Mengafirkan Sesama Muslim, Takfiri, Dulu dan Sekarang

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value="Tauhid adalah alur pikiran yang menetapkan zat Allah dan menafikan selain-Nya. (Lihat Abu Hamid Al-Ghazali, Al-Iqtishad"> <section class="m-t-10"> <div class="container arsip"> <div class="content-710"> <div class="s-title"><h1>Mengafirkan Sesama Muslim, Takfiri, Dulu dan Sekarang</h1></div> <div class="s-info"> Senin, 29 Oktober 2018 19:30 <span class="right"><a href="/web/20190609204255/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/98243/mengafirkan-sesama-muslim-takfiri-dulu-dan-sekarang"/> <input type="hidden" name="shortURL" id="shortURL" value=""/> <input type="hidden" name="sosDesc" id="sosDesc" value="Tauhid adalah alur pikiran yang menetapkan zat Allah dan menafikan selain-Nya. (Lihat Abu Hamid Al-Ghazali, Al-Iqtishad"/> <input type="hidden" name="sosName" id="sosName" value="Mengafirkan Sesama Muslim, Takfiri, Dulu dan Sekarang"/> <input type="hidden" name="sosPic" id="sosPic" value="http://www.nu.or.id/o-client/nu_or_id/pictures/post/mid/15408167935bd6ff9926ed9.jpg"/> <input type="hidden" name="sosCap" id="sosCap" value=" "/> <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/20190609204255im_/http://www.nu.or.id/o-client/nu_or_id/pictures/post/big/15408167935bd6ff9926ed9.jpg" alt="Mengafirkan Sesama Muslim, Takfiri, Dulu dan Sekarang" style="width:100%;"> </div> <div class="s-post"><div>Tauhid adalah alur pikiran yang menetapkan zat Allah dan menafikan selain-Nya. (Lihat Abu Hamid Al-Ghazali, <span style="font-style: italic;">Al-Iqtishad fil I‘tiqad</span>, Beirut, Darul Fikr, 1997 M/1417 H, halaman 58-59). Hal ini tampaknya sederhana. Tetapi pada perkembangannya, para teolog Muslim (mutakallimin) terpecah ke dalam sejumlah aliran teologi seperti aliran besar yang kita kenal.<br></div><div><br></div><div>Masing-masing aliran membuat formula-formula teologis yang biasanya rumit dipahami perihal tauhid. Sering kali masing-masing dari mereka kemudian bertindak melewati batas dengan meninggalkan jauh Al-Qur’an dan hadits atau memhaminya secara tekstual dalam membuat formula tersebut.</div><div><br></div><div>Seiring perkembangan para mutakallimin ini kerap berdiskusi satu sama lain. Mereka mendiskusikan banyak hal yaitu eksistensi sifat tuhan, perbuatan tuhan, perbuatan dan ikhtiar manusia, kenabian, hingga kepemimpinan.</div><div><br></div><div>Mereka cukup produktif melahirkan banyak karya (sekali lagi, biasanya rumit yang dibaca dengan mengernyitkan dahi) yang berkaitan dengan teologi sehingga lahir apa yang kemudian disebut ilmu kalam. Sebagai kajian akademik, diskusi mereka perihal sifat dan perbuatan tuhan, sifat wujud tuhan, dan seterusnya yang cukup penting dan tidak masalah.</div><div><br></div><div>Masalah muncul ketika salah satu aliran atau kelompok teologis tertentu memandang kebenaran mutlak formulasi teologis kelompoknya dan mulai memandang cedera formula teologis di luar kelompoknya. Mereka menganggap kelompoknya paling benar dan kelompok lain salah.</div><div><br></div><div>Mereka memandang bahwa kelompok lain tidak lebih suci, lebih islam, dan lebih beriman daripada kelompoknya. Sikap snob seperti ini berimbas pada kehidupan sosial-politik di tengah masyarakat. Mereka memaksakan kebenaran kelompoknya, menekan kelompok lain dengan senjata maupun secara simbolis, dan sekali waktu melakukan upaya penggulingan terhadap kekuasaan yang sah meski ada yang berhasil dan juga gagal.</div><div><br></div><div>Konflik horizontal mulai meletup kecil-kecil. Tetapi sekali dua konflik struktural dapat terjadi. Kita dapat menyebut insiden penikaman terhadap Sayyidina Ali bin Abi Thalib dan peristiwa mihnah sejenis kriminalisasi oleh rezim Muktazilah yang menimpa Imam Ahmad bin Hanbal yang pendukung sunni.</div><div><br></div><div>Sikap snob seperti ini bisa jadi menimpa kelompok teologi mana saja, termasuk di kalangan teolog sunni. Sebagian mutakklimin sunni yang mengambil sikap berlebihan itu menyebut pemahaman secara rinci atas lima puluh aqidah Ahlusunnah wal Jamaah sebagai syarat keimanan seseorang.</div><div><br></div><div>Jadi umat Islam yang memahami lima puluh aqidah secara garis besar, menurut sebagian mutakkalim sunni ini, dianggap tidak beriman sebagaimana catatan Al-Baijuri berikut ini.</div><div><br></div><div style="text-align: right; "><span style="font-size: 18px;">فالدليل التفصيلي على هذا واجب على الإعيان وجوبا أصوليا بمعنى أنه إن لم يعرفه المكلف لم يكن مؤمنا وهذا فيه إفراط وحرج شديد كما قاله صلاح الدين العلائي ونقله عنه ابن حجر </span></div><div style="text-align: right;"><br></div><div>Artinya, “Dalil rinci atas demikian itu wajib atas setiap individu sebagai wajib ushuli, dalam arti jika seseorang (mukallaf) tidak mengetahui dalil rinci tersebut, maka dia bukan seorang mukmin. Syarat iman seperti ini berlebihan dan sangat menyulitkan sebagaimana pandangan Shalahuddin Al-Ala’i dan dikutip oleh Ibnu Hajar,” (Lihat Imam Al-Baijuri, <span style="font-style: italic;">Tahqiqul Maqam ala Kifayatil Awam</span>, [Surabaya, Maktabah M bin Ahmad Nabhan wa Auladuh: tanpa catatan tahun], halaman 15).