Mengkritisi ‘Klaim’ Ahmad Hasan Al-Yamani (Bag. 1)

MUSLIMMENJAWAB.COM – Beberapa tahun terakhir, aliran yang meyakini tentang keturuanan Imam Mahdi atau yang lebih masyhur dikenal aliran Yamani perlahan-lahan mulai tersebar di belahan dunia, tak terkecuali di Indonesia. Bahkan tak sedikit dari masyarakat kita, lebih-lebih yang bermazhab Syiah meyakini aliran tersebut.

Tokoh yang digadang-gadang sebagai keturuan Imam Mahdi ini, bernama Ahmad Ismail Saleh Al-Salami Al-Bashri, atau yang lebih familiar dengan julukan Ahmad Hasan Basri al-Yamani. Tak sedikit klaim yang ia utarakan, namun klaim yang paling menonjol adalah, bahwa ia mengaku sebagai putra dari Imam Mahdi.

Pengakuan tersebut, tentu bukan tanpa alasan. Pengakuan itu, setidaknya didasari oleh beberapa riwayat yang ia pelintir sedemikian rupa, dengan tujuan untuk meyakinkan pengikutnya, bahwa keturuan Imam Mahdi itu ada, dan dialah perwujudannya. Di dalam tulisan sebelumnya, telah diulas tentang sosok ini dari ragam riwayat dan dalil untuk mematahkan klaimnya.

Untuk melengkapi tulisan sebelumnya, penulis bawakan riwayat, di mana riwayat ini acap kali dijadikan sebagai senjata oleh Hasan Basri al-Yamani untuk meyakinkan pengikutnya kalau-kalau ia adalah keturunan Imam Mahdi. Di sisi lain, penulis juga mencoba untuk mematahkan riwayat ini melalui dalil-dalil yang ada.

Sebelum mengkritisi riwayat ini, mari kita membacanya terlebih dahulu.

Sekelompok orang dari Abdullah Husain bin Ali bin Sufyan Bezufari telah memberi kabar kepada kami dari Ali bin Sinan Mousuli Adl dari Ali bin Husain dari Ahmad bin Muhammad bin Khalil dari Ja’far bin Ahmad Mesri dari pamannya Hasan bin Ali dari ayahnya, dan dari Imam Shadiq, dari ayahnya, Imam Baqir, dari ayahnya, Imam Ali Zainal Abidin dar ayahnya, Imam Husain dan dari ayahanya, Imam Ali, ia berkata, “Rasulullah di malam detik-detik kematiannya, ia berkata kepada Ali, ‘Wahai Abal Hasan, bawakan aku secarik kertas dan pena!’

Lalu, Rasulullah mendiktekan sesuatu dengan berkata, ‘Wahai Ali, setelahku akan ada dua belas imam dan setelah mereka akan ada dua belas Imam Mahdi. Maka, engakau, wahai Ali, termasuk orang pertama dari dua belas imam itu. Dan engkau akan menjadi khalifah  setelahku di tengah umatku. Jika kematianmu telah tiba, berikanlah (tampuk kepemimpinan itu) kepada Hasan yang dermawan. Jika kematiannya telah tiba, serahkan itu kepada Husain Syahid yang suci. Jika kematiannya telah tiba, maka serahkan (tampuk kepemimpinan itu) kepada Zainal Abidin.

Jika kematiannya telah tiba, berikan (tampuk kepemimpinan itu) kepada putranya, Muhammmad Al-Baqir. Jika kematiannya telah tiba, serahkan (tampuk kepemimpinan itu) kepada putranya, Ja’far As-Shadiq. Jika kematiannya telah tiba, serahkan (tampuk kepemimpinan itu) kepada putranya, Musa Al-Kadzim. Jika kematiannya telah tiba, serahkan (tampuk kepemimpinan itu) kepada putranya, Ali Ridho. Jika kematiannya telah tiba, serahkan (tampuk kepemimpinan itu) kepada putranya, Muhammad Taqi. Jika kematiannya telah tiba, serahkan (tampuk kepemimpinan itu) kepada putranya, Ali Al-Hadi. Jika kematiannya telah tiba, maka serahkan (tampuk kepemimpinan itu) kepada putranya, Imam Hasan Fadil (Imam Hasan Askari).

Jika kematiannya telah tiba, serahkan (tampuk kepemimpinan itu) kepada putranya, Muhammad penjaga dari keluarga Muhammad (Imam Mhadi). Dan mereka adalah dua belas imam. Kemudian, setelahnya ada dua belas Imam Mahdi. Jika sewaktu-waktu ia mati, serahkan (tampuk kepemimpinan itu) kepada putranya, Mahdi pertama, di mana ia memiliki tiga nama. Nama pertama sama seperti namaku, dan namanya yang lain seperti nama ayahku, dan nama itu adalah Abdullah dan Ahmad, dan nama ketiganya adalah Mahdi. Dan dia adalah orang yang pertama kali beriman.’” [1]

Riwayat yang dinukil dari dalam kitab Gaibah At-Thusi karya Syekh Thusi ini oleh beberapa ulama kesohor Syiah ditolak dengan beberapa dalil yang mereka tawarkan.

Allamah Ali bin Yunus Bayadi Amuli berkata, “Riwayat 12 Imam Mahdi setelah 12 Imam adalah bagia dari riwayat yang syadz (langka). Dan riwayat ini bertentengan dengan seluruh riwayat senada yang shahih dan mutawatir. Maka, sesuai dengan riwayat tersebut, setelah pemerintahan Al-Mahdi, tidak akan ada pemerintahan yang lain.”

Ayatullah Majelisi juga mengomentari terkait riwayat di atas, bahwa riwayat tersebut bertentangan dengan mayoritas riwayat. 

Dikarenakan pembahasan ini cukup panjang, maka penulis akan melanjutkannya di bagian kedua. Semoga pembaca yang setia tetap semangat untuk mengikuti kajian ini.

Untuk melanjutkan tulisan bagian kedua silakan baca dengan klik di sini.


[1] Al-Arbauna Hadisan fil Mahdiyin fi Durriyatihim Al-Qaim, Syekh Nadzim Al-Aqili, hal. 15-16.

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