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Ane Muslim dan Ane Menentang Thaghut!

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IslamLib – Salah satu kosakata yang sangat atau mungkin paling populer di lingkungan pergerakan Islam modern adalah kata thaghut. Mayoritas Muslim yang mendambakan tegaknya khilafah, berdirinya negara Islam atau perlunya penerapan syariat Islam secara formal-prosedural-birokratis di level negara, pasti mengenal kata yang satu ini. Bahkan salah seorang kawan non-Muslim yang doyan menyantap babi pun sudak cukup fasih menggunakan kata ini.

Persoalannya: walaupun si thaghut sangat terkenal, mungkin tak banyak yang benar-benar menangkap filosofinya secara mendalam. Kalaupun dipahami, label thaghut ini seringkali hanya dibatasi dan ditudingkan kepada kekuasaan atau sistem politik dan kekuasaan yang dianggap tidak Islami.

Artinya kata thaghut telah mengalami penyempitan makna, bahkan telah direbut oleh pihak tertentu—terutama kalangan Islam politik—untuk mendiskreditkan sistem kekuasaan atau pemerintahan yang sekular atau yang tidak secara formal berasaskan Islam.

Tulisan ini hendak membedah ulang dan menyelami makna thaghut ke dasar pemahamannya yang Quranik. Kami berasumsi, pemahaman terhadap kata ini dan keseluruhan ayat yang memuatnya, punya kedudukan penting dalam sejarah Islam perdana. Setelah terang makna, konteks, sejarah, dan posisinya di dalam ajaran Islam, pembaca dipersilakan menilai apakah penggunaannya selama ini sudah pas atau justru salah kaprah dan tak tepat sasaran.

Utak-utik Bahasa. Saya tidak tahu persis seberapa banyak kata thaghut dan kakak-adiknya di dalam Quran. Namun yang pasti, kata ini muncul persis setelah ayat yang paling digandrungi para politisi, yaitu Ayat Kursi, dan masih dalam satu tarikan napas dengan ayat la ikraha yang berisi manifesto tentang kebebasan beragama. Secara lengkap, ayat itu berbunyi:

La ikraha fi ad-din, qad tabayyana al-rusyd min al-ghai. Fa man yakfur bi al-thaghut wa yu’min bilLah, faqad istamsaka bi al-urwati al-wutsqa. La infishama laha, wallahu sami’un alim. (Surat al-Baqarah, ayat 256).

Terjemahan paling harfiah atas ayat di atas dapat dibuat seperti ini:

Tiada paksaan dalam beragama! Jelas sudah mana kematangan dan mana kelabilan. Barangsiapa menampik yang tiran dan beriman hanya kepada Allah, maka dia sungguh telah berpegang kepada simpul yang kokoh. Takkan kunjung ia terlepas. Dan Allah maha mendengar lagi maha tahu.

Kenapa saya katakan ini sebagai terjemahan yang paling harfiah atau sedapat mungkin dibuat harfiah?

Pertama, ada banyak jenis terjemahan yang sudah memasukkan unsur tafsir. Dengan masuknya unsur tafsir, spirit dan pesan ayat bisa berubah. Ia bukan lagi murni apa yang dikatakan Quran karena sudah tercampur dengan buah pikiran manusia-penerjemahnya.

Contoh sederhana, dengan menambahkan tanda kurung saja pada sebuah terjemahan—misalnya “tiada paksaan dalam (memasuki) agama!”—sesungguhnya penerjemah telah bermain tafsir sekaligus membatasi makna ayat tersebut. Tanda kurung itu sudah menunjukkan ke arah mana bahtera tafsir akan membawa seseorang.

Sebab, kata “memasuki” itu sesungguhnya tidak ada pada batang tubuh ayat dan sang penerjemah atau penafsir mengada-adakannya. Fatalnya, itu dapat bertentangan dengan konteks dan spirit awal yang hendak disampaikan Quran sebagaimana yang akan kita lihat nanti.

