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MAKNA KEMANUSIAAN MENURUT AHMAD WAHIB DALAM BUKU PERGOLAKAN PEMIKIRAN ISLAM KARYA AHMAD WAHIB (Analisis Wacana Kritis Model Teun A

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MAKNA KEMANUSIAAN MENURUT AHMAD WAHIB DALAM BUKU PERGOLAKAN PEMIKIRAN ISLAM KARYA AHMAD WAHIB (Analisis Wacana Kritis Model Teun A MAKNA KEMANUSIAAN MENURUT AHMAD WAHIB DALAM BUKU PERGOLAKAN PEMIKIRAN ISLAM KARYA AHMAD WAHIB (Analisis Wacana Kritis Model Teun A. van Dijk) Oleh: Iftaqul Farida 13010114140117 Pos-el: [email protected] Pembimbing: I. Drs. Suharyo, M. Hum. II. Drs. Hendarto Supatra, S.U., M, Th. DEPARTEMEN SASTRA INDONESIA, FAKULTAS ILMU BUDAYA UNIVERSITAS DIPONEGORO SEMARANG 2018 ABSTRACT This study aims to explain: (1) the structure of the text of Ahmad Wahib's thought about humanity in the book of Pergolakan Pemikiran Islam by Ahmad Wahib in terms of macro structure, superstructure, and microstructure according to critical discourse analysis theory Teun A. van Dijk; (2) social cognition and social context that shape Ahmad Wahib's thinking about humanity in the book of Pergolakan Pemikiran Islam by Ahmad Wahib. This research is qualitative by using literature study in data supply techniques. The data of this study are in the form of Ahmad Wahib's writings on humanity in the book Pergolakan Pemikiran Islam by Ahmad Wahib. The method of analysis in this study uses the critical discourse analysis method of the van Dijk model. The presentation of the results of this research analysis uses informal method for presentation section. The results of research based on text analysis, social cognition and social contexts show that Wahib is a person who cares about humans and humanity. Wahib does not look at someone in certain boxes or schemes because he understands that there is no objective measure that can be used to understand humans. Humans are always full of subjectivity. Therefore, it is important to see someone based on his whole being as he is, without connecting with which group he is going to. Key Words: Humanity, Ahmad Wahib, Pergolakan Pemikiran Islam, Critical Discourse Analysis. 1. Pendahuluan kritis. Ia pernah menjelaskan hal tersebut dalam buku catatan hariannya yang Ahmad Wahib adalah seorang pemuda ditulis pada tanggal 18 September 1969 muslim yang lahir pada tanggal 9 bahwa ia pernah hidup di berbagai November 1942 di kota Sampang, kalangan masyarakat, seperti lingkungan Madura. Ia tumbuh di lingkungan yang pesantren, keluarga abangan yang memiliki budaya keislaman yang kuat. memelihara Anjing, serumah dengan Ayahnya, Sulaiman, merupakan seorang keluarga Katolik yang cukup fanatik, yang dianggap sebagai pemuka agama berteman baik dengan seorang komunis oleh masyarakat sekitar tempat yang masuk tahanan, bahkan ia pernah tinggalnya. Wahib tidak pernah secara mengagumi cara penjual jamu di alun- formal menyandang status sebagai alun Yogyakarta berbohong. Berbagai seorang santri, tetapi ia juga bukan orang arena kehidupan itulah yang membentuk yang buta akan kehidupan pesantren. pribadinya (Wahib, 2016: 41-42). Keterbukaan ayahnya—seperti yang Wahib memang bukan tokoh yang tertulis dalam catatan hariannya— banyak dikenal masyarakat. memberinya kebebasan untuk memasuki Banyak orang baru mengetahui jalur pendidikan umum. dirinya