Mendudukkan Hadis “Aku Diutus untuk Menyempurnakan Akhlak yang Mulia”

MUSTANIR.net – A. Mukadimah

Pada zaman ini, umat Islam sering kali disuguhkan berbagai syubhat yang cukup mengkhawatirkan karena merusak pemahaman dan lebih jauh lagi amal perbuatan.

Di antara syubhat yang berbahaya dan nyata bahayanya adalah kekeliruan memahami hadis-hadis yang mulia untuk menjustifikasi pemahaman yang salah sehingga malah bertentangan dengan maksud dari hadis-hadis itu sendiri, menjauhkan umat dari perjuangan menegakkan syariat Islam kafah dalam kehidupan.

Di antaranya hadis-hadis yang berkaitan dengan diutusnya Rasulullah ﷺ untuk menyempurnakan akhlak yang mulia,

إِنَّمَا بُعِثْتُ لأُتَمِّمَ مَكَارِمَ الأَخْلاقِ

“Sesungguhnya aku diutus hanya untuk menyempurnakan kemuliaan akhlak.”

Beberapa waktu yang lalu, dalam diskusi mengenai kitab Nizham al-Islam salah satu panelis menjadikan hadis tentang akhlak sebagai dalil untuk menolak wajibnya menegakkan Negara Islam, Khilafah Islamiah.

Bagaimana mendudukkan pemahaman yang benar?

B. Keterangan Hadis

Pertama, hadis dengan redaksi “shâlih al-akhlâq“.

Hadis dari Abu Hurairah ra., ia berkata, Rasulullah ﷺ bersabda,

إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ

“Sesungguhnya aku diutus hanya untuk menyempurnakan kesalehan akhlak.” (HR Ahmad dalam Musnad-nya (no. 8952), Al-Bukhari dalam Al-Adab al-Mufrad (no. 273), Al-Bayhaqi dalam Syu’ab al-Îmân (no. 7609), Al-Khara’ith dalam Makârim al-Akhlâq (no. 1), dan lainnya).

Mengomentari hadis dari Imam Ahmad di atas, Imam Al-Haitsami (w. 807 H) menjelaskan,

رواه أحمد ورجاله رجال الصحيح

“Imam Ahmad meriwayatkannya, dan para perawinya adalah para perawi sahih.” (Nuruddin ‘Ali al-Haitsami, Majma’ al-Zawâ’id wa Manba’ al-Fawâ’id, Beirut: Dar al-Fikr, 1412 H, juz VIII, hlm. 343)

Ke dua, hadis dengan redaksi “makârim al-akhlâq”.

Hadis dari Abu Hurairah ra., ia berkata, Rasulullah ﷺ bersabda,

إِنَّمَا بُعِثْتُ لأُتَمِّمَ مَكَارِمَ الأَخْلاقِ

“Sesungguhnya aku diutus hanya untuk menyempurnakan kesalehan akhlak.”(HR Al-Bayhaqi dalam Al-Sunan al-Kubrâ’ (no. 20782), Al-Bazzar dalam Musnad-nya (no. 8949)).

Al-Hafizh Ibnu Abd Al-Barr al-Andalusi, sebagaimana dinukil oleh Al-Zurqani,

وَهُوَ حَدِيثٌ مَدَنِيٌّ صَحِيحٌ مُتَّصِلٌ مِنْ وُجُوهٍ صِحَاحٍ عَنْ أَبِي هُرَيْرَةَ وَغَيْرِهِ