Kedua, secara tidak lazim, saya cenderung untuk memaknai kata “rusyd” dengan “kematangan” dan kata “ghay” dengan “kelabilan atau kegoyahan”. Umumnya, ahli tafsir memaknai “rusdy” dengan “kebenaran” yang diperhadapkan dengan “ghay” yang dimaknai “kesesatan”.

Pemaknaan demikian tentu tidak keliru, tapi bukan satu-satunya makna yang paling tepat. Sebab makna kata “rusyd” tidaklah tunggal. Bila merujuk Kamus al-Maurid, ia bisa bermakna “reason, mind, rationality, sense, dan conscious awareness. Dia juga bisa berarti full age atau legal age (akil-balig), maturity (kematangan), adulthood (kedewasaan), age of reason (fase bernalar), dan age of consent (umur persaksian).

Dengan mendedahkan beberapa alternatif makna di atas, mengartikan kata “rusyd” dengan “kematangan” dan kata “ghay” (error, sin, seduction, temptation, enticement) dengan “kelabilan” sama sekali tidaklah keliru.

Oleh orang Arab, kata “rusyd” lebih lazim dipakai untuk menunjukkan kematangan. Dalam istilah fiqh pun, istilah “sinnu al-rusyd” (umur yang matang atau fase akil-balig) sering sekali digunakan.

Di saat seorang Arab menjuluki anda “rajulun rasyid”, itu artinya Anda adalah lelaki yang sudah matang. Nama Ibn Rusyd, faqih-filsuf asal Cordoba itu, secara kebahasaan bermakna “anak yang matang, anak pintar, ataupun anak Pak Rusydi”.

Ketiga, kata “thaghut” adalah kata yang paling sering disalahmengerti. Secara kebahasaan, kata “thagha” yang menjadi rumpun kata “thaghut”, setidaknya punya tiga makna yang mirip: melimpah, melampau, meluap.

Ungakapan thagha al-ma’ dalam bahasa Arab berarti “air yang melimpah dan meluap-luap”. Lantas keberlimpahan, kemelampauan, dan kemeluapan air itu kemudian secara metaforik dipakai pula untuk menyebut sosok yang berlimpah kekuasaan, terlampau-lampau dan meluap-luap.

Bila kita merujuk al-Maurid, kata “thaghut” sendiri pun punya opsi arti. Ia tidak cuma berarti berhala dan sesembahan selain Allah (idol), sebagaimana umumnya dipahami kaum Islam politik, tapi antara lain berarti “tyrant, oppressor, despot, autocrat, dictator, absolutist”. Pendeknya, sosok yang lalim, mutlak-mutlakan dan menindas.

 Sekilas Tafsir Abduh. Di dalam tafsir al-Manar, Muhammad Abduh memaknai thaghut sebagai “segala sesembahan ataupun keyakinan (mungkin bisa juga ideologi—ini tafsir saya terhadap Abduh) yang mendorong Anda untuk bertindak mentang-mentang, berbuat semena-mena, dan menjauh dari kebenaran.

Redaksi Arabnya: kullu ma takun ‘ibadatuhu wa al-iman bihi sababun li al-tughyan wa al-khuruj ‘an al-haq. Jika kita pahami tafsir Abduh ini apa adanya, maka tirani kekuasaan dalam segala bentuknya—baik oleh sistem yang sekuler maupun teokratis, partai komunis maupun Islamis, rezim kapitalis maupun sosialis—punya peluang yang sama untuk mendapat gelar thaghut.

Dan menurut lanjutan ayat di atas, seorang mukmin sejati adalah dia yang hanya tunduk kepada kekuasaan Allah yang umumnya bersifat abstrak dan metaforik, bukan kekuasaan manusia yang bersifat kongkret.

Pemikir Suriah, Muhammad Syahrur dalam bukunya al-Daulah wa al-Mujtama’, menguraikan betapa prinsip la ikraha atau tiada paksaan dalam beragama justru akan membawa Anda menjadi Muslim yang dewasa, membimbing Anda untuk menentang thaghut, dan memperkokoh keimanan Anda kepada Allah. Bagaikan simpul pangkal yang tak mudah lepas.

