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Kebangkitan Kiai Rakyat?

DALAM sebuah wawancara yang cukup tajam dan agak “sarkastik”, meski diselingi di sana-sini dengan humor, Widodo Sunu, tokoh pejuang gerakan tani Urutsewu, Kebumen, yang hari-hari ini berjibaku dengan sengketa perebutan lahan oleh aparat, melontarkan sinyalemen agar baiknya Pengurus Besar Nahdlatul Ulama (PBNU) dibubarkan saja, apabila tidak bisa berbuat apa-apa untuk “umat”-nya yang sedang dilanda kesusahan. Cukup NU kultural, tidak perlu struktural. Apalagi bila NU hanya dijadikan alat untuk berebut jabatan oleh pengurusnya dan bungkam ketika “umat” menunggu uluran tangan.

Kita memahami, sinyalemen itu tidak datang dari kebencian atau rasa tak suka terhadap NU. Jauh dari itu. Walaupun berambut gondrong dan kadang bercelana pendek, Kang Sunu adalah nahdliyin tulen, bahkan menjadi penggerak warga nahdliyin di wilayahnya. Suatu saat, dengan setengah berbisik, ia pernah meminta penulis agar mengirimkan salinan “Resolusi Jihad” untuk dibagi-bagikan kepada petani agar, katanya, mereka bisa mengetahui bahwa NU pernah punya manifesto yang dahsyat untuk membakar semangat perjuangan dengan berangkat dari tradisi Aswaja. Penulis mengira, pengetahuannya tentang NU cukup mendalam, mungkin berkat penghayatannya sebagai warga nadhliyin “biasa” yang cukup berjarak dengan NU “struktural” tadi. Bisa jadi, ia bahkan lebih mengerti NU daripada sebagian pengurus NU pusat, yang mahir mengutip “Resolusi Jihad” tanpa tahu mengontekstualkannya.

Ketidakpuasan, iya. Lebih tepatnya: kekecewaan. Kekecewaan terhadap sikap acuh tak acuh pengurus NU terhadap problem riil keumatan yang sedang dalam situasi emergency. (Hal ini kadang menjadi bahan candaan: memang pengurus NU tidak terlalu berminat mengurusi umat, karena yang diurus memang NU, bukan umat, alias nahdliyin. Berbeda kalau mereka menjadi “pengurus nahdliyin”.) Kekecewaan terhadap makin birokratisnya NU yang mungkin lebih sibuk menata kepengurusan dan konsolidasi sumber daya politik untuk keperluan keorganisasian daripada menata pranata keadilan “di bawah” yang sedang mengalami pelapukan. Bisa juga, kekecewaan terhadap diri sendiri, kok terlahir sebagai wong NU dan telanjur berharap pada NU, sementara NU-nya belum bisa diharapkan.

Apapun motifnya, sentimen itu kembali menegaskan adanya gap antara “NU struktural” dan “NU kultural” dan ancaman perpecahan akibat “pemberontakan” NU “kultural” terhadap identitasnya sendiri. Bagi yang mengerti benar sulitnya membangun NU, gap itu, berikut alienasi-alienasi turunan yang dilahirkannya, jauh lebih mencemaskan daripada ancaman perpecahan “NU struktural”, seperti yang baru-baru ini terlihat pasca-Muktamar. Kapal induk NU boleh pecah berkeping-keping, tapi tidak dengan umat. Perpecahan umat, seperti yang sudah-sudah, akan menyeret warga nahdliyin ke dalam polarisasi kelompok, antagonisme horizontal, dan makin menjauhnya masyarakat dari agama (sekularisasi bertahap). Sesuatu yang akan menandai kegagalan misi NU secara mendasar.

Pembelotan nahdliyin terhadap “NU”, melihat sejarahnya, manifes dalam beragam bentuk. Kekecewaan terhadap perilaku tokoh agama—yang biasa diasosiasikan dengan figur kiai—dapat mendorong apa yang bisa disebut “desantrinisasi”, yaitu melepaskannya secara sadar seseorang atas identitas kesantriannya demi mendapatkan pemenuhan tujuan hidupnya dengan cara lain di luar agama atau yang bertentangan dengan nilai-nilai agama. Ini cukup sering ditemui pada generasi muda lulusan pesantren yang, karena konflik dengan identitas kesantriannya, memilih keluar dari komunitasnya, sehingga otomatis keluar dari ke-NU-annya.

Ada lagi yang berupa konflik pribadi atau golongan dengan tokoh agama bersangkutan, sering kali karena faktor pragmatis dan jangka pendek seperti beda pilihan partai, beda “selera” politik, dan sebagainya. Ada juga yang lebih ekstrem dengan membumbui sentimen pribadinya dengan dalil-dalil agama. Biasanya ini terjadi di antara sesama tokoh agama, dengan segala pertarungannya yang “elitis”.

Ada pula pembelotan dalam bentuk pelepasan nilai-nilai dan ajaran Aswaja secara bertahap atau frontal, beralih ke dalam kepenganutan nilai-nilai dan ajaran lain yang dipandang lebih memuaskan dirinya, meskipun dengan benturan-benturan yang tak terdamaikan. Ini lebih mengkhawatirkan. Bentuknya paling banyak, sementara ini, mengambil wujud “konversi nilai” yang sifatnya ideologis-keagamaan. Tak sedikit ditengarai orang yang terlahir dalam kultur nahdliyin yang kuat, beralih memusuhi budaya keagamaannya sendiri. Kita bisa menyebutnya: “wahabisasi” kaum santri.

