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Refleksi Komitmen Kebangsaan dan Keagamaan Gus Dur | NU Online
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tinggal di Indonesia adalah: Bagaimana mengisi Pancasila, Negara Kesatuan"> <section class="m-t-10"> <div class="container arsip"> <div class="content-710"> <div class="s-title"><h1>Refleksi Komitmen Kebangsaan dan Keagamaan Gus Dur</h1></div> <div class="s-info"> Jumat, 31 Mei 2019 15:00 <span class="right"><a href="/web/20190603062654/http://www.nu.or.id/post/62/opini/" class="cat"><i class=""></i> Opini</a></span> <p class="sosmed"> <strong>Bagikan </strong> <input type="hidden" name="realURL" id="realURL" value="http://www.nu.or.id/post/read/107069/refleksi-komitmen-kebangsaan-dan-keagamaan-gus-dur"/> <input type="hidden" name="shortURL" id="shortURL" value=""/> <input type="hidden" name="sosDesc" id="sosDesc" value="Menurut Gus Dur umat Islam yang tinggal di Indonesia adalah: Bagaimana mengisi Pancasila, Negara Kesatuan"/> <input type="hidden" name="sosName" id="sosName" value="Refleksi Komitmen Kebangsaan dan Keagamaan Gus Dur"/> <input type="hidden" name="sosPic" id="sosPic" value="http://www.nu.or.id/o-client/nu_or_id/pictures/post/mid/15592373255cf012cd133a2.jpg"/> <input type="hidden" name="sosCap" id="sosCap" value=" Gus Dur, lukisan Nabila Dewi Gayatri "/> <a href="javascript:share_fb()" class="af-icon farounded fb"><i class="fa fa-facebook"></i></a> <a href="javascript:share_tw()" class="af-icon farounded tw"><i class="fa fa-twitter"></i></a> <a href="" class="af-icon farounded gp"><i class="fa fa-google-plus"></i></a> </p> </div> <div id="konten_detil" style="z-index:2;"> <div> <div class="s-foto" style="position: relative;"> <img src="https://web.archive.org/web/20190603062654im_/http://www.nu.or.id/o-client/nu_or_id/pictures/post/big/15592373255cf012cd133a2.jpg" alt="Refleksi Komitmen Kebangsaan dan Keagamaan Gus Dur" style="width:100%;"> <div style="position: absolute;background:#ccc;width:100%;bottom:0px;padding:10px;opacity: 0.8;filter: alpha(opacity=80);">Gus Dur, lukisan Nabila Dewi Gayatri</div> </div> <div class="s-post"><div><span style="font-weight: bold;">Oleh </span><span style="font-weight: bold;">Febi Akbar Rizki</span><br></div><div><br></div><div>Memahami tentang kebangsaan dan keagamaan tidak bisa lepas dari nama Gus Dur panggilan akrab dari Abdurrahman Wahid, seorang ilmuwan multitalenta yang perhatiannya sangat luas dan beragam. Gus Dur juga menjadi salah satu intelektual muslim Indonesia yang sangat berpengaruh dalam diskursus pemikirannya yang progresif tentang agama, pluralisme, pancasila dan demokrasi. Sehingga terpilih menjadi tokoh terpopuler oleh Surat Kabar Pikiran Rakyat tahun 1989, Majalah Editor tahun 1990 dan Surat Kabar Kompas tahun 1999. Selain penghargaan nasional, dia juga menerima penghargaan Internasional dan sejajar dengan Soekarno karena memperoleh 10 gelar Doktor Honoris Causa (HC) dari berbagai universitas di dunia.<span style="white-space:pre"> </span>Presiden Republik Indonesia keempat dan Ketua Umum PBNU 1984-1999 ini adalah santri yang berasal dari kalangan pesantren di Tebuireng Jombang. Ayahnya adalah seorang Menteri Agama Pertama Republik Indonesia dan kakeknya KH Hasyim Asy’ari seorang pendiri organisasi besar NU (Nahdlatul Ulama) tahun 1926. Gus Dur juga salah satu keturunan dari penguasa Jawa pada abad ke-15 M, Raja Brawijaya VI. Meski tumbuh di lingkungan pesantren, bukan berarti pendidikan Gus Dur terbatas di bidang keagamaan saja, karena minat bacanya yang sangat tinggi sejak kecil Gus Dur sudah banyak mengonsumsi aneka literatur di luar tradisi keagamaan, seperti novel, biografi tokoh dunia dan sosial-politik dan lain sebagainya.