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Keutuhan Metodologi Ilmuwan Hadis Ahli Sunnah Wal Jamaah Dalam Bidang Akidah

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Keutuhan Metodologi Ilmuwan Hadis Ahli Sunnah Wal Jamaah Dalam Bidang Akidah Prosiding Seminar Kebangsaan Asyairah Ahli Sunah Waljamaah 3.0 (SUNNI 2019) Melestarikan Warisan Pemikiran Salaf dalam Masyarakat Malaysia 21 Disember 2019 | Kompleks Tun Abdullah Mohd Salleh (43.101), Universiti Kebangsaan Malaysia. © Pusat Kajian Usuluddin dan Falsafah, Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia, Bangi, Selangor. http: //www.ukm.my/sunni/ Keutuhan Metodologi Ilmuwan Hadis Ahli Sunnah Wal Jamaah Dalam Bidang Akidah DR. MOHD. KHAFIDZ BIN SORONI Institut Kajian Hadis dan Akidah, Jabatan al-Quran dan al-Sunnah, KUIS Abstrak Dalam perdebatan teologi Islam, pelbagai aliran muncul mendokong dan mengembangkan metode pemikiran masing-masing. Perbezaan metode berlaku ekoran daripada perbezaan persepsi terhadap dalil. Penggunaan dalil naqli dan dalil aqli secara seimbang menjadikan golongan Ahlus Sunnah wal Jamaah yang merupakan majoriti ulama Islam sebagai sumber autoriti akidah yang benar dan muktabar. Para ulama bersependapat bahawa hanya Asya‘irah, Maturidiyyah dan Athariyyah (Ahli Hadis dan Hanabilah Mufawwidah) sahaja yang terangkum dalam istilah Ahlus Sunnah wal Jamaah, tidak termasuk aliran- aliran yang lain. Kajian berbentuk kualitatif deskriptif ini memberi fokus secara khusus kepada keutuhan metodologi yang dipegang oleh mereka dengan tumpuan khas terhadap metodologi ilmuwan hadis dalam kalangan mereka. Kata kunci: metodologi, Asya’irah, Maturidiyyah, ilmuwan hadis, Ahlus Sunnah wal Jamaah, kalam Mukadimah Bagi memelihara akidah dan syariah Islam, para ulama telah menggemblengkan segala usaha dan daya upaya mereka agar ia terus kekal bersesuaian dan bertepatan dengan roh wahyu yang dibawa oleh baginda Nabi SAW. Khusus dalam perbahasan akidah, kebanyakan para Salaf hanya menggunakan dalil-dalil wahyu (naqli) sahaja disebabkan kurangnya persoalan-persoalan akidah yang mampu mencabar akal pada awalnya. Menurut Imam Ibn Khaldun (w. 808H) dalam al-Muqaddimahnya, pegangan ini diikuti oleh para ulama Islam sehinggalah munculnya khilaf mengenai perincian terhadap akidah-akidah imaniyyah yang kebanyakannya berpunca daripada ayat-ayat mutasyabihat. Maka, ia telah menyebabkan berlakunya pertelingkahan, perdebatan serta pendalilan dengan akal, sebagai tambahan terhadap dalil naqli. Justeru, muncullah dengan sebab itu, disiplin ilmu kalam (Ibn Khaldun, t.t: 513). Ilmu kalam menurut Ibn Khaldun ialah; “suatu ilmu yang mengandungi perbincangan mengenai akidah-akidah imaniyyah melalui dalil-dalil ‘aqliyyah serta 1 penolakan terhadap golongan ahli bidaah yang menyeleweng dari segi iktikad daripada mazhab Salaf dan Ahlus Sunnah”. (Ibn Khaldun, t.t: 507) Kemunculan fahaman Muktazilah yang mengutamakan logik akal dan bercanggah dengan fahaman para Salaf telah mendorong ulama Ahlus Sunnah bangkit melawan mereka dengan menggunakan dalil-dalil akal juga terhadap akidah-akidah imaniyyah berkenaan. Antara tokoh yang mempelopori kebangkitan ini ialah Imam al-Mutakallimin Abu al-Hasan al-Asy‘ari (w. 324H) yang telah menggagaskan keseimbangan di antara dalil naqli dan dalil aqli dan di