“Dan ini adalah hadis sahih muttashil dari banyak jalurnya, sahih dari Abi Hurairah dan selainnya.” (Muhammad bin ‘Abdul Baqi al-Zurqani, Syarh al-Zurqaniy ‘alâ Muwaththa’ al-Imâm Mâlik, Kairo: Maktabah al-Tsaqafah al-Diniyyah, cet. I, 1424 H, juz IV, hlm. 404)
Setelah menukil perkataan Ibn Abd al-Barr, Al-Sakhawi (w. 902 H) merinci bahwa di antaranya apa yang dikeluarkan oleh Ahmad dalam Musnad-nya, dan Al-Khara’ithi di awal kitab Al-Makârim-nya, dari hadis Muhammad bin ‘Ajlan, dari Al-Qa’qa’ bin Hakim, dari Abi Shalih, dari Abu Hurairah ra. secara marfuk, dengan lafaz “shâlih al-akhlâq”, dan para perawinya adalah perawi sahih (Syamsuddin as-Sakhawi, Al-Maqâshid al-Hasanah fî Bayân Katsîr min al-Ahâdîts al-Musytahirah ‘alâ Alsinah, Beirut: Dar al-Kitab al-‘Arabi, cet. I, 1405 H, hlm. 180).

C. Penjelasan Mufradat

Pertama, makna “shâlih” dan “makârim”.

Kata “shâlih” dan kata “makârim” yang melekat dengan kata “al-akhlâq” dalam hadis-hadis di atas jelas mengkhususkan akhlak dan menautkannya dengan sifat khusus dan tidak bisa dilepaskan darinya, yakni kebaikan, kesalehan, dan kemuliaan itu sendiri, yang tentunya menurut standar Islam.

Kata “al-makârim” itu sendiri adalah jamak dari kata al-makrumah. Ini sebagaimana disebutkan oleh para ulama pakar bahasa dan adab, semisal Imam Al-Jawhari (w. 393 H) dalam kitab Ash-Shihâh (Abu Nashr Isma’il al-Jawhari, Al-Shihâh Tâj al-Lughah wa Shihâh al-‘Arabiyyah, Beirut: Dar al-‘Ilm, cet. IV, 1407 H, juz V, hlm. 2020), dan Nisywan al-Hamiri al-Yamani (w. 573 H) dalam kitab Syams al-‘Ulûm (Nisywan bin Sa’id al-Hamiri, Syams al-‘Ulûm wa Dawâ’u Kalâm al-‘Arab Min al-Kulûm, Beirut: Dar al-Fikr al-Mu’ashir, cet. I, 1420 H, juz IX, hlm. 5801).

Apa maknanya?

Maknanya adalah perbuatan mulia (fi’l al-karam) sebagaimana diungkapkan Ibnu Manzhur dalam Lisân al-‘Arab (Ibnu Manzhur, Lisân al-’Arab, Kairo: Dar al-Ma’arif, juz V, hlm. 3862)

Ke dua, makna kata “akhlâq”.

Akhlak (الأخلاق) adalah jamak dari khuluq (الخُلُقُ). Khuluq itu sendiri sebagaimana dijelaskan para ulama ahli bahasa.

Hal itu sebagaimana diungkapkan Al-Azhari (w. 370 H):

والخُلُقُ: الدِّينُ، والخُلُقُ: المروءةُ.

“Al-Khuluq: din, dan Al-khuluq: muru’ah.” (Muhammad bin Ahmad Al-Azhariy, Tahdzîb Al-Lughah, Beirut: Dar Ihya’ Al-Turats Al-‘Arabi, cet. I, 2001, juz VII, hlm. 18.)

Al-Qadhi ‘Iyadh (w. 544 H) menukil perkataan Ibnu Al-‘Arabi,

قَالَ ابْن الْأَعرَابِي الْخلق الطَّبْع والخلق الدّين والخلق الْمُرُوءَة

“Ibnu Al-‘Arabi menuturkan: Al-khuluq yakni tabiat, Al-khuluq yakni Al-dîn, Al-khuluq yakni muru’ah.” (‘Iyadh bin Musa bin ‘Iyadh, Masyâriq Al-Anwâr ‘Alâ Shihâh Al-Âtsâr, Dar Al-Turats, juz I, hlm. 239)

Al-Hafizh Ibnu Al-Atsir (w. 606 H) pun menegaskan hal senada dalam Al-Nihâyah fî Gharîb Al-Hadîts (Majduddin Abu Al-Sa’adat Ibnu Al-Atsir, Al-Nihâyah fî Gharîb Al-Hadîts wa Al-Atsar, Beirut: Al-Maktabah Al-‘Ilmiyyah, 1399 H, juz II, hlm. 70).

