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Tarekat Sufi Suatu Keperluan Zaman: Sorotan Pandangan Badiuzzaman Said Al-Nursi

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Tarekat Sufi Suatu Keperluan Zaman: Sorotan Pandangan Badiuzzaman Said Al-Nursi 412 6-7 September 2015 – Universiti Sultan Zainal Abidin, Malaysia Proceedings of ICIC2015 – International Conference on Empowering Islamic Civilization in the 21st Century e-ISBN: 978-967-13705-0-6 TAREKAT SUFI SUATU KEPERLUAN ZAMAN: SOROTAN PANDANGAN BADIUZZAMAN SAID AL-NURSI Syed Hadzrullathfi Syed Omar1 & Nurul Aarifah Musa2 1Institut Penyelidikan Produk dan Ketamadunan Islam 2Fakulti Pengajian Kontemporari Islam Universiti Sultan Zainal Abidin, Malaysia. [email protected] Abstrak Tarekat dalam golongan sufi merujuk kepada suatu bentuk penghayatan khusus yang dipraktis oleh para salik, iaitu orang-orang yang benar hati mereka untuk menuju kepada jalan keredhaan Allah SWT, dengan cara merentasi pelbagai perubahan sifat hati (al- manazil) serta menghiasi diri dengan pelbagai tingkat keyakinan (maqamat al-yaqin). Justeru tidak sunyi dari setiap generasi umat Islam, para tokoh yang tampil mengetengahkan kepentingan penglibatan Muslim dalam pendidikan kesufian bagi mencapai matlamat tarekat sebagaimana dinyatakan dalam definisi tentangnya. Artikel ini ingin menyoroti pandangan yang digariskan al-Nursi dalam aspek keperluan tarekat sufi dalam kehidupan berpandukan al-Quran dan al-Sunnah, seterusnya mengenal pasti kepentingan institusi tersebut dalam memurnikan akidah Muslim. Kajian kualitatif ini dilaksanakan berasaskan analisis kandungan dengan meneliti aspek kesufian dalam pelbagai karya al-Nursi khususnya Risalah al-Nur. Kajian mendapati kesufian pada kacamata al-Nursi merupakan perjalanan mengenali Tuhan dan mencari keyakinan kebenaran akidah dengan memahami al-Quran dan melaksanakan al-Sunnah. Keperluan Muslim mengamalkan tarekat menurut beliau ibarat perlunya seseorang memakan buah sebagai zat tambahan pelengkap pemakanan; tauhid itu gizi utama manakala tarekat sufi itu pula merupakan suplemen kerohanian. Tarekat sufi menurut beliau didapati berfungsi memurnikan akidah Muslim yang banyak terdedah dengan fitnah. Kajian menyimpulkan bahawa tarekat sufi mempunyai peranan yang besar sebagai institusi yang memberi didikan tambahan dan memandu amalan pelengkap kerohanian Muslim pada era perkembangan teknologi dan pasca moden ini. Tarekat sufi yang juga dilihat sentiasa mengutamakan penerapan nilai tauhid mampu membendung pelbagai masalah yang berlaku dalam masyarakat Muslim dalam zaman pergolakan akidah dan pemikiran kini. Kata Kunci: Tarekat sufi; Badiuzzaman Said al-Nursi; keperluan zaman; suplemen kerohanian; pemurnian akidah. 1. PENDAHULUAN Tarekat merupakan salah satu institusi pemantapan spiritual Muslim yang selalunya dinisbahkan kepada golongan sufi, iaitu golongan yang berusaha secara bersungguh-sungguh memperelok keadaan hati dan menelusuri setiap langkah kebaikan bagi mendapatkan keredhaan Allah SWT melalui didikan yang bersumberkan al-Quran dan al-Sunnah. Menyoroti kajian literatur, kebanyakannya menjelaskan kedudukan dan kepentingan tarekat (Abdul Manam 2009, 44-45; Ali Jumaah 2009, 111) serta menukilkan pujian dan saranan ulama terhadap ajarannya (Abd al-Fatah 1427H, 12-16; Abd