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Peristiwa Mi'raj Bukan Dalil Lokasi Allah Ada di Atas | NU Online

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menganggap Allah bertempat di atas langit juga mengatakan bahwa lokasi Allah terpisah dari"> <section class="m-t-10"> <div class="container arsip"> <div class="content-710"> <div class="s-title"><h1>Peristiwa Mi'raj Bukan Dalil Lokasi Allah Ada di Atas</h1></div> <div class="s-info"> Jumat, 02 November 2018 21:00 <span class="right"><a href="/web/20190513001458/http://www.nu.or.id/post/82/ilmu-tauhid/" class="cat"><i class=""></i> Ilmu Tauhid</a></span> <p class="sosmed"> <strong>Bagikan </strong> <input type="hidden" name="realURL" id="realURL" value="http://www.nu.or.id/post/read/98416/peristiwa-miraj-bukan-dalil-lokasi-allah-ada-di-atas"/> <input type="hidden" name="shortURL" id="shortURL" value=""/> <input type="hidden" name="sosDesc" id="sosDesc" value="Mereka yang menganggap Allah bertempat di atas langit juga mengatakan bahwa lokasi Allah terpisah dari"/> <input type="hidden" name="sosName" id="sosName" value="Peristiwa Mi'raj Bukan Dalil Lokasi Allah Ada di Atas"/> <input 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class="s-post"><div>Dalam berbagai kitab aqidah Ahlussunnah wal Jama’ah yang dipelajari di pesantren, banyak sekali penjelasan bahwa peristiwa Mi’raj atau naiknya Nabi Muhammad ke langit untuk menerima wahyu shalat tak menunjukkan bahwa Dzat Allah bertempat di atas, atau di arah manapun. Namun seiring maraknya penulis-penulis konten keislaman yang tak paham khazanah pesantren, marak pula informasi yang tidak tepat perihal Mi’raj yang kemudian dianggap sebagai bukti bahwa Allah berada secara fisik di atas langit. Bertebaran pula meme-meme salah paham seperti itu. Bagaimana sebenarnya kita harus memahami kejadian Mi’raj?<br></div><div><br></div><div>Mi'raj adalah berangkatnya Nabi Muhammad ke atas <span style="font-style: italic;">sidratul muntaha</span>. Beliau menerima perintah shalat di sana. Sepanjang penelurusan penulis, tak ada penyebutan Arasy dalam ayat atau hadits-hadits Mi’raj. Kejadian Mi’raj ini sebenarnya sama dengan peristiwa ketika Nabi Musa mendapat perintah langsung dari Allah di puncak gunung Tursina (QS. Thaha: 10-36). Semua kisah ini berbicara tentang tempat hamba Allah menerima wahyu, bukan tentang tempat Allah.</div><div><br></div><div>Dikisahkan bahwa Nabi bolak balik dari tempatnya di atas sidratul muntaha ke tempatnya Nabi Musa di langit ke tujuh lalu ke atas lagi untuk memohon keringanan. Dalam riwayat-riwayat sahih kita dapati bahwa yang naik turun adalah Nabi Muhammad. Beliau naik ke tempat ia menerima wahyu dan turun ke tempat Nabi Musa lalu naik lagi ke tempat menerima wahyu sebelumnya dan itu terjadi berulang-ulang. Tempat yang kita bicarakan ini adalah tempat Nabi sendiri, bukan tempat Allah. Kalau Allah mau, Dia bisa memberikan wahyunya secara langsung di manapun hambanya berada seperti yang terjadi pada JIbril yang menerima wahyu dari Allah di mana pun ia berada secara langsung.</div><div><br></div><div>Sama sekali tak ada bahasan tentang tempat Allah dalam riwayat-riwayat itu kecuali dalam persangkaan orang yang salah paham yang menyangka bahwa bagi Allah juga berlaku hukum alam sebagaimana yang kita kenal di dunia ini. Dalam benak mereka, tatkala kita berbicara dengan seorang manusia, maka pastilah orang itu berada di suatu tempat sebagaimana kita juga berada di suatu tempat. Maka ketika Allah berfirman pada hamba-Nya di langit kemudian disimpulkan bahwa Allah juga berada dalam suatu tempat, yang dalam hal ini adalah langit. Tak pernahkah mereka membaca sekian banyak riwayat yang berisi tentang tempat Malaikat Jibril menerima wahyu di mana saja? Lalu apa yang mereka pikirkan tentang itu? Tak ingatkah bahwa Nabi Musa "bertemu" dan berdialog dengan Allah di gunung Tursina? maka apa yang bisa disimpulkan dari itu? Apakah berarti Allah sering berpindah tempat dari langit ke bumi dan muat di dalamnya?