Salah satu pangkal utama persoalan debat Islam Kristen adalah "tiga Tuhan" yang disematkan penulis Quran kepada pengikut Isa (Nasrani). Ada banyak tulisan dibuat untuk menanggapi "trinitas sesat" yang dinyatakan oleh penulis Quran. Theos sendiri menyadari tidak terlalu banyak tahu mengenai bagaimana Kristen di Arab menghayati trinitas yang diterjemahkan dalam kalimat bahasa Arab. Kristen Ortodoks paling jago menjelaskan hal ini, Theos hanya menelaah sebatas yang Theos mampu.A. PENGANTAR
B. DALIL QURAN
QS 5:116 (Al-Ma'aidah - Hidangan, Urutan Turun Surah: 112, Madaniyah)
wa-idz qaala allaahu yaa 'iisaa ibna maryama a-anta qulta lilnnaasi ITTAKHIDZUUNII WAUMMIYA ILAAHAYNI MIN DUUNI ALLAAHI qaala subhaanaka maa yakuunu lii an aquula maa laysa lii bihaqqin in kuntu qultuhu faqad 'alimtahu ta'lamu maa fii nafsii walaa a'lamu maa fii nafsika innaka anta 'allaamu alghuyuubi
Dan (ingatlah) ketika Allah berfirman: "Hai 'Isa putera Maryam, adakah kamu mengatakan kepada manusia: "JADIKANLAH AKU DAN IBUKU DUA ORANG TUHAN SELAIN ALLAH?". 'Isa menjawab: "Maha Suci Engkau, tidaklah patut bagiku mengatakan apa yang bukan hakku (mengatakannya). Jika aku pernah mengatakan maka tentulah Engkau mengetahui apa yang ada pada diriku dan aku tidak mengetahui apa yang ada pada diri Engkau. Sesungguhnya Engkau Maha Mengetahui perkara yang ghaib-ghaib".
Perikop: QS 5:110-120 Beberapa kisah tentang Isa as
wa-idz qaala allaahu yaa 'iisaa ibna maryama a-anta qulta lilnnaasi ITTAKHIDZUUNII WAUMMIYA ILAAHAYNI MIN DUUNI ALLAAHI qaala subhaanaka maa yakuunu lii an aquula maa laysa lii bihaqqin in kuntu qultuhu faqad 'alimtahu ta'lamu maa fii nafsii walaa a'lamu maa fii nafsika innaka anta 'allaamu alghuyuubi
Dan (ingatlah) ketika Allah berfirman: "Hai 'Isa putera Maryam, adakah kamu mengatakan kepada manusia: "JADIKANLAH AKU DAN IBUKU DUA ORANG TUHAN SELAIN ALLAH?". 'Isa menjawab: "Maha Suci Engkau, tidaklah patut bagiku mengatakan apa yang bukan hakku (mengatakannya). Jika aku pernah mengatakan maka tentulah Engkau mengetahui apa yang ada pada diriku dan aku tidak mengetahui apa yang ada pada diri Engkau. Sesungguhnya Engkau Maha Mengetahui perkara yang ghaib-ghaib".
