Tulisan Imam Shamsi Ali Tentang Peradaban Alternatif Iqra’ (1)

Pada akhir tahun 2018 ini, saya ikut menghadirkan tulisan tokoh yang dikenal luas di media sosial kita dewasa ini, setidaknya untuk dijadikan khazanah. Judul tulisannya “Peradaban alternatif berbasis Iqra’, ” ditulis oleh Imam Shamsi Ali.*

Naskah lengkapnya sebagaimana dikutipkan lengkap di bawah ini, semoga bermanfaat.

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Hari Kamis, 6 Desember 2018 lalu, dia mendapat kehormatan untuk menyampaikan orasi ilmiyah di Universitas Islam Makasar, Sul-Sel. Acara tersebut bersamaan dengan acara penamatan atau wisuda mahasiswa/mahasiswi UIM yang ke 53 dan sekaligus acara Rapat Senat Terbuka Luar Biasa tahun 2018.

Kehormatan ini tentu bernilai tambah karena dia diundang khusus oleh Dr. Ir. Andi Majdah M. Zain, MSi, Rektor UIM. Baginya beliau adalah sosok ketauladanan dalam pendidikan dan dakwah Islam. Beliau adalah satu dari wanita Muslimah yang memilki kepedulian yang luar biasa kepada dakwah dan dunia pendidikan.

Dia sendiri masih teringat di sekitar tahun 80-an (82-86), ketika melewati lokasi tempat berdirinya UIM ini. Ketika itu hanya ada satu atau dua gedung kecil di tengah persawahan hijau. Dia ketika itu tidak bermimpi bahwa institusi yang bernama Yayasan Al-Ghazali itu akan menjadi salah sati ikon dakwah dan pendidikan Islam di bumi Nusantara.

 

Tema orasi ilmiyah

Walaupun undangan itu dadakan dan juga tanpa persiapan yang matang, dia mencoba memikirkan kira-kira tema apa yang sesuai dengan acara wisuda seperti ini? Apakah mengenai pentingnya ilmu? Dakwah dan Islam di Amerika?

Setiba di kampus, dia dikelilingi oleh para ulama dan guru besar, termasuk seorang ulama kharismatik Sul-Sel yang telah lama saya idolakan, Anre’ Gurutta KH Dr. Sanusi Baco (hafizhohullah wa ra’aah).

Dia lalu terpikir alangkah tepatnya jika dia berbicara tentang “Membangun Peradaban alternatif berbasis Iqra di era global”.

Tema yang dia rasa secara waktu tepat dan sesuai dengan acara pada pagi hari itu. Di mana memang kita hidup dalam dunia global. Dan pagi itu adalah acara wisuda sekitar 700-an mahasiswa/masiswi UIM Makassar.

Tema ini mengandung dua poin utama. Pertama, tentang dunia dunia global. Apa karakteristik dasarnya dan bagaimana posisi Islam dalam menyikapi dunia global tesebut?

Dan yang kedua adalah peradaban itu sendiri. Dia kemudian terpikir membahas nya secara ringkas dari sudut ragam “bentuk” peradaban yang ada, ciri-ciri peradaban Islam, dan modal apa saja yang diperlukan dalam membangun peradaban alternatif itu?

 

Dunia kita dunia global

Bagi sebagian orang istilah “global” terasa baru dan asing. Seolah konsep ini adalah konsep yang diproduksi oleh orang lain, dan seringkali menimbulkan berbagai kecurigaan dan kekhawatiran.

Padahal konsep dunia global telah disampaikan oleh Al-Quran dan Rasulullah sejak 15 abad lalu. Semua konsep dalam agama Islam itu bernuansa global. Dari konsep ketuhanan, karasulan, Al-Quran, dan Islam itu sendiri adalah agama global.

Umat meyakini bahwa Islam yang dibawa oleh para pendahulu Muhammad SAW itu bersifat lokal. Sementara Islam yang dibawa Muhammad SAW adalah Islam yang “rahmatan lil-alamin”. Atau Islam yang ajarannya bertujuan membawa rahmah ke seluruh penjuru alam.

Di sinilah kemudian sejatinya Islam sangat antisipatif dengan globalisasi yang terjadi. Karena ajarannya memang bernafaskan energi dunia global.

Pertanyaan yang kemudian timbul adalah apa saja karakter dasar dunia global itu? Apakah karakter itu antithesis terhadap nilai-nilai Islam? Atau sebaliknya sejalan dengan nilai-nilainya?

Ada tiga karakteristik utama dunia global saat ini. 1) Bahwa dunia global kita saat ini mengalami kecepatan (speed). Dengan kemajuan sains dan teknologi terjadi laju informasi yang luar biasa cepat. Sebuah peristiwa yang terjadi di belahan dunia boleh jadi langsung diketahui oleh manusia yang hidup di belahan dunia lainnya. Apalagi dengan inovasi media sosial yang sangat luar biasa saat ini. Lalu lintas informasi itu serasa tiada batas.

Dalam hal kecepatan ini sesungguhnya Islam telah menjadikannya sebagai salah satu karakter dasarnya. Salah satu dari ayat-ayat yang membicarakan tentang “kecepatan” ini adalah: “Dan bersegeralah kamu menuju kepada ampunan Tuhanmu dan syurga yang luasnya seluas langit dan bumi, disediakan bagi orang-orang yang bertakwa” (Al-Quran).

