Al-naz'ah al-khari jiyyah fi afkari wa harakati al-shaykh ahmad rifa 'i bi kali salak

INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 2, Number 2, 1995

A A

HADHRAMI SCHOLARS IN THE MALAY-INDONESIAN DIASPQRA: A Preliminary Study of Sayyid 'Uthman

Azyumardi Azra

THE MUHAMMADIYAH DA'WAH AND ALLOCATIVE POLITICS IN THE NEW ORDER

M. Din Syamsuddin

OUR'AN INTERPRETATIONS OF HAMZAH FANSURI (CA.1600) AND HAMKA (1908-1982): A Comparison

Karel Steenbrink

ISLAM AND THE STATE IN INDONESIA:

Munawir Sjadzali and the Development of a New Theological Underpinning of Political Islam

STUD lA ISLAMIKA

Indonesian Journal for Islamic Studies Volume 2, Number 2, 1995

EDITORIAL BOARD: Harun Nasution Mastubu M. Quraisb Sbibab A Aziz Dab/an M. Satria Effendi Nabilab Lubis M. Yunan Yusuf Komaruddin Hidayat M. Din Syamsuddin Muslim Nasution Wabib Mu 'tbi EDITOR IN CHIEF:

Azyumardi Azra EDITORS:

Saiful Muzani Hendro Prasetyo joban H. Meuleman

Nuru/Fajri BadriYatim AsSISTANTS TO THE EDITOR:

ArifSubban Much/is Ainurrafik ENGUSH LANGUAGE ADVISOR:

judith M. Dent ARABIC LANGUAGE ADVISOR:

M. Fuad Facbruddin COVER DESIGNER:

S. Prinka

STUDIA ISIAMIKA (ISSN 0215-0492) is a journal published quarterly by the Institut Agama Islam

Negeri (lAIN, The State Institute for Islamic Studies) Syarif Hidayatullah, Jakarta, (SIT DEPPEN No. 129/SK/DilJEN/PPG/STI/1976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines.

Muhlisin Sa 'ad

Al-N az' ah al-Khari

j

i yyah

f1

Afkari wa

Harakati al-Shaykh Ahmad Rifa '1 bi Kal!

Salak

Abstract: Throughout the nineteenth and the first half of the twentieth

centuries, Indonesian history was colored

by

indigenous upheavals and

social protests. These events were the result of conflicts of interest between the indigenous people and the Dutch colonial government. The patterns

of the emerging movements can be classified into four categories:

{1)

anti-exploitation movements,

(2)

milleniaristic, including messianistic or 'Just

king", movements, (3) revivalistic of sect movements, and

{4)

semi-mod-ern movement. Most of the Islamic revivalist movements tended to be neo-Kharijite in character, which rejects the legitimate power of the exist-ing government and its apparatus. This tendency is not only prevalent in their intellectual output, but also in their actual movements, although not necessarily manifested in terms of physical rebellion. Such is the

ap-parent characteristics of thoughts and movements proclaimed

by

a

promi-nent religious figure, K.H. Ahmad Rifa'i.

Rifa'i was a religious intellectual

('ulama),

who spent about 20 years

of his life in the Middle East, notably Mecca and Cairo, undertaking reli-gious studies. Returning/rom the Middle East, he resided in Kaliwungu, Kendal, Central Java. In this place he grave his full attention to the teach-ing of religious knowledge and writteach-ing books. He was also active in en-couraging the students and the surrounding societies to uphold

socio-reli-gious consciousness in order to overcome the moral crisis faced

by

Mus-lims in general. He held the view that the attitude of the colonial govern-ment had resulted in moral decadence among Indonesian Muslims. Based on this view, Rifa 'i launched severe criticisms to the government and of the indigenous feudal groups and nobility who supported the existence of colonial government.

