Locita

Sanggupkah Kita Menderita Demi Orang Lain

Ilustrasi (sumber foto: innerself.com)

PASKAH sudah berlalu. Namun ijinkan saya, seorang Muslim Jombang, merefleksikannya dalam konteks Indonesia kekinian.

Yang saya tahu, penyaliban Yesus merupakan elemen krusial dalam struktur teologi Kristen. Jika bisa disederhanakan, penyaliban tersebut bercerita dua hal: penderitaan dan apa yang ingin ditebus oleh penderitaan itu, istilahnya redemptive suffering.

Penderitaan Yesus mereka percaya tidak sia-sia karena telah dialokasikan untuk menyelamatkan manusia, agar menjadi lebih baik. Yesus, sekali lagi, diimani lebih mementingkan  orang lain ketimbang dirinya sendiri, bahkan dengan menukar dirinya sekalipun, melalui jalan sengsara.

Penderitaan panjang-Nya cukup memaksa saya, sebagai Muslim, merefleksikan kondisi warga Kristen dalam 20 tahun terakhir ini, terutama di banyak kabupaten/kota di mana Muslim sebagai mayoritas.

Sepanjang dua dekade ini mereka laksana menjalani laku via Dolorosa. Kemerdekaan beribadahnya terus dicobai, dicambuki, dihinakan bahkan disabeti pedang. Lebih dari 2.000 rumah ibadahnya diganggu sejak reformasi.

Ini belum termasuk banyak sekolah negeri yang kerap menjadi alat diskriminasi terselubung terhadap murid-murid Kristen, dari ketidaktersediaan pengajar agama yang kompeten hingga keengganan sekolah memfasilitasi peringatan hari besar agama mereka, layaknya yang diterima siswa muslim.

Belum pernah ada riset serius mengenai hal ini, seperti halnya ketiadaan data jumlah murid Kristen yang mengalami perusakan karena berbeda agama di sekolah-sekolah negeri.

Penderitaan paling nyata, demonstratif dan brutal terhadap kekristenan barangkali terepresentasi dalam diri Ahok. Mantan gubenur Jakarta pengganti Jokowi ini tetap mendekam di penjara meski sosok penyebab keterpenjaraannya telah divonis bersalah karena terbukti mengedit video yang menjebloskan Ahok dipenjara.

Mungkin hakim yang mengadili Ahok di tingkat pertama maupun peninjauan kembali punya pertimbangan sendiri; lebih memilih “ketertiban umum” ketimbang berpegang pada kebenaran itu sendiri. Lebih kurang sama dengan vonis yang ditimpakan para imam di Sanhedrin.

Di dalam tradisi klasik Islam Sunni, konsep penebusan sesuatu dengan cara menderitakan diri sendiri tidaklah cukup terapresiasi, apalagi dirayakan secara demonstratif seperti halnya Kekristenan. Tidak ada satupun hari raya Islam di Indonesia yang diselebrasi dengan semangat redemptive suffering.

Penderitaan puasa ramadhan selama sebulan yang diakhiri dengan sukacita hari raya setelahnya malah kerap memakan korban. Yakni pemaksaan pihak lain agar menghormati penderitaan tersebut. Sweeping warung, diskotik, hingga pemotongan jam layanan birokrasi adalah contoh nyata “penderitaan” yang memakan Korban.

Lain Sunni, lain Syiah. Dalam tradisi kelompok yang akhir-akhir ini kerap mengalami persekusi di Indonesia, teologi redemptive suffering agaknya cukup terkonsolidasi dengan baik. Yakni, dengan mengakulturasikan sosok Lady Fatimah bint Muhammad dengan Ibunda Yesus.

Kesalehan dan kesengsaraan yang dialami Fatimah disandarkan pada sosok Bunda Maria. Fatimah sendiri malah dijuluki sebagai Maryam al-Kubra. Tulisan cukup panjang mengenai interkoneksi dua sosok ini pernah dicatat Smith dan Haddad dalam The Virgin Mary in Islamic Tradition and Commentary.

Selain Lady Fatimah, figur sentral lain adalah Sayyidina Husayn, cucunya. Kematian tragis Husayn di padang Karbala dianggap oleh penganutnya sebagai penebusan atas kemanusiaan dalam melawan tirani Umayyah.

Oleh beberapa kalangan Syiah, penderitaannya bahkan diyakini tengah menapaki laku via dolorosa Yesus, sebagaimana catatan Mahmoud Ayoub, Redemptive Suffering in Islam A Study of the Devotional Aspect.

Memori penderitaan Karbala masih terus dirawat dalam tradisi Asyura (Suroan), yang bahkan di beberapa tempat masih menggunakan konsep melukai-diri sendiri, sebagai simbol ketegaran dan resistensi melawan tirani.

Dalam kadar tertentu, redemptive suffering sangat nampak dalam sepak terjang Gus Dur, saat memperjuangkan kemajemukan Indonesia. Ia yang sangat bisa “hidup normal” dengan seluruh atribut previlege-nya malah memilih jalan terjal.

Siapa sangka pasangan Sinta Nuriyah ini pernah disidang 200 kiai gara-gara sikapnya yang dianggap nyeleneh? Tak terhitung berapa kali Soeharto menghajarnya dengan berbagai cara. Terakhir, saat diujung tanduk kepresidenan, cucu Mbah Hasyim ini lebih memilih “disalib” ketimbang selamat dengan cara mengkhianati prinsipnya. Ia dimakzulkan.

Redemptive suffering bisa diibaratkan laksana memanggul salib yang sangat berat. Seseorang diminta mengorbankan kehormatan, bahkan nyawanya, demi kepentingan yang jauh lebih besar ketimbang dirinya sendiri. Tidak semua orang kuat, biarkan para kekasih Tuhan saja.

Aan Anshori

Kordinator Jaringan Islam Antidiskriminasi (JIAD), tengah nyantri di S2 Hukum Keluarga Islam Univ. Hasyim Asy'ari Tebuireng Jombang, twitter @aananshori

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Tentang Penulis

Aan Anshori

Kordinator Jaringan Islam Antidiskriminasi (JIAD), tengah nyantri di S2 Hukum Keluarga Islam Univ. Hasyim Asy'ari Tebuireng Jombang, twitter @aananshori

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