Ngaji Bareng Kyai Pamungkas: Puncak Mencintai Allah

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SYARI’AT JALAN PUNCAK MENCINTAI ALLAH

SUFI YANG BENAR ADALAH YANG DALAM KEHIDUPANNYA DIA TETAP MEMATUHI KEPASTIAN HUKUM SYARI’AT BERUPA HARAM, HALAL, SUNNAH, MAKRUH,WAJIB DAN LAIN-LAIN….

RABI’AH Al-Adawiah adalah tokoh sufi yang cukup terkenal dalam soal Mahabah. Beliau wafat tahun 185 H (796 M). Bagi Rabi’ah, keinginan yang suci itu lebih tinggi nilainya daripada takut dan penghargaan. Cinta yang murni tidak mengharapkan apa-apa, kecuali hanya ingin melihatnya, telinga belum pernah mendengarnya, dan belum pernah tersatir di hati seorang manusia jua pun.

Bagi Rabi’ah soal surga dan neraka adalah soal nomor dua atau bahkan tidak menjadi persoalan lagi, sebagaimana Rabi’ah sendiri pernah berkata kepada Allah SWT, “Ya, Allah! Jika sekiranya aku beribadat kepada-Mu hanya karena mengharap surgamu, biarkan, jauhkanlah Dianya dari padaku. Tetapi jika aku beribadah kepada engkau hanya karena semata-mata cinta kepada-Mu, maka janganlah,

Ya Allah engkau haramkan daku melihat keindahan yang azali, Ya Allah! Jika kupuja Engkau karena takut pada nereka, bakarlah aku di dalamnya.”

Manusia memang diciptakan oleh Allah SWT dengan telah dibekali oleh perasaan namun kehadiran cinta bagi manusia bukan semata-mata untuk mencintai kepada sesuatu, yang materi saja. Lebih dari itu cinta hendaknya harus juga selalu menyatu dengan adanya, membuat cinta. Karena cinta itu berasal dan Allah SWT, maka sudah sepantasnya kecintaan yang ada pada diri kita harus selalu didasarkan kepada Allah SWT.

Sebagaimana yang telah diuraikan dalam sebuah hadist Nabi SAW yang artinya “Sesungguhnya Allah apabila mencintai seseorang hamba maka akan diujinya.’

Seorang yang patuh dan taat serta menyadari atas keberadaannya, maka sudah barang tentu mereka tidak akan melanggar, yang diperintahNya, mereka bersimbah dan patuh walau itu merupakan beban baginya, semua beban akan diterima dengan ikhlas, dan justru anehnya semua beban itu dianggap sebagai kenikmatan yang luar biasa, indah dan menyenangkan.

Maka karena itulah cinta merupakan perpaduan dari tiga kekuatan: rasa, cipta, dan karsa. Yaitu perasaan dan kemauan yang tergabung menjadi satu, melepaskan diri dari berat tarikan bumi lalu terbang ke angkasa, sehingga lepas dari atmosfir bumi, dan sampai perbatasan itu dia ditarik naik ke atas oleh tenaga yang maha kuat, bahkan tenaga tarik bumi itu dari Dia datangnya.

Untuk itu Allawa Muhammad lgbal berkat: “Bahwasanya, akal saja tidaklah dapat dibiarkan melalui batas dan hijab itu. Sebab akal itu pengecut! Dia tentu berteman dengan Isyiq, dengan rindu dan cinta! Barulah dia akan sampai ke sana.”

Jadi suatu tanda kedekatan diri manusia kepadaNya adalah hanya sampai di mana manusia dapat mengambil perasaan cinta” karena cinta itu timbul dari yang Maha Kuat (Allah), sebagaimana yang tertulis dalam Ar Our’an dan Al-Hadist:”Jika kamu cinta pada Allah, maka turutilah aku, dan Allah akan mencintai kamu” (Ali Imrona,ayat 30),juga al-Maidah ayat 54 yang artinya: “Allah akan mendatangkan suatu ummat yang dicintainya dan mencintaiNya.”