</div><div><br></div><div>Padahal, kita sendiri juga sering bolak-balik pergi masjid hanya untuk menyampaikan untaian doa yang kita panjatkan ke Allah. Bahkan banyak dari kita menabung supaya bisa bolak-balik ke Masjidil Haram untuk melakukannya. Apakah dari sini lantas bisa disimpulkan bahwa kita meyakini Dzat Allah berada di dalam Masjid atau di dalam Ka'bah? Tentu tidak demikian.</div><div><br></div><div>Kita juga mengenal arti istilah "mendekatkan diri kepada Allah" atau taqarrub yang sama sekali tak bermakna mendekat secara fisik. Lalu kenapa dalam peristiwa Mi'raj kata mendekatkan diri lantas berubah menjadi mendekat secara fisik? Tentu hal ini tak beralasan.</div><div><br></div><div>Demikianlah para ulama Ahlussunnah seluruhnya memahami peristiwa Isra’-Mi’raj. Ketika mereka menceritakan kisah “tawar menawar” jumlah shalat sebagaimana riwayat Imam Bukhari berikut ini:</div><div><br></div><div style="text-align: right; "><span style="font-size: 18px;">فَالْتَفَتَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى جِبْرِيلَ كَأَنَّهُ يَسْتَشِيرُهُ فِي ذَلِكَ، فَأَشَارَ إِلَيْهِ جِبْرِيلُ: أَنْ نَعَمْ إِنْ شِئْتَ، فَعَلاَ بِهِ إِلَى الجَبَّارِ، فَقَالَ وَهُوَ مَكَانَهُ: يَا رَبِّ خَفِّفْ عَنَّا فَإِنَّ أُمَّتِي لاَ تَسْتَطِيعُ هَذَا</span></div><div style="text-align: right; "><br></div><div>“Kemudian Nabi menoleh ke arah Jibril seakan bermusyawarah tentang hal itu. Kemudian Jibril mengisyaratkan pada beliau: “Ya, bila Anda menghendaki [permohonan untuk dikurangi].” Lalu Nabi naik pada Tuhan sedangkan ia di tempatnya dan berkata: Ya Tuhan, ringankanlah dari kami. Sesungguhnya umatku tak mampu melakukan ini...” (HR. Bukhari)</div><div><br></div><div>Para ulama menjelaskan bahwa kalimat “<span style="font-style: italic;">Wahuwa makânahu</span>” dalam hadits di atas, bukan berarti bahwa Allah ada di tempat itu, tetapi Nabi-lah yang berada di tempatnya semula meneriwa wahyu shalat 50 kali sehari. Imam al-Hafidz Al-Qasthalani menjelaskan:</div><div><br></div><div style="text-align: right; "><span style="font-size: 18px;"> فقال) عليه الصلاة والسلام (وهو مكانه) أي في مقامه الأوّل الذي قام فيه قبل هبوطه</span></div><div style="text-align: right; "><br></div><div>“Dia berada di tempatnya, maksudnya Nabi Muhammad berada di tempatnya yang awalnya di tempati sebelum turunnya.” (al-Qasthalani, <span style="font-style: italic;">Irsyâd as-Sârî Lisyarh Shahîh al-Bukhârî</span>, juz X, halaman 449)</div><div><br></div><div>Demikian juga Imam al-Hafidz Ibnu Hajar menegaskan makna “tempat” di hadits Mi’raj itu dengan menukil pernyataan Imam al-Khattabi lalu menguatkannya sebagaimana berikut:</div><div style="text-align: right; "><br></div><div style="text-align: right; "><span style="font-size: 18px;">قَالَ الْخَطَّابِيُّ  ... وَالْمَكَانُ لَا يُضَافُ إِلَى اللَّهِ تَعَالَى إِنَّمَا هُوَ مَكَانُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي مَقَامِهِ الْأَوَّلِ الَّذِي قَامَ فِيهِ قَبْلَ هُبُوطِهِ انْتَهَى وَهَذَا الْأَخِيرُ مُتَعَيَّنٌ وَلَيْسَ فِي السِّيَاقِ تَصْرِيحٌ بِإِضَافَةِ الْمَكَانِ إِلَى اللَّهِ تَعَالَى</span></div><div style="text-align: right; "><br></div><div>“Al-Khattabi berkata: ... Tempat itu tak disandarkan pada Allah Ta’ala, sesungguhnya itu tak lain adalah tempat Nabi ﷺ di tempat berdirinya sebelumnya sebelum turun. Ini akhir nukilan al-Khattabi. Keterangan terakhir ini sudah pasti dan dalam konteks hadits sama sekali tak ada penjelasan penisbatan tempat itu pada Allah Ta’ala.” (Ibnu Hajar, <span style="font-style: italic;">Fath al-Bârî</span>, juz XIII, halaman 484)</div><div><br></div><div>Lalu untuk apa Nabi dipanggil ke langit untuk Isra’-Mi’raj? Jawabannya dapat kita lihat dalam surat al-Isra’: 1, yaitu untuk memperlihatkan sebagian tanda-tanda kebesaran-Nya (<span style="font-style: italic;">linuriyahu min âyâtinâ</span>). Sedangkan saat Nabi telah naik ke langit, maka Allah juga memperlihatkan tanda-tanda kebesaran Allah yang jauh lebih besar lagi (<span style="font-style: italic;">laqad ra'â min âyâti rabbihi al-kubrâ</span>), QS. An-Najm: 18. Demikianlah penuturan al-Qur'an yang seharusnya kita terima bulat-bulat bahwa isra' dan mi'raj itu hanya soal memperlihatkan tanda-tanda kebesaran Allah, bukan dalam rangka membawa Nabi ke “tempat Allah.” Selain itu, para ulama menunjukkan hikmah bahwa peristiwa ini untuk menunjukkan keagungan shalat sehingga perintahnya diberikan di langit sana, bukan di bumi seperti perintah lainnya.