Mualim Syafei Hadzami : Ulama Betawi di Segani

Pada masa kekuasaan Prabu Siliwangi, kawasan Betawi disebut sebagai Sunda Kelapa di bawah kerajaan Pajajaran. Pada Masa kerajaan Islam, kawasan ini berada di bawah kendali Kesultanan Banten, sedangkan ketika Belanda datang, maka ia disebut sebagai Batavia.

Karena sebenarnya Batavia adalah sebuah kota baru (benar-benar dibangun baru) yang berupa kota benteng dengan meniru semacam kastil di Eropa, yakni terletak di sepanjang garis pantai yang sekarang disebut sebagai kawasan Kota dan Ancol, maka daerah-daerah pemukiman penduduk Asli yang bukan kawasan pesisir murni tetap berada dalam situasi sebagaimana asalnya, seperti sebelum benteng Batavia didirikan oleh Belanda. Yang membedakan hanyalah, statusnya yang terjajah dan penguasanya yang kejam serta kondisi kehidupan yang kian sengsara, selebihnya tetap utuh seperti adanya, mengaji dan bercocok tanam.

Betawi adalah sebuah kawasan yang sangat religius sebelum menjadi seperti yang kita kenali sekarang sebagai kawasan metropolitan dengan berbagai kesibukan pemerintahan, bisnis dan hiburan saat ini. Betawi adalah sebuah tempat yang khas dengan tradisi kesantrian yang berbeda dengan kawasan-kawasan lain di pulau Jawa, baik tanah Pasundan maupun wilayah Jawa Tengah dan Jawa Timur.

Tradisi kesantrian di Betawi sungguh sangatlah unik, karena masyarakat betawi umumnya tidak mengandalkan pesantren dengan asrama tinggal para santri dalam mendidik generasi penerusnya. Betawi memiliki tradisi mengaji yang sedemikian kuat terhadap para ulama di tempat tinggal yang berbeda-beda. Para santri pergi mengaji dan kemudian pulang kembali ke rumahnya begitu pengajian selesai. Mereka dapat berpindah-pindah guru mengaji menurut kecocokan masing-masing santri. Kondisi seperti ini berlangsung hingga tahun 1960-an. Biasanya jika mereka ingin meneruskan pendidikannya, biasanya mereka akan melanjutkan ke Timur Tengah, terutama ke Makkah.

Di tengah-tengah suasana penjajahan Belanda yang menjadikan kehidupan seluruh rakyat berada dalam kesulitan, terlahirlah seorang bayi mungil pertama dari pasangan suami istri Muhammad Saleh Raidi dan Ibu Mini yang diberi nama Muhammad Syafi’i pada tanggal 31 Januari 1931 M. bertepatan dengan 12 Ramadhan 1349 H. di kawasan Rawa Belong, Jakarta Barat. Ayah Syafi’i adalah seorang Betawi asli, sedangkan ibunya berasal adari daerah Citeureup Bogor. Ayahnya adalah seorang pekerja pada perusahaan minyak asing di Sumatera Selatan. Dua tahun kemudian, setelah Syafi’i lahir, ayahnya pulang ke kampung halaman dan tidak pernah kembali lagi bekerja di perusahaan minyak asing. Ayahnya kemudian bekerja sebagai penarik bendi.

Ulama Betawi ini sejak kecil di asuh oleh kakeknya dari pihak ayah, yang merupakan seorang guru agama yang tinggal di daerah Batu Tulis XIII, Pecenongan yang bernama guru Husin. Karenanya, Syafi’i kecil juga didik sebagai guru agama. Kakeknya ini adalah seorang pensiunan pegawai percetakan yang tidak memiliki anak, sehingga sebenarnya, ia bukanlah kakek langsung, melainkan paman dari ayah Syafi’i. dengan demikian ia memiliki banyak waktu untuk mendidik syafi’i mengaji bersama dengan teman-temannya di samping berdagang kecil-kecilan untuki mengisi waktu senggang. Dari sini terlihat bahwa Syafi’i adalah anak yang cerdas dan ulet, ia tidak suka menyia-nyiakan waktunya hanya untuk bersantai-santai saja.

Kakeknya ini sangat keras dalam mendidik anak-anak, sehingga dalam usia Sembilan tahun, Syafi’i telah berhasil menghatamkan al-Qur’an. Sejak kecil Syafi’i tidak pernah mengalami benturan dengan kakeknya. Meskipun kakeknya ini adalah orang kaya dan pensiunan pegawai percetakan, namun ia sama sekali tidak pernah mencita-citakan cucunya kelak menjadi seorang pegawai juga. Karenanya, kakeknya selalu mengajak Syafi’i ke tempat-tempat pengajian, kemana pun kakeknya ini mengaji. Sebagai seorang guru ngaji, kakeknya juga menginginkan cucunya belajar mengaji dan bergulat di bidang agama.

