasah, suatu tempat yang biasa digunakan sebagai beribadah sehari-hari, belajar ilmu-ilmu agama dan bermusyawarah, diramaikan oleh aktivitas mereka. Teuku meunasah, ulama yang betanggung jawab di meunasah, adalah orang yang dimulyakan di lingkungannya. Bersama dengan keuchik, imeum mukim dan uleebalang mereka mengaplikasikan gagasan untuk mengembangkan kemanusiaan. Hubungan mereka dilingkupi oleh suatu kepaduan dalam bertindak. Artikel ini menerangkan tentang bagaimana relasi umara-ulama berjalan. Pemaparan ini menghadirkan suatu kesepemahaman bersama untuk menyelesaikan masalah sosio-relijius masyarakat. Pada titik ini, kita bisa memperoleh gambaran yang menjelaskan bagaimana kondisi pasang surut struktur sosial di Aceh.Kata kunci: Relasi, Kerja Sama, Kehidupan Sosio-Relijius

OPTIMALISASI PEMENUHAN HAK KORBAN KEKERASAN TERHADAP PEREMPUAN MELALUI PUSAT PELAYANAN TERPADU

AbstrakPemerintah Indonesia telah mengajukan kebijakan peraturan perlindungan perempuan dan anak sebagai prioritas nasional. Peraturan dimaksud untuk mengatasi kekerasan terhadap perempuan (KtP) di Indonesia. Berlakunya Undang-Undang Nomor 23 Tahun 2004 tentang Pemberantasan Kekerasan Dalam Rumah Tangga, Undang-Undang Nomor 21 Tahun 2007 tentang Pemberantasan Tindak Pidana Perdagangan Orang, serta Peraturan Menteri Negara Pemberdayaan Perempuan dan Perlindungan Anak RI Nomor 01 Tahun 2010 tentang Standar Pelayanan Minimal (SPM) Bidang Layanan Terpadu Bagi Perempuan dan Anak Korban Kekerasan. SPM merupakan instrumen penting untuk memastikan penghormatan dan pemenuhan hak-hak perempuan korban kekerasan. Standar tersebut adalah ukuran standar pelayanan minimum kepada perempuan korban kekerasan, terutama di bidang pengaduan dan laporan, kesehatan, bantuan dan penegakan hukum, rehabilitasi sosial, pemulangan dan reintegrasi sosial. Keputusan Menteri tersebut mengamanatkan pembentukkan Pusat Pelayanan Terpadu (PPT) di tingkat provinsi dan kabupaten serta unit ini terdiri dari pemerintah dan masyarakat sipil. Namun implementasi dari standar tersebut yang nampak dalam kinerja Pusat Pelayanan Terpadu belum optimal dan masih menemukan beberapa kesenjangan, antara lain: adanya variasi aturan daerah, pendanaan, koordinasi antar stakeholder yang terlibat, sarana prasarana, dan sumber daya manusia yang terlibat, sehingga terlihat bahwa pengejewantahan isi SPM masih menghadapi tantangan untuk perbaikan kedepannya.Kata kunci: KtP, SPM dan PPTAbstractThe Indonesian government has held regulatory policies protect women and children as a national priority. Regulations intended to address violence against women (VAW) in Indonesia. The enactment of Law No. 23 Year 2004 on Eradication of Domestic Violence, Law No. 21 of 2007 on the Eradication of Trafficking in Persons and Minister of State for women’s Empowerment and Child Protection of Indonesia Number 01 Year 2010 on Minimum Service Standards (SPM) field of Integrated Services for women and children victims of violence. SPM is an important instrument to ensure respect for and fulfillment of the rights of women victims of violence. The standard is the standard size minimum services to women victims of violence, especially in the field of complaints and reports, health, relief and law enforcement, social rehabilitation, repatriation and social reintegration. The Ministerial Decree mandates the establishment of the Integrated Service Center at provincial and district levels, this unit consists of government and civil society. However implementation of these standards is apparent in the performance of the Integrated Service Center is not ideal and still find some gaps, among others: the variation of regional rules, funding, coordination among stakeholders involved, infrastructure, and human resources involved, so it looks that the manifestation SPM contents is still facing challenges for future improvements.Keywords: violence against women (KtP), minimum service standards (SPM) and integrated service center (PPT)