BROMOCORAS
Santri Lions

Two days after his meeting with Mulatsih. Ajimukti again undergoes his activities in Pondok Hidayah. Returning to her routine as a pesantren caregiver her father's successor, Kyai Salim.

That afternoon, among the scorching clouds that chime with the grayish clouds on the other side of the sky. Ajimukti was sitting in the courtyard of the mosque with Sobri. There was no serious conversation between the two.

Shortly after, however, Hexa appears to be approaching them. Now, the boy's attitude seems much better than it was a few weeks before.

Looking at the footsteps of Hexa who approached her, Ajimukti seemed to curl her smile a little.

"here, Xa. Sitting here. Talk here." Say Ajimukti once Hexa is closer to where she sits.

"Assalamu'alaikum, Russia. Kang Sobri's." Hexa speech that is not as usual indeed.

"Wa'alaikumsalam Warahmatullah..." Sahut Ajimukti almost coincided with Sobri.

"Where's Kang Hexa from?" Ask Sobri later.

"From the bush with Gus Faruq, Kang." Sahut Hexa while experiencing Ajimukti also Sobri.

"There's been a lot of development, Xa. Thank goodness." Sahut Ajimukti praised a little for the change of Hexa this time.

Hexa just then smiled hearing Ajimukti's praise on her.

"Sometimes I'm confused, Gus." Said later.

Hearing that, Ajimukti slightly frowned, even with Sobri who immediately turned his eyes towards Hexa.

"Stupid? Confused in what, Xa?" Ask Hexa later.

"Until this second I don't know the purpose for my own nyantri, what naji is, Gus. Well, other than because of my father's whimper." Plain hexa sahut.

Hearing that Ajimukti laughed lightly, then patted Hexa on the shoulder.

"Xa....! Now just like this. Pokok'e waton njai just like that first. Mbuh arep dadi Opo, sing important gondelane njai. There is no harm. Let's just say that we, who still want to pay, are the lucky ones, Xa. Due to the fact, now that many have left njai. I don't know what njai is. Meanwhile, njai is actually one main thing. The foundation of all worship, yes njai." Say Ajimukti later.

Hexa who this time, seemed to really pay attention to what Ajimukti said.

"Sanity's got to be willing to pay, Xa. Want a model that, however, still returns to njai. Naji, naji, naji. That's it already. Because without njai, will escape everything, misguided, retrospective. No basis." Keep Ajimukti again.

"Now the name of the njai is very rarely we meet if not in pesantren like this, it is rare. Eman eman if we leave njai. Now many are talking about Sufism, talking about Pengeran. Nice that. But without a salary, what's the point? Mletre. The ends are doctrinal notions that are not in accordance with science. Use science, but science sing awur-awuran." Continue Ajimukti again.

"Big, Gus. Like today, many charities, diplomas, entrepreneurs are shared on social media. Good but sometimes even forget the salary, prefer to share like that." Imbuh Sobri later.

"Yes, Kang Sobri. That kind of reading is okay, no problem. But if I think personally, Kang. This is Kulo, Kang. There are still many scholars, many Habaib, many Kyai, why should you pay the same salary as social media? For me, I saw that my teacher was better than all the other characters I read, Kang. Because the character of a teacher is sometimes not from what he said, but sometimes comes from view can. Then what if njai tanpo nyawang sing mulang? Don't you think?" Ajimukti.

"Saw is pinter number loro, Kang. Sing number siji teko. Already, just come first. The smart chapter is a recent affair. It can come because it is used to it. Ojo mburunen Istiqomah. Naji is like that." Another imbibing.

"Again, Gus." Sahut Sobri agrees with Ajimukti.

"Then what do you mean by saying njengan naji the foundation of all worship, Gus?" Ask Hexa then.

"Look, Xa. To be able to pray we must know the science of prayer, to be able to alms we must know the science of almsgiving, to be able to fast we must know the science of fasting, to be able to tayamum, wudhu, and so on, big baths and so on, we must know the science. Well, to know the knowledge of all that, yes prayer, yes alms, fasting, tayamum, ablution, bathing and so forth it is from najai. If we don't see how do we know his knowledge?" Ajimukti.