</div><div><br></div><div>Greg Barton, peneliti tulisan-tulisan Gus Dur dari Australia menempatkan Gus Dur bersama Nurcholis Madjid, Djohan Effendi dan Ahmad Wahib sebagai seorang cendikiawan neo-modernis Indonesia garda depan. Menurut tafsir Fazlur Rahman sebagai cendekiawan dari Pakistan, istilah neomodernisme menggambarkan sebagai suatu gerakan intelektual yang mengelola kembali modernisme Islam yang kemudian dipadu dengan apresiasi aktual terhadap kekayaan tradisi klasik </div><div><br></div><div>Bagi Gus Dur, Islam dan negara adalah suatu entitas yang terpisah. Menurutnya Islam tidak memiliki konsepsi negara dan sistem pemerintahan yang definitif. Lebih-lebih melihat realita di Indonesia, baik di dalam umat Islam sendiri maupun di kalangan masyarakat secara menyeluruh yang plural. Pancasila merupakan ideologi negara yang tidak memihak pada agama apapun, tidak juga bertentangan dengan ajaran Islam dan yang paling penting posisi Pancasila bisa mengayomi keberagaman atas suku, ras dan agama di Indonesia.</div><div><br></div><div>Kesepakatan nasional yang menerima Pancasila sebagai dasar negara kemudian bisa menjadi penjaga keseimbangan antara kebangsaan dan keagamaan di tanah air. Menjelang seratus tahun kemerdekaan Republik Indonesia, Ideologi Pancasila berhasil mengawal bangsa yang plural ini dan menjadi salah satu sorotan dunia. Seiring berjalannya waktu, arus global terus berkembang, masalah pun makin variatif sehingga membutuhkan respon yang solutif.</div><div><br></div><div>Benar bahwa saat ini mulai muncul gerakan Islam yang masif, relatif idealis dan mengklaim kelompoknya adalah yang paling Islam. Simpatisan tersebut masih terus menginginkan berdirinya negara Islam. Spekulasi negara atas nama Islam disuarakan sebagai cita-cita politik mereka dengan keyakinan bahwa negara islam merupakan solusi satu-satunya dari ‘permasalahan dapur’ maupun masalah diplomatik (problematika internal dan eksternal) yang sudah pasti selalu ada di setiap negara, termasuk Indonesia.</div><div><span style="font-weight: bold;"><br></span></div><div><span style="font-weight: bold;">Gus Dur; <span style="font-style: italic;">Beyond the Catagories Positivism</span></span></div><div>Kehadiran Gus Dur di wilayah publik selalu mengundang polemik; apresiasi dan kritik bagi masyarakat secara luas. Setiap perilaku, gagasan dan paradigmanya tidak bisa dimaknai dengan mudah (<span style="font-style: italic;">Beyond the Catagories Positivism</span>). Jika hanya mengandalkan teori atau pemikiran positivistik saja, kemungkinan besar akan salah kaprah dalam menangkap maksud dari penjelasan yang sebenarnya.</div><div><br></div><div>Misalnya kebijakan pluralis Gus Dur yang berpengaruh pada kabangsaan dan keagamaan di Indonesia yaitu Keputusan Presiden (Keppes) No 6/2000 yang mencabut Instruksi Presiden (Inpes) No 14/1967 tentang Agama, Kepercayaan, dan adat istiadat Cina. Keputusan ini bukan berarti bentuk dari kecenderungan Gus Dur hanya pada salah satu etnis, tetapi dengan Keppes No 6/2000 itu, warga keturunan Tionghoa diperbolehkan menyelenggarakan kegiatan keagamaan serta budaya Tionghoa tanpa harus meminta izin khusus. Lebih-lebih ekspansi dampak dari kebijakan tersebut berpengaruh positif bagi agama Islam secara luas di Cina, sebagai bentuk balas budi kepada Indonesia yang menghilangkan diskriminasi terhadap warga keturunan Tionghoa.</div><div><br></div><div>Upaya demokratis yang diusahakan Gus Dur seringkali dinilai kontroversi dan juga dianggap nyeleneh oleh sebagian orang, sejatinya justru mereka yang belum siap menerima pemikiran-pemikiran kritis di luar <span style="font-style: italic;">mainstream</span> dari Gus Dur. Sebab, tujuan dari setiap gagasannya tidak terbatas pada satu golongan tertentu saja, namun cangkupannya luas dan kreatif dalam memperjuangkan demokrasi di Indonesia. Tidak cukup jika hanya dipahami dengan tendensi rasionalisme dan logika biasa.</div><div><br></div><div>Seorang cendikiawan neo-modernis Indonesia yang lain, Ahmad Wahib mengatakan bahwa “Gus Dur bukanlah seorang sosiolog, bukan seorang politikus, bukan seorang politisi, bukan seorang seniman, bukan seorang budayawan, bukan seorang agamawan, bukan seorang feminis dan bukan juga seorang pemikir, tapi Gus Dur adalah semuanya”. Kesegaran leluconnya pun kreatif dan tentunya tetap berbobot dalam hal kebangsaan, keagamaan dan lain-lainnya. Sehingga membuat Gus Dur juga seorang humoris.