ALAM PIKIR DEKONSTRUKTIF EMHA AINUN NADJIB

Oleh: Basori Alwi

Cak nun, begitulah panggilan akrabnya, bernama lengkap Emha Ainun Nadjib merupakan anak ke empat dari 15 bersaudara. Terlahir di Sumobito, Jombang, cak Nun hidup ditengah lingkungan keluarga yang begitu tekun dengan aktifitas keagamaan. Hal ini membuat seorang cak Nun menjadi orang yang begitu terdidik dalam bidang pemikiran Islam.

Sedikit terbilang beda dan unik, ayah dan ibu cak Nun aktif dalam kepengurusan organisasi kemasyarakatan yang tidak asing di telinga khalayak umum, yakni Muhammadiyah. Namun demikian, praktek keberagamaan yang dijalankan oleh ayah dan ibunya tidak sebagaimana yang berlaku dalam tradisi masyarakat Muhammadiyah itu sendiri. Dalam tradisi keagamaan Muhammadiyah biasanya tidak dikenal istilah tahlilan dan shalawatan, karena tradisi ini hanya biasa dikenal dalam tradisi keagamaan masyarakat NU, nyatanya praktik keagamaan keluarga Emha, panggilan lain dari Emha Ainun Najib, sendiri menjadi pelaku tradisi tahlilan-shalawatan. Entah faktor apa dan bagaimana tradisi itu terbentuk sehingga mampu diterima oleh keluarga Emha yang umum kalangannya tidak biasa dengan hal itu.

Fenomena kecil yang terjadi dalam keluarga Cak nun tersebut juga terjadi di kalangan masyarakat Muhammadiyah Jogjakarta. Jogjakarta atau yang biasa dikenal sebagai Jogja memang pernah meraih predikat dengan kota pendidikan. Hal ini disebabkan oleh kesadaran pendidikan yang tinggi juga karena banyak lahir tokoh-tokoh hebat dari sana. Mulai dari seniman, budayawan, cendekiawan, serta banyak lagi. Termasuk Emha sendiri juga terbilang produk manusia Jogjakarta, sebab lebih dari seperempat hidupnya dihabiskan di sana.

Emha Ainun Nadjib populer dengan gaya pemikiran yang arogan dan emansipatif dalam memahami konteks-konteks keagamaan, kebangsaan, politik, budaya, pendidikan dan komunikasi sosial, terkesan segar dan baru. Gayanya yang begitu terlihat sangat anti kemapanan, tidak segan-segan kadang kala mengkritik tradisi keilmuan modernistik. Lontaran kritiknya secara singkat biasanya dalam bentuk kata sindiran seperti ‘apa lagi cerdasnya cerdas modern!’, menunjukkan bahwa alam pikir manusia modern dalam sudut pandang Emha seakan begitu dangkal dan kering kerontang.

Pemakaian tatanan serta konsep nilai yang sudah terbalik, banyak terdapat dalam gaya berfikir manusia modern. Hal ini yang menjadi bahan acuan yang ingin direkonstruksi oleh Emha, yakni pendidikan cara berfikir. Seperti contoh letak keterbalikan manusia modern yang ditunjukkan Emha ialah, bahwa manusia sekarang ketika memahami nilai guna, pasti dan harus materialistik, hingga seakan-akan selain hal yang materialistik tidak disebut nilai guna. Kalau orang berkumpul dalam forum diskusi atau pengajian itu berarti tidak bernilai guna dan hanya omong kosong belaka karena tidak menghasilkan keuntungan materialistik dalam bentuk uang, makanan jika kita lapar atau segala yang bersifat jasad.

Ditilik dari filsafat ekonomi, pandangan Emha diatas seakan-akan sedang menguak tentang pertimbangan sosial masyarakat yang hanya bertumpu pada cost-bennefit sehingga berkubang pada jiwa ekonomisme. Manusia yang sudah tidak peduli akan reward-punnishment dalam bentuk harkat dan martabat. Padahal sejatinya cost diusahakan hanya untuk kepentingan menunjang reward. Kerancuan mindset manusia yang seperti ini juga bahkan berdampak pada prinsip hukum yang dibangun, yakni pada prinsip untung-rugi bukan prinsip atas pertimbangan moral.