Being regarded as a disrupter of social stability and a threat to

124 Muhlisin Sa 'ad

ing positions, the colonial government finally arrested and jailed Rifa 'i in the Kendal and Semarang prisons. After being freed from custody, Rifa 'i moved to Kalisalak, a countryside area in the sub-district of Limpung, Batang, Central Java. There he established a traditional

reli-gious school (pesantren) which quitely flourished. The vast influence of

Rifa 'i can not be detached from his counter-stream teachings. He pro·

scribed marriages which were solemnized

by

government-elected religious

officials; he also proscribed fum 'at prayers which were conducted in

mosques bulit

by

the colonial government. Rifa 'i categorized all the

gov-ernment religious officials as

fasiq

people because they collaborated with

a

kafir

government. Therefore, a marriage conducted before these offi·

cials was invalid and reqired revalidation. These officials were also

con-strued to not be competent to lead fum 'ah prayers, since

fasiq

people are

not able to command religious rituals, including being

imam

of fum 'ah

prayers.

As a result of Rifa 'i's appeals, many Muslims went to Kalisalak to request reapproval of their marriages. Meanwhile, Rifa 'i himself claimed to be a just leader" on the grounds that his position was neutral, that he was Jar from being a colonial collaborator, and he even challenged of the power the colonial government.

Ahmad Rifa'i's activities did not cease even during his political asy· lum in Ambon. On this island he wrote four books and sent letters to his followers via his son-in-law, Imam Puro. However, his absence from the midst of his disciples eventually weakened the movement, which was pre-viously radical. The influential charisma of Ahmad Rifa 'i, that functioned as the main pillar of the movement against the Dutch colonials, was no longer effective in boosting their moral courage. At the same time, being

supported

by

indigenous bureaucrats, the colonial government tightened

its control against Rifa 'i's followers. This unfortunate situation finally drove them to the edge of the politico-religious arena. They withdrew them-selves and built religious movements which were very different from the previous movement.

The organization which was then known as Jama 'ah Rifa'iah emerged from amongst Ahmad Rifa 'i 's followers. Different from Rifa 'i 's ideas, the successors and the adherents of this organization were not as radical as

their master. They conducted the activities of]ama 'ah Rifa'iyah

by

means

of peaceful ways and avoided radical impressions. One of the movement that still being maintained was the insistence of religious activity on the establishment of pesantrens.

AI Naz'ah a/ Kharijiyyah 125

Muhlisin Sa 'ad

Al-N az' ah al-Khari

j

i yyah

£1

Afkari wa

Harakati al-Shaykh Ahmad Rifa'1 bi Kall

Salak

Abstraksi: Sepanjang abad 19 dan paruh pertama abad 20, sejarah

Indo-nesia ditandai oleh meledaknya pelbagai gejolak dan prates sosial di kalangan pribumi. Kenyataan ini dapat dipahami sebagai akibat timbulnya konjlik kepentingan yang terjadi antara masyarakat pribumi dan pmerintah kolonial. Gerakan yang muncul dapat dibedakan menjadi

empat kategori:

(1}

gerakan anti-pemerasan, (2} gerakan mileniaristik,

termasuk gerakan messianistik atau ratu adil, (3} gerakan revivalistik

atau sektaris, dan

(4}

gerakan semi-modern. Khususnya gerakan revival is

Islam yang sering muncul ke permukaan cenderung bersifat neo-Kharijis yang pada intinya menggariskan penolakan terhadap keabsahan kekuasaan penguasa berikut aparatnya. Kecenderungan tersebut tidak hanya tampak pada produk-produk pernik iran, melainkan juga pada aksi kongkrit, kendati tidak sampai berwujud pemberontakan [tsik. Demikian itulah yang akan terlihat dalam pemikiran dan gerakan tokoh yang bernama K.H. Ahamd Rifa 'i.

Rifa 'i adalah seorang

'ulama'

yang menghabiskan umurnya selama

20 tahun untuk bela jar di Timur Ten gab, khususnya di Mekkah dan Kairo. Sekembalinya dari Timur Ten gab, Rifa 'i menetap di Kaliwungu, Kendal, ]awa Tengah. Di sana ia mencurahkan perhatian untuk mengajar

ilmu-ilmu agama sekaligus menulis kitab. fa pun aktif mengajak santri dan masyarakat pada umumnya untuk menumbuhkan kesadaran sosial-keagamaan guna mengikis krisis moral yang tengah menimpa umat. Menurutnya, kemerosotan moral umat merupakan akibat ulah perilaku kaum kolonial Belanda. Untuk itu, Ahamad Rifa 'i melancarkan kritik terhadap pemerintah kolonial dan juga kaum priyayi feodal dan tradisional yang menjadi aparatnya.

