1 BAB I PENDAHULUAN 1.1. Latar Belakang Syi‟Ah Sebagai Madzab

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1 BAB I PENDAHULUAN 1.1. Latar Belakang Syi‟Ah Sebagai Madzab 1 BAB I PENDAHULUAN 1.1. Latar Belakang Syi‟ah sebagai madzab resmi Iran menjadi identitas nasional dan sumber legitimasi politik sejak abad keenam belas. Islam Syi‟ah telah terlibat dalam percaturan politik sejak kemunculannya dan karena itu memiliki sejarah dan sistem kepercayaan yang dapat ditafsirkan dan dimanfaatkan dalam krisis politik. Tetapi sejak ditetapkan sebagai madzab resmi pada Dinasti Savafi, ajaran Syi‟ah Imâmiyah (aliran mainstreem dalam Syi‟ah) memiliki kecenderungan apolitis dan terlalu kooperatif dengan penguasa negara.1 Revolusi yang telah berlangsung di Iran tahun 1978-1979 dan menghasilkan pemerintahan Islam yang berlangsung sampai hari ini, mengangkat banyak isu yang terkait dengan kebangkitan Islam kontemporer: keyakinan, kebudayaan, kekuasaan, dan politik dengan penekanan pada identitas bangsa, keaslian budaya, partisipasi politik, dan keadilan sosial disertai pula dengan penolakan terhadap pembaratan (gharbzadegi/westoxication), otoriterisme kekuasaan, dan pembagian kekayaan yang tidak adil. Inilah “the real revolution” yang digerakkan oleh seluruh lapisan masyarakat dan dipimpin oleh para tokoh agama. Secara umum, politik adalah berkenaan dengan kekuasaan, pengaruh kewenangan pengaturan, dan ketaatan atau ketertiban. Jika dapat disederhanakan kembali, antara daya/kekuasaan dengan pengaruh adalah suatu keseimbangan atau konsekuensi logis. Sebab, antara kewenangan dan pengaturan juga ada konsekuensi logis. Sedangkan ketaatan atau ketertiban adalah akibat dan tujuan dari politik itu sendiri.2 Sehingga dalam hal ini penulis menilai untuk menggabungkan beberapa unsur yang ada secara garis besar dari politik itu yakni menggabungkan nilai kekuasaan, kewenangan pengaturan serta ketaatan atau ketertiban ke dalam jiwa kepemimpinan dan tentunya kepemimpinan dalam Islam. Mengutip dari pernyataan ulama Sunni, Ibnu Khaldun yang mengatakan di dalam Muqaddimah bahwa mengangkat pemimpin dalam Islam itu wajib hukumnya dan hal ini sebagai mana ada dalam pandangan hukum Islam yang berdasarkan Ijma (konsensus) para sahabat Nabi Muhammad Sehingga dari situlah 1 Esposito dan Voll, Islam and Democracy, (New York: Oxford University Press, 1996) hlm. 67 2 T. May Rudy, Pengantar Ilmu Politik: Wawasan Pemikiran dan Kegunaannya, (Bandung: Refika Aditama, 2003), hlm. 9. 2 para sahabat segera memilih pemimpin pengganti Nabi Muhammad yaitu Abu Bakar untuk menjalankan kewenangan sebagai penguasa atas rakyatnya.3 Beranjak dari abad klasik, tengah dan modern Islam selalu dituntut dalam mengatasi berbagai hal yang berkaitan dengan politik terutama dalam halnya dengan kekuasaan pemimpin. Banyak para tokoh-tokoh Islam yang melahirkan pemikiran- pemikiran politiknya guna memecahkan berbagai persoalan yang sehubungan dengan alam semesta dan manusia. Pengaruh politik para pemikir Islam baik yang lahir dari kalangan Syi'ah maupun Sunni beragam dan terbatas, baik dengan batasan-batasan teritorial maupun tujuan-tujuannya. Tetapi pada akhirnya mereka mempunyai pengaruh dan tujuan yang sama yaitu menjadikan manusia yang memiliki hak dan martabat seutuhnya serta