2) Akibat dari kecepatan arus informasi tadi menjadikan dunia kita mengalami pengecilan yang luar biasa. Dalam dunia global saat ini terjadi penyempitan, yang menjadikan semua batas-batas itu menjadi minum. Akibatnya terasa semua manusia hidup dalam satu rumah bersama (shared home).

Maka di hadapan kita sejatinya hanya ada dua pilihan. Hidup rukun dan damai dalam rumah itu. Atau memilih saling membenci dan berkelahi, bahkan berlomba merusak rumah sendiri.

Islam mengajarkan saling memahami, tenggang rasa, dan kerjasama. Itulah yang tersimpulkan dalam firman Allah: “Dan Kami jadikan kamu berbangsa-bangsa dan bersuku-suku untuk saling mengenal”. Kata “ta’aruf” Itulah yang menjadi dasar dialog menuju kepada kehidupan dunia yang harmoni dan damai.

3) Pada saat yang sama dunia global saat ini menumbuhkan sikap “kompetisi” yang sangat tinggi. Inilah karakter ketiga dunia. Masing-masing pihak ingin menjadikan diri/kelompoknya lebih hebat, menang dan dominan. Kompetisi itu terjadi dalam segala aspek kehidupan manusia. Dari perekonomian, pendidikan, budaya, hingga ke militer, bahkan agama.

Islam pada saat yang sama sejatinya mengajarkan umat ini untuk mengambil participasi aktif dalam kompetisi itu. Islam tidak menghendaki umat ini menjadi penonton yang sekadar bisa bertepuk tangan atau mengharap belas kasih orang lain.

Al-Quran penuh dengan ayat-ayat kompetisi itu. “Dan berfastabiqul khaeratlah”. Atau “Dan yang demikian itu (surga) hendaklah orang-orang beriman saling berlomba”.

Dari ketiga karakter utama dunia global itu jelas bahwa Islam tidaklah asing dengan dunia global saat ini. Islam adalah agama yang sejatinya telah mengantisipasi semua dinamika yang terjadi dan akan terjadi dalam hidup manusia.

 

Isu perbenturan peradaban manusia

Sejak dari dulu saya tidak pernah setuju dengan hipotesis Hangtington yang memprediksi terjadinya perbenturan peradaban manusia. Teori ini dikenal dengan istilah “clash among civilizations”.

Oleh Hangtington diprediksi bahwa pada abad 21 ini akan terjadi perbenturan antara tiga peradaban besar dunia. Yaitu peradaban Barat, China, dan tentunya Islam.

Dalam pandangan saya yang mungkin memang sederhana (simplistik) saya melihat bahwa peradaban itu satu. Yang berbeda adalah nilai-nilai yang dijadikan sebagai “basis peradaban”. Perbedaan nilai inilah yang kemudian menjadikannya sebagai peradaban atau bukan peradaban.

Artinya jika nilai-nilai itu benar dan baik maka itulah peradaban manusia. Sebaliknya jika nilai-nilai Yang terpakai membangun peradaban itu salah maka itu bukan peradaban.

Hasilnya yang “clash” (berbenturan) bukan peradaban. Karena sejatinya peradaban itu tunggal. “Al-Haqq min Rabbika falaa takuunanna minal mumtariin”. Peradaban itu semuanya berasal dari “kebenaran sejati”. Jika peradaban itu tidak lagi sejalan dengan “Al-Hqq” maka itu bukan peradaban.

Kesimpulannya pada akhirnya yang berbenturan adalah nilai-nilai yang berperadaban dan nilai-nilai yang “anti peradaban”. Dengan memakai bahasa agama antara “cahaya” dan kegelapan. Antara “hidayah” dan “kesesatan”.

 

Peradaban alternatif berbasis Iqra’

Klaim peradaban masa kini menumbuhkan ragam paradoks dalam kehidupan manusia. Semakin manusia merasa berilmu semakin nampak karakter kebodohan itu. Semakin maju dalam dunia materinya semakin pula manusia jauh dari kepuasan hidup. Semakin maju perangkap komunikasi semakin rentan terjadi “miskomunikasi” di antara manusia.

Paradoks demi paradoks itu terjadi dalam segala skala kehidupan manusia. Semakin banyak senjata diproduksi untuk keamanan, semakin terasa ketidak amanan dalam hidup.

Kenapa yang demikian itu terjadi? Jawabannya karena apa yang diyakini sebagai peradaban saat ini sesungguhnya bukan peradaban. Nilai-nilai yang diusung sebagai pilar peradaban itu justeru memporak porandakan peradaban manusia.

Lalu bagaimana bentuk peradaban alternatif itu? (Bersambung….)

Udara Dubai-NY, 7 Desember 2018

 

26 thoughts on “Tulisan Imam Shamsi Ali Tentang Peradaban Alternatif Iqra’ (1)

    • Assalamualaikum

      Bapak, jika ada asumsi bahwa “tak perlu lagi diadakan kritik sanad atas kitab sahih bukhari dan muslim, karena dianggapnya sudah valid”.

      Maka demikian itu, dibenarkan atau tidak bapak?

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