Fatalisme vs Islam: Membina Semula Keupayaan Bertindak Manusia, Ketetapan Allah, dan Tanggungjawab Moral dalam Pemikiran Islam
Abstract
Fatalisme lazimnya difahami sebagai kepercayaan bahawa segala tindakan yang dilakukan oleh manusia telah ditentukan; justeru, pilihan, tanggungjawab, dan usaha manusia pada akhirnya tidak memberi sebarang kesan dalam kehidupan mereka. Dalam perbincangan mengenai Islam, masyarakat sering tersilap menyamakan ideologi fatalisme dengan qada’ dan qadar. Kajian ini berpendapat bahawa pengenalpastian sedemikian merupakan satu kesilapan yang ketara dari aspek konsep. Islam menegaskan bahawa ilmu, kekuasaan mutlak, dan ketetapan adalah milik Allah, namun pada masa yang sama turut mengiktiraf pilihan, tanggungjawab moral, tindakan yang disengajakan, kebertanggungjawaban, taubat, usaha serta ikhtiar, dan tanggungjawab sosial manusia. Al-Quran tidak mengemukakan sebarang ayat mengenai autonomi manusia mahupun sikap pasrah kepada takdir tanpa batasan sebagai penjelasan tentang kewujudan manusia. Sebaliknya, pemikiran Islam membina suatu model yang selari berasaskan hubungan antara kekuasaan mutlak Tuhan dan keupayaan manusia. Melalui analisis terhadap al-Quran dan Sunnah, perbandingan perspektif Jabriyyah, Qadariyyah, Asy'ariyyah, dan Maturidiyyah, serta kajian terkini, artikel ini mendapati bahawa kepercayaan Islam yang sebenar terhadap qada’ dan qadar ialah menggalakkan pergantungan kepada Allah (tawakal) berserta usaha, bukannya sikap pasrah semata-mata. Perbezaan ini penting dalam masyarakat Muslim kontemporari, memandangkan salah tafsir mengenai takdir boleh membawa kepada rasa tidak berdaya, mengelak daripada mendapat rawatan serta kurang keyakinan dan tanggungjawab sosial dalam diri. Islam juga tidak mengajar penganutnya untuk mengabaikan hukum sebab-akibat, usaha, perancangan, langkah pencegahan, atau transformasi sosial atas alasan takdir. Sebaliknya, Islam menetapkan etika membuat pilihan (al-ikhtiyar), usaha atau tindakan, sebab melakukan usaha atau tindakan tersebut, sifat sabar, serta bertanggungjawab. Kajian ini diakhiri dengan mengusulkan Model Agensi Qurani-Nabawi (QPAM) bagi membezakan qada’ dan qadar daripada fatalisme psikologi, falsafah, dan tingkah laku.
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References
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