Dipandang dapat mengganggu kedudukan mereka dan ketenteraman masyarakat umum, akhirnya pemerintah Belanda menangkap dan mengamankannya di penjara Kendal dan Semarang. Sebebasnya dari tahanan, ia hijrah ke Kali Salak, sebuah desa yang termasuk dalam

126 Muhlisin Sa'ad

kecamatan Limpung, Kabupaten Batang, fawa Tengah. Di sana ia mendirikan pondok pesantren yang dengan segera berkembang pesat. Pangaruhnya yang bertambah luas tidak dapat dilepaskan dari ajaran· ajarannya yang melawan arus kekuasaan. !a mengharamkan perkawinan yang dilakukan oleh para penghulu yang diangkat pemerintah kolonial, begitu juga salat fum 'at di masjid-masjid yang didirikan oleh pemerintah penjajah. Alasan yang diajukan oleh Ahmad Rifa'i adalah karena para pen gurus dan seluruh pejabat keagamaan yang diangkat oleh pemerintah

kolonial dapat dikategorikan sebagai orang-orang fasiq, karena

bekerjasama dengan pemerintah

kafir.

Maka perkawinan yang dilakukan

di depan penghulu tidak sah hukumnya dan perlu diulang. Mereka pun

tidak layak memimpin salat fum 'at, karena orang fasiq tidak memenuhi

persyaratan untuk memimpin ibadah, termasuk di dalamnya menyelenggarakan salat fum 'at. Akibatnya, banyak umat Islam yang datang ke Kali Salak untuk meminta pengesahan perkawinan mereka. Ahmad R ifa 'i juga menyatakan diri sebagai satu-satunya pemimpin "adil" di wilayah tersebut. Kedudukannya netral, bukan antek kolonial, dan bahkan menentang kekuasaan pemerintah penjajah.

Aktifitas Ahmad Rifa 'i tidak berhenti pada saat ia diasingkan ke Ambon. Di sana ia masih sempat menulis empat buah buku dan mel-ayangkan surat wasiat kepada murid-muridnya melalui menantunya, Imam Puro. Namun, ketidakhadirannya di tengah-tengah pengikut setianya jelas memperlemah gerakan tersebut yang tadinya sang at radikal. Kharisma besar Ahmad Rifa 'i yang menjadi penopang utama kekuatan moral pengikutnya dalam melawan penjajah tidak lagi mampu mendorong semangat mereka. Pada saatyang sama, pemerintah kolonial dengan didukung oleh kalangan birokrat pribumi terus memperkuat kontrol mereka terhadap pengikut Rifa 'i. Di bawah tekanan yang begitu kuat ini, kelompok Rifa 'i akhirnya tersingkir dari pentas pergumulan politik-keagamaan. Mereka menarik diri dan membangun gerakan keagamaan yang sangat berbeda dari pola yang dilancarkan oleh Rifa'i sendiri.

Organisasi yang kemudian dikenal dengan nama fama 'ah Rifa 'iyah muncul dari para bekas pengikut Ahmad Rifa 'i. Berbeda dari Rifa 'i, pengganti dan pendukung gerakan ini tidak seradikal kyainya. Mereka melangsungkan kehidupan fama 'ah Rifa 'iyah melalui cara-cara damai dan menjauhkan diri dari sikap radikal. Salah satu pola gerakan yang masih diteruskan oleh kelompok ini hanyalah tekanan kegiatan keagamaan pada bidang pendidikan, khususnya pendirian pusat-pusat kegiatan keagamaan yang berupa pesantren.

AI Naz'ah a! Khdrijiyyah 127

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