Serta Hadist Qudsi, mengatakan, “HambakKu senantiasa mendekatkan diri padaKu dengan perbuatan-perbuatan hingga Aku Cinta kepadanya. Orang yang kucintai menjadi telinga, mata dan tanganKu.”

Rasa takut yang menghantuinya menjadikan manusia berhati-hati dan waspada dalam semua tindakan dia berbuat selalu berhati-hati dan takut jika semua apa yang dikerjakannya itu menyakiti perasaan Allah, sehingga Allah itu akan lari menjauhi dari dirinya.

Ketakutan pada diri seseorang kadang-kadang akan membawa dampak negatif, yang mengakibatkan manusia selalu was-was (syaq), namun jika ketakutan ini berfungsikan kepada ke pemikiran, maka akan membawa manusia Itu dekat kepadaNya.

Suatu keberhasilan, yang tak terhitungkan, di waktu dirinya berada disisNya, suatu kenikmatan yahg luar biasa besarnya hingga dirinya melihat Allah yang dia harapkan.

Suatu harapan yang luar biasa yang setiap saat saja tidak mau ditinggalkan, kebersamaannya bergaul berdekatan denganNya, selalu didambakan, karena itu adalah merupakan kegembiraan dan kecerahan yang tak dapat dibeli.

Sungguh aneh pergolakan rasa yang terjadi dalam bercinta, kadang-kadang membuat syag, rindu, manakala yang dicintainya itu terlibat bagaikan bertahta di puncak keindahan tiada tara, sedangkan dia sendiri merasakan lemahnya daya untuk menggapai tempat itu.

Ada kalanya dia berada di bawah pengaruh suka cita tak terkirakan tatkala sedang berdekatan dan menikmati kebersamaan yang tulus. Suka cita yang demikian disebut unus (gembira).

Kalau iman seseorang itu bertingkat, maka cara Allah memberikan tuntunan pun bertingkat pula, maka dari itu Allah menjadikan surga dan neraka, agar supaya jadi peringatan, dalam melaksanakan bercinta, sehingga dalam kepercayaan orang tasauf ada timbul khauf (ketakutan), dan roja’ (pengharapan). Namun bagi orang yang sudah tinggi ilmu pengetahuannya kepada Allah, mereka akan memadukan antara keduanya menjadi hubb (cinta).

Namun pada waktunya dia menyadari bahwa yang dicintainya itu begitu anggun, mulia, sempurna, maka bergaunglah rasa ketakutan-ketakutan yang disamakan sebagai khouf.

Maka lengkaplah cinta hamba kepada Allah kalau di dalamnya sudah terdapat syaq, unus, dan khouf. Tentu saja ketuntasan cinta semacam itu menumbuhkan keyakinan akan datangnya balasan dari yang dicintainya, itulah yang dikenal dengan roja.’

Dalam keterkaitan itu seorang pencinta akan berusaha mencari cara-cara yang tetap, agar cintanya sampai di tempat yang benar, untuk itu dia tak akan ragu-ragu menempuh jalan lain. Dan karena jalan yang lurus kepada Allah haruslah melalui utusanNya. Maka tanpa was-was lagi dia pun dengan suka rela memilih jalan itu, mencintai dan mentaati sunnah RasulNya.

Sedangkan ucapan menambah jalan menuju pendekatan hakiki itulah yang dinamakan Aqabah, pendakian, dia akan terus mendaki dan mendaki hingga tiba di puncak, menyatu dengan sang Dia. Maksudnya dalam mencari sang Dia, dia tak akan meninggalkan syari’at, karena syari’at itulah jalan yang lurus untuk mendaki ke puncak.

Berarti penganut tasauf yang sesaat sajalah yang menundukkan ketentuan-ketentuan syari’at. Dan sufi yang benar adalah yang dalam kehidupannya dia tetap mematuhi kepastian hukum syari’at berupa haram, halal, sunnah, makruh, wajib dan lain-lain.