Sebaliknya, kepercayaan kepada paksaan menunjukkan bahwa Anda masih labil dalam beragama, menuntun Anda bersahabat dengan thaghut, dan membuat Anda kafir dan tidak yakin akan kokohnya simpul-simpul yang direkatkan Allah.

Bila disusun dalam bentuk diagram, formulasi Shahrur tersebut dapat digambarkan seperti ini:

diagram

Pengertian Abduh beserta formulasi Syahrur ini, saya rasa sejalan belaka dengan spirit dasar dan konteks turunnya ayat di atas. Artinya, ayat ini berkisah tentang penghargaan terhadap spirit kebebasan dan pentingya kematangan beragama. Dan itu terlihat setidaknya dalam dua versi latar kisah menjelang turunnya ayat ini.

Versi pertama Asbabun Nuzul menggambarkan tentang tradisi perempuan Madinah era Islam perdana yang suka menitipkan anak-anak mereka kepada orang-orang Yahudi, terutama untuk mendapat pengasuhan dan pendidikan yang lebih baik.

Asbabun Nuzul pertama berkisah tentang seorang perempuan Anshar Madinah yang malang karena anaknya selalu berumur pendek. Ia lalu bernazar, bila melahirkan anak lagi—tentu dengan harapan berumur panjang—ia akan menitipkannya kepada orang Yahudi. Namun, tatkala beroleh anak dan lalu menitipkannya kepada Yahudi, hubungan komunitas Islam-Yahudi Madinah justru sedang tegang. Dan konflik itu berujung pengusiran terhadap puak Yahudi Bani Nadhir.

Saat itulah anaknya yang terlanjur lekat dengan Yahudi harus memilih: apakah ikut ibunya yang sudah memeluk Islam atau mengikuti sang Yahudi yang telah mengasuh dan mendidiknya. Quran lalu menegaskan: tiada paksaan dalam beragama! Nabi pun tak bisa lain kecuali membebaskan ibu dan anak itu untuk membuat keputusan yang pahit.

Konteks yang lebih jelas lagi ada pada kisah kedua, tentang seorang lelaki dari Puak Bani Salim yang bernama Pak Hashin. Ia punya dua orang anak. Dua-duanya masuk Kristen. Dia sendiri masuk Islam dan berusaha keras membujuk dan bahkan memaksa anaknya untuk turut menjadi Muslim.

Dilema itu berbuah sengketa dan mereka bertengkar. Lalu berkeluh-kesahlah Pak Hashin kepada Nabi:

Wahai Rasulullah, bagaimana mungkin aku biarkan separuh jiwaku—maksudnya kedua anaknya—terperosok ke dalam api neraka sementara aku diam saja?

Apa jawaban Nabi?

Allah telah memberi mereka pilihan (lewat ayat la ikraha). Jika ikut kalian, dia menjadi keluarga besar kalian. Bila turut selain kalian, dia menjadi bagian mereka!

Kesimpulan. Dari beberapa uraian di atas, kita dapat menyimpulkan beberapa perkata. Pertama, makna thaghut tidaklah sesempit dan semenyeleweng yang kini dipahami mereka-mereka yang tidak menghargai pentingnya nilai-nilai kebebasan, baik pada aspek agama maupun aspek sosial-politik.

Kekuasaan yang anti-kebebasan dan pro-kesemena-menaan, baik yang bentuknya sekular maupun teokratis, komunis maupun Islamis, kapitalis maupun sosialis, adalah kekuasaan yang tidak sesuai dengan spirit la ikraha yang ditegaskan Quran.

Sebagaimana dikatakan Quran juga, kekuasaan seperti itu niscaya akan membuat berbagai kerusakan. Allazina taghau fi al-bilad, fa aktsaru fiha al-fasad (al-Fajr ayat 11-12). Dan ujungnya tiada lain hanyalah kehancuran. Fa amma Tsamuda, fa ahlaku bi al-thaghiyah! (al-Haaqah, ayat 5). Adapun orang-orang Tsamud itu, mereka binasa akibat kesemena-menaan.

Kedua, mengingat ayat tentang thaghut ini terkait langsung dengan manifesto Quran tentang tiada paksaan dalam beragama, maka tak bisa lain: kesemena-menaan dan pemaksaan yang menggunakan selubung agama pun tak luput dari celaan.