Sehingga teman-teman dan guru-guru kakeknya, secara otomatis juga menjadi guru langsung dari Syafi’i muda. Di antara teman-teman kakeknya ini adalah, Guru Abdul Fatah yang tinggal di daerah Batu Tulis. Juga kepada Bapak Sholihin di Musholla kakeknya, sehingga Musholla tempatnya mengaji ini kemudian dinamakan dengan Raudhatus Sholihin.

Menikah dan Terus Belajar
Sebagaimana kebiasaan masyarakat Betawi pada waktu itu, bahkan masyarakat Indonesia pada umumnya, maka Syafi’i juga menikah di usia muda, yakni tujuh belas tahun. Syafi’i menikahi gadis teman sepermainannya di Batu Tulis, seorang gadis bernama Nonon. Ketika menikah Syafi’i telah mengikuti neneknya pindah ke kawasan Kemayoran sepeninggal kakeknya.

Syafi’i yang sejak kecil memang sangat gigih dalam menuntut ilmu dan menjalani hidup yang serba dibatasi dalam didikan kakeknya, tek menjadikan pernikahan sebagai hambatan untuk terus mencari ilmu. Syafi’i menamatkan sekolah dasar pada tahun 1942 M. dan setelah kemerdekaan ia bekerja sebagai karyawan di RRI. Karena ia juga selalu membawa-bawa kitab-kitab bacaannya, maka ruang kerjanya yang di RRI juga berfungsi sebagai tempat muthala’ah.
Karena telah dewasa dan memiliki cukup ilmu, maka selain bekerja dan berumah tangga, Syafi’i juga mulai mengajar secara resmi. Berangsur-angsur kemudian ia sering dipanggil sebagai Muallim syafi’i, yang berarti Guru Syafi’i. Namun bukan berarti setelah mulai mengajar, ia berhenti berguru dan mengaji. Muallim Syafi’i tetap merupakan pribadi yang tawadhu’ dan senantiasa giat menuntut ilmu. Karenanya, ia tetap memiliki banyak guru yang aktif menyampaikan ilmu-ilmu agama kepadaya, selain telah mulai memiliki banyak murid.

Di antara guru-gurunya tersebut adalah, Habib Ali bin Husein al-Atthas, di Bungur kawasan Senen Jakarta Pusat; Ajengan KH. Abdullah bin Nuh, dari Cianjur Jawa Barat yang aktif berceraman di RRI; Habib Ali bin Abdurrahman al-Habsyi, Kwitang Jakarta Pusat; KH. Ya’qub Saidi, Kebun Sirih Jakarta Pusat; KH. Muhammad Ali Hanafiyah: Pekojan Jakarta Barat; KH. Muhtar Muhammad, kebun Sirih; KH. Muhammad Sholeh Mushonnif, Kemayoran Jakarta Pusat; KH.Zahruddin Usman yang berasal dari Jambi; dan sederet ulama-ulama lain di seantero Jakarta, baik yang memang tinggal di Jakarta, maupun para ulama yang sedang bertugas di Jakarta. Syeikh Yasin bin Isa al-Fadani adalah salah satu guru dari Muallim Syafi’i, karena seringkali ketika Syeikh Yasin berkunjung ke Jakarta dan tinggal di tempat salah seorang temannya di Prapanca Jakarta Barat, Muallim Syafi’i selalu menyempatkan hadir di pengajian-pengajian yang di buka oleh Syeikh Yasin di sana.

Dari tata cara beginilah, mengajar sembari terus menuntut ilmu, Muallim Syafi’i mendarmabaktikan hidupnya untuk perkembangan islam di Jakarta. Lambat laun, nama muallim Syafi’i bertambah menjadi Syafi’i Hadzami. Ketika Beliau telah bergelut dengan masyarakat sela puluhan tahun, maka namanya kemudian menjadi salah satu tokoh terdepan di kehidupan umat Islam Jakarta. Murid-muridnya terdiri dari beragam usia, latar belakang profesi dan kesukuan. Hal ini terjadi seiring terus tergesernya dan perpindahan para penduduk asli Betawi dari kampong-kampung asal mereka. Sehingga pengajian-pengajian Muallim Syafi’i Hadzami yang dahulu ramai dikunjungi oleh penduduk suku Betawi, lambat laun juga dibanjiri oleh penduduk-penduduk pendatang yang beragam sukunya.