antara fahaman Muktazilah dan fahaman Mujassimah Musyabbihah. Kesemua perbahasan masalah akidah ini dinamakan sebagai ilmu kalam, sama ada kerana ianya mengandungi kalam perdebatan dengan fahaman-fahaman bidaah tersebut, ataupun ianya disebabkan pertelingkahan yang amat sengit mengenai isu kalam Allah SWT, khususnya al- kalam al-nafsi. (Ibn Khaldun, t.t: 514-515) Dalam keadaan ini, medan perdebatan bukan sahaja dipelopori oleh golongan usuliyyin dan mutakallimin sahaja, bahkan golongan ilmuwan hadis atau muhaddithin turut terlibat sama dalam memperkatakan tentang akidah yang benar. Namun, apakah mereka semua mempunyai metode yang sama? Jika tidak, bagaimanakah bentuk-bentuk metode pemikiran mereka? Apakah implikasi yang telah dicetuskan oleh metode-metode tersebut? Kajian ini akan mengupas tentang persoalan-persoalan tersebut dengan memberi tumpuan khusus terhadap metode ilmuwan hadis Ahlus Sunnah wal Jamaah dalam bidang akidah dan keutuhannya. Peringkat-peringkat Perkembangan Akidah Ahli Hadis Bagi menjelaskan metode ulama hadis (salaf atau khalaf) dalam memahami tauhid, perbincangan perlu dibahagikan kepada dua peringkat, yang merujuk kepada era sebelum dan selepas kemunculan Imam al-Asy‘ari (m. 330H) dan Imam al-Maturidi (m. 333H) seperti berikut; I) PERINGKAT SEBELUM KEMUNCULAN IMAM AL-ASY‘ARI DAN IMAM AL-MATURIDI • Sebelum kemunculan al-Asy‘ari dan al-Maturidi, penggabungan aspek naqli dan aqli secara berdisiplin belum begitu menonjol dan ketara. Meskipun, sudah ada bibitnya sejak zaman Imam Abu Hanifah (m. 150H) sehingga beliau menamakan karya akidahnya sebagai ‘al-Fiqh al-Akbar’, yang mana kalimah ‘fiqh’ (kefahaman) menunjukkan adanya unsur penggunaan aspek aqli. Aspek aqli juga terdapat dalam beberapa kandungan ‘al- 2 ‘Aqidah al-Tahawiyyah’ susunan Imam al-Tahawi (m. 321H) yang disebut oleh beliau sebagai akidah Imam Abu Hanifah dan sahabat-sahabatnya. Dr. Abu al-Khayr Muhammad Ayyub dalam bukunya ‘Aqidah al-Islam wa al-Imam al-Maturidi, menegaskan bahawa lima karya Imam Abu Hanifah, iaitu al-Fiqh al-Akbar, al-Fiqh al-Absat, al-Risalah, al-‘Alim wa al-Muta‘allim dan al-Wasiyyah merupakan asas rujukan utama Imam al-Maturidi dalam menghuraikan akidah Ahli Sunnah wal Jamaah. (Abu al-Khayr 1983: 102-105) • Penggunaan aspek aqli (metode kalam) dalam isu akidah pada peringkat ini boleh dibahagikan kepada tiga pandangan. [i] Pertama, amat mengutamakan penggunaan dalil akal seperti golongan Muktazilah. [ii] Kedua, menolak penggunaan dalil akal seperti Ahmad bin Hanbal (m. 241H) dan ramai ahli hadis. [iii] Ketiga, menyeimbangkan antara dalil wahyu dan dalil akal seperti Ibn Kullab (m. sekitar 240H) dan al-Harith al-Muhasibi (m. 243H). • Pada peringkat ini, [i] kebanyakan ulama hadis menggunakan metode tafwidh (menyerahkan penentuan hakikat makna sebenar) pada nas-nas tauhid yang boleh membawa kepada kekeliruan. Manakala, [ii] segelintir daripada mereka mengharuskan metode takwil yang sesuai dengan laras Bahasa Arab (al-Bayhaqi 1981: 117). Bagaimanapun, kedua-dua metode masih tidak mengeluarkan nas-nas tersebut daripada skop mutasyabihat. Namun, [iii] segelintir ahli hadis memilih metode ithbat (menetapkan hakikat makna zahir) padanya, yang menjadikan nas-nas tauhid itu kesemuanya di dalam skop muhkamat. • Dalam mempertahankan akidah yang hak, ulama