Perikop: QS 5:110-120 Beberapa kisah tentang Isa as
QS 4:171 (An-Nisaa - Wanita, Urutan Turun Quran: 92, Madaniyah)C. DALIL QURAN LAINNYA
yaa ahla alkitaabi laa taghluu fii diinikum walaa taquuluu 'alaa allaahi illaa alhaqqa innamaa almasiihu 'iisaa ibnu maryama rasuulu allaahi wakalimatuhu alqaahaa ilaa maryama waruuhun minhu faaaminuu biallaahi warusulihi walaa taquuluu tsalaatsatun intahuu khayran lakum innamaa allaahu ilaahun waahidun subhaanahu an YAKUUNA LAHU WALADUN lahu maa fii alssamaawaati wamaa fii al-ardhi wakafaa biallaahi wakiilaan
Wahai Ahli Kitab, janganlah kamu melampaui batas dalam agamamu, dan janganlah kamu mengatakan terhadap Allah kecuali yang benar. Sesungguhnya Al Masih, 'Isa putera Maryam itu, adalah utusan Allah dan (yang diciptakan dengan) kalimat-Nya yang disampaikan-Nya kepada Maryam, dan (dengan tiupan) roh dari-Nya. Maka berimanlah kamu kepada Allah dan rasul-rasul-Nya dan janganlah kamu mengatakan : "(Tuhan itu) tiga", berhentilah (dari ucapan itu). (Itu) lebih baik bagimu. Sesungguhnya Allah Tuhan Yang Maha Esa, MAHA SUCI ALLAH DARI MEMPUNYAI ANAK, segala yang di langit dan di bumi adalah kepunyaan-Nya. Cukuplah Allah menjadi Pemelihara.
QS 5:73 (Al-Ma'aidah - Hidangan, Urutan Turun Surah: 112, Madaniyah)
laqad kafara alladziina qaaluu INNA ALLAAHA TSAALITSU TSALAATSATIN wamaa min ilaahin illaa ilaahun waahidun wa-in lam yantahuu 'ammaa yaquuluuna layamassanna alladziina kafaruu minhum 'adzaabun aliimun
Sesungguhnya kafirlah orang-orang yang mengatakan: "BAHWASANYA ALLAH SALAH SEORANG DARI YANG TIGA", padahal sekali-kali tidak ada Tuhan selain dari Tuhan Yang Esa. Jika mereka tidak berhenti dari apa yang mereka katakan itu, pasti orang-orang yang kafir diantara mereka akan ditimpa siksaan yang pedih.
Al-JalalaynD. TAFSIR (1)
And, mention, when God says, that is, when God will say, to Jesus at the Resurrection in rebuke of his followers: ‘O Jesus, son of Mary, did you say to mankind, “Take me and my mother as gods, besides God”?’ He, Jesus, says, shuddering: ‘Glory be to You!, exalted be You above all that does not befit You, such as [having] a partner and so on. It is not mine, it is unjustified [for me], to say what I have no right to (bi-haqq, ‘right to’, is the predicate of laysa, ‘not’; lī, ‘mine’, is explicative). If I indeed had said it, You would have known it. You know what is, hidden by me, in my self, but I do not know what is within Your Self, that is, what You keep hidden of Your knowledge: You are the Knower of things unseen.
Al-Tustari
"You know what is in my self, though I do not know what is in Your Self" That is, "I do not know the hidden purport of Your question, while You have knowledge of it." It is also possible that what is implied is: "You know what is in my human soul, and I do not know the nature of the deposit (mustawḍaʿ) [from] within Yourself that is in my innermost secret (sirr). This is because Your secret is between You and it [my innermost secret], and no one can have knowledge of it besides You." It [that divine deposit] is the eye through which [the servant] sees God, the ear by which he hears God, and the tongue by which he calls Him. The evidence for it is in His words, Exalted is He, concerning the hypocrites, Deaf, dumb and blind [2:18]. This is because they do not have these deposits. But God knows best.He was asked about the words:
Kashani
['O Jesus, son of Mary] did you, call people to [worship of] yourself or your mother, or [it means: did you call people] to the station of your heart and your soul. For the one in whom there remains the existence of egoism and the remnants of the soul and caprice, or in whom there is variegation by the existence of the heart and its manifestation in its attribute will call creatures either to the station of his soul or to the station of his heart, and not to the truth. He [Jesus] says, 'Glory be to You!: an affirmation of the exaltedness of God above [that He should have] partnership and an absolution for him [Jesus] of the existence of any remnants [in him]. It is not mine to say what I have no right to, since I possess no existence in reality and as such it is not mine nor is it right that I should say something that I am not entitled to in reality, as statements, acts, attributes and existence all belong to You [alone]. If I indeed had said it, You would have known it, that is to say, had there issued from me any [such] statement then it would have been by Your knowledge, but there is no existence for that which You do not have knowledge of and there exists only what exists by Your knowledge. You know what is in my soul, encompassing as You do all things and so my knowledge is but a part of Your knowledge; but I do not know what is within Your Self, that is, Your Essence as I do not encompass all things [in my knowledge].