menyingkirkan segala bentuk penindasan dan ketidakadilan dalam suatu negara terutama mengenai syarat maupun kriteria kepemimpinan dalam Islam. Pada dasarnya adanya perbedaan pendapat dalam persoalan siapa pemimpin pengganti Nabi Muhammad yang berhak berkuasa setelah wafatnya beliau. Pertama, pendapat yang muncul dari kalangan Islam Sunni4 yang mengatakan bahwa di dalam masalah kekhilafahan haruslah bersandar kepada konsep syura (musyawarah). Sehingga mereka meyakini bahwa kekhilafahan kaum Muslimin tidak dapat ditentukan kecuali melalui musyawarah atau konsensus umat. Oleh karena itu, mereka (Islam Sunni) mensahkan kepemimpinan Abu Bakar yang terpilih melalui musyawarah di Saqifah Bani Sa'idah. Kelompok Sunni yang berupaya dalam menolak adanya wasiat Nabi, mempunyai alasan kuat bahwa Nabi Muhammad tidak pernah menentukan siapa yang akan menggantikan kedudukannya dalam memerintah kaum muslimin setelah beliau meninggal dunia. Dengan demikian, menurut mereka kelompok Sunni, umat Islam telah diberi kekuasaan untuk menunjuk salah seorang dari kalangan umat itu yang akan menjadi pemimpin atau penguasa dari kaum muslim.5 Sedangkan pandangan kedua, yaitu kalangan Syi'ah6, memandang bahwa masalah kepemimpinan pengganti Nabi Muhammad harus ditentukan dan diangkat oleh 3 Ibnu Khaldun, Mukaddimah, (Jakarta: Pustaka Al-Kautsar, 2011), pasal ke -26, hlm. 339. 4 Sunni adalah nama bagi kelompk muslim pendukung Sunnah menurut terminologi ahli hadits, ahli kalam dan ahli politik. Achmad Rodli Makmun, Sunni dan Kekuasaan Politik, (Ponorogo: STAIN pro Press, 2006), hlm. 10. 5 A. Rahman Zainuddin, dkk, Syi'ah dan Politik di Indonesia: Sebuah Penelitian, (Jakarta: PPW- LIPI dan Mizan, 2000), hlm. 38. 6 Syi'ah adalah merupakan sebutan untuk orang-orang yang mencintai Imam Ali bin Abi Thalib As pada zaman Rasulallah SAW, semisal para sahabatnya Salman Al-Farisi, Abu Dzar, Miqdad bin Aswad, Ammar bin Yassir dan lainya.” Berkenaan dengan sahabat-sahabat Imam Ali tersebut, Nabi SAW mengatakan, “Langit merindukan empat orang ini: Salman, Abu Dzar, Miqdad dan Ammar.” (Abu Hatim 3 Allah Swt. karena tidak ada jaminan terpilihnya orang yang paling layak berdasarkan pandangan pertama. Hal itu dikarenakan ma salah musyawarah sangat dipengaruhi dengan pengaruh-pengaruh emosi dan perasaan manusia, pandangan-pandangan pemikiran dan kejiwaan mereka dan juga afiliasi7 mereka kepada keyakinan, sosial dan politik tertentu. Di samping itu, musyawarah juga membutuhkan tingkat ketulusan, objektifitas dan keterbebasan dari berbagai pengaruh yang disadari maupun yang tidak disadari. Oleh karena itu, mereka (kalangan Syi'ah) mengatakan Nabi Muhammad harus mempunyai wasiat yang jelas di dalam masalah kepemimpinan. Mereka mengatakan Nabi telah menetapkan pemimpin dan bahkan pemimpin-pemimpin sepeninggalnya.8 Atas dasar itu, mereka meyakini kepemimpinan Ali bin Abi Thalib merupakan wasiat atas penunjukkan langsung oleh Nabi di tempat yang bernama Ghadir Khum. Para sejarawan maupun ilmuwan politik Islam menyebutkan bahwa kepemimpinan Abu Bakar diperoleh melalui jalan konsensus umat di Saqifah Bani Sa'idah. Peristiwa Saqifah, pada kenyataannya merupakan pijakan dasar yang dijadikan sandaran oleh Abu Bakar di dalam konsep kekhalifahannya atas kaum muslimin. Pada saat