Nationality Get-together
Observing the current condition of our nation, my memory wanders far back into the early days of the Proclamation of Independence. The episode happened precisely in the month of Ramadan in 1948 when the condition was that our national politics were being torn apart.
The threat of division and disintegration of the nation was increasingly evident. All were confused and overwhelmed by anxiety. In that year, one of the most obvious threats was a rebellion launched by the Darul Islam/Islamic Armed Forces of Indonesia (DI/TII) group led by Sekarmadji Marijan Kartosoewirjo.
Bung Karno, the president of the Republic of Indonesia at that time, saw the need for national reconciliation. However, he faced a deadlock over the format, form and path of reconciliation. If reconciliation was possible, who would be asked to become the actor and mediator of it? One question after the other was hanging over Bung Karno until later, with God\'s help, one by one they could be answered and the solutions carried out.
In the midst of the uncertain situation, Bung Karno once invited help from the supreme leader of the central executive board of Nahdlatul Ulama, KH Abdul Wahab Chasbullah. To the charismatic kiai (ulema), Bung Karno described the problem of national politics, which had become increasingly complicated. Bung Karno asked for input, advice and suggestions from Kiai Wahab so that this nation would survive the crisis and the threat of division.
To Bung Karno, Kiai Wahab offered the idea of a silahturahmi (national get-together). According to Kiai Wahab, one of the most effective ways to end disputes and prevent splits was the get-together. By holding a get-together forum it was expected that reconciliation among the children of the nation would soon be realized. Kiai Wahab\'s good idea was welcomed by Bung Karno.
Bung Karno emphasized to Kiai Wahab that the special forum should be given a special term and name as well. Responding to this note, Kiai Wahab proposed the term halal bihalal. When Bung Karno asked what it meant, Kiai Wahab replied that halal bihalal meant that each of us forgave the mistakes of each other.
The term was approved by Bung Karno and the halal bihalal forum of the nation’s interconnected components was held right after the Muslims celebrated Idul Fitri. That is the origin of the term halal bihalal, which in our culture is interpreted as a tradition to open oneself and forgive each other.
This halal bihalal tradition was originally created by a local Nusantara genius, Nikolas van Dam. He was an Arabic literature expert who was also a Dutch ambassador to Indonesia, who acknowledged that the
term halal bihalal was not found in Arabic, either through sociological or semantic reviews. There is no tradition of forgiving each other after the Idul Fitri prayer and there is no halal bihalal grammatical arrangement in Arabic. It means that the term is indeed loose and does not exist in its native Arabic language.
This is one proof that a good tradition can be used as infrastructure to support religious understanding. Local wisdom can be coupled and blended with religious teachings that actually become traditions that have positive values. This is the characteristic of Islam and diversity in the Nusantara community in general.
Opening the door of forgiveness
One of the most important teachings exemplified by Prophet Muhammad SAW is our attitude toward the mistakes of others who have hurt us. On one occasion during the fatkhu Makkah, Prophet Muhammad found a friend who interpreted the fatkhu Makkah as a day of revenge on the Quraish infidels who expelled the Prophet Muhammad and the Muhajirin group from their homeland of Mecca.
Prophet Muhammad preached: "Today is not a day of massacre malhamah (massacre). Today is a day of marhamah (love). All prisoners of war are free and liberated people." Happiness emanated from the Quraish infidels. That day they witnessed the high-mindedness and spaciousness of Muhammad\'s heart. He, who could have retaliated against and arrested the people who hurt him and drove him away, chose not to do that. He instead chose to open the door to forgiveness for those who had once hurt him: a noble character and extraordinary example.
Forgiving, when we are able to retaliate and be allowed by the teachings of religion to take revenge, is one sign of the highest peak of the quality of one\'s servitude before Allah SWT. This is in line with the word of God as according to QS Ali Imron Verses 133 and 134: "And hasten to forgiveness from your Lord and a garden as wide as the heavens and Earth prepared for the righteous, [namely] those who spend [in the cause of Allah] during ease and hardship and those who restrain anger and who pardon the people. Allah loves the doers of good.”
Nationality context
In the context of nationality, the idea of a national halal bihalal apparently remains relevant at present. The situation, which became so polarized after the election, makes us learn that differences of opinion and choices should not be responded to immaturely. The cost we have to pay will be too expensive to just follow the lust and ego of power, which causes the unity and integrity of the nation to be torn apart.
We must improve ourselves and learn more wisely that differences in views and choices are not the main things to continuously be promoted. We all have to agree, open ourselves to forgive each other with those on the opposite side, those who have made different choices, even those that have hurt us. Borrowing the adage that was initiated by Kiai Wahab in 1948: The most powerful weapon is none other than unity.
Unity is impossible to achieve if every component of the nation does not open up to one another to be able to accept one another. Unity is also impossible to achieve if we prioritize individual egos and interests, parties and groups.
Tepaslira (being considerate) and tenggang rasa (tolerant) are two genuine phrases belonging to our nation that apparently need to be repeated so that each of us can implement and practice them in our daily lives. From these two attitudes we can respect, appreciate and even forgive anything different outside ourselves.
Each of us must be clearer in seeing problems. There are basic principles that must be upheld in everyday life. One of the most relevant in the context of nationality is the principle inherited by KH Abdurrahman “Gus Dur” Wahid that what is far more important than politics is humanity.
Insaniyyah (humanity) is the culmination of our reasons for continuing to love and respect fellow human beings. In the ukhuwah (brotherhood) trilogy of KH Achmad Siddiq, ukhuwwahinsaniyyah (brotherhood of humanity) is prioritized as the peak of brotherhood after the ukhuwwahdiniyyah (brotherhood of the religions) and ukhuwwahwathaniyyah (brotherhood of compatriots).
This is in line with what was expressed by Sayyidina Ali Karramallahu Wajhah: "Those who are not your brothers in faith are your brothers in humanity." We can broaden our horizons of the meaning of Sayyidina Ali\'s message by replacing the word faith with views, choices, opinions, or whatever. The principle above all of them is to view our brothers who are different from us as fellow human beings.
Alakullihal (all praises are for Allah), in Idul Fitri 1440 H I invite all components of the nation\'s children, especially the members of the national elites, to open themselves to each other and open the door of forgiveness. Let us shake hands and hold each other to welcome Indonesia, which is calmer, more peaceful and full of blessings. Happy Idul Fitri 1440 H! I ask for your forgiveness physically and emotionally.
A Helmy Faishal Zaini, Secretary-General, Central Executive Board of Nahdlatul Ulama (PBNU)