ARBA Next Study ‘Di KH. Hasyim Asyâ € tmary: Get Ad-Dän An-Naán

KH. Hasyim Asyâ € ˜ € € € ˜ € € € € ˜ ˜ In Muqaddimah qä nå «n asä sä« li jamâ € ˜iyyah nahdlat al -â € ˜ulamä-He stressed the importance of meeting, getting to know each other, and united. All of this is a life guide whose benefits cannot be separated from human life. Rasulullah (may peace on it). It is said: â € œSah from God with al-Jamä â € ˜ahâ € (Al-Tirmiá¸ ä «, no. 2166, ¹ £ aá, ¥ ä« ¸ ¥ ¸ ¥).

He also warned that Satan is more easily misleading people alone (see Musnad AḠ¥ Mad, 1/114, ¹ £ aḠ¥ ä «¸ ¥), while those who live with the Jama ‘ah will be more protected, as the wolf who prey on goats separated from their groups.

From this it is understood that humans in essence cannot live alone. He definitely needs other people to meet their needs. Therefore, humans inevitably have to live in a community, associate, and establish cooperation in order to achieve the goodness and happiness together and avoid badness and danger.

The same thing is also very visible in his book, Ishways oyal Creator, à I say that ¡de à à à á9 á9-lom) quuanu) Answering quuankle-labɛcéɛcékɛckɛckɛcáhároadkɛgötubɛgöteo‘. The first hadith he wrote did not disappear from the importance of maintaining relationships with God and the congregation.

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Although the editor (Matan) he wrote is not exactly the same as the history of ¹ ¢ aḠ¥ ä «¥ Muslim (1/55) – for example there is no word Thalä Than, yes Raså «Lallä hAnd li-Kitä bihiThe editorial approaching can be found in the Musnad AḠMad (28/16947). Interestingly, both Muslim history and AḠ¥ Mad, both are ¹ £ aḠ¥ ä «¸ ¥.

The concept of naá¹ £ ä «¥ ah in the pesantren tradition

According to KH. Hasyim Asyâ € ˜Arä «, meaning Byral – O. -SUBMBER »« AH In the hadith manifested in the pesantren tradition. A santri is not only taught fiqh or hadith, but also guided by morals through direct advice from the kiai.

The teacher-student relations in pesantren are the embodiment of this hadith: religion is understood as Byral – O. -SUBMBER »« AHSincere advice from the heart, not just the transfer of knowledge. Thus, the council Always flying In daily praxis. In another book, Adab al-€ ˜ä € Lim wa al-Mutaâ € ˜AllimKH. Hasyim Asyâ € ˜ Ari emphasizes the importance of the adab of a cleric and santri, including their responsibility to give advice to the leader.

Advice to the leader does not mean radical opposition, but moral control so that the authorities do not come out of the value of justice. This was relevant when he led the resistance to the Dutch and Japanese colonials. The call for Jihad Resolution (October 22, 1945) is a tangible form of Nasä «¸ ¥ Ah in the political domain: reminding the nation to dare to defend the motherland. Here it can be seen that Nasä «¸ ¥ Ah in the hadith does not stop at words, but can also be ethical and political actions.

Spirit of mutual cooperation and pesantren humanism

KH. Hasyim Asyâ € ˜ Awa Living in Javanese Society full of communal traditions. He reads this hadith as a call to grow Ukhuwah Islamiyah And Ukhuwah Wathaniyah (Brotherhood of Nationality). Giving advice means caring for neighbors, participating in maintaining village harmony, and helping the poor. For him, religion should not be alienated from the pulse of social life. In other words, Nasä «¸ ¥ Ah in the hands of KH. Hasyim Asyâ € ˜ The Stains turned into a grounded social ethics.

This hadith also appears to live in the teachings of pesantren. KH. Hasyim Ashâ € ˜ Ars emphasize that students must have noble character, tawadhuâ € ˜, and do good to everyone. Advice to fellow human beings is realized in a humble attitude and service to the community.

In NU, Nasä «¸ ¥ ah is understood not just a reprimand, but a guiding love. A cleric when giving advice should not be hatred, but with softness. This is in line with the KH. Hasyim Asyâ € ˜ Awa to uphold religion with grace, not violence.

Contemporary reflection

If read more thoroughly, KH. Hasyim Ashâ € ˜ Awa emphasizing the dimensions of authenticity in this hadith: True religion is a religion that purifies each other, educating mutual morals, and maintaining social justice. Advice is not just a word, but an authentic form of religion ”which sometimes manifests as a science, sometimes as prayer, sometimes as resistance, and sometimes as an example of life.

In the horizon of modern philosophy, Jean-Paul Sartre once said “Nadaha is someone else.” This expression is often misunderstood as a total rejection of togetherness. Even though Sartre’s intentions are more subtyl: humans feel the “physical” by the eyes of others who objectify themselves, so that he loses authentic freedom. Social relations for Sartre are vulnerable to turn into prison.

On the other hand, KH. Hasyim Asyâ € ˜ The story is looking at others not as hell, but a source of salvation. Hadith â € œAd tute «n rortful fsvsion /» «an-o. Instagram #n and Reference Ond“According to him, it shows that religion is present in encounters, advice, and togetherness. Humans only discovered the meaning of their lives in worshipers, not in solitude. In fact, he emphasized that through other hadiths: Satan is easily misleading alone, as the wolf preys on goats separated from his flock.

This difference shows a sharp contrast between Sartre’s existentialism and the KH pesantren humanism. Hasyim Asyâ € ˜An. If Sartre sees the risk of alienation and treatment in togetherness, KH. Hasyim actually saw the grace and safety in it. But both of them are equally aware that humans are never neutral in relation to others. Other people can be a threat, but can also be a support for safety.

Sartre is true that other people can be “NEKAHA” if the relationship is toxic: full of gaze that judges, subdks, or objectivity us. Another hadith is also true that totally solitude opens a gap for “Serigala” either Satan, Lust, or Destructive tendency “to prey on us. Humans cannot live alone, but they may not just dissolve in the crowd that eliminates him.

The key is the quality of togetherness. In the language of the hadith, it is called Al-Jamä â € ˜Ah: A community that is built on the value of faith, solidarity, and helping each other. There, “other people” no longer become hell, but support. The gaze is no longer a porner, but a reminder. Social relations do not sink freedom, instead turn it on in a more noble direction.

Thus, the sentence Sartre and the words of the Prophet did not have to be positioned as absolute conflict, but as two warnings. Be careful with the solitude that plunges, be careful with the suffocating togetherness. Humans can only find “Jamaah” when he is present in a healthy community, which does not eliminate its existence, but also does not leave it lonely.

The current phenomenon shows this paradox. Many people today are more comfortable alone with their cellphones. The digital world makes people withdraw from real interactions, while presenting a new look that is no less pressing: the amount Likecomment, appearance. Other people are present not as friends in naá¹ £ ä ¸ ¥ ah, but as a objectivity number.

At this point KH. Hasyim Asyâ € ˜ The story feels very contextual. The way out of digital alienation is not drowning deeper in the screen, but rebuilding sincere and non -toxic togetherness. Pesantren with the tradition of advice shows that relations between humans can be a space for liberation, not prison. Wallahu a ‘lam.

Also read: Tolerance Value and Hadratussyaikh Hasyim Asy’ari

Author: Achmad Fauzan

Editor: Muh. Sutan