Ibn ‘Abbâs
(And when Allah saith) Allah says on the Day of Judgement: (O Jesus, son of Mary! Didst thou say unto mankind) in the life of this world: (Take me and my mother for two gods beside Allah? He) Jesus (saith: Be glorified! It was not mine) it was not proper nor was it permissible (to utter that to which I had no right. If I used to say it) to them, (then Thou knewest it. Thou knowest what is in my mind) you know that which I have conveyed to them of commands and prohibitions, (and I know not what is in Thy mind) I do not know what proceeded from you to them in terms of forsakenness or success. (Lo! Thou, only Thou art the Knower of Things Hidden) things hidden from the servants.
Ibn Kathir (2)
Allah will also speak to His servant and Messenger, `Isa son of Maryam, peace be upon him, saying to him on the Day of Resurrection in the presence of those who worshipped `Isa and his mother as gods besides Allah, (O `Isa, son of Maryam! Did you say unto men: `Worship me and my mother as two gods besides Allah') This is a threat and a warning to Christians, chastising them in public, ...
Semua teolog Islam penafsir menempatkan percakapan Allah dengan Isa di ayat 116 merujuk pada suatu peristiwa yang akan datang, yaitu pada hari berbangkit. ...E. PEMBAHASAN
Theos amat tertarik dengan tafsir Tustari yang menyebutkan "kemungkinan yang lain", begini:
"... It is also possible that what is implied is: "You know what is in my human soul, and I do not know the nature of the deposit (mustawḍaʿ) [from] within Yourself that is in my innermost secret (sirr). This is because Your secret is between You and it [my innermost secret], and no one can have knowledge of it besides You." It [that divine deposit] is the eye through which [the servant] sees God, the ear by which he hears God, and the tongue by which he calls Him. ..."
Tustari dalam menafsir ayat Quran yang lain tentang Ruhul Quddus pun menyebut bahwa Ruhul Quddus itu adalah Allah. (3) Sekarang, Tustari menyinggung tentang "divine deposit in Isa human soul".
Kembali pada pokok telaah tentang "tiga tuhan" Nasrani yang dikomentari penulis Quran, sulit dibantah bahwa yang dimaksud "tiga tuhan" di situ adalah merujuk pada "Allah - Maryam - Isa". Pun sulit dibantah bahwa perspektif yang digunakan untuk menyebut "tiga tuhan" itu adalah "yakuuna lahu waladun" (QS 4:171). Allah mempunyai anak dari Maryam, Arab: walad, suatu ungkapan yang sangat harafiah untuk menunjuk pada "anak hasil dari pernikahan biologis" layaknya suami-istri. Sangat terang bahwa "tiga tuhan, yang itu" bukanlah iman Kristen yang sejati.
Jauh sebelum Muhammad lahir, teolog Kristen pun sudah menyatakan paham triteisme: Allah - Maryam - Isa, adalah suatu bentuk kesesatan. Berikut ini adalah contohnya:
Epiphanius wrote against the Collyridians in his most important apologetic work, Panarion (Medicine Box [374-377]), a tour-de-force refutation of over eighty heresies known to him. He refuted the two extreme and diametrically opposed Marian heresies of his day, Collyridianism (which overly exalted Mary) and Antidicomarianitism, an Arabian movement that debased Mary's status and virtues, to the point of claiming "that holy Mary had intercourse with a man, that is to say, Joseph, after the birth of Christ" (Panarion 78:1).