terjadinya suksesi kepemimpinan tersebut mereka para sahabat Nabi seperti Abu Bakar dan Umar bin Khathab terpaksa meninggalkan jenazah Nabi yang masih belum dikuburkan dan sedang dimandikan oleh keluarganya untuk berangkat ke Saqifah Bani Sa'idah menemui kaum Anshar yang ingin memilih Sa'ad bin Ubadah sebagai pemimpin sepeninggalan Nabi Muhammad. Setelah terjadinya suksesi kepemimpinan tersebut di Saqifah melalui musyawarah dan telah terpilihlah Abu Bakar sebagai pemimpin pengganti Nabi mereka mendapat kecaman serta protes dari kalangan sahabat lainnya yang tidak menghadiri proses suksesi tersebut yang disebabkan dengan adanya upacara penguburan jenazah Nabi kelompok Ali bin Abi Thalib seperti 'Abbas, Zubair, Salman, Abu Dzar, Miqdad dan Ammar mengajukan protes terhadap cara musyawarah dan pemilihan dalam pengangkatan pemimpin Islam, dan juga terhadap mereka yang bertangung jawab atas pelaksanaan pemilihan itu. Bahkan mereka menunjukkan bukti- bukti dan alasan-alasan mereka, tetapi jawaban yang mereka terima adalah bahwa Razi, Kitab Az-Zina, hal 259; cet. Sejarah Islam, 2009, h lm. 250). Pendapat lain juga di ketengahkan oleh Ulama Syi‟ah Ibrahim Amini, dalam bukunya Semua Perlu Tahu, Al-Huda, Jakarta, 2006, hlm. 151, yang mengartikan pengertian dari Syi‟ah, beliau mengatakan: “Orang yang meyakini bahwa Ali bin Abi Thalib adalah khalifah dan pengganti langsung Rasulallah SAAW, dinamakan Syi‟ah. Kaum Syi‟ah Imamiyah meyakini Imam Ali dan sebelas orang keturunannya yang suci sebagai Imam dan pemimpin. Mereka mengikuti perilaku dan ucapan Imam tersebut” 7 Afiliasi adalah gabungan atau tergabung dalam suatu kelompok atau kumpulan. B.N. Marbun, SH. Kamus Politik, (Jakarta: Pustaka Sinar Harapan, 2007), hlm. 8. 8 Ibrahim Amini, Semua Perlu Tahu, (Jakarta: Al-Huda, 2006), hlm. 151 4 kesejahteraan kaum Muslimin terancam, dan pemecahannya adalah seperti apa yang telah dilakukan.9 Pada kalangan Syi‟ah sendiri berpendapat bahwa kemunculan golongan Syi‟ah ini berkaitan dengan masalah pengganti Nabi Muhammad mereka menolak kepemimpinan Abu Bakar, Umar dan Utsman karena dalam pandangan mereka hanya Ali bin Abi Thalib-lah yang berhak menggantikan Nabi Mereka berkeyakinan bahwa semua persoalan kerohanian dan agama harus merujuk kepadanya serta mengajak masyarakat untuk mengikutinya. Mereka berpandangan seperti itu karena berdasarkan bukti utama atas sahnya Ali bin Abi Thalib sebagai penerus Nabi Muhammad adalah pada saat peristiwa Ghadir Khum.10 Bagi golongan Islam Syi'ah ini, bahwa bukti utama tentang sahnya pengangkatan Ali bin Abi Thalib sebagai penerus Nabi adalah peristiwa dimana Nabi Muhammad menunjuk secara langsung kepada siapa kepemimpinan rakyat ini berlanjut. Dan peristiwa ini merupakan bentuk wasiat Nabi terhadap suksesi kepemimpinan Islam. Akan tetapi dalam hal tesebut di atas muncul suatu pertentangan dari kalangan Islam Sunni dengan mengatakan bahwa penunjukkan atau wasiat Nabi Muhammad terhadap Ali bin Abi Thalib untuk menjadi pemimpin sepeninggalan Nabi dalam peristiwa Ghadir Khum itu tidak ada bahkan Ibnu Taymiyah berani mengatakan bahwa hadist Ghadir Khum itu palsu dan dapat dikatakan sama sekali tidak ada.11 Pada sisi lain, sebagai perbandingan, keyakinan kaum Sunni
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