Kurban Bakaran di atas Altar Tebusan: Peninggalan Ibrahim yang Tidak Dilakukan Islam | QS 5:3 - Alnnushubi

A. PENGANTAR

Islam selalu mengklaim bahwa ajarannya adalah mengikuti apa yang dilakukan leluhur Israil, terutama sosok Ibrahim. Dalam catatan ini, Anda akan melihat bahwa klaim itu tidak sepenuhnya benar.

Sebejat-bejatnya tradisi haji pra islam yang dilakukan kafir Mekkah (ber-bugil ria keliling kabah), toh tradisi yang dianggap 'menyimpangkan ajaran Ibrahim yang asli' tetap dilakukan oleh Islam sembari diperbaiki maknanya secara moral dan tindakan (tidak bugil lagi mengelilingi Kabah). Lain halnya dengan perlakuan terhadap hal ini: An-Nusub, kurban domba yang dipersembahkan di atas altar kurban untuk Allah (yang disimpangkan kafir mekkah menjadi kurban untuk Allah + berhala-berhala). Jika merujuk pada Quran, altar kurban itu seharusnya juga menjadi tempat Kain dan Habil mempersembahkan kurban dan Ibrahim yang mempersembahkan 'anak kurban'nya.

B. DALIL QURAN

QS 5:3 (Al-Ma'aidah - Hidangan, Urutan Turun Surah: 112, Madaniyah)
... wamaa akala alssabu'u illaa maa tsakkaytum wamaa dzubiha 'alaa alnnushubi ...
... kecuali yang sempat kamu menyembelihnya dan (diharamkan bagimu) yang disembelih untuk berhala. ...

Bnd. QS 5:90 menyebut hal sama.

Yusuf Ali
"... unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); ..."

Shakir
"... except what you slaughter, and what is sacrificed on stones set up (for idols) ..."

Mohsin Khan
"... unless you are able to slaughter it (before its death) - and that which is sacrificed (slaughtered) on An-Nusub (stone-altars). ..."

Saheeh
"... except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, ..."

C. TAFSIR (1)

Ibn Kathir
... (and that which is sacrificed on An-Nusub. ) Nusub were stone altars that were erected around the Ka`bah, as Mujahid and Ibn Jurayj stated. Ibn Jurayj said, "There were three hundred and sixty Nusub around the Ka`bahthat the Arabs used to slaughter in front of, during the time of Jahiliyyah. They used to sprinkle the animals that came to the Ka`bah with the blood of slaughtered animals, whose meat they cut to pieces and placed on the altars.'' Allah forbade this practice for the believers. He also forbade them from eating the meat of animals that were slaughtered in the vicinity of the Nusub, even if Allah's Name was mentioned on these animals when they were slaughtered, because it is a type of Shirk that Allah and His Messenger have forbidden. ....

Jalalayn
... of such animals — except for what you have sacrificed duly, catching it while it still breathes life and then sacrificing it — and what has been sacrificed in, the name of, idols (nusub is the plural of nusāb) ...

Sayyid Abul Ala Maududi - Tafhim al-Qur'an
... The Arabic word nusub applies to all those places which have been specifically dedicated to any saint or god, etc., for making offerings to them or for any other kind of ungodly worship whether there is or is not any sort of stone or wooden idol therein. ...

D. ASAL USUL TRADISI AN-NUSUB

QS 37:107-108 (Ash-Shaaffat - Yang Berbaris, Urutan Turun Quran: 56, Makkiyah)
waFADAYNAAhu bidzibhin 'azhiimin
Dan Kami TEBUS anak itu dengan seekor sembelihan yang besar.
wataraknaa 'alayhi FII AL-AAKHIRIINA
Kami abadikan untuk Ibrahim itu DI KALANGAN ORANG-ORANG YANG DATANG KEMUDIAN.

Ibn Kathir (2)
... (And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years.'' Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah sent for `Uthman bin Talhah, may Allah be pleased with him.'' On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah said to me, (I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)''' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too.'' This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah was sent. And Allah knows best.

Tafsir Syiah (3)
Towards the end I would also like to point out that if the ‘b’ in ‘bi zibhin azeem’ is taken to be article of causation it would denote ransom in the true sense. However, under such circumstances would it become the cause of the ransom and not ransom itself. That is, it would mean that due to the “great sacrifice” We have given the ransom of Ismail and saved him because if Ismail had been slaughtered, Imam Husayn (a.s) would not have come into existence. Therefore to save him, Ismail was saved through the ram. Allamah Majlisi has also suggested this interpretation in Biharul Anwar. The aim of the Allamah is that if the ransom is taken in its actual connotation, we would have to consider ‘bi’ as the ‘bi’ of causation. And if it is not considered causative we would have to accept that the pronoun of ‘ha’ contains a metaphor and also the ransom would have to be considered synonymous to “replacement.” Hopefully the inner interpretation of this verse has become clear for the readers.

E. PEMBAHASAN

Terjemahan Indonesia menghilangkan fakta bahwa yang dimaksud an-nusub adalah sebuah altar kurban persembahan bagi Allah yang kemudian oleh kafir mekkah 'selewengkan' dengan menambahnya untuk kurban persembahan bagi berhala-berhala. Bandingkan terjemahan Inggris yang masih mempertahankan kata 'stone altars' (4).

Sejak kita tahu bahwa kafir Mekkah pun menyembah Allah (dan menyekutukan dengan berhala), maka logis untuk menyimpulkan bahwa salah satu altar kurban persembahan itu ditujukan untuk Allah yang konon adalah 'dewa tertinggi' bagi kafir Mekkah. Apalagi setelah kita mengetahui bahwa mempersembahkan kurban bakaran itu digunakan untuk mengingat Ibrahim telah menebus "anak itu" dengan kurban pengganti yang "Agung". " ... Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too.'' This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah was sent."

Mungkin karena keberadaan kurban di atas An Nusub pula yang membuat kafir Mekkah mengatakan bahwa mereka menawarkan "... ikutilah jalan kami, dan nanti kami akan memikul dosa-dosamu ..." (QS 29:12).

Sampai disini dulu.
Islam alergi dengan kalimat "penebusan dosa". Okeh! Ganti bahasa nya, "TEBUSAN KESELAMATAN", tertulis di Quran Anda sebagaimana yang bisa Anda lihat di atas.

Dan yang menarik, ayat 108 menyebut:
wataraknaa - Kami abadikan itu (TEBUSAN YANG BESAR ITU)
'alayhi - untuk Ibrahim 'itu'
FII AL-AAKHIRIINA - DI KALANGAN ORANG-ORANG YANG DATANG KEMUDIAN.

Tafsir Sunni berbeda dengan tafsir syiah. Sunni menyebutkan bahwa kata "wataraknaa" merujuk pada keimanan Ibrahim, sedangkan tafsir Syiah merujuk pada peristiwa KURBAN KESELAMATANnya yang menjadi CERMIN akan suatu peristiwa masa depan, yaitu kurban imam Hussein.
Wallahu A'lam Bishawab

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Footnote
(1) http://quranx.com/Tafsirs/5.3
(2) http://quranx.com/Tafsirs/37.108
(3) https://www.al-islam.org/understanding-karbala-allamah-sayyid-saeed-akhtar-rizvi/and-we-ransomed-him-great-sacrifice
(4) http://www.searchtruth.com/chapter_display_all.php?chapter=5&from_verse=3&to_verse=3&mac=&translation_setting=1&show_yusufali=1&show_shakir=1&show_pickthal=1&show_mkhan=1&show_saheeh=1&show_urdu=1