al-͑Aziz 2011, 85-87). Tidak kurang juga penulisan yang mengupas tujuan utama dan matlamat perjalanan tarekat kesufian yang membuktikan keutamaan beramal dan melibatkan diri dalam tarekat, iaitu bagi 413 6-7 September 2015 – Universiti Sultan Zainal Abidin, Malaysia Proceedings of ICIC2015 – International Conference on Empowering Islamic Civilization in the 21st Century e-ISBN: 978-967-13705-0-6 membentuk peribadi mulia dan memperoleh keyakinan beriman serta kecintaan Allah SWT (Ahmad Zarruq 1985, 19-20; Rathomy 1981, 201; Abdullah 1992, 2; Zainal 1993, 68; Aziz 1996, 68; Anah & Ahmad Umar 2013, 2&7). Fenomena tarekat yang menghadapi kemerosotan kepercayaan masyarakat Malaysia kini perlu diberi perhatian dan dicari jalan pemurniannya (Mohd Murtadza 2008; Rizhan el-Rodi 2013). Meneliti definisi dan hakikat kesufian, (al-Qushairi [m.1073M] 1989, 12; al- Ghazali [m.1111M] t.t, 29; Ahmad Zarruq [m.1493M] 1985, 19; Ali Jumaah 2009, 110), tarekat sufi dapat difahami sebagai madrasah penyucian hati dari segala keburukan dan menghiasinya dengan kasih Allah SWT dan para utusan-Nya sehingga tiada yang didamba melainkan kembali kepada-Nya bersama keredhaan- Nya, dibimbing seorang guru utama, iaitu penasihat yang disifatkan sebagai al-kāmil (sempurna) dari aspek ma ͑rifah dan ketakwaannya kepada Allah SWT (Syed Hadzrullathfi 2011, 126). Sumber utama penghayatan didikannya adalah berpandukan al-Quran dan al-Sunnah di samping pengukuhan perlaksanaan syariat Islam. Mengenal pasti aspek aplikasi, al-Qushairi bukan sahaja menekankan keutamaan seseorang Muslim menelusuri jalan tarbiah tarekat, malah mengutarakan kepentingan ahli agama dalam menyebarkan dan menyeru manusia kepadanya (al- Qushairi 1989,12). Artikel ini cuba menilai aspek keperluan tarekat sufi menurut pandangan seorang tokoh yang dikenali dalam dunia ilmiah sebagai seorang yang menyerlah dalam segenap aspek ilmu, iaitu Said bin Mirza al-Nursi (1877-1960M) yang digelar Badiuzzaman. Kajian ini juga cuba mengenalpasti peranan institusi ini dalam pemantapan akidah Muslim memandangkan tokoh ini dilihat amat mengambil berat isu akidah dan kepercayaan umat Islam pada zamannya. Sebagai seorang pengamal tarekat, beliau meletakkan keperluan bertarekat dalam kategori perlu (necessary) dalam menjalankan perintah syariat dan mengikuti al-Sunnah, makala sunat (supererogatory) menelusuri jalan sufi bagi penyucian hati. Beliau meletakkan pengukuhan akidah tauhid sebagai kewajipan (obligatory) (al-Nursi 2007, The Letters: 20). Bagi mendapatkan pencerahan berkaitan perkara ini, metode analisis kandungan dilaksanakan dengan meneliti aspek kesufian dan akidah dalam pelbagai karya al- Nursi khususnya Risalah al-Nur yang diterjemahkan dalam Bahasa Inggeris. Sehubungan dengan itu, artikel ini akan menilai pandangan beliau berdasarkan timbangan ilmiah menerusi hujah-hujah yang wajar. Sebagai pendahuluan memahami pandangan tokoh, pengenalan ringkas beliau sewajarnya dinyatakan. Badiuzzaman Said al-Nursi berbangsa Kurdish, dilahirkan pada tahun 1877M di Kampung Nurs, Hizan di Negara Turki. Menyoroti ketokohan beliau, para ilmuan yang sempat sezaman beliau mengakui keunggulan ilmu dan peribadi beliau dalam pelbagai aspek (Abd al-Razzāq 2013, 137; Abdul Latip 2014, xi-xv). Di samping aktif mencari ilmu pengetahuan agama, bahasa