Kharisma dan Daya Tarik
Termasuk pula yang menjadi daya tarik pengajian Muallim Syafi’i Hadzami adalah karena pengajian-pengajiannya selalu juga dihadiri oleh para Kyai dan teman-teman seperjuangannnya. Bahkan banyak sekali para ulama yang dahulunya adalah guru-guru Muallim Syafi’i, kini menghadiri pengajian-pengajian Beliau sebagai murid atau pendengar.

Sejak awal, Muallim Syafi’i Hadzami telah mengajar ke berbagai majlis ta’lim. Pada tahun 1963, pada usia 32 tahun, Beliau membentuk sebuah Badan Musyawarah Majlis Ta’lim (BMMT) yang diberi nama al-’Asyirotus Syafi’iyyah. Badan ini kemudian berkembang menjadi sebuah Yayasan pada tahun 1975 yang mampu mendirikan sebuah komplek pesantren di kampung Dukuh, kebayoran lama, Jakarta Selatan. Pesantren ini kemudian berkembang mejadi sebuah lembaga pendidikan yang berhasil mengelola pendidikan dari tingkat TK hingga Aliyah. Di komplek pesantren inilah kemudian Muallim Syafi’i tinggal sepanjang usianya. Namun demikian pengajian-pengajian ke berbagai penjuru Jakarta tetp dilakoninya sepanjang hidup. Bahkan hampir-hampir tiada waktu luang untuk sekedar bersantai, karena kalaupun Muallim sedang tidak mengajar, maka Beliau pasti sedang Muthola’ah. Hal ini dikarenakan sedemikian cinta beliau kepada ilmu-ilmu agama. Bahkan karena cintanya ini, ruang tamu di rumahnya pun lebih mirip sebagai perpustakaan.

Gaya bicaranya datar-datar saja namun tertib dan jelas, cara berpakaiannya yang wajar-wajar saja, dan sikapnya yang tenang, serta pembawaannya yang sederhana, menjadikan Muallim disegani oleh seluruh ulama di betawi, baik dari kalangan habaib maupun para ulama Betawi Asli. Hal ini terutama sekali dikarenakan sikap Beliau yang sangat teguh dalam memegang prinsip-prinsip agama. Selain itu Muallim Syafi’i Hadzami juga terkenal sangat rendah hati dan mencintai para muridnya.

Menurut KH. Rodhi Sholeh, salah seorang Mustasyar PBNU yang mengenal Muallim Syafi’i Hadzami ini dalam sebuah pengajian di PWNU DKI Jakarta, Muallim Syafi’i Hadzami adalah sosok guru yang tidak suka menyombongkan diri meskipun Beliau sangat alim. Banyak orang-orang dari daerah yang merasa telah menjadi Betawi setelah kenal dengan beliau, karena Beliau sama sekali tidaklah membedakan mana orang-orang pendatang dari daerah dan mana orang-orang asli Jakarta.

Sementara KH. Irvan Zidni yang mengaku sering bertemu langsung di forum-forum Batsul Masail Muktamar PBNU mengakui bahwa Muallim Syafi’i Hadzami memberi bobot yang berbeda kepada ulama-ulama asal Jakarta, karena dalam forum-forum seperti itu, memang biasanya pendapat mereka sering ditolak. Namun keberadaan Muallim Syafi’i Hadzami mampu menepis kebiasaan ini. Muallim memang memiliki kemampuan keilmuan yang cukup untuk mempertahankan pendapat-pendapatnya. Dalam arena batsul masail, kemampuannya sebanding dengan para ulama dari daerah-daerah lain yang sedari kecil menuntut ilmu di pesantren selama puluhan tahun, sehingga sangatlah sukar untuk meruntuhkan argumen-argumen Beliau.

Karya-Karya
Muallim Syafi’i Hadzami, selain mendarmabhaktikan seluruh aktivitasnya untuk kemajuan umat Islam, khususnya di daerah Jakarta, Beliau juga memiliki karya-karya tulis yang masih dapat dijadikan referensi hingga sekarang. Karya-karya Muallim hampir semuanya ditulis sebelum era 1980-an meski masih memiliki usia panjang hingga akhir 2006, namun tidak lagi ditemukan karya-karya yang merupakan buah tangan langsung Beliau pada era-1990-an. Beberapa buku memang kemudian banyak di terbitkan, terutama setelah tahun 2000 M. namun kesemuanya adalah kumpulan hasil transkripsi pidato-pidato Muallim, baik dalam pengajian-pengajian darat maupun pengajian-pengajian yang disiarkan melalui gelombang radio.

Karya-karya tersebut antara lain adalah Taudhihul Adillah yang menjelaskan tentang hukum-hukum syariat berikut dengan dalil-dalil dan keterangan-keterangannya; Sullamul Arsy fi Qiro’atil Warsy yang menjelaskan tentang seluk beluk bacaan bacaan al-Qur’an menurut Imam Warsy, kitab ini disusun pada tahun 1956 M. saat berusia 25 tahun.

