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VI.40. KONSEP MUHAMMAD SAW SEBAGAI PENUTUP PARA NABI (3/3)
Implikasinya dalam Kehidupan Sosial serta Keagamaan
oleh Nurcholish Madjid (hal. 523)
Implikasi bahwa al-Qur'an menyeru kepada akal, dan karenanya
tidak ada dogma yang harus diterima tanpa sikap kritis,
ialah bahwa al-Qur'an terbuka bagi setiap orang yang akan
mencoba untuk menangkap pesan-pesan Ilahi di dalamnya.
Keterbukaannya bagi setiap orang itu benar-benar sejalan
dengan tekanan atas adanya tanggung jawab pribadi setiap
orang kepada Allah kelak di akhirat, yang ajaran ini sendiri
membawa konsekuensi tidak dibenarkannya sistem perantaraan
bagi seseorang kepada Allah melalui lembaga-lembaga
keagamaan seperti kependetaan. Setiap orang adalah pendeta
untuk dirinya sendiri, dalam arti bahwa dia sendirilah yang
mampu membawa jiwanya untuk mendekat kepada Allah, bukan
orang lain.
Kemudian, implikasi dari prinsip ini ialah bahwa manusia
tidak lagi perlu kepada pembimbing keruhanian melainkan
dirinya sendiri setingkat dengan usahanya memahami ajaran
Kitab Suci yang terbuka itu. Mungkin ia memerlukan bantuan
dari seorang atau para sarjana (ulama), atau pemikir, atau
pembaharu, namun tidak kepada seorang atau para tokoh dengan
kekuasaan spiritual. Ini ditegaskan, misalnya, oleh A. Yusuf
Ali dalam tafsirnya uraiannya atas ayat "penutup (khatam)
pada Nabi:"
Jika sebuah dokumen telah distempel, ia telah lengkap, dan
tidak boleh ada tambahan. Nabi Besar Muhammad mengakhiri
garis panjang para rasul. Ajaran Tuhan tetap berlanjut, dan
akan tetap terus demikian, namun tidak pernah ada dan tidak
akan ada lagi Nabi sesudah Muhammad. Zaman akhir memerlukan
para pemikir dan pembaharu bukan Nabi-nabi. Ini bukanlah
perkara sewenang-wenang. Ia merupakan keputusan dengan penuh
pengetahuan dan kebijaksanaan: "sebab Allah mengetahui
sepenuhnya akan segala sesuatu." [l6]
Maka kesimpulannya ialah sungguh banyak implikasi positif,
baik sosial maupun keagamaan, dari ajaran bahwa Nabi
Muhammad s.a.w. adalah penutup segala Nabi. Dengan
berakhirnya kemungkinan ada Nabi dan Kitab suci serta agama
sesudah Nabi Muhammad, al-Qur'an dan agama Islam, maka
manusia tinggal harus mengembangkan apa yang telah
diwariskan itu, dalam semangat persamaan hak dan kewajiban,
dan dengan penuh rasa tanggung jawab pribadi kepada Allah di
akhirat. Dan dengan begitu pula maka manusia terbebas dari
keharusan tunduk tidak semestinya kepada sesamanya, dan
terbebas pula dari godaan cultic dan mitologi. Jalan lurus
terbentang di hadapannya, dan tinggallah ia harus
menempuhnya sesuai dengan kemampuannya. Maka konsep Nabi
Muhammad sebagai penutup segala Nabi terkait erat dengan
semangat ajaran Tauhid.
CATATAN
1. Lihat Muhammad Sayyid Qutb, Fi Dhilal al Qur'an, 8 jilid
(1386 H/1967 M), jil. 6, juz 22, hh. 30. Di situ masalah
Nabi Muhammad s.a.w. sebagai penutup para Nabi disinggung
secara sangat minimal hanya dalam dua baris.
2. Lihat al-Sayyid Muhammad Husayn al-Thaba'thaba'i,
al-Mizan fi Tafsir al Qur'an, 21 jilid (Beirut: Mu'assasat
al-A'lami li al-Mathbu'at, 1393 H/1979 M), jil. 16, h. 327.
Di situ hanya disebutkan dua Hadits yang tentang Nabi
Muhammad s.a.w. sebagai penutup para Nabi.
3. The claim of Hazrat Mirza Ghulam Ahmad, (upon whom be
peace), is that God has raised him for the guidance and
direction of mankind; that he is the Messiah fortold in the
Traditions of our Holy Prophet in the Mahdi promised in his
Sayings; that the prophecies contained in the different
religious books about the advent of a divine messenger in
the latter days have also been fulfilled in his person; in
our time; that God has raised him for the advocacy and
promulgation of Islam in our time; that God has granted him
insight into the Holy Qur'an, revealed to him its inner-most
meaning and truth; that He has revealed to him the secrets
of a virtuous life. By his work, his message, and his
example, he has glorifled the Holy Prophet and demonstrated
the superriority of Islam over other religions." (Hazrat
Haji Mirza Bashiruddin Mahrud Ahmad, Invitation to
Ahmadiyyat [Lahore Ilmu Printing Press, 1961], h. 56).
4. The Book of Mormon is a volume of holy scripture
comparable to the Bible. It is a record of God's dealings
with the ancient inhabitants of the Americas and contains,
as does the Bible, the fullness of the everlasting gospel.
The books was written by many ancient prophets by the
spirit of prophecy and revelation. Their words, written on
gold paltes, were quoted and abridged by a prophet-historian
named Mormon...
The crowing event recorded in the Books of Mormon is the
personal ministry of the Lord Jesus Christ among the
Nephites soon after his resurrection. It puts forth the
doctrines of the gospel, outlines the plan of salvation, and
tells men what they must do to gain peace in this life and
eternal salvation in the life to come.