Ibn Manzhur (w. 711 H) dalam Lisân Al-‘Arab pun menjelaskan,

الخُلُقُ: وهو الدِّين والطبْع والسجية

“Al-Khuluq: yakni din (agama), tabiat dan watak alami.” (Ibnu Manzhur, Lisân Al-’Arab, Kairo: Dar Al-Ma’arif, juz II, hlm. 1245)

Dengan demikian, bisa disimpulkan bahwa makna akhlak dalam hadis ini tidak bisa dipisahkan dari konotasi Dinul Islam itu sendiri.

D. Meluruskan Penyimpangan Memaknai Hadis

Perlu dipahami bahwa hadis di atas tidak berbicara mengenai proses dakwah, tetapi tujuan diutusnya Nabi Muhammad ﷺ, yakni tidak menunjukkan bahwa dakwah harus fokus pada akhlak semata dan mengabaikan dakwah menyeru kepada pengamalan syariat Islam secara umum, semisal penegakan Khilafah dan penegakan hukum-hukum syariat Islam. Karena jika dipahami seperti itu, jelas bertentangan dengan teladan dakwah Rasulullah ﷺ sendiri yang menegakkan Islam keseluruhannya dan mendakwahkannya.

Ada pun gambaran proses untuk menuju kemuliaan dan keluhuran akhlak itu sendiri tergambar dalam As-Sunnah, sirah. Rasulullah ﷺ tidak semata-mata dakwah fokus membahas akhlak dan mengabaikan lainnya, tetapi menjadikan akidah Islam sebagai asas peradabannya dan penegakan syariat Islam kafah sebagai bangunannya sehingga membuahkan masyarakat yang berakhlak al-karîmah. Terlebih makna akhlak itu sendiri berkonotasi Din. Hal ini sebagaimana penjelasan para ulama, Imam Abu Ja’far Al-Thahawiy (w. 321 H) meriwayatkan hadis ini no. 4432 dan menjelaskan maknanya,

فَكَانَ مَعْنَى ذَلِكَ عِنْدَنَا – وَاللهُ أَعْلَمُ – أَنَّ اللهَ عَزَّ وَجَلَّ إِنَّمَا بَعَثَهُ لِيُكْمِلَ لِلنَّاسِ دِينَهُمْ، وَأَنْزَلَ عَلَيْهِ مِمَّا يَدْخُلُ فِي هَذَا الْمَعْنَى، وَهُوَ قَوْلُهُ عَزَّ وَجَلَّ: {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ} [المائدة: 3] ، فَكَانَتْ بعْثَتُهُ إِيَّاهُ عَزَّ وَجَلَّ لِيُكْمِلَ لِلنَّاسِ أَدْيَانَهُمُ الَّتِي قَدْ كَانَ تَعَبَّدَ مَنْ تَقَدَّمَهُ مِنْ أَنْبِيَائِهِ بِمَا تَعَبَّدَهُ بِهِ مِنْهَا، ثُمَّ كَمَّلَهَا عَزَّ وَجَلَّ لَهُ بِقَوْلِهِ: {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ} [المائدة: 3] وَالْإِكْمَالُ: هُوَ الْإِتْمَامُ، فَهُوَ مَعْنَى قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ “، أَيْ: صَالِحَ الْأَدْيَانِ، وَهُوَ الْإِسْلَامُ، وَبِاللهِ التَّوْفِيقُ.

“Dan makna hadis ini menurut kami, wallahualam, bahwa Allah ‘Azza wa Jalla mengutusnya ﷺ untuk menyempurnakan bagi manusia Din mereka, dan Allah menurunkan kepadanya dari apa yang masuk dalam pemaknaan ini, yakni firman-Nya ‘Azza wa Jalla,

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُم

“Pada hari ini telah Aku sempurnakan bagi kamu Din-mu.” (QS Al-Mâ’idah [5]: 3).

