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Kiai Ahmad Rifa’i Kalisalak, Melawan dengan Syi’ir | NU Online

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Online"> <input type="hidden" id="sosPic" value="http://www.nu.or.id/o-images/imageContent.php?cl=nu_or_id&amp;assets=pictures&amp;cnt=post&amp;type=mid&amp;files=15551331825cb172fee10e1.jpg"> <input type="hidden" id="realURL" value="http://www.nu.or.id/post/read/104775/-kiai-ahmad-rifai-kalisalak-melawan-dengan-syiir"> <input type="hidden" id="sosDesc" value="Setidaknya ada 68 karya/kitab yang beliau wariskan kepada generasi Islam saat ini yang kebanyakan berupa"> <section class="m-t-10"> <div class="container arsip"> <div class="content-710"> <div class="s-title"><h1>Kiai Ahmad Rifa’i Kalisalak, Melawan dengan Syi’ir</h1></div> <div class="s-info"> Sabtu, 13 April 2019 13:00 <span class="right"><a href="/web/20190701183316/http://www.nu.or.id/post/13/tokoh/" class="cat"><i class=""></i> Tokoh</a></span> <p class="sosmed"> <strong>Bagikan </strong> <input type="hidden" name="realURL" id="realURL" 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relative;"> <img src="https://web.archive.org/web/20190701183316im_/http://www.nu.or.id/o-client/nu_or_id/pictures/post/big/15551331825cb172fee10e1.jpg" alt="Kiai Ahmad Rifa’i Kalisalak, Melawan dengan Syi’ir" style="width:100%;"> </div> <div class="s-post"><div>Sejarah kelam penjajahan yang dialami bangsa Indonesia menjadi pembelajaran berharga yang bisa kita ambil hikmahnya. Peristiwa tersebut bukan tanpa perlawanan, namun kecanggihan teknologi dan strategi licik seperti adu domba membuat bangsa ini takluk. Sejarah menunjukkan bahwa perlawanan terus dilakukan mulai dari masuknya Portugis, Belanda, Inggris dan Jepang. <br></div><div><br></div><div>Sekarang bisa kita lihat deretan pahlawan dari masa ke masa menunjukkan betapa gigihnya mereka dalam mengusir penjajah. Bahkan perlawanan muncul dari berbagai kalangan seperti bangsawan, kiai sampai rakyat biasa. Segala cara sudah ditempuh, baik dengan jalan angkat senjata seperti perang Padri (1821-1835) di Sumatra, dan Perang Diponegoro (1825-1830) di Jawa yang membuat penjajah kewalahan. </div><div><br></div><div>Kemudian ada pula yang melakukan perlawanan tanpa kekerasan. Metode tersebut biasa dilakukan oleh para ulama dengan dakwahnya. Salah satunya Kiai Ahmad Rifa’i, ulama yang gigih melakukan perlawanan melalui dakwah dan protes sosial sampai akhir hayatnya. Ia merupakan seorang ulama yang lahir di sebuah desa di Kendal, tepatnya di Desa Tempuran. Lebih jelasnya H Ahmad Syadzirin Amin dalam bukunya <span style="font-style: italic;">Gerakan Syaikh Ahmad Rifa’i</span> mengambil pendapat Drs Slamet Siswadi menyebutkan, bahwa Ahmad Rifa’i lahir pada hari Kamis tanggal 9 Muharram 1200 H, bertepatan tahun 1786 Masehi.</div><div><br></div><div>Dalam kitab <span style="font-style: italic;">Risalah Syamsul Hilal Juz Ats-Tsani</span> pada Bab <span style="font-style: italic;">Perimbangan Awal Tahun Hijriyah dan Miladiyah</span> menyebutkan bahwa tanggal 1 Muharram 1200 H bertepatan dengan 4 November 1785. Artinya, 9 Muharram 1200 H setidaknya bertepatan pada 12 November 1785.</div><div><br></div><div>Kiai Ahmad Rifa'i dilahirkan dari rahim seorang wanita bernama Siti Rahmah, buah cintanya dengan Raden KH Muhammad Marhum. Jika melihat tahun kelahirannya, ia seangkatan dengan Pangeran Diponegoro (lahir 1785).</div><div><br></div><div>Ahmad Rifa’i diasuh oleh kedua orang tuanya sejak lahir hingga ayahnya wafat saat ia berusia enam tahun. Menurut kalangan Rifa’iyah, ia kemudian diasuh dan dididik oleh pamannya yang bernama KH Asy’ari, seorang ulama terkemuka di daerah Kaliwungu. Diasuh oleh KH Asy’ari menjadikan Ahmad Rifa’i tumbuh dewasa kental dengan ilmu agama Islam. Sejak kecil ia sudah memiliki kecerdasan yang luar biasa. Tak heran jika kelak ia menjadi ulama besar.