</div><div><br></div><div>Pengetahuan rinci atau tafsil atas lima puluh aqidah itu salah satunya pengetahuan seseorang perihal keberadaan makhluk sebagai dalil atas wujud Allah dari segi kejaizan atau wujudnya setelah ketiadaan. (Lihat Syekh M Fudhali, <span style="font-style: italic;">Kifayatil Awam fi Ilmil Kalam</span> pada <span style="font-style: italic;">Hamisy Tahqiqul Maqam</span>, [Surabaya, Maktabah M bin Ahmad Nabhan wa Auladuh: tanpa catatan tahun], halaman 15).</div><div><br></div><div>Adapun pengetahuan sederhana seseorang atas lima puluh aqidah itu salah satunya perihal keberadaan makhluk sebagai dalil atas wujud Allah. (Lihat Syekh M Fudhali, <span style="font-style: italic;">Kifayatil Awam fi Ilmil Kalam</span> pada <span style="font-style: italic;">Hamisy Tahqiqul Maqam</span>, [Surabaya, Maktabah M bin Ahmad Nabhan wa Auladuh: tanpa catatan tahun], halaman 15-16).</div><div><br></div><div>Bahkan sebagian mutakallimin menyatakan secara ekstrem bahwa keimanan umat Islam yang beriman secara taklid tidak sah. Jadi masyarakat awam yang beriman secara taklid meskipun taklidnya shahih tetapi dianggap tidak beriman oleh sebagian mutakallimin ini. Padahal jumlah masyarakat awam yang beriman secara taklid lebih banyak daripada mereka yang beriman berdasarkan dalil.</div><div><br></div><div>Sikap seperti ini tentu melewati batas. Sementara banyak umat Islam yang beriman dengan cara taklid di masa Rasulullah hingga zaman sekarang ini. Sikap berlebihan sebagian teolog ini ditanggapi oleh Imam Al-Ghazali seperti kutipan Imam Al-Baijuri berikut ini.</div><div><br></div><div style="text-align: right; "><span style="font-size: 18px;">وكما نص عليه الغزالي حيث قال أسرفت طائفة فكفروا عوام المسلمين وزعموا أن من لم يعرف العقائد بالأدلة التي حرروها فهو كافر فضيقوا رحمة الله الواسعة وجعلوا الجنة مختصة بطائفة يسيرة من المتكلمين</span></div><div style="text-align: right;"><br></div><div>Artinya, “Sebagaimana disebutkan tertulis oleh Imam Al-Ghazali bahwa sekelompok umat Islam mengambil sikap berlebihan. Mereka mengafirkan umat Islam awam. Mereka memandang bahwa siapa saja yang tidak memahami aqidah dengan dalil-dalil yang mereka uraikan adalah kafir. Mereka mempersempit rahmat Allah yang luas itu. Mereka menjadikan surga khusus untuk kelompok kecil teolog,” (Lihat Imam Al-Baijuri, <span style="font-style: italic;">Tahqiqul Maqam ala Kifayatil Awam</span>, [Surabaya, Maktabah M bin Ahmad Nabhan wa Auladuh: tanpa catatan tahun], halaman 15).</div><div><br></div><div>Dari uraian ini kita dapat melihat bagaimana sebagian mutakallimin itu merumuskan formula teologis yang rumit dan meliuk-liuk, lalu menilai keimanan orang lain dengan formula yang mereka buat. Jadi mereka sendiri yang membuat kategori tauhid dan kriteria keimanan, lalu mereka sendiri mengafirkan orang lain yang jelas-jelas orang beriman.</div><div><br></div><div>Celakanya, sebagian umat Islam sekarang mengikuti jejak sebagian teolog yang melewati batas itu. Tidak seperti sebagian mutakallimin dengan formula teologis, hanya bedanya sebagian mereka menilai kriteria keimanan dan kekufuran seseorang melalui sikap atas bendera bertulis lafal tauhid, sikap terhadap partai Islam, pilihan seseorang dalam pilgub dan pilpres, atau berdasarkan kriteria lain yang sama sekali bergeser dari tauhid yang disebutkan Imam Al-Ghazali di awal catatan ini.</div><div><br></div><div>Meski dinilai melewati batas, sikap berlebihan sebagian mutakallimin terbilang “maju” dalam mengafirkan sesama Muslim. Tetapi sikap melewati batas oleh sekelompok umat Islam belakangan ini dalam mengafirkan sesama Muslim hanya karena simbol Islami seperti bendera berlafal tauhid, perbedaan pandangan politik, perbedaan dukungan politik, terbilang sebuah kemunduran peradaban dari apa yang pernah dicapai oleh umat Islam terdahulu.</div><div><br></div><div>Semua uraian ini perlu dipahami tidak secara sempit sehingga mendorong kita untuk membuang jauh-jauh pelajaran tauhid atau ilmu kalam. Ilmu kalam tetap harus dipelajari sebagaimana ulama Ahlussunnah wal Jamaah tetap mendalaminya seperti Imam Al-Haramain, Imam Al-Ghazali, dan ahli kalam lainnya. Uraian ini menjadi catatan bagi para teolog dan juga umat Islam untuk bersikap secara wajar agar tidak melampaui batas. <span style="font-style: italic;">Wallahu a‘lam</span>. 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