Namun, pada sedikit kasus, ada juga “konversi nilai” yang sifatnya ideologis-sosial, seperti peralihan kepenganutan atas nilai-nilai politik Aswaja ke nilai-nilai politik yang sekular dan dipandang lebih progresif dalam memperjuangkan hak-hak sosial. Setengah abad yang lalu, ini cukup rill terjadi di basis nahdliyin sendiri, dengan fenomena migrasi politik massa nahdliyin dari Partai NU ke partai-partai nasionalis (PNI) atau komunis (PKI). Meski berkultur nahdliyin, baju politik mereka tak mesti berafiliasi pada NU dan nilai-nilai politik NU.

Tentu, kedua bentuk pembelotan tersebut tidak dapat disamakan. “Wahabisasi” kaum santri lebih didorong oleh daya tarik pribadi, yang sifatnya sering angin-anginan dan mudah berubah, meski diindoktrinasi dengan seribu satu cara. Sementara itu, peralihan nilai yang sifatnya ideologis-sosial lebih didorong oleh tekanan situasi karena faktor-faktor krisis, di mana warga nahdliyin di basis mengalami langsung krisis-krisis yang mengancam ruang hidup mereka. Krisis lahan dan alih fungsi sumber-sumber penghidupan petani nahdliyin menjadi tanah-tanah wakaf atau tanah-tanah pribadi dulunya mendorong ketertarikan pada PKI, dengan janji reforma tanahnya. Hal ini menjalar dengan munculnya krisis kepercayaan terhadap tokoh agama setempat, yang tidak mampu memberikan jalan keluar yang jitu dan bijak.

Bila berpulang kepada “kebangkitan ulama”, yang menjadi moto NU sendiri, jawabannya bisa ditebak: persoalannya terletak pada krisis pada lembaga kultural keulamaan itu sendiri. Para ulama adalah simpul bagi banyak persoalan di tengah masyarakat—sosial, keagamaan, politik, ekonomi, dan budaya. Ketika simpul itu tidak lagi kuat, maka kohesi sosial menjadi renggang. Ketika para ulama masing-masing telah memiliki orientasinya sendiri-sendiri yang cenderung memperkuat privatisasi kepentingan dan sumber daya, sementara di sisi lain, umat masih terikat pada pola-pola kepentingan bersama dan komunalistik, maka terjadi ketidaksinkronan. Belum lagi bila lalu terjadi krisis kepercayaan di kalangan ulama terhadap umat, dengan tuduhan-tuduhan yang bersifat memecah-belah. Maka sektarianisme, antagonisme horizontal, dan berbagai proses perenggangan ikatan sosial tradisional semakin meluas.

Mungkin ideal keulamaan itu telah jauh dari satu identitas yang dilekatkan Imam al-Ghazali sebagai ciri khas yang tak dapat ditawar-tawar dari figur seorang ulama: faqiihun fi mashaalihil khalqi, orang yang mengerti benar mengenai kemaslahatan makhluk Tuhan di muka bumi. Pengertian yang diberikan al-Ghazali ini menarik karena ulama tidak hanya harus menguasai ilmu agama, tapi juga ilmu-ilmu sosial agar agama dapat menjalankan misi kemaslahatannya secara riil dan konkret dalam kehidupan. Bahkan ilmu kealaman, karena yang diurus adalah “makhluk Tuhan” dalam arti seluas-luasnya. Otomatis, peran ulama tidak dapat dibatasi hanya pada peran keagamaan, tapi juga meluas pada peran sosial. Ulama yang pasif di hadapan krisis sosial yang riil, tidak memenuhi kriteria keulamaan.

Untungnya, kita masih punya para ulama bertipe lain yang belum mengalami proses-proses yang kurang menggembirakan itu, mereka yang secara peyoratif lazim disebut “kiai rakyat”, “kiai kampung”, atau “kiai langgar”. Mereka yang bergaul nyaris tanpa jarak dengan kehidupan warga, hidup bersama warga, dan bekerja bersama warga. Mereka yang membina kehidupan beragama di tengah masyarakat tanpa fasilitas yang memadai, bahkan sering kali harus susah-payah memperjuangkan kepentingan warga, meski dicibir atau dipandang sebelah mata karena status sosialnya. Para “kiai” ini, dilihat dari kriteria Imam al-Ghazali, layak disebut para ulama karena alasan mendasar: mereka tampil sebagai perekat ikatan-ikatan sosial yang memberi rasa kemaslahatan kepada sesama.

Apakah ke depan kita akan menyaksikan kebangkitan “kiai rakyat” ini, di tengah krisis-krisis kehidupan dan penghidupan rakyat kebanyakan? Bila dulu ada “kiai nyentrik membela pemerintah”, akankah ke depan kita melihat “kiai nyentrik membela rakyat”? Apakah “kebangkitan ulama”-nya NU ke depan akan identik dengan kebangkitan kiai-kiai “rakyat” ini?

Kita belum tahu siapa-siapa saja kiai rakyat itu, karena nama mereka tidak pernah masuk dalam sejarah resmi para ulama terkenal. Tetapi, mereka bekerja, berkhidmat, dan memberi kontribusi nyata bagi banyak hal dalam kehidupan rakyat. Seperti Kiai Zuhdi atau Kiai Seniman bagi warga Urutsewu. Atau, “Kiai” Sunu sendiri. Dan itu gejala yang lebih dari sekadar menggembirakan. []

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