Bentuk kesadaran ini dikelola dan ditata sedemikian rupa oleh Emha melalui komunikasi sosial dalam bentuk panggung diskusi rutin, sebagai sarana penunjang dalam pengaplikasian cara berfikir yang dibangunnya. Akan tetapi, pada praktek komunikasi sosial tersebut Emha mencoba sebisa mungkin menghilangkan model komunikasi yang bersifat feodalistik, dimana tidak ada sosok yang lebih diunggulkan dari pada yang lain. Sebab yang sejatinya bertemu adalah antara pikiran dan pikiran. Bukan kiai dengan masyarakat, mahasiswa dengan dosen, ustad dengan doktor, laki-laki dengan wanita. Tidak heran, sering kali disetiap acara Emha mencoba meyakinkan para jamaah untuk memahami dialektika negasi, bahwa keberadaan sesuatu ada secara berpasang-pasangan, gambaran konsep yang terdapat dalam al-Quran dan juga pada slogannya sayyidina Ali, ‘jangan lihat siapa yang mengatakan, tapi lihatlah yang dikatakan’.

Apa dan Siapa yang Abstrak Dalam Pemikiran Emha

Jika kita pernah menggeluti khazanah pemikiran filsafat kuno, terutama pemikiran tokoh-tokoh yang melahirkan kalangan sofistik Yunani, akan kita temui banyak istilah abstrak yang mereka gunakan untuk memberikan pemahaman akan sesuatu yang transendental. Seperti perkataan Zeno yang mengatakan bahwa yang ada adalah ada dan yang tiada adalah tiada. Atau pula kita pernah mendengar ajaran abstrak seorang Plotinus yang begitu yakinnya mengatakan bahwa capaian tertinggi dalam puncak pencarian manusia adalah kebodohan tertinggi.

Gaya berfikir abstrak Plotinus ini yang kemudian hari banyak diadopsi oleh para kalangan sufistik . Emha sendiri juga bisa dikategorikan sebagai seorang sufi. Kalangan sufi sendiri adalah sebuah istilah yang muncul dari tradisi keagamaan dalam Islam yang menitik beratkan pada dimensi esoteris dalam agama. Jika mengacu kepada istilah pemikiran dalam filsafat, dimensi esoteris masuk dalam kategori aksiologi. Dimensi esoteris ini dalam Islam disebut sebagai Tasawwuf. Disiplin ini pula lah yang menjadi ciri khas gaya berfikir seorang Emha sekaligus dirinya menjadi seorang praktisi dari pada ilmu ini.

Di kalangan masyarakat Islam Indonesia, biasanya seorang praktisi tasawwuf (sufi) diidentifikasi dengan sosok yang tampak nyeleneh. Tak heran jika sosok seperti sering membuat bingung orang yang mencoba memahami gaya berfikirnya. Pada satu acara wawancara di stasiun televisi lokal Emha pernah mengatakan bahwa dirinya berjuang bukan atas nama Indonesia dan bukan untuk Indonesia. Panjang lebar alasan Emha ketika berbicara soal Indonesia.

Akan tetapi, sedikit dari peryataannya dalam banyak forum diskusi adalah bahwa Indoneisa secara institusi dan konstitusi bukan hasil olah dari alam pikir bangsa, sehingga sangat tidak sejalan dengan karakter bangsa Nusantara. Pada pernyataan yang lain, Emha mengatakan bahwa Indonesia itu hanya sebuah istilah sama seperti gado-gado. Ibarat gado-gado sebenarnya yang dikatakan Indonesia itu tidak ada, karena yang ada dari gado-gado adalah sambel kacangnya, lontongnya, mentimunnya dll., sedang gado-gado itu sendiri hanya sebuah istilah yang diciptakan untuk melabelisasi suatu perpaduan dari berbagai macam unsur. Nah, Indonesia sudah kehilangan daya identifikasi yang proporsional tentang penempatan suatu struktur serta tatanan pada skala prioritas yang seharusnya berlaku. Salah satu bentuk argumentasi macam ini yang menyebabkan gaya berfikirnya Emha dipahami sebagai dekonstruksi terhadap pola nilai baru yang berkembang.