</div><div><br></div><div>Kemudian muncul spekulasi publik yang menyatakan bahwa Gus Dur <span style="font-style: italic;">nyleneh</span> dan membingungkan masyarakat? Berbeda dengan era reformasi saat ini, wacana perpolitikan Orde Baru digunakan oleh pemerintah untuk menyerang lawan politiknya. Pemikiran kritis demi kebaikan negara yang ditujukan terhadap Orde Baru selalu diklaim<span style="font-style: italic;"> nyleneh</span> atau dianggap “membingungkan” dalam stigma sosial, untuk tidak mengatakan “mengancam/membahayakan” kekuasaannya. Sehingga terus dipermasalahkan dan melawan atas gerakan kritis dan demokratis.</div><div><br></div><div>Ada beberapa tanggapan Gus Dur terkait ayat-ayat yang dijadikan alasan oleh pendukung gagasan negara Islam dalam buku Islamku Islam Anda Islam Kita. Dalam surat Al-Ma’idah ayat 44: Orang yang tidak berhukum dengan hukum Allah maka orang itu adalah kafir. Menurut Gus Dur: Tidak ada alasan untuk keharusan mendirikan negara Islam, karena hukum Islam tidak bergantung pada adanya negara, karena masyarakat pun masih bisa melakukan perintah agama tanpa adanya larangan yang membatasi. Misalnya seorang muslim melaksanakan puasa di bulan Ramadhan bukan karena peraturan negara, tetapi karena diperintahkan agama Islam. </div><div><br></div><div>Gus Dur menegaskan dalan bukunya tentang ayat ini bahwa “Subjek yang dikritik dari ayat itu sehingga menjadi zalim, kafir dan fasik yang tidak memutuskan hukum berdasarkan apa yang diberikan Allah adalah kelompok Yahudi. Dengan demikian, yang mendapat celaan itu bukan umat Islam atau Nabi Muhammad Saw.” Kewajiban umat Islam bukan tentang membuat sistem yang kemudian disebut negara Islam, tetapi bagaimana membangun masyarakat Islam agar sesuai dengan ajaran Islam, tanpa harus dilakukan dengan formalitas negara Islam.</div><div><span style="font-weight: bold;"><br></span></div><div><span style="font-weight: bold;">Gagasan Pribumisasi Islam</span></div><div>Pribumisasi Islam termasuk salah satu bentuk gagasan Gus Dur yang penting, karena berkaitan dengan agama dan budaya. Seringkali dijumpai sejak dulu hingga saat ini terhadap fenomena Arabisasi di Indonesia. “Bahaya dari proses Arabisasi atau proses mengidentifikasikan diri dengan budaya timur tengah adalah tercabutnya kita dari akar budaya kita sendiri. Lebih dari itu, Arabisasi belum tentu cocok dengan kebutuhan. Pribumisasi bukan untuk menghindari timbulnya perlawanan dari kekuatan-kekuatan budaya setempat, akan tetapi justru budaya itu sendiri agar tidak hilang. Inti pribumisasi Islam adalah kebutuhan, bukan untuk menghindari polarisasi antara budaya dan agama, sebab memang polarisasi demikian tidak terhindarkan” (dalam “Pribumisasi Islam” hlm. 119). </div><div><br></div><div>Sebagai masyarakat Indonesia yang beragama Islam, maka ikuti ajarannya bukan budaya arabnya. Tidak juga berarti meninggalkan norma agama demi budaya, karena bangsa Indonesia memiliki budayanya sendiri. Pada saat yang sama tetap melakukan sholat, puasa, zakat dan sebagainya sesuai tuntunan syariat. Salah satu contohnya tentang zakat, Nabi tidak pernah menganjurkan ataupun menyebut tentang beras untuk membayar zakat, tetapi gandum sebagai qutul balad (makanan pokok), dan di negara Indonesia gandum bisa berubah menjadi beras, padi dan lain-lain.</div><div><br></div><div>Menurut Gus Dur umat Islam yang tinggal di Indonesia adalah: Bagaimana mengisi Pancasila, Negara Kesatuan RI, dengan sistem politiknya menggunakan wawasan Islam yang secara kultural bisa mengubah wawasan hidup orang banyak dengan memperhatikan konteks kelembagaan masyarakat. Penerapannya dengan berpijak pada keadilan sosial, menjalankan nilai-nilai demokrasi, serta merealisasikan amanah UUD 1945 sebagai sikap seorang muslim yang berkebangsaan Indonesia. Sehingga Islam bisa masuk dalam peradaban Indonesia secara kultural tanpa harus diterapkan sebagai sistem.</div><div><br></div><div>Pemahaman nash berperan penting untuk mengawal proses Pribumisasi Islam dan kaidah ushul fiqh menjadi dasar dalam implementasinya.<span style="font-style: italic;"> Al-‘adah muhakamah </span>(adat istiadat bisa menjadi hukum) dan<span style="font-style: italic;"> al-muhafazau bi qodimis ash-shalih wal-ahdzu bil jadid al-ashlah</span> (memelihara hal lama yang baik dan mengambil hal baru yang lebih baik). Sebab, suatu yang semula teologis, dalam jangka panjang bisa bergeser kearah kultural. 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