</div><div><span style="font-weight: bold;"><br></span></div><div><span style="font-weight: bold;">Perlawanan terhadap Belanda</span></div><div><br></div><div>Perjuangan dakwah Kiai Ahmad Rifa’i dilakukan sejak beliau muda. Pada usia 30-an tahun, tepatnya tahun 1833 ia menunaikan ibadah haji ke Makkah dan menetap di sana selama delapan tahun untuk menimba ilmu. Ia bertemu dengan para ulama besar di sana. Saat itu jaringan ulama dunia berpusat di Makkah.</div><div><br></div><div>Pertemuan tersebut membuatnya semakin bersemangat menimba ilmu. Salah satu gurunya adalah  Isa al-Barawi. Iai juga pernah berguru kepada Ibrahim al-Bajuri, seorang ulama dari Mesir meskipun kepergian Kiai Ahmad Rifa’i ke Mesir masih diragukan. Namun, karena pada masa itu banyak ulama yang beraktivitas di Makkah dan Madinah, bisa jadi Kiai Rifa’i bertemu Syaikh Ibrahim al-Bajuri di sana.</div><div><br></div><div>Pada saat Kiai Ahmad Rifa’i menimba ilmu di tanah haram, beliau bertemu dengan beberapa ulama Nusantara, seperti Syaikh Nawawi Banten dan Syaikh Kholil Bangkalan. Ketiga ulama tersebut menjadi sahabat karib dan sempat melakukan diskusi terkait dakwahnya kelak. Dari hasil diskusi tersebut ketiganya bersepakat, Syaikh Kholil Bangkalan akan fokus pada masalah tasawuf dalam dakwahnya, Syaikh Nawawi Banten pada masalah usuluddin, sementara Kyai Ahmad Rifa’i pada masalah fiqih.</div><div><br></div><div>Sesampai di tanah air Kiai Ahmad Rifa’i memulai dakwahnya di sebuah desa terpencil yakni Kalisalak, sekarang masuk di Kecamatan Limpung, Kabupaten Batang. Pada masa itu Nusantara sedang terpuruk karena penjajahan dan kebodohan. Ia sangat prihatin melihat kondisi masyarakat. Karena saat kehidupan sosial rakyat sangat tertindas oleh penjajah, para birokrat pribumi banyak yang bersekutu dengan penjajah. </div><div><br></div><div>Melihat kondisi tersebut ia mendirikan pondok pesantren di Kalisalak yang digunakan sebagai tempat berdakwah dan mengajar agama Islam. Ia menilai bahwa budaya Islam di masyarakat harus diubah agar terhindar dari budaya yang tidak sesuai dengan Al-Qur’an dan sunah. Selain mengajar di pondok, ia juga sering berdakwah ke tempat lain seperti Wonosobo, Pekalongan, Kendal. Dari dakwahnya tersebut menjadikan pondok pesantrennya diketahui banyak orang. Hal itu membuat banyak orang berbondong-bondong ke pondok pesantren Kalisalak untuk menyantri pada Kiai Ahmad Rifa’i.</div><div><br></div><div>Materi dakwahnya tidak selalu tentang hukum Islam, tapi juga protes sosial karena ia melihat pemerintah kolonial yang selalu menindas masyarakat. Protes sosial ia masukkan dalam ajaran dan kitab yang ditulisnya. Ia meyakini pemerintah kolonial adalah kafir dan harus diperangi. Keyakinan tersebut diajarkan kepada santri-santrinya agar tidak tunduk terhadap penjajah dan birokrat pribumi yang bersekutu dengannya. Tidak hanya itu, Kiai Ahmad Rifa’i juga mengajarkan kepada santrinya bahwa melawan pemerintah kolonial merupakan Perang Sabil.</div><div><br></div><div>Kiai Rifa’i termasuk ulama yang sangat produktif dalam bidang penulisan. Kebanyakan karyanya adalah <span style="font-style: italic;">syi’ir</span> atau <span style="font-style: italic;">nazam</span>. Salah satu syi’ir ini menggambarkan pendapatnya pada pribumi yang mau bekerjasama dengan penjajah</div><div><br></div><div><span style="font-style: italic;">Ghalib alim lan haji pasik pada tulung,</span></div><div><span style="font-style: italic;">marang raja kafir asih pada junjung.</span></div><div><span style="font-style: italic;">Ikulah wong alim munafik imane suwung,</span></div><div><span style="font-style: italic;">Dumeh diangkat drajat dadi tumenggung.</span></div><div><span style="font-style: italic;">Lamun wong alim weruho ing alane wong takabur,</span></div><div><span style="font-style: italic;">Mengko ora tinemu dadi kadi miluhur.”</span></div><div><span style="font-style: italic;"><br></span></div><div>Artinya:</div><div>Ghalib alim dan haji fasik menolong,</div><div>raja kafir dan senang mendukungnya.</div><div>Itulah orang alim yang munafik yang kosong imannya,</div><div>Merasa diangkat derajatnya jadi tumenggung.</div><div>Jika orang alim menunjukkan jeleknya orang takabur,</div><div>Nanti tidaklah mungkin dapat kadi terkenal.