setelah ia meninggal. Pemuda asal Madura tersebut Padahal, menurut Borton(1999: dikenal memiliki pemikiran yang berani 253) dalam bukunya yang berjudul dan jujur. Pemikiran yang ia miliki tidak Gagasan Islam Liberal di terlepas dari latar belakang sosialnya Indonesia perannya yang beragam hingga berhasil membentuknya sebagai pribadi yang begitu penting dalam perkembangan lebih baik berdasarkan asas pemikiran neo-modernisme di perikemanusiaan. Senada dengan hal Indonesia. Ia bersama dengan tersebut Hanani melalui esainya Nurcholis Majid, Djohan Effendi, “Berislam dari Konteks” dalam dan Abdurrahman Wahib merupakan (Ahmad, Husni Mubarak, dan orang-orang generasi pertama yang Testriono. Ed., 2012: 156) mendiskusikan dan mengemukakan menuliskan, kemanusiaan dipandang mengenai pemikiran-pemikiran Islam sebagai suatu ruang pemahaman secara berani. Ilahi melalui esainya yang toleran, baik bagi diri sendiri “Membumikan Spirit Kebabasan maupun bagi orang lain yang Beragama” (dalam Pembaharuan memiliki pengalaman yang berbeda. Tanpa Apologia? Esai-esai tentang Wahib tidak pernah secara Ahmad Wahib, 2010: 87) terus terang mengakui bahwa ia berpendapat bahwa pemikiran Wahib adalah seorang humanis. Tetapi hal yang bebas dan jujur itu dinilai jauh tersebut terlihat jelas dari setiap melampaui batas-batas kebiasaan tulisan-tulisannya bahwa ia adalah pemikiran Islam. Misal, manusia yang sangat mencintai pemikirannya tentang kemanusiaan. manusia dan kemanusiaan. Oleh Menurut Kamus Besar karena itu, untuk mengetahui sosok Bahasa Indonesia (KBBI) dalam Wahib melaui pemikiran- jaringan, humanis berarti orang yang pemikirannya tentang kemanusiaan, mendambakan dan memperjuangkan peneliti menggunakan analisis terwujudnya pergaulan hidup yang wacana kritis. Peneliti menggunakan Protestan, bukan westernis. Aku bukan komunis. Aku analisis wacana karena kajian ini bukan humanis. Aku adalah semuanya. Mudah-mudahan menitikberatkan pada bahasa dalam inilah yang disebut muslim. Aku ingin bahwa orang penggunaan. Eriyanto (2009: 3) memandang dan menilaiku sebagai suatu kemutlakan menuliskan bahwa analisis wacana (absolute entity) tanpa menghubung-hubungkan dari dalam studi linguistik merupakan kelompok mana saya termasuk serta dari aliran apa reaksi dari bentuk linguistik formal saya berangkat. Memahami manusia sebagai yang hanya memandang teks dari manusia. (halaman 46). strukturnya saja. Catataan harian di atas ditulis Analisis wacana memiliki oleh Wahib pada tanggal 9 Oktober banyak model penelitian. Kerangka 1969. Melalui analisis tematik, salah analisis yang peneliti gunakan dalam satu data yang berupa catatan harian penelitian ini adalah model van Dijk. tersebut termasuk dalam salah satu Hal ini karena van Dijk subtopik yang mendukung tema mengelaborasi elemen-elemen utama, yakni kemanusiaan. Selain wacana hingga bisa didayagunakan itu, pemilihan kata, frasa, klausa, dan dipakai secara praktis (Eriyanto, atau bahkan kalimat yang digunakan 2009: 221) Wahib dalam menulis catatan akan Salah satu penerapan dari semakin diketahui melalui analisis analisis wacana kritis model van Dijk struktur mikro. adalah sebagai berikut: Penelitian yang bertujuan Aku Bukan... menjelaskan sudut pandang Wahib Aku bukan nasionalis, bukan katolik, bukan sosialis. Aku atas kemanusiaan tidak hanya bukan Buddha, bukan berhenti pada tataran