Khilafah : Tuntunan Teologis atau Tuntutan Utopis?
ilustrasi : logo khilafah / en.wikipedia.org
Penulis : Fathurrahman Yahya *)
Konvoi jamaah Khilafatul Muslimin Indonesia di sejumlah daerah, termasuk di Jakarta Timur (29/5/2022) yang kemudian berujuang pada penangkapan pendiri dan tokoh sentralnya, Abdul Qadir Hasan Baraja, menjadi topik pemberitaan media arus utama akhir-akhir ini.
Wacana perwujudan kembali sistem khilafah di negara-negara Islam sudah memudar dan hampir tidak terdengar lagi karena masing-masing negara mengukuhkan semangat nasionalisme-negara bangsa (nation state). Tetapi, sebagian kelompok ummat Islam di Indonesia justru mewacanakan kembali. Bahkan, dikala organisasi induknya (baca HTI) “dimatikan”, khilafah masih terus “dihidupkan”.
Apakah antuisiasme untuk mewujudkan kembali sistem khilafah itu karena tuntunan teologis atau sekadar tuntutan cita-cita utopis? Apakah menegakkan khilafah sebagai suatu kewajiban sya’rie yang dilegitimasi al-Qur’an atau Sunna Nabi ? Tulisan ini coba memberi penjelasan dalam perspektif historis, ideologis dan teologis.
Perspektif Historis
Pasca runtuhnya Dinasti Ustmani di Turki pada bulan Maret 1924, masalah khilafah memang menjadi polemik yang sangat rumit. Sebagian kalangan ummat Islam menginginkan agar khilafah terus ditegakkan di salah satu negara selain Turki. Namun, sebagian ummat Islam yang lain menentangnya, karena khilafah setelah khulafa ar-Rasyidin dinilai jauh dari spirit Islam.
Seorang pemikir Mesir, Muhammad Hasnin Al-Azhar menulis artikel di harian ‘’Al-Ahram” Mesir, edisi 7 Maret 1924 M. mengajak ummat Islam untuk membaiat seorang Khalifah. Di kala itu, sebagian rakyat Palestina membaiat Husein ben Ali sebagai Khalifah, sedangkan Amanullah, Raja Afganistan juga berniat menobatkan dirinya sebagai Khalifah di Afganistan.
Seruan untuk menegakkan khilafah masih kontroversial, bahkan melahirkan polemik berkepanjangan, terutama setelah Syeikh Ali Abderrazik menerbitkan buku ‘’Al-Islam wa Ushul Al-Hukm’’ (Islam dan Dasar-dasar Pemerintahan) pada tahun 1925. Pemikiran revolusioner Ali Abderrazik yang menolak terbentuknya Khilafah Islamiyah di Mesir dianggap bertentangan dengan pemikiran maenstrem ulama Al-Azhar, sehingga Ijazah Akademik (Al-Alamiah) Ali Abderrazik yang diperolehnya dari Al-Azhar dicabut.
Pada 13 Mei 1926, konfrensi khilafah digelar di Kairo Mesir, namun hasilnya tidak memuaskan. Konfrensi khilafah di Mesir tidak lain merupakan hasil rancangan pemikiran Raja Fuad yang didukung Inggris Raya. Kemudian, Saudi Arabia juga menggagas penyelenggaraan Konfrensi Islam Internasional pada tahun 1927, namun gagasan tersebut tidak terealisir. Dan hingga sekarang model pemerintahan yang diinginkan sebagian ummat Islam itu juga tidak pernah terwujud.
Di tengah kontroversi penegakan khilafah yang sering dijadikan protipe bentuk negara Islam ‘’Daulah Islamiyah’’, Abed Al-Jaberi, seorang pemikir muslim asal Maroko mencoba memberi ketenangan psikologis kepada ummat Islam dengan menghadirkan fakta-fakta historis sebagaimana tersimpul di dalam bukunya “Ad-Din wa Ad-Daulah wa Tadbiiqu As-Syariati:2004) MenurutAl-Jaberi, ketika Kenabian Muhammad SAW. muncul, bangsa Arab tidak memiliki raja dan negara.
Sistem sosial politik yang berlaku di Mekkah dan Madinah (Yatsrib) waktu itu berlandaskan sistem kesukuan (tribalism) dan belum beranjak kepada tingkat negara sebagaimana pemahaman sekarang. Walaupun Nabi Muhammad SAW. sebagai pemimpin dan pembimbing ummat Islam, ia menolak untuk disebut sebagai seorang raja atau kepala negara.
