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Mengutamakan Kemaslahatan Publik

Jul 2, 2021

Ust. Muhtadin AR (alumni S2 Institut Perguruan Tinggi Ilmu Al-Qur’an (PTIQ) Jakarta)

Ilustrasi karebaindonesia.id

karebaindonesia.id – Dan Kami tidak mengutus para Rasul kecuai sebagai pembawa kabar gembira dan peringatan. Maka barangsiapa beriman dan berbuat kemaslahatan, maka bagi mereka tidak akan takut dan sedih (QS. Al-An’âm: 48).

Ayat Al-Quran di atas menegaskan tentang misi diutusnya para Rasul: tidak lain untuk membawa kemaslahatan bagi umatnya melalui kabar gembira dan peringatan yang akan menuntun hidup mereka. Misi yang mulia tersebut dijamin oleh Allah SWT dengan surga di akhirat nanti.

Dalam kitab tafsir Mafâtîh Al-Ghayb, Imam Ar-Razi menegaskan ayat tersebut hendak meneguhkan misi kenabian yang di dalamnya menggabungkan antara dimensi iman dan dimensi kemaslahatan umat. Keduanya merupakan kekuatan yang dahsyat dalam rangka membangun masyarakat yang dicintai Allah subhânahu wata’alâ. Yaitu masyarakat yang makmur dan mendapatkan berkah-Nya.

Dalam hal ini, kata kuncinya adalah misi kemaslahatan. Dalam kamus bahasa Arab yang paling otoritatif, Lisân Al- ‘Arab, mashlahah berarti hal-hal yang bermanfaat, baik melalui perbuatan baik atau menghindari kemudaratan. Sementara kamus bahasa Arab lain, Mu’jam Al-Wasîth, mengartikan mashlahah dengan istilah tidak rusak, baik, bermanfaat, atau sekadar cocok.

Menurut Muhammad Said Ali Abdurrabbuh dalam kitab Buhûts fî Al-Adillah Al-Mukhtalaf fihâ ‘Inda Al-Ushûliyyîn, kata kerja maslahah kadang-kadang digunakan secara metaforis. Dikatakan berdagang adalah maslahat, mencari ilmu adalah maslahat. Hal ini mengingat berdagang dan mencari ilmu dapat menciptakan kemaslahatan bagi pelakunya, baik kemaslahatan secara materiil, atau non materiil.

Menurut kitab Mu’jam Al-Mufahras, dalam Al-Quran terdapat 267 ayat yang mengunakan kata mashlahah dengan semua bentuk derivasinya, 62 di antaranya dalam bentuk plural (shâlihât). Dan kata ini biasanya selalu beriringan dengan kata “orang-orang yang beriman” dalam Al-Quran.

Menurut Abu Zahrah dalam kitab Ushûl Al-Fiqh, kemaslahatan yang diperhitungkan adalah kemaslahatan yang hakiki, yaitu kemaslahatan yang masuk dalam lima perkara: untuk menjaga agama, jiwa, akal, keturunan dan kekayaan. Karena lima hal ini merupakan tiang kehidupan, yang mana manusia tidak bisa hidup layak tanpa lima hal tersebut.

Pandangan yang begitu kaya tentang kemaslahatan menunjukkan betapa Islam sangat memperhatikan kemaslahatan manusia, terutama kemaslahatan yang berdampak luas bagi kehidupan masyarakat. Pada ghalibnya kemaslahatan seperti ini disebut sebagai kemaslahatan publik (mashlahah mursalah).

Dalam Islam, gagasan kemaslahatan dimaksudkan untuk mendorong umatnya agar senantiasa melakukan kebaikan sebanyak mungkin. Walaupun kebaikan tersebut menyangkut hal-hal yang sederhana. Dalam sebuah Hadis disebutkan, bahwa perbuatan menyingkirkan duri yang dapat mengganggu orang di jalan merupakan bagian dari keimanan. Sebaliknya, dalam konteks keburukan disebutkan bahwa seorang yang sengaja mengurung kucing bisa menyebabkannya masuk neraka.

Prinsip kemaslahatan dalam Islam diabadikan oleh Imam An-Nawawi dalam kumpulan hadis 40, yang biasa dikenal dengan Hadîts Al-Arba’în al-Nawawî: “Tidak ada kemudaratan dan memudaratkan dalam Islam”. Hadis tersebut ingin memastikan, bahwa sebagai umat Islam kita diperintahkan agar senantiasa melaksanakan sesuatu yang membawa manfaat bagi orang lain. Sedangkan hal-hal yang membawa dampak bahaya atau kemudaratan hendaknya dijauhi. Sebab Islam sama sekali tidak menolerir berbagai tindakan yang merugikan orang lain.