Bagaimana seorang bisa dinilai mencintai Allah apabila dalam kehidupannya justru melakukan pertentangan dengan syari’at dan sunnah? Tentu tak bisa. Dalam surat Ali Imron ayat 31 sudah di jelaskan,”Katakanlah Hai Muhammad, Andaikata kalian betul-betul mencintai Allah, maka ikutilah aturan-Ku. Pasti Allah bakal mencintaimu, dan mengampuni dosa-dosamu. Sungguh Allah Maha pengampun dan penyayang.”

KEAJAIBAN SUFI: ABU YA’QUB AL-HAMDANI

Abu Ya’qub Al-Hamdani adalah termasuk salah seorang tokoh sufi yang sangat terkenal dan besar sekali pengaruhnya. Beliau pun dikenal pula sebagai seorang Wali Qutub atau Wali Ghauts,yakni pemimpin para wali pada zamannya.

Dalam kitab Qelaidul Jawahir disebutkan, bahwa Syekh Abu Ya’qub wafat pada tahun 535 H.Mengenai kekeramatan atau karomah beliau, salah satunya adalah sebagai berikut :

Ketika belajar di Baghdad Syekh Abdul Qadir teman-temannya sering mengunjungi orang-orang saleh. Pada suatu hari ia bersama dua orang temannya seorang Wali Ghauts yang dapat muncul sewaktu-waktu,yaitu “ Syekh Abu Ya’qub Al Hamdani.

Sebelum mereka tiba di tempat tujuan temannya yang bernama Ibnu Saqa’ berkata,”Aku akan mengajukan pertanyaan yang tidak akan diketahui jawabannya”

Sementara satu temannya lagi yang bernama Abdullah ban Abi Asrun berkata, “Aku akan mengajukan pertanyaan yang akan kulihat bagaimanakah jawabannya,”

Adapun Syekh Abdul Qadir hanya berkata, “Aku berlindung kepada Allah dari pengajukan pertanyaan kepada beliau yang sangat kuharapkan adalah berkat beliau.”

Sewaktu mereka tiba di rumah yang dituju, Syekh Abu Ya’qub tidak ada. Namun beberapa saat kemudian, tahu-tahu beliau sudah ada dihadapan mereka. Syekh Abu Ya’qub memandang Ibnu Saqa’ dengan tajam seraya berkata “Hai Ibnu Saqa, apakah engkau akan menanyakan sesuatu yang tidak akan kuketahui jawabannya? Sungguh celaka engkau! Sungguh kulihat di mulutmu tersembul tanda kekafiran.”

Setelah itu beliau menyebutkan pertanyaan yang akan diajukan Ibnu Saqa’ dan sekaligus menjawabnya. Padahal ibnu Saqa’ belum sempat berkata sepatah pun.

Kemudian Syekh berkata kepada Abdullah, “Hai Abdullah apakah engkau akan menanyakan persoalan untuk kamu lihat jawabannya? Ketahuilah, kamu kelak akan diuji dengan banyaknya kekayaan yang datang kepadamu, akibat sikapmu yang tidak sopan kepadaku.”

Seperti tadi, beliau lalu menyebutkan pertanyaan yang ada dihati tamunya sekaligus menjawabnya. Selanjutnya beliau menoleh kepada Syekh Abdul Qadir yang waktu itu masih muda, dan menyuruh agar duduk di dekatnya.

Syekh Abu Ya’gub lalu berkata, “Hai Abdul Qadir Allah dan RasulNya sangat senang dengan kesopananmu, Aku seolah-olah melihat, kelak di kota Baghdad, engkau akan duduk memberikan pelajaran agama di hadapan para santri yang berdatangan dari segala penjuru.

Aku pun seolah-olah melihat, setiap wali yang ada pada masamu, semuanya tunduk melihat keagunganmu. Ketahuilah, sebenarnya kedua telapak kakiku ini berada di atas tengkuk setiap wali Allah.”

Setelah berkata demikian, tiba-tiba sang wati Qutub lenyap dari pandangan mata para tamunya, tanpa diketahui ke mana perginya.

Nah, kelak di kemudian hari, apa yang dikatakan oleh Syekh Abu Ya’qub Al-Hamdani semuanya menjadi kenyataan. ©️KyaiPamungkas. 

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