Maka pengutusannya oleh Allah ‘Azza wa Jalla adalah untuk menyempurnakan bagi manusia syariat–syariat beragama mereka yang sungguh telah ada syariat beribadah nabi sebelum Rasulullah ﷺ, para nabi dengan syariat peribadahannya, kemudian Allah ‘Azza wa Jalla menyempurnakannya berdasarkan informasi firman-Nya,

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ

“Pada hari ini telah Aku sempurnakan bagi kamu Din-mu.”(QS Al-Mâ’idah [5]: 3).

Dan kata Al-ikmâl semakna dengan Al-itmâm, dan ini menjadi makna dari sabda Rasulullah ﷺ,

إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ

“Sesungguhnya aku diutus hanya untuk menyempurnakan kesalehan akhlak.”

Frasa ‘shâlih al-akhlâq’ yakni shâlih Al-adyân, yakni Dinul Islam, wa billâhi Al-tawfîq.” (Abu Ja’far Ahmad bin Muhammad Al-Thahawi, Syarh Musykil Al-Âtsâr, Beirut: Mu’assasat Al-Risalah, cet. I, 1415 H, juz XI, hlm. 262)

Imam Al-Baji, sebagaimana dinukil oleh Imam Abdul Baqi Al-Zurqani (w. 1122 H) menuturkan,

كَانَتِ الْعَرَبُ أَحْسَنَ النَّاسِ أَخْلَاقًا بِمَا بَقِيَ عِنْدَهُمْ مِنْ شَرِيعَةِ إِبْرَاهِيمَ، وَكَانُوا ضَلُّوا بِالْكُفْرِ عَنْ كَثِيرٍ مِنْهَا فَبُعِثَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِيُتَمِّمَ مَحَاسِنَ الْأَخْلَاقِ بِبَيَانِ مَا ضَلُّوا عَنْهُ وَبِمَا خُصَّ بِهِ فِي شَرْعِهِ.

“Dahulu orang Arab dikenal sebagai sebaik-baiknya manusia dari akhlaknya karena apa yang tersisa di sisi mereka dari syariat ajaran Nabi Ibrahim as., mereka pun tersesat dari sebagian besar di antaranya maka diutuslah Rasulullah sallallahu alaihi wasallam untuk menyempurnakan mahâsin al-akhlâq dengan menjelaskan kesesatannya dan dengan pengkhususan dalam syariatnya.” (Muhammad bin ‘Abdul Baqi Al-Zurqani, Syarh Al-Zurqaniy ‘Alâ Muwaththa’ Al-Imâm Mâlik, Kairo: Maktabah Al-Tsaqafah Al-Diniyyah, cet. I, 1424 H, juz IV, hlm. 404).

Al-Hafizh Ibnu Abdil Barr Al-Andalusi sebagaimana dinukil oleh Al-Zurqani menjelaskan bahwa masuk di dalamnya kesalehan, dan kebaikan seluruhnya, Din ini, keutamaan, kehormatan, kebajikan (Al-ihsân) dan keadilan, dan oleh karena itulah diutusnya Rasulullah sallallahu alaihi wasallam untuk menyempurnakannya (Muhammad bin ‘Abdul Baqi Al-Zurqani, Syarh Al-Zurqaniy ‘Alâ Muwaththa’ Al-Imâm Mâlik, juz IV, hlm. 404).

Dengan demikian, bisa disimpulkan bahwa memahami makna akhlak dalam hadis di atas tidak bisa dilepaskan dari konotasi Dinul Islam itu sendiri, dan ini diperkuat dengan penafsiran atas frasa khuluq ‘azhiim dalam firman Allah ‘Azza wa Jalla,

وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ

“Dan sesungguhnya engkau benar-benar memiliki khuluq yang agung.” (QS Al-Qalam [68]: 4).