</div><div><br></div><div>Mereka yang memaksakan diri barkata bahwa Mi'raj adalah pembuktian keberadaan Allah secara fisik di langit akan mengalami kontradiksi dengan keyakinan mereka sendiri. Di antara kontradiksinya adalah:</div><div><br></div><div>1. Apabila dimaknai bahwa Nabi Muhammad menemui Allah di Arasy, maka bukankah itu berarti mengatakan bahwa ketinggian Allah bisa dicapai juga oleh makhluk? Lalu apa spesialnya sifat <span style="font-style: italic;">‘uluw </span>yang biasa mereka maknai sebagai ketinggian fisik untuk Allah kalau akhirnya bisa juga dicapai oleh seorang manusia? </div><div><br></div><div>2. Mereka yang menganggap Allah bertempat di atas langit juga mengatakan bahwa lokasi Allah terpisah dari makhluknya (<span style="font-style: italic;">bâ'inun min khalqihi</span>) dalam arti terpisah lokasinya dari makhluk, namun kenapa dalam kasus mi'raj mengatakan bahwa Allah berada dalam satu tempat dengan Nabi?</div><div><br></div><div>3. Sebagian orang yang menganggap Allah bertempat di atas langit juga mengatakan bahwa tempat Allah itu pada hakikatnya adalah tempat ketiadaan (<span style="font-style: italic;">al-makân al-'adami</span>) yang tak ada batasnya, tapi kenapa dalam kasus Mi'raj justru menyatakan berada dalam satu tempat dengan Nabi? Apakah Nabi yang keberadaannya berbetuk fisik itu juga juga bisa berada di tempat ketiadaan itu?</div><div><br></div><div>4. Di sisi lain Allah dianggap turun setiap sepertiga malam terakhir ke langit dunia (langit pertama) secara hakikat, lalu kenapa saat itu Allah ada di atas sana padahal di bumi sedang ada lokasi yang mengalami sepertiga malam terakhir? Memangnya Allah ada berapa? Kenapa tak menemui Allah di langit dunia saja kalau demikian?</div><div><br></div><div>Itulah sederet inkonsistensi mereka yang memahami peristiwa mi'raj dengan cara sederhana dengan mengira bahwa hukum alam yang sejatinya khusus bagi manusia juga harus berlaku pada Allah. Semua inkonsistensi di atas akan terpecahkan ketika mengikuti pemahaman Ahlussunnah Wal Jama’ah bahwa Allah tak bertempat, tak terbatas ruang, tak bergerak, dan kemahatinggiannya tidak boleh dipahami secara fisik. Berbagai dalil-dalil dan paparan ulama dalam hal ini telah dipaparkan dalam kajian-kajian sebelumnya di kanal <a href="https://web.archive.org/web/20190513001458/https://www.nu.or.id/indeks/ilmu-tauhid/ " target="_blank">Tauhid NU Online</a> ini. Wallahu a'lam.</div><div><br></div><div><br></div><div><span style="font-style: italic;"><span style="font-weight: bold;">Abdul Wahab Ahmad</span>, Wakil Katib PCNU Jember dan Peneliti di Aswaja Center Jember.</span></div><div><br></div></div> </div> </div> <p class="m-30"> <!--div class="block-headline m-b-10"><a href="http://www.kemenpora.go.id/" target="_blank"><img src="http://www.nu.or.id/o-client/nu_or_id/assets/images/banner/banner-menpora.png"></a></div!--> </p> <div class="clearfix"></div> <div class="s-terkait"> <div class="s-title"><h3>Baca Juga</h3></div> <div class="s-konten"> <div class="row"> <div class="col-md-4 bra"> <div class="pst"> <div class="foto"> <a href="/web/20190513001458/http://www.nu.or.id/post/read/96261/mazhabnya-syafii-tapi-aqidahnya-asyari"><img src="https://web.archive.org/web/20190513001458im_/http://www.nu.or.id/o-client/nu_or_id/pictures/post/thumb/15378501245ba9bb0c44a01.jpg" alt="Mazhabnya Syafi'i tapi Aqidahnya Asy'ari?"></a> </div> <p><a 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