After Mormon completed his writings, he delivered the
account to his son Moroni, who added a few word of his own
and hid up the plates in the hill Cumorah. On September 21,
1823, the same Moroni, then a glorified, resurrected being,
appeared to the Propet Joseph Smith and instructed him
relative to the ancient record and its destined translation
into the English language.
In due cource the plates were delivered to Joseph Smith,
who translated them by the gift and power of God. The record
is now published in many languages as a new and additional
witness that Jesus Christ is the Son of the living God and
that all who will come into him and obey the laws and
ordinances of his gospel may be saved. (The Book of Mormon,
Another Testament of Jesus Christ [Salt Lake City, Utah,
Amerika Serikat: The Church of Jesus Christ of Latter-Day
Saints, 1981], "Introduction").
5. Having described briefly the claim of the Promised
Messiah, the Founder of the Ahmadiyya Movement, I wish to
enumerate the major criteria by which the truth of such a
claimant can be judged. When it is proved that a certain
person is divinely commissioned a Messenger of God, it
becomes incumbent upon everyone to accept his claim. (Mirza
Bashiruddin Mahmud Ahmad, h. 57).
6. Concerning this record the Prophet Joseph Smith said: "I
told the brethren that the Book of Mormon was the most
correct of any book on earth, and the keystone of our
religion and a man would get nearer to God by abiding by its
precepts, than by any other books." (The Book of Mormon,
Introduction).
7. QS. al-Ahzab/33:40.
8. QS. al-Ahzab/33:6.
9. Muhammad Asad The Message of the Qur'an (London: E.J.
Brill, 1980), h. 647, catatan 50).
10. QS. al-Maidah/5:42-8.
11. Selanjutnya kami persilakan menelaah keterangan Muhammad
Asad yang cukup panjang lebar dan amat berguna, sbb:
The expression "every one of you" denotes the various
communities of which mankind is composed. The term syir'ah
(or syari'ah) signifies, literally, "the way to a watering
place" (from which men and animals derive the element
indipendsable to their life), and is used in the Qur'an to
denote a system of law necessary for a community's social
and spiritual welfare. The term minhaj, on the other hand,
denotes an "open road," usually in an asbstract sense: that
is, "a way of life." The term shir'ah and minhaj are more
restricted in their meaning than the term din, which
comprises not merely the laws relating to aparticular
religious but also the basic, unchanging spiritual truths
which, according to the Qur'an, have been preached by every
one of God's apostles, while the particular body of laws
(syir'ah or syari'ah) promulated through them, and the way
of life (minhaj) recommended by them, varied in accordance
with the exigencies of the time and of each community's
cultural development. This "unity in diversity" is frequency
stressed incorruptibility of its teachings as well as of the
fact that the Prophet Muhammad is "the seal of all prophet,"
i.e. the last of them -the Qur'an prepresent the culminating
point of all revelation and offers the final, perfect way to
spiritual fulfilment. This uniqueness of the Qur'anic
message does not, however, preclude all adherents of earlier
faiths from attaining to God's grace: for -as the Qur'an so
often points out- those among them who believe
uncompromisingly in the One God and the Day of Judgment
(i.e. in individual moral responsibility) and live
rightously "need have no fear, and neither shall they
grieve." (Asad, hh. 153-4, catatan 66).
12. QS. al-A'raf/7:158.
13. Ikuti keterangan menarik dari Muhammad Asad berikut:
This verse, placed paranthetically in the midst of the
story of Moses and the children of Israel, is meant to
elucidate the preceding passage. Each of the earlier
prophets was sent to his, and only his, community: thus, the
Old Testament addresses it self only to the children of
Israel; and even Jesus, whose message had a wider bearing,
speaks of himself as "sent only unto the lost sheep of the
house of Israel" (Matthew xv. 24). In contrast, the message
of the Qur'an is universal -that is, addressed to mankind as
a whole-and is neither time- bound nor cenfined to any
particular cultural environment. It is for this reason that
Muhammad, through whom this message was revealed, is
described in the Qur'an (21:107) as an evidence of "(God's)
grace toward as the world" (i.e. toward all mankind), and as
"the Seal of all Prophets' (33:40) -in other words, the last
of them. (Asad, h. 227, catatan 126).
14. QS. Al-Anbiya/21:107-9.
15. The universality of the Qur'anic revelation arises from
there factors: fisrtly, its appeal to all mankind
irrespective of descent, race or cultural environment;
secondly, the fact that it appeals exclusively to man's
reason and, hence, does not postulate any dogma that could
be accepted on the basis of blind faith alone; and finally,
the fact that -contrary to all other sacred sciptures know
to history- the Qur'an has reamind entirety unchange in its
wording ever since its revelation fourteen centuries ago and
will, because it is so widely recorded forever remain so in
accordance with the divine promise, "it is We who shall
trully guard it (from all corruption)" ... It is by virtue
of these three factors that the Qur'an represents the final
stage of all divine revelation, and that the Prophet through
whom it has been conveyed to mankind is stated to have been
the last (in Qur'anic terminology, "the seal") of all
prophets. (Asad, h. 502, catatan 102).
16. When a document is sealed, it is complete, and there can
be no further addition. The Holy Prophet Muhammad closed the
long line of Apostles. God's teaching is and will be
continous, but there has been and will be no Prophet after
Muhammad. The later ages will want thinkers and reformers,
not Prophets. This is not an arbitrary matter. It is a
decree full of knowledge and wisdom: "for God has full
knowledge of all things." (A. Yusuf Ali, The Holy Qur'an,
[Jeddah: Dar al-Qiblah, 1403 H], h. 1119, n. 3731).
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Kontekstualisasi Doktrin Islam Dalam Sejarah
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