Sementara karya-karya lain biasanya berupa penjabaran tentang suatu permasalahan, seperti penggalan-penggalan sebuah permasalahan hokum dan ibadah-ibadah tertentu. Karya-karya jenis ini antara lain, Qiyas adalah Hujjah Syariah (1969 M.); Qabliyyah Jum’at; Shalat tarawih; Ujalah Fidyah Sholat (1977 M.) dan Mathmah ar-Ruba fi Ma’rifah ar-Riba (1976 M.).

Muallim dan Kitab Kuning
Hingga usia senjanya, hari-hari Muallim Syafi’i Hadzami senantiasa diisi dengan mengajar berpindah-pindah, dari satu majlis ta’lim ke majlis ta’lim lain. Meskipun lembaga pendidikan yang didirikannya kini telah berkembang dan mapan, namun Beliau senantiasa membagi waktunya untuk ummat secara merata.

Kenyataan ini menjadikan hari-hari Muallim senantiasa berjibaku dengan kitab kuning, sebab pengajian-pengajian Muallim Syafi’i Hadzami tidak pernah lepas dari kitab kuning. Di sini Beliau tampak menekankan betapa tradisionalisme adalah sebuah watak perjuangan yang tidak boleh ditinggalkan begitu saja.
Dalam pandangan Muallim, kitab kuning merupakan dasar bagi pemahaman umat Islam untuk memahami sumber hukum asal syariat.

Ini berarti bahwa dalam pandangan Syafi’i Hadzami, sebuah kesalahan fatal apabila mencoba memahami al-Qur’an dan hadits secara langsung tanpa mengerti pandangan dari para ulama terlebih dahulu. Syafi’i Hadzami meyakini bahwa kitab kuning masih selalu relevan dan selalu menawarkan hal-hal baru bagi masyarakat Muslim. Hal ini tentu saja menunjukkan bahwa Muallim Syafi’i sangat mengikuti perkembangan kitab kuning. Artinya pembacaan dan oleksi kitab-kitab kuningnya boleh dibilang up to date. Memang Muallim Syafi’i Hadzami sangat banyak mengoleksi kitab-kitab kuning yang beraneka ragam, mulai klasik, modern hingga kontemporer.

Karena telah mengenyam manfaat yang demikian besar dari kitab kuning, maka Muallim memiliki kiat-kiat jitu untuk dapat menguasai kitab kuning dengan benar, dengan arti yang sebenarnya. Menurut Muallim, hal pertama-tama yang semestinya dilakukan oleh para santri yang mempelajari kitab kuning adalah menguasai ilmu-ilmu alat, hingga masalah yang sekecil-kecilnya. Ini berarti seorang pembaca kitab kuning haruslah memahami lughat. Artinya harus mengenal lughat yg berbeda-beda, serta harus memiliki rasa penasaran yang tinggi kepada ilmu-ilmu perbandingan madzhab, sehingga tidak kaku dalam memberikan fatwa atau memandang suatu permasalahan hukum.

Hal ini jelas sangat terlihat dari aktivitas-aktivitas muallaim yang bukan hanya di MUI DKI Jakarta saja, melainkan juga di NU. Muallaim sangat rajin menghadiri batsul masail-batsul masail, dan rapat pleno-rapat pleno yang diadakan oleh PBNU, terutama yang diadakan di Jakarta. Hingga pada muktamar NU ke 29 di Cipasung, Tasikmalaya, Muallim Syafi’i Hadzami dipercaya menjadi salah satu Rois Suriah PBNU. Hal ini tentu saja merupakan pengakuan keilmuan dan keulamaan dari NU mengingat jarang sekali ada ulama dari Batawi yang dipercaya untuk menduduki posisi ini.

Karisma keulamaan dalam diri Muallim Syafi’i Hadzami memancar bukan hanya di Indonesia. Kedalaman ilmu Muallim juga dikenal hingga Mekkah dan Hadramaut. Hal ini nampak dari seringnya muallim mendapat kunjungan dari beberapa ulama dan para Habaib dari Hadramaut.

Ba’da mengajar di Masjid Ni’matul Ittihad, tepatnya tanggal 07 mei 2006 M. Muallaim Syafi’I Hadzami merasakan nyeri di dada dan sesak napas. Muallim berpulang ke rahmatullah dalam perjalanan menuju ke Rumah Sakit Pertamina Pusat (RSPP). Linangan air mata mengalir mengantarkan kepergian sang guru yang sangat di cintai ulama dan warga jakarta.

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