"Can you understand?" Ask later on Hexa.

Hexa nodded, "Nggeh, Gus. I understand."

"Now we meet a lot, Kang. Many interpretations of interpretations that are not fitting but cultured." Say Ajimukti later.

"What's that like, Gus?" Ask Hexa.

Ajimukti was silent for a moment, his eyes narrowed, "Like Hijrah for example. Do we hear that often? Well, if people njai, will not interpret the repentance with hijrah language. That's far away it means. That said repentance with hijrah, it is clear that modern santri is anti-sawi."

"But isn't hijrah the same as repentance, Gus?" Ask Hexa then.

"Different, Xa. Repentance is from not knowing religion to wanting to know religion, to drawing near to God. From being obedient. Well, if the hijrah moved. That's why people now use the term hijrah, move. From what used to be on the street, now move to the mosque. But his behavior is still the same. Unlike repentance, if repentance is certainly from morality, adab and habits will change." Ajimukti.

"For example, you speak hijab like this. Suppose you are BAB in the river, do not forget to wear hijab. That can be, Xa. Wear hijab, cover. Doesn't mean to wear a hijab, does it, Xa?" Ajimukti continues.

Hexa nodded, "Right, Gus. With an example like this, I understand."

"That means stay the right one, Gus?" Ask later.

"The hijab can, Khimar can too, Xa." Answer Ajimukti.

"Khimar? What is it, Gus. Can you explain?" Ask Hexa then.

"Khimar is a veil, Xa. Some linguists say the khimar is the one that covers a woman's head. The plural is achmurah, or khumr, or khimirr. It is as it is written in the Qur'an of the letter of An-Nuur the thirty-first verse. Wa qul lilu'minaati yaghdhudhna min abshorihinna wayahfadzna furuujahunna walaa yubdiina ziinatahunna Illa maa dzoharo minhaa walyadhribna bikhumurinna 'ala juyuubihinna. Say to a woman of faith, Let them withhold her views, and **********, and let them not appear her adornment, except as is commonly seen from her. And let them extend their second khimar." Clearly Ajimukti later.

"Also linguistically, khamara means covering. kha mim and ra, originally formed the meaning of taghthiyyah, covering, and mixing something in covering something else. It is described in Maqayis Al Lughah. You can find it in his library." Keep Ajimukti again.

"Now know me, Gus." Sela Hexa slightly extended her smile.

"Yes, out there. This is considered unimportant, Xa. The important thing is to wear it. Not even wearing is no problem. Aren't you? Wes is ordinary." Ajimukti Reply.

"Yes, Gus."

"Oh yes, in Tafsir Jalalain also explained, And let them extend the khimar to his chest. The purpose of sticking out is to cover their heads, necks and chests with qina‘. Qina' it's some kind of veil." Ajimukti.

"Qina', Gus?" Hexa asked like a stranger hearing the term.

"Qina‘ is a veil that has ends, which are extended to the chest of the woman, to cover the chest and the part that should be covered on the woman, Kang." Imbuh Sobri added.

"That's right, Xa. Ath Thabari also explains something similar. The mouth is the plural of the khimar, extended to their chests so that their hair, neck and earrings are covered. In summary, the scholars explain that the khimar is a veil that covers the head to the chest of the woman, Xa." Ajimukti.

"Oh, I see, Gus. Then if it's the hijab itself, Gus? Is it different from that khimar khimar?" Ask Hexa then.

"Kang Sobri can explain?" Ask Ajimukti to Sobri.

Sobri nodded, "Begini Kang Hexa, about the hijab as well as Khimar. Allah also spoke of the hijab. It is in the fifty-ninth verse of Al Ahzab. Yes ayyuhaannabiyyu qul liazwaajika wa banaatika wanisaa'il-mu'miniina yudniina 'alaihinna min jalaabiihinna. That is, O Prophet, say to your wives, your daughters, and the wives of believers that they should extend their veils over their bodies. Linguistically, hijab comes from the word al jalb, Al Jalb means to stick out or expose something from one place to another. While the meaning of hijab specifically is the gamis. And that hijab is a dress wider than the khimar, which is in addition to the rida’. Worn by a woman to cover her head and chest. Wallahu a'lam bish - shawab." Sobri.

