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Pidato Lengkap KH Hasyim Asy’ari tentang Ideologi Politik Islam | NU Online

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class="s-post"><div>Tulisan di bawah ini merupakan pidato pendiri Nahdlatul Ulama, KH Muhammad Hasyim Asy’ari dalam resepsi Muktamar Masyumi pertama di Solo pada 13 Februari 1946 yang saat itu menjadi Ketua Majelis Syuro Masyumi. Transkrip pidato tersebut kemudian dimuat dengan judul "Ideologi Politik Islam" di pembukaan buku “Kumpulan Anggaran Dasar” yang diterbitkan oleh Usaha Penerbitan “Ansor” yang beralamat di Jalan Menara 2, Kudus, Jawa Tengah, pada Juli 1954. Kemudian ditulis ulang dengan penyesuaian ejaan oleh <span style="font-weight: bold;">Ayung Notonegoro</span>.<br></div><div><br></div><div><br></div><div style="text-align: center; "><span style="font-weight: bold; font-size: 18px; color: rgb(41, 82, 24);">Ideologi Politik Islam</span></div><div style="text-align: center; "><br></div><div style="text-align: center; "><span style="font-weight: bold;">Oleh Hadratussyekh Muhammad Hasyim Asy’ari</span></div><div><br></div><div>Untuk memahami ideologi politik Islam, kita harus memeriksai riwayat berkembangnya Islam 1378 tahun yang lalu. Sebelum Nabi Muhammad SAW mendapat wahyu dari Allah SWT, beliau suka bersunyi diri, berkhalwat ke gua atau gunung.</div><div><br></div><div>Di tempat yang sunyi itu, beliau berharap mendapat jalan kebenaran. Sebagai orang besar, yang mempunyai rasa tanggung jawab atas kebaikan atau keburukan umatnya. Beliau memandang masyarakat Quraisy adalah masyarakat yang buruk dan jahat.</div><div><br></div><div>Dipandang dari jurusan agama keburukannya jahiliyah itu tidak perlu diterangkan satu persatu.</div><div><br></div><div>Dan dari jurusan kemasyarakatan (sosial), masyarakat jahiliyah Quraisy itu jauh daripada baik. Masyarakat hanya teruntuk bagi orang-orang besar dan orang-orang kaya. Orang-orang lemah, terutama para budak sama sekali tidak mempunyai daya apa-apa. Mereka boleh diperlakukan oleh golongan yang kuat dengan sesuka-suka hatinya. Mereka tidak dianggap sebagai manusia, tetapi sebagai hewan sahaja. Perampasan hak orang lemah, dapat dilakukan oleh orang kuat dengan sesuka-sukanya, hingga penumpahan darah, pembunuhan di jalanan terhadap siapa saja yang dikehendaki. Hakim tidak ada lagi, kecuali pedang dan tombak.</div><div><br></div><div>Dipandang dari jurusan ekonomi, masyarakat jahiliyah orang Quraisy hanya memberi lapangan berekonomi kepada orang-orang terkemuka dan kaum berbangsa (ningrat) sahaja. Rakyat umum, terutama hamba sahaya hidupnya terlantar.</div><div><br></div><div>Di dalam hal politik, pemuka-pemuka orang Quraisy menduduki jabatan-jabatan, mulai yang penting hingga yang tidak penting. Jabatan-jabatan itu, telah ditetapkan bagi golongan-golongan yang khusus turun menurun. Sedang rakyat umum tidak mempunyai hak politik apa-apa, dan tidak dapat memangku jabatan-jabatan pemerintah. Di dalam masyarakat yang pincang demikianlah, junjungan kita Nabi Muhammad SAW menyiarkan keislaman.</div><div><br></div><div>Nabi kita menyiarkan keislaman di kalangan masyarakat Quraisy. Islam tidak cuma berarti usaha melepaskan orang dari syirik (bertuhan banyak), dan memasukkannya ke dalam tauhid (bertuhan Allah Yang Satu), akan tetapi Islam berarti juga perbaikan masyarakat jahiliyah, baik dalam hal sosial, politik dan ekonomi.</div><div><br></div><div>Yang mula-mula dijalankan Nabi Muhammad SAW ialah penyiaran tauhid. Dan di samping itu, menanam semangat persaudaraan Islam, dengan tidak membeda-bedakan antara keturunan, pangkat, kekayaan, dan kebangsaan. Persaudaraan Islam yang demikian ini, tampaknya sepintas lalu adalah soal kecil yang tidak berarti. Tetapi sebenarnya adalah dasar kerakyatan yang besar artinya, yang ditanam Islam sejak mulai Islam berkembang di atas dunia ini. Dengan menanam persaudaraan Islam ini, maka lenyaplah sifat tidak adil yang ada di dalam masyarakat.