</div><div><br></div><div>Pada syair di atas bisa kita lihat bagaimana kerasnya terhadap penjajah dan orang-orang pribumi yang bekerjasama dengan mereka.</div><div><br></div><div>Perlawanan dalam mengusir penjajah dari para pahlawan sangat beragam dengan situasi dan kondisi pada masa itu. Kiai Ahmad Rifai lebih memilih menggunakan metode dakwah secara lisan dan tulisan yang dirangkum dalam kitab-kitabnya. Metode tersebut memiliki keunikan tersendiri karena membentuk kesadaran masyarakat bahwa mereka sedang tertindas. Ia juga menanamkan pada masyarakat untuk menjadikan Islam sebagai fondasi dan jalan hidup yang benar.</div><div><br></div><div>Dengan kitab <span style="font-style: italic;">Tarjumah</span> yang ia buat menjadikan santri-santri lebih mudah memahami ajarannya karena ditulis dengan Arab pegon yang <span style="font-style: italic;">nota bene</span> berbahasa Jawa. Karena melihat kondisi masyarakat pada saat itu yang belum familiar dengan bahasa Arab. Selain mengajarkan agama Islam, dalam kitabnya, Kiai Ahmad Rifai memasukkan pesan-pesan untuk melawan penjajah dengan sekuat tenaga dan kemampuan masing-masing.</div><div><br></div><div><span style="font-style: italic;">Slameta dunya akhirat wajib kinira</span></div><div><span style="font-style: italic;">nglawen raja kafir sakuasnu kafikira</span></div><div><span style="font-style: italic;">Tur perang sabil luwih kadene ukara</span></div><div><span style="font-style: italic;">Kacukupan tan kanti akeh bala kuncara.</span></div><div><span style="font-style: italic;"><br></span></div><div>Artinya:</div><div>Keselamatan dunia akhirat wajib diperhitungkan</div><div>Melawan raja kafir sekemampuannya perlu dipikirkan</div><div>Demikian juga perang sabil lebih daripada ucapan</div><div>Cukup tidak menggunakan pasukan yang besar.</div><div><br></div><div><span style="font-weight: bold;">Akhir Hayat dan Warisan Kiai Ahmad Rifa’i</span></div><div><br></div><div>Meskipun tanpa kekerasan, perlawanan Kiai Ahmad Rifa’i tetap ada risikonya. Sejak saat di Kendal ia sempat beberapa kali dilaporkan, bahkan dijebloskan ke penjara. Ketika di Kalisalak, ia juga sempat bersitegang dengan ulama yang lain saat itu dan pemerintah. Ia pernah dituduh oleh Bupati Batang telah menghasut masyarakat untuk melawan pemerintah dan mengajarkan ajaran Islam yang menyimpang. Hingga akhirnya ia diasingkan (hukuman yang biasa dijatuhkan kepada para tokoh yang menentang penjajah pada masa itu), karena dianggap tidak taat pada pemerintah Belanda.</div><div><br></div><div>Sebelum diasingkan ke Ambon, ia sempat tinggal di penjara Pekalongan selamat 13 hari. Dalam masa pengasingan, ia sangat produktif menulis dan menjalin komunikasi rahasia dengan santri-santri yang ada di Kalisalak melalui saudagar Semarang yang berlayar ke Ambon. Saat hal itu diketahui oleh Belanda, ia kembali diasingkan ke Kampung Jawa Tondano, Sulawesi Utara hingga akhir hayatnya.</div><div><br></div><div>Tanggal 5 November 2004 melalui Keppres No. 089/TK/2004, Presiden Indonesia saat itu Susilo Bambang Yudhoyono menganugerahkan gelar Pahlawan Nasional kepada Kiai Ahmad Rifa’i.</div><div><br></div><div>Setidaknya ada 68 karya atau kitab yang diwariskannya kepada generasi Islam saat ini yang kebanyakan berupa syair bahasa Jawa yang ditulis dengan aksara Arab (pegon) yang menerangkan ilmu agama Islam.</div><div><br></div><div>Ajaran Kiai Ahmad Rifa’i saat ini masih ada dan diamalkan oleh para pengikutnya yang dikenal dengan sebutan Rifa’iyah. Pada tahun 1965, Yayasan Pendidikan Islam Rifa’iyah didirikan oleh tokoh-tokoh Rifa’iyah masa itu. Saat ini pengikut Rifa’iyah banyak tersebar di berbagai daerah di Indonesia. Di antaranya Batang, Pekalongan, Pemalang, Wonosobo, Kendal, Pati, Jakarta dan lainnya.</div><div><br></div><div>Satu lagi warisan yang dilestarikan sampai sekarang, yakni Batik Rifa’iyah. Di Desa Kalipucang Wetan Kecamatan Batang masih banyak pengrajin Batik Rifa’iyah, hingga desa tersebut juga dikenal dengan Kampung Batik Rifa’iyah. 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