Jaminan kesejahteraan dan rasa aman adalah dasar kehormatan manusia untuk tumbuhnya kemaslahatan publik. Nilai tersebut merupakan misi utama Islam sebagai agama yang mempunyai komitmen untuk memajukan umatnya ke arah yang lebih baik. Maka dari itu, kita perlu memperbaiki orientasi keislaman yang selama ini cenderung hanya mementingkan diri sendiri menjadi orientasi keislaman yang mempunyai komitmen untuk menolong orang lain yang tidak mampu. Diperlukan kepekaan sosial yang tinggi, sehingga tatkala kita menolong orang lain yang tidak mampu pada hakikatnya kita sedang menjalankan ajaran Islam yang sangat mulia.

Sebagai umat terbaik, kita harus menjadikan visi dan misi kemaslahatan publik sebagai hal yang utama. Tidak pada tempatnya jika kemaslahatan hanya dipahami sebagai kemaslahatan diri dan kelompok sendiri, sedangkan kemaslahatan publik dilupakan. Muhammad Abid al-Jabiry membuat sebuah penjelasan yang cukup gamblang tentang kemaslahatan publik, dengan mengacu pada al-kulliyyât al-khamsah(lima prinsip dasar dalam Islam): Pertama, kemaslahatan umat agama-agama. Melindungi agama (hifdz al-dîn) dapat dipahami, bahwa setiap agama sejatinya dapat menebarkan kasih-sayang dan menjunjung tinggi keadilan. Sebab itu, setiap agama harus mampu melakukan misi tersebut dengan sebaik-baiknya.

Kedua, kemaslahatan jiwa dan hak hidup. Melindungi jiwa (hifdz al-nafs) dapat dipahami sebagai upaya untuk menghargai hak hidup setiap orang. Dalam pidato perpisahan, Rasulullah SAW berpesan, “Sesungguhnya jiwa, kehormatan, darah dan harta kalian adalah suci”.

Pesan ini terasa penting untuk diingat dan diamalkan, bahwa setiap orang apa pun agamanya, bangsa dan jenis kelaminnya, mempunyai hak hidup. Kita tidak diperbolehkan untuk melukai, apalagi lebih dari itu. Karena sesungguhnya setiap jiwa manusia adalah jiwa-jiwa suci yang ditiupkan ruh oleh Malaikat agar nantinya dapat menebarkan nilai-nilai kemanusiaan.
Ketiga, kemaslahatan ekonomi. Melindungi harta (hifdz al-mâl) merupakan salah satu pilar terpenting dalam kehidupan. Tidak pada tempatnya jika ekonomi ditumpuk-tumpuk pada satu pihak, sedangkan pihak yang lain mengalami keterpurukan dan kemelaratan. Keempat, kemaslahatan keluarga. Melindungi keturunan (hifdz al-nasl) merupakan aspek yang tidak kalah pentingnya dari aspek-aspek di atas. Islam amat memperhatikan keluarga sebagai jantung pendidikan dan pembelajaran generasi unggulan. Keluarga harus dijamin pertumbuhannya secara sehat dan berkualitas. Di samping tentunya agar keluarga dapat menanamkan nilai-nilai pentingnya kemaslahatan sejak dini.

Kelima, kemaslahatan akal. Melindungi akal (hifd al-‘aql) merupakan aspek penting, karena akal merupakan jantung dari agama. Dalam berbagai kitab fikih disebutkan, bahwa setiap umat mempunyai tanggungjawab dan tugas untuk melaksanakan ajarannya sejauh mempunyai akal yang sehat. Jika tidak, maka tidak ada beban baginya. Di dalam sebuah hadis disebutkan, tidak ada kewajiban agama bagi siapa yang tidak berakal.

Sebab itu, bagi mereka yang berakal sehat harus menjadikan akalnya sebagai modal untuk mewujudkan kemaslahatan publik. Ibnu Rusyd dalam kitabnya, Fashl Al- Maqâl fîmâ Bayn Al-Hikmah wa As-Syarî’ati min Ittishâl, menyatakan bahwa menggunakan akal merupakan hal yang primer dalam Islam.

Jika melihat pandangan Islam tentang kemaslahatan di atas, maka tidak bisa dimungkiri lagi jika kemaslahatan menjadi jantung dari tatanan masyarakat yang toleran dan harmonis. Sebab tidak mungkin terwujud keharmonisan dan toleransi dalam sebuah masyarakat, jika di mana-mana masih terdapat ketidakadilan dan ketidakseimbangan antara yang kaya dengan yang miskin, antara yang pintar dengan yang bodoh. Kemaslahatan sejatinya menjadi visi kita dalam beragama.

Sebagai penutup, ada baiknya kita menyimak pandangan Ibn Al-Qayyim Al-Jawziyyah dalam kitabnya, I’lâmul Muwaqqi’în Jilid III halaman 149: Dasar dan pondasi syariat adalah kebijaksanaan dan kemaslahatan manusia, di muka bumi dan di akhirat nanti. Syariat adalah keadilan, rahmat, kemaslahatan, dan kebijaksanaan. []

By Muhsin El Shaarawy

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