Memang, Al-qur’an senantiasa melansir kata “ummah” sebagai ummat Islam, namun ia tidak menyebut sistem politik, ekonomi dan sosial yang melambangkan suatu bangsa dalam negara serta tidak memiliki nama tertentu.
Perspektif Teologis
Khilafah (istikhlaf) dalam pengertian etimologis adalah pergantian kepemimpinan setelah Nabi Muhammad SAW. wafat, untuk mengurus persoalan ummat Islam. Di dalam Al-Qur’an terdapat kata khalifah (Q.S.Al-Baqarah : 30) dan (Q.S.Shaad : 26). Di dalam ayat pertama kata khalifah bersifat universal yang menurut Ibn Khaldun ‘’khilafah Ammah li al-Adamiyyin’’, sedangkan ayat kedua lebih spesifik berupa seruan Tuhan kepada Nabi Daud sebagai seorang khalifah di atas bumi agar memerintah ummat manusia dengan hak (benar dan adil) tidak mengikuti kecenderungan hawa nafsu belaka.
Sebagian ulama membolehkan penggunaan kata khalifatullah, namun maenstrem ulama melarang penggunaan kata tersebut karena makna ayat 30 Surat Al-Baqarah tidak menunjukkan pengertian khalifah sebagaimana dianjurkan kepada Nabi Daus a.s. Khilafah dalam ayat 30 tidak bermakna sebagai suatu lembaga atau sistem politik pemerintahan. Maka, untuk menghindari distorsi pemahaman ini, Abu Bakar tidak mau disebut sebagai Khalifatullah (wakil Tuhan),tetapi sebagai khalifatu Rasulillah (penerus Rasulullah SAW.).
Proses dan prosedur pengangkatan seorang Khalifah (penerus kepemimpinan umat) setelah wafatnya Nabi Muhammad SAW. berbeda satu sama lain. Abu Bakar menjadi Khalifah dengan cara baiat di Bani Tsaqifah. Pengangkatan Umar bin Khattab melalui rekomendasi dari Abu Bakar As-Shiddiq. Sedangkan Utsman bin Affan melalui proses musyawarah (syura). Kemudian Khalifah Ali bin Abi Thalib melalui baiat.
Keempat khulafa ar-Rasyidun itu tidak mewakili suara Tuhan untuk menjadi pewaris misi kenabian (wahyu), tetapi sebagai penerus (istikhlaf) Nabi Muhammad SAW. dalam mengurus persoalan ummat Islam baik yang bersifat duniawi maupun agamawi, karena wahyu terputus sejak wafatnya Nabi Muhammad SAW.
Sedangkan periode berikutnya merupakan sistem monarki yang mewariskan kekuasaan atas dasar garis keturunan. Hal ini dapat dibuktikan sejak Dinasti Muawiyyah, Abbasiyah hingga Dinasti Utsmani di Turki.
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Secara etimologis, khilafah (istikhkaf) adalah model suksesi kepemimpinan ummat pasca wafatnya Nabi Muhammad SAW. sebagai formulasi historis-sosio kultural-hasil ijtihad yang tidak mengikat dan bukan formulasi teologis (wahyu) sebagaimana syariat-syariat lainnya yang mesti diimplementasikan di atas bumi dalam situasi dan kondisi apapun.
Perjuangan sebagian kelompok umat Islam untuk menegakkan khilafah tidak lebih dari sekadar cita-cita utopis sebagai nostalgia sejarah masa silam. Sekadar meratapi atau menangisi keruntuhan khilafah-Dinasti Utsmani yang pernah menguasai wilayah Balkan dan sebagian Asia Tengah adalah tidak proporsional. bahkan meminjam istilah Syafi’ie Maarif menyesatkan dan a-historis (Logika Sejarah, : 2006).
Dengan memahami khilafah dalam bingkai historis, etimologis dan teologis, setidaknya akan menghindarkan kita dari jebakan doktrinasi khilafah sebagai suatu ideologi – sistem pemerintahan – yang dianggap syar’ie dan mutlak, padahal sebenarnya profan. Artinya, khilafah bukan tuntunan teologis, tetapi hanya tuntutan utopis. Wallahu A´lam,
*) Editor, Peneliti Politik Islam, Alumnus Pascasarjana Pemikiran Politik Islam Universite Ezzitouna Tunisia.
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