The Collyridians were primarily women who developed a syncretistic combination of Catholicism and pag an goddess cult customs. After describing the "awful and b.asphemous ceremony," in which they adorn a chair or a square throne and spread a linen cloth over it for their ritual, Epiphanius writes, "Certain women there in Arabia have introduced this absurd teaching from Thracia: how they offer up a sacrifice of bread rolls in the name of the ever-Virgin Mary, and all partake of this bread" (Panarion 78:13). He emphasizes the difference between Mary and God: "It is not right to honor the saints beyond their due" (ibid. 78:23); "Now the body of Mary was indeed holy, but it was not God; the Virgin was indeed a virgin and revered, but she was not given to us for worship, but she herself worshiped him who was born in the flesh from her. . . . Honor Mary, but let the Father, the Son, and the Holy Spirit be worshiped, but let no one worship Mary, . . . even though Mary is most beautiful and holy and venerable, yet she is not to be worshiped" (ibid. 79:1, 4).
The Collyridians were primarily women who developed a syncretistic combination of Catholicism and pag an goddess cult customs. After describing the "awful and b.asphemous ceremony," in which they adorn a chair or a square throne and spread a linen cloth over it for their ritual, Epiphanius writes, "Certain women there in Arabia have introduced this absurd teaching from Thracia: how they offer up a sacrifice of bread rolls in the name of the ever-Virgin Mary, and all partake of this bread" (Panarion 78:13). He emphasizes the difference between Mary and God: "It is not right to honor the saints beyond their due" (ibid. 78:23); "Now the body of Mary was indeed holy, but it was not God; the Virgin was indeed a virgin and revered, but she was not given to us for worship, but she herself worshiped him who was born in the flesh from her. . . . Honor Mary, but let the Father, the Son, and the Holy Spirit be worshiped, but let no one worship Mary, . . . even though Mary is most beautiful and holy and venerable, yet she is not to be worshiped" (ibid. 79:1, 4).
Berdasar pada kajian dalam pembahasan kita mengetahui bahwa yang dikritik adalah paham triteisme, tiga tuhan, bukan Trinitas. Trinitas adalah tepat seperti apa yang dinyatakan Tustari ketika menafsir kalimat dalam QS 5:116, "... in kuntu qultuhu faqad 'alimtahu ta'lamu maa fii nafsii walaa a'lamu maa fii nafsika ..." (... Jika aku pernah mengatakan maka tentulah Engkau mengetahui apa yang ada pada diriku dan aku tidak mengetahui apa yang ada pada diri Engkau. ...).F. MENGURAI BENANG KUSUT
Sekali lagi dikutip, Tafsari menyebutkan:
"... It is also possible that what is implied is: "You know what is in my human soul, and I do not know the nature of the deposit (mustawḍaʿ) [from] within Yourself that is in my innermost secret (sirr). This is because Your secret is between You and it [my innermost secret], and no one can have knowledge of it besides You." It [that divine deposit] is the eye through which [the servant] sees God, the ear by which he hears God, and the tongue by which he calls Him. ..."
Menempatkan paham yang sudah jelas dikatakan sesat (QS 5:116) oleh iman Kristen pada iman Kristen hari ini (hingga akhir zaman) adalah suatu bentuk "strawman fallacy", sesat pikir karena salah alamat.
Tustari membuka ruang bagi terciptanya dialog Islam-Kristen yang lebih positif dengan berfokus pada memahami apa yang sudah Theos kutip dua kali di atas, bahwa kalimat "... Engkau mengetahui apa yang ada dalam diriku ..." merujuk pada "divine deposit in human soul of Jesus".
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Footnote
(1) http://quranx.com/Tafsirs/5.116
(2) http://www.qtafsir.com/index.php?option=com_content&task=view&id=724&Itemid=60
(3) Lih. Tafsir Tustari QS 2:253 http://quranx.com/Tafsirs/2.253
"and confirmed him with the Holy Spirit" He replied: The Holy (al-Quddūs) refers to God, that is, the One who is sanctified above having children, partners or a spouse.
(4) http://www.catholic.com/magazine/articles/collyridianism
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