</div><div><br></div><div>Pihak pemimpin Quraisy yang berpegang teguh pada paham keningratan menentang dan menghalang-halangi penyiaran Islam. Mereka khawatir apabila maju dan tersiar, dan persaudaraan Islam merata di mana-mana, mereka tidak akan dapat berkuasa lagi, dan derajat mereka akan turun. Dan oleh karena itu, mereka terus menguatkan kemusyrikannya, sebab dengan kemusyrikan itu mereka dapat memperkuda-kudakan rakyat jelata dan memborong segala pangkat, kekayaan, kenikmatan dan kekuasaan di tangan mereka sendiri. Islam dipandang mereka sebagai bahaya besar yang akan merusak kehormatan, kekuasaan, pangkat dan kekayaan  mereka.</div><div><br></div><div>Nabi Muhammad SAW melanjutkan usahanya menyiarkan Islam di Makkah di tengah-tengah masyarakat jahiliyah itu, tiga belas tahun lamanya. Selama itu bukan main hebatnya penderitaan beliau, dihinakan, disakiti, difitnah, diboikot dan pada suatu malam, di mana orang Quraisy sudah bermufakat akan membunuh beliau, berangkatlah beliau berhijrah [pindah] dari tumpah darahnya ke Madinah.</div><div><br></div><div>Sebelum Nabi Muhammad SAW sampai ke Madinah, di kota Madinah sudah agak ramai orang memeluk Islam. Sedatang beliau, maka bertambah luaslah tersiarnya agama Islam, dan di samping itu, diaturlah pergaulan hidup mereka menurut ajaran-ajaran Islam. Soal pemerintahan ditetapkan, soal kehakiman, soal kepolisian dijalankan, hingga soal militer pun demikian pula dilakukan oleh beliau, sebab di waktu itu, masyarakat belum teratur dengan sempurna sungguh-sungguh dan orang-orang yang ahli belum cukup banyak.</div><div><br></div><div>Jikalau macam-macam hal seperti di atas diputus, ditentukan dan dijalankan oleh beliau, itu tidaklah berarti bahwa beliau memutusi segala hal dengan semau-maunya sendiri dengan tidak mendengarkan pikiran orang lain. Di dalam hal-hal yang penting beliau seringkali bertanya pikiran sahabat-sahabat yang ahli dan berfikiran dalam dan berpemandangan luas.</div><div><br></div><div>Sepuluh tahun lamanya beliau menyusun masyarakat Islamiyah, hingga menjadi masyarakat yang sempurna, baik di dalam hal politik, sosial dan ekonomi. Terutama dalam hal agama, sekaliannya itu diusahakan dengan kebijaksanaan beliau, tidak dengan polisi rahasia, yang melanggar hak-hak orang dan tidak pula dengan kekuatan militer.</div><div><br></div><div>Sepeninggal beliau, pemerintah diteruskan oleh Sayyidina Abu Bakar RA dua tahun lebih dan kemudian sepeninggal beliau diteruskan oleh Sayyidina Umar bin Khattab RA sepuluh tahun lebih.</div><div><br></div><div>Adapun pokok daripada politik pemerintahan Islam selama dipegang oleh beliau bertiga itu, ialah:</div><div>1. Menetapkan hak yang sama bagi sekalian Muslimin;</div><div>2. Memecahkan kepentingan rakyat dengan jalan musyawarah;</div><div>3. Menetapkan keadilan.</div><div><br></div><div>Tentang contoh-contoh daripada penetapan hal yang sama bagi sekalian Muslimin, jika diceritakan satu persatu tentu sangat banyaknya, cukuplah satu contoh, yaitu ketika junjungan kita Nabi Muhammad SAW dengan tidak sengaja mengenai perut seorang sahabat dengan kayu pegangan tombak, hingga tergores kulitnya, beliau lalu menyuruh sahabat yang terkena tadi membalas, sebelum datang pembalasan di hari kiamat. Maka lalu dimaafkan oleh sahabat tadi.</div><div><br></div><div>Tentang menetapkan keadilan, dapatlah dilihat dari satu contoh lain, yaitu pada waktu pemerintahan Sayyidina Umar bin Khattab RA seorang bernama Ibnul ‘Asham sedang melakukan tawaf di sekeliling Ka’bah kainnya terinjak seorang lelaki. Seketika itu juga Ibnul ‘Asham memukul hidung lelaki itu, hingga luka hebat. Setelah orang tadi mengadu kepada Sayyidina Umar RA memerintahkan supaya orang tadi membalasnya. Ibnul ‘Asham membantah dan mengatakan bahwa ia adalah seorang berpangkat tinggi, sedang laki-laki tadi orang biasa, apakah boleh dijatuhkan hukuman begitu? Sayyidina Umar RA menjawab bahwa Islam telah menyamaratakan antara mereka berdua. Ibnul ‘Asham tidak suka menerima hukuman dan melarikan diri ke luar negeri.