"That's exactly what Kang Sobri said, Xa. But scholars differ in interpreting the meaning of the hijab in Al Ahzab's letter, Xa. In the book of Fathul Qadir, Asy Syaukani brought some explanation of the scholars about the hijab itself." Ajimukti.

"Different opinions, Gus? What is it, Gus?" Ask Hexa then.

"Yes, Xa. Al Jauhari said, the hijab is a milhafah, a very wide fabric. Some scholars say, hijab is al qina’ a kind of veil to cover the head and face. Some other scholars say, hijab is a garment that covers the entire body of a woman. As in the hadith of the shahih, from the hadith of Umm Athiyyah, that she said, O Messenger of Allah, there are some among us who do not have a hijab. Then the Prophet replied, There should be some of you who cover her sister with her hijab. Al Wahidi said, according to scholars tafsir hijab is used to cover their faces and heads except for one eye only, so it is known they are independent women so it is not disturbed people. Al Hasan said the hijab was used to cover half a woman's face. Qatadah said the headscarf was tightly covered by the forehead, and lightly covered the nose. Although her eyes are still visible, the hijab covers the chest and the majority of the face. Hijab is a rida‘ shawl to cover the top worn over the khimar. This is the opinion of Ibn Mas’ud, Ubaidah, Qatadah, Al Hasan Al Bashri, Sa’id bin Jubair, Ibrahim An Naka’i, Atha’ Al Khurasani, and besides them. And according to this definition the veil is like a izaar in the present day, Xa." Ajimukti.

"Do you understand, Xa?" Ask a question later on a confused-looking Hexa.

Hexa who asked Ajimukti like that only seemed to hide her smile.

"Oh yeah, Gus. From Tafsir Karimirrahman also explained the Hijab is worn on clothing, either in the form of milhafah, khimar, rida’ or the like, which is used to cover their face and chest." Imbuh Sobri later.

"Yes yes, right, Kang. Something's missing."

"Well, Xa. From here, we find the scholars differ in the meaning of the hijab. So, the meaning of the hijab that we can conclude from the explanation of the scholars, the Hijab is a milhafah, the very fabric is khimar or al qina’, which is a veil to cover the head to the chest. A hijab is a garment that covers a woman's entire body. Hijab is the cover of their face and head except one eye is the cover of half face is the cover of the head and face except for the eyes, up to is rida‘, rida, a scarf to cover the upper part is worn over the khimar. Then, by ruling out the problem of whether the face includes aurat that must be closed or not, in general we can divide the meaning of the hijab into the same as khimar, which is a cloth that covers the head, neck, and neck, up to the woman's chest. The hijab is a cloth wider than the khimar and is worn over the khimar. That is, the hijab is different from the khimar, so that the ulama who mean it obliges the Muslimah when out of the house to wear three things, namely tsaub or clothing, khimar, and hijab. The third, the hijab is the same as the Muslim hijab, which is all clothing that covers the aurat, curves and jewelry of women." Clearly Ajimukti later.

"Summar, Kang. The scholars of khilaf regarding the meaning of hijab. We should be wise in interpreting and using the meaning of hijab in accordance with the context and with respect for the khilaf ulama in this matter, Kang." Imbuh Sobri later.

"That's exactly what Kang Sobri said, Xa. Back to the point, the most important thing is naji, Xa. If you saw that you can distinguish which one should be used, which one is not right to use. So not just follow the trend but without basis. It was the same as reshuffling yourself, Xa. You know sheep, right, Xa? The sheep is his friend to the right, to the left, to the left. Unlike the santri njai. The warrior must be a lion. The lion was never with the herd, hunting alone was brave. Because he's strong. Well, as students we must have that power, what power are we? Science. Where to get knowledge, Yes Njai. Don't you think, Xa?" Terang Ajimukti later.

Hexa nodded her head in understanding the gesture confirming Ajimukti's words.

"That means being the santri of this lion huh, Gus?" Hexa in the end.

"Rubber, Kang. Sayyidina Umar bin Khatab earned the nickname Assadullah, the desert lion. We as santri must be the Lion of Science, Kang." Imbuh Sobri later.

Seriate...