Belajar Aqidah Dari Syekh Abd Al-Shamad Al Falimbani

Jakarta-Betawipost.co.id Aqidah adalah masalah paling penting dalam agama,Aqidah menjadi landasan segala amal,Beramal tanpa aqidah yang benar ibarat membangun tanpa memiliki lahan,Semua akan sia-sia belaka.
Untuk memahami aqidah yang benar seorang Muslim harus menuntut ilmu aqidah,Para ulama seperti Imam Al-Ghazali menyatakan bahwa ilmu aqidah adalah ilmu fardhu ‘ain atas tiap Muslim. (Al-Ghazali, Ihya’ Uluum al-Diin, (Kairo:Dar Mishr li al-Thiba’ah, 1998), Juz I, hlm. 26). Artinya, orang yang tidak mempelajari ilmu aqidah akan menanggung dosa.
Dalam masalah aqidah,Pembahasan Tuhan menjadi  utama sebelum masuk lainnya.Kata Syekh Ibn Ruslan, Awwalu wajibin ‘ala al-insani, ma’rifat al-Ilahi bi istiqani, artinya, kewajiban manusia yang paling utama adalah mengenal Tuhan dengan yakin. (Ibn Ruslan, Matan Zubad, (Jakarta:al-Aidarus, tanpa tahun), hlm. 5).
Bagaimana kita bisa mengenal Tuhan dengan dengan yakin? Di sinilah kita harus merujuk kepada Ulama yang otoritatif dan bisa dipercaya. Ulama yang bermadzhab aqidah Ahlussunnah wal Jama’ah. Bukan Syi’ah, Mu’tazilah, Khawarij ataupun aliran lain yang keluar dari jalan yang benar.
Salah satu ulama yang layak kita rujuk dalam pembahasan aqidah adalah Syekh Abd al-Shamad al-Falimbani,Pada bab pertama karyanya, Hidayat al-Salikin, al-Falimbani membahas secara ringkas masalah aqidah.
 
Siapa Syekh Abd al-Shamad al-Falimbani? Al-Falimbani adalah seorang ulama mujahid. Lahir sekitar tahun 1116 H/1704 M di Palembang. Perjalanan intelektualnya berawal di Kedah dan Patani, lalu berlanjut di Saudi Arabia. Di sana al-Falimbani bergabung dengan komunitas Nusantara seperti Muhammad Arsyad al-Banjari, Abd al-Wahhab al-Bugisi, Abd al-Rahman al-Batawi, dan Daud al-Fatani.
Al-Falimbani dan kawan-kawannya berguru pada ulama-ulama besar di tanah suci,Diantara guru-gurunya yang paling utama adalah Muhammad ibn Abd al-Karim al-Sammani, Muhammad ibn Sulayman al-Kurdi, dan Abd al-Mun’im al-Damanhuri. Di bawah bimbingan guru-guru yang hebat ini, tidak aneh jika kemudian al-Falimbani menjadi salah satu ulama yang paling berpengaruh pada abad XVIII M.
Hal itu dibuktikan dengan dua karyanya yang paling utama, Hidayat al-Salikin dan Sayr al-Salikin yang banyak beredar dan memiliki pengaruh luas di Nusantara. Sosok al-Falimbani sebagai ulama Mujahid bisa dilihat dari karya-karyanya yang selalu membangkitkan semangat jihad untuk melawan orang-orang Eropa, khususnya Belanda. (Azyumardi Azra, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII & XVIII, Edisi Perenial, (Jakarta:Kencana, 2013), hlm. 316-327).
Selain dua karya monumental, otoritas keilmuan al-Falimbani bisa dilihat dari isnad-isnad keilmuan yang dimilikinya. Syekh Yasin ibn Isa al-Fadani yang dikenal dengan gelar Musnid al-Dunya (pemegang sanad dunia), banyak menyebut nama al-Falimbani dalam sanad fiqh dan tasawufnya. (Martin Van Bruinessen, Kitab Kuning, Pesantren dan Tarekat, edisi revisi, (Yogyakarta:Gading Publishing, 2012), hlm. 378-379)
Al-Falimbani menghabiskan umurnya dengan menghidupkan tradisi ilmu. Dia telah mewakafkan dirinya untuk umat Islam. Sampai akhirnya kembali ke Rahmatullah setelah merampungkan karyanya yang terakhir dan monumental, Sayr al-Salikin. (Azra, Jaringan Ulama, hlm. 320).

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