Ahlus Sunnah berhadapan dengan perbagai golongan menyeleweng dan sesat, terutama dua golongan yang saling bertentangan, iaitu golongan Muktazilah dan Jahmiyyah yang amat mengutamakan penggunaan akal dan golongan Hasyawiyyah dan Musyabbihah Mujassimah yang menolak sebarang campur tangan akal. • Kemunculan Muktazilah melalui gandingan Zayd bin ‘Ali (w. 122H) dan Wasil bin ‘Ata’ (w. 131H) cukup memberi kesan yang besar dalam sejarah pemikiran akidah Islam. Kata Imam Abu Hanifah (w. 150H): “Aku tidak pernah melihat di zamannya orang yang lebih faqih, lebih cepat memberi jawapan dan lebih jelas perkataannya daripada beliau”. Gelaran Muktazilah dikatakan berpunca daripada tindakan Wasil bin ‘Ata’ mengasingkan diri daripada majlis gurunya, Imam al-Hasan al-Basri (w. 110H) (Abu Zahrah 1996: 124). Pemikiran Muktazilah menerima sambutan di kalangan setengah ilmuwan berpengaruh di zamannya, seperti Abu ‘Ali al-Jubba’i (w. 303H), al-Qadi 'Abd al-Jabbar (w. 415 H) sehingga al-Zamakhsyari (w. 538H) serta dianuti oleh golongan Syiah Zaydiyyah sehingga kini. Mereka membincangkan persoalan-persoalan kalam melalui dalil aqli (rasional) yang meyakinkan bagi mereka. • Manakala fahaman Musyabbihah Mujassimah muncul dalam kalangan setengah perawi hadis yang mengenepikan langsung ilmu-ilmu aqli seperti Muhammad bin Karram al- 3 Sijzi (w. 255H) di Sijistan sehingga pemikiran akidahnya berkembang pesat di Sijistan. Imam Ibn Hibban (m. 354H) pernah diusir dari Sijistan kerana menafikan had bagi Allah SWT. Pemikiran Musyabbihah Mujassimah dianuti oleh sebahagian perawi hadis yang meyakini zahir hadis semata-mata sehingga sanggup menyakiti dan mencerca para ulama yang tidak sehaluan dengan mereka, sepertimana yang pernah berlaku kepada Imam Ibn Jarir al-Tabari (w. 311 H) di Baghdad. arb bin - -Kirmani (w. 280H), pengarang kitab al-Sunnah wa al-Jamā‘ah pernah dikritik oleh al-Qadhi al- Ramahurmuzi (w. 360 H), antara katanya: “SekiranyaḤ arbIsmā‘il mengukuhkan al Sirjāni al bersamanya riwayat hadis dengan kefahaman, nescaya beliau akan menahan dirinya dan tahu apa yang keluar daripada lidahnya.” (al-Ramahurmuzi 1404:Ḥ 311) • Bagi menjamin survival, golongan sesat ini adakalanya berlindung di bawah nama tokoh- tokoh yang terkenal. Imam Ibn Syahin (w. 385H) pernah mengungkapkan pemerhatian dan pengamatannya, kata beliau: "رﺟﻼن ﺻﺎﻟﺣﺎن ﺑﻠﯾﺎ ﺑﺄﺻﺣﺎب ﺳوء، ﺟﻌﻔر ﺑن ﻣﺣﻣد وأﺣﻣد ﺑن ﺣﻧﺑل." Terjemahan: “Ada dua orang tokoh soleh yang diuji dengan pengikut-pengikut yang buruk, iaitu Jaafar bin Muhammad dan Ahmad bin Hanbal”. Ini kerana mereka diuji dengan golongan yang cukup taksub kepada mereka, iaitu Imam Jaafar al-Sodiq (m. 148H) diuji dengan ketaksuban golongan Syiah Imamiyyah, manakala Imam Ahmad (m. 241H) diuji dengan ketaksuban golongan Hasyawiyyah. II) PERINGKAT SELEPAS KEMUNCULAN IMAM AL-ASY‘ARI DAN IMAM AL-MATURIDI • Selepas kemunculan al-Asy‘ari dan al-Maturidi, penggabungan aspek naqli dan aqli secara tersusun mula mengambil peranan penting terhadap pemahaman nas-nas tauhid yang boleh membawa kepada kekeliruan. Imam al-Asy‘ari mengemukakan manhajnya ini di dalam karya-karyanya al-Luma’ fi al-Rad ‘ala Ahl al-Zaygh wa al-Bida‘ dan Risalah fi Istihsan al-Khawd fi ‘Ilm al-Kalam. Manakala Imam al-Maturidi di dalam kitabnya al-
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