dan ilmu moden, beliau juga turut melibatkan diri dalam perjalanan kesufian dengan menghadiri markas Tarekat Naqshabandiyah. Salah seorang guru utama tarekat tersebut, iaitu ͑Abd al-Rahman Tagī mengesan kelebihan beliau dan meminta pelajar yang senior agar menjaganya. Walaupun berada dalam suasana tarbiah Tarekat Naqshabandiyah, al-Nursi lebih cenderung kepada ajaran Syeikh Abd al-Qadir al-Jailani (m.1166M) (Zeki 2008, 396). Perjalanan kesufian beliau bukanlah semata-mata membersihkan diri daripada kotoran kehendak dunia, malah bagi mengambil iktibar daripada kefahaman al-Quran 414 6-7 September 2015 – Universiti Sultan Zainal Abidin, Malaysia Proceedings of ICIC2015 – International Conference on Empowering Islamic Civilization in the 21st Century e-ISBN: 978-967-13705-0-6 dan mencapai keyakinan iman (͑Abd al-Razzāq 2013, 141). Beliau amat menitikberatkan keserasian sains dan agama, berpandangan bahawa akal haruslah mendapat pencerahan sains dan hati diterangi agama. Beliau meninggalkan karya penulisan yang melebihi 5000 helaian yang terkenal sebagai Risalah al-Nur (al-Nursi 2006, iii). 2. PENCERAHAN KESUFIAN AL-NURSI Beliau menjelaskan kesufian sebagai suatu jalan kerohanian bertujuan mengenali Allah SWT dan mencapai keyakinan beriman dan memahami al-Quran, penghujung bagi tarekat yang dinaungi pewaris Rasulullah SAW adalah bagi mencapai kedudukan insan sempurna (al-insān al-kāmil) (al-Nursi 2007a, 426). Sebagai mengambarkan potensi hati dan minda manusia, beliau mengibaratkan hati sebagai sebiji benih bagi pokok pengetahuan dan kebenaran, yang mana juga terkandung padanya peta ribuan dunia, hanya dengan mengulang-ulang sebutan nama Allah SWT (dhikr Allah) dalam pengamalan tarekat dan berusaha mencari keyakinan iman akan membuahkan hasil dan menumbuhkan benih tersebut (al-Nursi 2007a, 426). Tujuan tarekat menurut beliau ialah untuk dhikr Allah dan muhasabah, melalui keduanya manusia akan memperoleh kedamaian dan kelebihan di dunia dan akhirat. Setiap masalah dan kedukaan pasti hilang dengan sentiasa merasai kebersamaan dengan Allah SWT (al-Nursi 2007a, 427). Beliau turut menjelaskan bahawa walaupun ada segelintir pengikut kesufian ini agak terpesong, bukanlah wajar menghukum tarekat itu salah seluruhnya, bahkan kebaikan dalam mengikuti tarekat yang bertepatan sunnah adalah lebih besar berbanding buruknya, buktinya akidah dan kepercayaan mereka tetap utuh walaupun pada saat-saat genting (al-Nursi 2007a, 428). Beliau juga menjelaskan bahawa perjalanan kesufian adalah tidak menentu, sentiasa berubah-ubah keadaan dan sifatnya. Al-Nursi mengkategorikan golongan sufi kepada dua golongan, iaitu satu golongan mencapai tujuan tarekat dengan usaha tekun mencari dan mujahadah terlebih dahulu, manakala segolongan lain memperoleh kurnia penyaksian dan perkenalan Tuhan dahulu kemudian baru mendapatkan dalil-dalil, keduanya memerlukan bimbingan guru yang benar (al-Nursi 2007a, 429; al-Nursi 2005, 508). Beliau turut menyentuh isu wahdah al-wujūd, iaitu konsep kesufian paling penting tetapi amat berisiko. Beliau menjelaskan konsep ini bermaksud benar-benar melihat segalanya adalah daripada Allah SWT dan lupus pandangan mereka daripada makhluk, mendapati Allah SWT dalam segala ciptaan-Nya. Risikonya tertuju
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