E. Akhlak dalam Islam

Islam merupakan din, minhaj kehidupan yang mengatur segala aspek kehidupan manusia. Al-Qadhi Taqiyuddin an-Nabhani menjelaskan,

“Islam didefinisikan sebagai agama yang diturunkan Allah Swt. kepada junjungan kita Nabi Muhammad ﷺ untuk mengatur hubungan manusia dengan Khaliknya, dirinya, dan dengan sesamanya. Hubungan manusia dengan Khaliknya mencakup urusan akidah dan ibadah. Hubungan manusia dengan dirinya mencakup akhlak, makanan/minuman, dan pakaian. Sedangkan hubungan manusia dengan sesamanya mencakup muamalah dan uqubat/sanksi.”

Al-‘Allamah al-Qadhi Taqiyuddin an-Nabhani menjelaskan bahwa akhlak merupakan bagian dari syariat Islam, ia terikat dengan perintah dan larangan Allah.

Jika akhlak tidak dipahami sebagai sesuatu yang terikat dengan hukum syarak, bisa jadi seseorang akan memuliakan dan menghormati penguasa kafir muharriban fi’lan yakni penguasa kafir yang memerangi Islam dan kaum muslimin secara nyata.

Contoh kasus ketika Obama, dan sekutunya la’natullaahi ‘alayhim! ketika mereka berkunjung ke Indonesia. Bukankah mereka dihormati seakan-akan tamu agung, padahal tangan mereka masih basah dengan lumuran darah kaum muslimin di Irak dan Afganistan khususnya?!

Rasulullah ﷺ diutus ke muka bumi dengan mengemban risalah yang agung, din Islam yang merupakan minhaj bagi kehidupan. Rasulullah Muhammad ﷺ sebelum menerima wahyu sudah dikenal sebagai seorang pemuda yang jujur dan dapat dipercaya, maka beliau ﷺ digelari Al-Amin.

Namun, ketika berdakwah di tengah-tengah masyarakat jahiliah Quraisy, beliau menghadapi berbagai tantangan, mengapa? Karena dakwah yang beliau sampaikan menyeru kepada akidah tauhid, penegakan Islam di muka bumi, tidak berfokus pada perbaikan moral seperti syubhat yang digaungkan yang di dalamnya ada pengabaian terhadap akidah dan penegakan Islam kafah.

Jika seandainya beliau hanya berfokus pada perbaikan moral seperti yang dikampanyekan dalam syubhat-syubhat tersebut, niscaya kaum kafir Quraisy tidak akan memerangi dakwah beliau, karena sebelum diutus mengemban dakwah pun, Muhammad ﷺ sudah dipercaya sebagai orang yang jujur sebagaimana diungkapkan dalam banyak kitab Sirah.

Al-‘Allamah Taqiyuddin an-Nabhani (w. 1977) dalam kitab Nizhâm al-Islâm menjelaskan,

“Islam memecahkan problematik hidup manusia secara keseluruhan dan memfokuskan perhatiannya pada umat manusia secara integral, bukan terhadap individu-individu atau umat tertentu. Oleh karena itu, Islam memecahkan problematik manusia dengan cara yang sama dan tetap. Peraturan Islam dibangun atas asas ruhiyah, yakni akidah. Dengan demikian, aspek ruhiyah dijadikan sebagai asas peradaban Islam, asas negara, dan asas syariatnya.”

Akhlak dalam Islam pun tidak sekadar simbol, dan masyarakat yang berakhlak terwujud dari masyarakat yang perasaan dan pemikirannya islami, hal itu terwujud dengan penegakan syariat Islam kafah di tengah-tengah masyarakat.

Bagaimana bisa dikatakan berakhlak? Padahal, riba merajalela, pergaulan bebas dan angka kriminalitas lainnya tinggi di tengah masyarakat. Oleh karenanya, akhlak tidak bisa dipisahkan dari syariat dan ia bagian dari syariat Islam yang agung. []

Sumber: Irfan Abu Naveed, M.Pd.I

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