Selain itu, seorang sosok misterius bernama Umbu Landu Paranggi juga turut mewarnai wacana keilmuan Emha pada masa proses pencarian hakikat hidupnya, terutama dalam bidang tasawwuf. Banyak kalangan menyebut bahwa sosok Umbu adalah seorang sufi kelana, dimana masa masa hidupnya hanya digunakan untuk mencari dan berkreasi. Buah pemikiran Umbu banyak dituangkan dalam bentuk puisi. Beliau hidup dalam dunia puisi yang direalisasikan pada penghayatan perjalanan hidupnya. Banyak kisah menarik tentang dialektika ilmu antara seorang Emha dengan sosok Umbu. Namun yang jelas, Emha begitu takjub dengan sosok Umbu dengan kebersahajaan hidupnya.

Belajar agama kok kepada budayawan?

Sebuah rubrik menarik yang banyak ditemui dalam dunia maya ketika kita sedang men-search nama Emha Ainun Nadjib adalah termasuk rubrik di atas. Rubrik itu dibuat berdasrkan kenyatan faktual yang terdapat pada Emha sendiri, yakni salah satu orang yang juga bergelut dalam bidang seni dan budaya, meliputi musik, teater, monolog, puisi, cerpen, serta banyak essainya yang khas dengan karakter kebudayaan Jawa, tokoh Jawa, filosofi Jawa, serta sejarah peradaban Jawa.

Pentas seni budaya juga termasuk salah satu instrumen yang gunakan oleh Emha untuk menarik simpatisan publik agar supaya tertarik belajar mengenai kearifan lokal yang selama ini hampir menjadi bangkai di dalam kandangnya sendiri. Sinkretisme ala Jawa juga menjadi ciri khas seorang Emha. Sama seperti Soekarno ketika mencoba mentransformasikan sinkretisme Jawa dalam bentuk wadah perpaduan politik yang berbeda arah dengan nama NASAKOM.

Emha Ainun Nadjib juga mentransformasikan sinkretisme itu dalam bentuk perpaduan antara nilai-nilai agama dengan budaya. Konsep yang dilakukan Emha ini terbilang lama karena memang dalam sejarahnya hal itu sudah pernah dilakukan oleh Sunan Kali Jaga. Beliau mencoba menghembuskan ruh-ruh Islam menggunakan instrumen budaya berupa wayang dengan alunan musik khas Jawa yaitu gamelan. Selain itu juga menciptakan syair-syair dengan nilai filosofi yang tinggi yang kemudian waktu dititipkan kepada anak-anak sebagai lagu penggiring permainan. Tujuannya tidak lain hanya agar keberadaan syairnya tidak hilang dan tetap lestari.

Sebuah pandangan naif tentang bagaimana seharusnya beragama yang benar banyak dilontarkan kepada seorang Emha. Mulai dari cap liberal, takfir, ahlu bid’ah dan macam-macam. Namun demikian, sikap tidak terkirakan yang muncul dari seorang Emha adalah bahkan membuat nuansa baru tentang sosok dirinya. Kebiasaan umum ketika seseorang dituduh dengan sesuatu hal, namun dirinya tidak merasa bahwa dirinya masuk dari hal yang dituduhkan tersebut pastilah bersikap menolak, menafikkan bahkan bisa menentang hal itu dan menghujat balik orang yang menuduh. Tidak demikian dengan seorang Emha yang mencoba mencerdasi tuduhan itu dengan berbagai macam cara. Bahkan, fenomena tuduhan itu membuat seorang Emha termotivasi untuk membuat buku yang sudah sekian lama terbit yang berjudul ‘Kafir Liberal’.