kebahasaan. yang menuliskan ulasannya dalam Lebih dari itu, penelitian ini akan Kiblat, No. 16/ xxix menyebut berlanjut ke tahap kognisi sosial dan bahwa penerbitan buku ini dianggap konteks sosial. Hal tersebut penting memberi gambaran tentang seorang untuk dilakukan karena selain untuk pemuda yang cerdas, tetapi melantur mendapatkan simpulan terhadap dalam kesesatannya (Wahib, 2003: pemikiran-pemikiran Wahib tentang 372). Berbeda dari pendapat Rasjidi, kemanusiaan secara menyeluruh, Fathor Rahman Jm, salah satu analisis kognisi sosial dan konteks penulis esai terbaik dalam Ahmad sosial merupakan model analisis Wahib Award, menuliskan yang menjadi ciri khas dari van Dijk. tanggapannya terhadap buku ini Catatan-catatan harian Wahib dalam sebuah esai yang berjudul diterbitkan dalam bentuk buku “Ahmad Wahib dan Proyek berjudul Pergolakan Pemikiran Kerukunan Antarumat Berkeyakinan Islam atas inisiatif dari sahabatnya, di Indonesia”. Secara garis besar, Djohan Effendi. Buku terbitan esai tersebut berisi pendapat Fathor LP3ES itu tidak sepenuhnya Rahman yang menganggap Ahmad mendapatkan sambutan hangat dari Wahib sebagai contoh sosok pluralis- masyarakat. Pro dan kontra dari inklusif yang penting bagi kerukunan pelbagai kalangan justru menjadi antarumat beragama di Indonesia bukti jika buku tersebut merupakan yang masih memprihatinkan. Fathor buku yang berdampak bagi kembali menekankan betapa pembacanya. Prof. Dr. H.M. Rasjidi pentingnya sosok Ahmad Wahib bagi Indonesia pada bagian penutup Demonstran Karya Soe Hoek Gie esainya bahwa, paham pluralisme (Analisis Wacana Kritis Model Teun selama ini masih terlalu abstrak dan A. Van Dijk)”. Skripsi tersebut masih hanya menyentuh hal-hal yang berusaha mengungkap pemikiran Gie melangit dan orang-orang elite. Oleh yang ditulis dalam sebuah buku sebab itu, pemikiran Ahmad Wahib harian yang merupakan bentuk kritik yang tertuang dalam catatan terhadap rezim yang sedang berjalan hariannya dapat dijadikan model kala itu, yaitu rezim orde lama. pemikiran yang lebih kongkret Bedanya, penelitian dengan judul (Ahmad, Husni Mubarak, dan “Makna Kemanusiaan Menurut Testriono. Ed., 2010: 131). Ahmad Wahib dalam Buku Tanggapan beragam dari pelbagai Pergolakan Pemikiran Islam karya kalangan itulah yang membuat Ahmad Wahib (Analisis Wacana peneliti tertarik untuk mengkaji buku Kritis Model Teun A. van Dijk)” ini lebih lanjut. merupakan penelitian baru karena Sebelumnya penelitian semacam sebelumnya belum ada yang ini sudah pernah dilakukan. Salah mengkaji buku tersebut dengan satunya ialah penelitian Apriyanti menggunakan analisis wacana kritis (2016) dalam skripsi yang berjudul model Van Dijk. Selain itu, peneliti “Mengungkap Pemikiran Soe Hoek membongkar sosok Ahmad Wahib Gie tentang Kekuasaan dan Politik dari sudut pandangnya terkait Indonesia di Era Akhir Orde Lama kemanusiaan yang mana sisi tersebut dalam Buku Catatan Seorang belum pernah pula dibahas secara mendalam pada penelitian orang lain. pengambilan data ethnografis. Jenis Peneliti mengungkap kemanusiaan penelitian kualitatif yang digunakan Wahib tidak hanya berdasarkan dalam penelitian ini adalah model analisis kebahasaan saja, melainkan analisis wacana yang mana peneliti hingga tataran kognisi sosial dan mempunyai perhatian yang besar konteks
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