</div><div><br></div><div>Satu contoh lain tentang keadilan. Seorang perempuan dari golongan Mahzum melakukan pencurian. Ia adalah masuk golongan berpangkat, maka beberapa orang lalu mengusahakan memintakan maaf dia pada junjungan kita Nabi Muhammad SAW. Beliau lalu marah sangat dan bersabda: </div><div><br></div><div><div><div style="text-align: right; "><span style="font-size: 18px;">فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ ، تَرَكُوهُ ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ ، أَقَامُوا عَلَيْهِ الْحَدَّ ، وَإِنِّي وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ ، لَقَطَعْتُ يَدَهَا</span></div></div></div><div style="text-align: right; "><br></div><div>Artinya: "... Sesungguhnya yang menjadikan rusak umat sebelum kamu dahulu ialah apabila seorang berpangkat mencuri, mereka biarkan saja, dan apabila ada seorang rendah mencuri, maka mereka lalu menjalankan hukuman baginya. Demi Allah yang menguasai diriku, kalau Fatimah anak Muhammad [saya] itu mencuri, tentu saya potong tangannya...”</div><div><br></div><div>Tentang bentuk pemerintahan Islam, tidak ditentukan. Ketika junjungan besar kita Nabi Muhammad SAW akan pulang ke <span style="font-style: italic;">rahmatullah</span>, beliau tidak meninggalkan pesanan apa-apa tentang cara pemilihan kepala negara. Jikalau sekiranya beliau menetapkan satu cara tentu menjadi aturan yang tetap berlaku selama-lamanya, dengan tidak boleh diubah. Karenanya tidak ditentukan. Lalu Sayyidina Abu Bakar RA dipilih secara umum menjadi kepala negara. Waktu Sayyidina Abu Bakar RA akan berpulang, maka ditunjuknya Sayyidina Umar RA menjadi penggantinya. Dan waktu Sayyidina Umar RA akan berpulang, menyuruh bentuk komisi enam orang untuk memilih pengganti beliau sebagai kepala negara. Jadi tentang pemilihan kepala negara, dan banyak lagi hal-hal kenegaraan, tidak ditentukan, tidak diikat dengan satu cara yang menyempitkan. Semuanya terserah kepada umat Islam di tiap-tiap tempat.</div><div><br></div><div>Dari uraian di atas ternyata, bahwa syariat Islam tidak dapat berjalan dengan sempurna, apabila kepentingan umat Islam berjalan sendiri-sendiri lepas dari ikatan yang tentu-tentu. Tentang ini Sayyidina Umar RA berkata:</div><div><br></div><div>“<span style="font-style: italic;">...Lâ islâma illâ bi jamâ‘atin wa lâ jamâ‘ta illâ bi imâratin...</span>”</div><div><br></div><div>Artinya: "...Islam tidak akan sempurna jalannya, melainkan dengan ikatan persatuan. Dan persatuan tidak berarti, melainkan dengan pemerintahan....”</div><div><br></div><div>Sekarang kita umat Islam Indonesia sudah lepas dari penjajahan, maka menjadi kewajiban bagi kita berusaha setindak demi setindak dengan jalan yang teratur, hingga pemerintahan Indonesia menjadi pemerintahan yang menjalankan syariat Islam. Kita umat Islam Indonesia seperti juga di zaman Nabi Muhammad SAW tidak merebut kedudukan dan pangkat, tidak ingin melanggar hak-hak orang. Sebagai ketika junjungan kita ditawari orang Quraisy: kalau beliau ingin menjadi raja, orang Quraisy semua suka menjadikan beliau raja. Kalau beliau ingin menjadi paling kaya, mereka suka mengumpulkan harta bendanya dan menyerahkannya kepada beliau. Kalau beliau ingin putri yang cantik, maka mereka bersedia mencarikannya guna beliau. Beliau lalu menjawab:</div><div><br></div><div>“<span style="font-style: italic;">....Wallâhi lau wadla‘û-s-syamsa fî yamînî wal qamara fî yasârî ‘alâ an atruka hâdza-l-amra, mâ taraktuhu au ahlika dûnahu...</span>”</div><div><br></div><div>Artinya: “...Demi Allah, kalau sekiranya mereka menaruh matahari di tangan kananku dan bulan di tangan kiriku, dengat syarat supaya saya meninggalkan usaha menyampaikan perintah Allah ini, saya tidak akan meninggalkannya, atau saya dibinasakan, bukannya usaha itu...”</div><div><br></div><div>Kita umat Indonesia pun tidak ingin merebut kedudukan atau pimpinan, hanya kita ingin supaya orang yang berkedudukan dan memegang pimpinan menjalankan syariat Islam; sebagaimana perintah Allah SWT. 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