Begitu biasa dengan berbagai macam benturan disetiap sendi kehidupan, seorang Emha membangun konsep mencari peluang di setiap keadaan serta bersikap toleran pada kondisi macam apapun. Bahwa baginya setiap hal adalah pelajaran dan setiap ruang dalam kehidupan adalah kelas untuk belajar dan belajar. Rahasia kunci wawasan pengetahuan yang dimiliki Emha adalah dengan metode tafakkur, tadabbur dan taaqqul. Resep atau metode ini adalah sebuah metode yang terdapat dalam ayat al-Quran. Jika menggunakan istilah ilmiah, tafakkur bisa diartikan dengan epistemologi, tadabbur dengan metodologi dan taaqqul dengan common sense (akal sehat).

Kecanggihannya dalam mengurai tentang apa yang ada di sekitar mampu membuat Emha menjadi sosok istimewa secara tersendiri. Bagaimana tidak, jika rata-rata cendekiawan corak hidupnya tidak asing dengan buku, hal ini terjadi tidak pada Emha. Menurutnya ilmu sudah dihamparkan oleh Tuhan pada setiap sudut kehidupan. Tinggal bagaimana kita mengelola dan mengelaborasi semua itu secara konsisten.

Dialektika politik seorang Emha

Dilihat dari perspektif umum tentang politik saat ini, rasanya tidak pantas jika seorang Emha dikaitkan dengan istilah politik apa lagi dunia real tentang politik. Jangan heran, meskipun dirinya termasuk sosok yang bisa dibilang religius dengan pemahaman pola serta model keagamaan yang tinggi.

Emha banyak terlibat dalam aktifitas perpolitikan di tanah air, terutama pada zaman orde baru. Hal ini mengingatkan kita pada seorang tokoh revolusioner Iran, yaitu Ali Syariati. Tokoh yang satu ini bisa dibilang seorang tokoh kiri secara polarisasi politik, dibalut dengan dasar pemikiran Islam. Bagaimana tidak? Wacana pemikiran Ali Syariati begitu ketat dengan cara berfikir ala Marxisme. Namun demikian beliau tidak setuju bila dikatakan bahw dirinya melakukan revolusi atas nama Marxis. Karena dalam penjelasaanya dirinya mengaku bahwa dia melakukan revolusi karena Islam itu sendiri.

Pada zaman orde baru sendiri, Emha banyak melontarkan kritik dan protes terhadal gaya pemerintahan yang ada dalam bentuk pentas seni kebudayaan yang dipanggungkan. Hal ini terbaca oleh pihak pemerintahan sehingga pada akhir kekuasaan orde baru Emha berperan menjadi salah satu orang dari beberapa orang yang di undang ke istana kepresidenan untuk memberikan nasihat dan pertimbangan politik pada pemerintah. Peristiwa ini dapat dibuktikan dengan slogan yang dipakai presiden Soeharto ketika lengser, ‘ra dadi presiden ora patheken’. Slogan ini didapat Soeharto dari perkataan Emha sengaja dibuat sebagai formula peredaman dan penenangan mental Soeharto yang akan lengser.

Berdasarkan pemahaman Emha, untuk melawan macan jangan memposisikan diri sebagai gajah jika tidak ingin dimangsa. Karena menurut pandangannya, seorang Soeharto mengaku dirinya sebagai raja Jawa yang berkarakterkan macan. Oleh sebab itu Emha membuat sebuah formula strategis dan taktis untuk menjinakkan macan, yaitu dengan cara menjadi semut. Semut tidak dapat dijangkau dan terdeteksi oleh singa karena posturnya yang sangat kecil. Menggunakan peluang itu si semut mampu dengan mudahnya masuk ke dalam telinga macan untuk mengalihkan fokus perhatian pada dirinya akibat ketidak stabilan kejiwaan yang disebabkan oleh sentuhan semut.

Demikian sedikit tentang sekelumit pemikiran Emha Ainun Nadjib yang eksistensinya di era pembangunan bangsa saat ini sangat patut untuk diperhitungkan. Dilihat dari kontribusi dan pengaruhnya yang begitu tampak di berbagai kalangan. Selain itu juga dirinya seorang sosok populer dimata mahasiswa dan pemuda yang akan menjadi penerus peradaban bangsa.

 

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