Artinya, label thaghut tak hanya layak disandang Amerika atau Israel, Imam Khamenei atau Jenderal al-Sisi, tapi sangat layak untuk rezim monarki-absolut-teokratik Saudi, kaum barbarik ISIS, ataupun para bigot yang menggunakan agama untuk meneror atau menindas orang yang mereka tak suka.

Label thaghut dengan mengikuti logika Quran, sangat tak pantas disematkan kepada rezim-rezim demokratis yang masih memberikan ruang kebebasan untuk berkumpul, berserikat, beroposisi dan menyuarakan protes.

Ketiga, saya tidak beriman dengan klaim banyak mufasir yang semena-mena memvonis ayat la ikraha sebagai ayat yang telah gugur, dinasakh dan dianulir oleh ayat-ayat pedang dan ajakan untuk berjihad dan berperang atas nama agama. Jika kita percaya dengan klaim demikian, itu sama saja kita mempercayai bahwa Islam hanya bisa berkembang dengan pedang, bukan karena pesona-pesona lain di luar paksaan dan kekerasan.

Dan Muhammad Abduh menampik itu. Menurutnya, ayat ini justru turun di saat umat Islam perdana sedang kuat dan punya kekuasaan untuk memaksakan keyakinan. Ia tidak turun di Mekah tatkala umat Islam masih menjadi kaum minoritas yang tertindas. Ini artinya, Nabi sadar betul bahwa prinsip non-paksaan dalam beragama adalah kaidah emas Islam baik di saat lemah dan tertindas maupun di saat kuat dan punya kemungkinan untuk semena-mena.

Keempat, saya juga menampik anggapan bahwa ayat ini hanya berlaku satu jalur. Banyak yang beranggapan bahwa Anda memang tak dipaksa masuk Islam, tapi kalau sudah di dalam, Anda selamanya tak boleh keluar! Bila nekat keluar, Anda akan menghadapi konsekuensi hukum bunuh sebagaimana dikatakan sebuah hadis yang sangat populer dan sangat digandrungi kalangan garis keras Islam:

Man baddala dinahu faqtuluh. Barangsiapa yang beralih agama, bunuhlah dia!

Pada titik inilah relevan mengutip ahli tafsir bernama al-Zamakhsyari. Menurutnya, prinsip paksaan dan tiadanya opsi seperti ini justru membatalkan prinsip taklif. Di dalam keadaan terpaksa (mukrah), segala amal perbuatan seseorang bukan hanya tak bernilai ibadah, tapi statusnya juga akan berubah sebagai orang yang tak pantas dibebani hukum agama. Statusnya sama dengan anak yang belum akil-balig, orang yang sedang koma, atau mereka yang kehilangan akal.

Dalam terang prinsip taklif, beragama merupakan soal keinsafan dan keikhlasan individual. Jika tidak, maka tak sebiji zarah pun akan berbuah ibadah yang akan dicatatkan oleh malaikat sebagai pahala. Jika Anda sembahyang karena jaim kepada mertua, puasa karena malu singgah ke warteg, berjilbab karena takut akan razia, maka semuanya tentu nihil belaka.

Namun, bila itu dilakukan dalam keadaan bebas-ikhlas dan penuh keinsafan, ia akan berganti menjadi pahala yang kadang-kadang berlipat ganda. Dari uraian ini, jelaslah kenapa Quran mewajibkan umat Islam untuk kafir terhadap thaghut dan hanya beriman kepada Allah. Ini juga menyangkut ikhlas yang merupakan ruh dari ibadah.

Akhir kata, bila keyakinan akan suatu dogma dan atau ideologi masih potensial menjerumuskan Anda ke jurang tirani dan aniaya, sebaiknya kembalilah mengkaji makna thaghut dan konco-konconya menurut Quran. Namun bila ia membawa Anda menjadi Muslim-Muslim yang mencintai kebebasan, mari sama-sama kita berikrar: Ane Muslim, dan dengan ini, ane menentang thaghut!

Jakarta, 30 Januari 2016

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