Solidaritas dalam Kebaikan - Gus Baha

 

Istilahnya itu pakai

"dan aku mengikuti agama

nenek moyangku,.." 

(Surat Yusuf: 38)

Padahal agama ini kan Agama Alloh, atau Agama Islam. Tapi agar orang mau menghargai jasa nenek moyangnya

"aku mengikuti agama 

nenek moyangku..." 

(Surat Yusuf: 38)

Ini adalah pemaknaan dari Kyai Hasyim Asy'ari. Ini pemaknaan dari Gus Hisyaam, (contohnya). Padahal "pemaknaan" itu kan sama saja. Masak makna dari Kyai Hasyim dan Kyai Mahfudz berbeda? (enggak kan?)

Misalkan di Pondok Sarang memaknai Mubtada-, Pondok Kudus  pun juga sama, demikian. Jadi supaya anak-cucu tidak (menyimpang), ditegaskan bahwa ini lho pemaknaan dari Kyai Hasyim  Asy'ari agar kalau "malas belajar" jadi malu. Sehingga disebutkan (ini makna dari Kyai Hasyim Asy'ari). Hal itu sama dengan agama islam ini, agar terlihat berurutan (turun temurun) ditegaskan dengan ayat

".. agama nenek moyangku..."

(Surat Yusuf: 38)

kan seharusnya "agama Allah",  bisa dipahami kan? Seharusnya kan "aku mengikuti (Agama Allah)" Tapi di dalam Al Qur-an "tertulis" (Agama Nenek Moyang)

Supaya orang itu punya "ashobiyyah" (solidaritas) dalam kebaikan  Hal itu sama seperti pada  keturunan Kyai Arwani, disebutkan

-"ini Al Qur-anya Kyai Arwani lho"

- "ini ilmu fiqihnya Kyai Hasyim Asy'ari"

Di keluarga sini, yang terkenal kan "Kyai SAMBU" Termasuk di narukan ini, juga keturunan dari Kyai SAMBU. Beliau Kyai Abdurrahman SAMBU LASEM, merupakan sesepuh kyai2 yang ada di sini. Jadi kayak di keluarga saya itu sering terdengar "ini wasiat dari nenek moyangmu dari LASEM" Sebab ini bisa digunakan  untuk memicu "solidaritas" dalam kebaikan. Agar MALU kalau  sampai malas belajar karena saat "menerima amplop uang" sudah terlanjur tidak malu kan?

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The phrase used here is:

"And I follow the religion of my forefathers..."

(Qur’an, Surah Yusuf: 38)

Even though this religion is the religion of Allah — Islam — it is phrased in this way to honor and acknowledge the legacy of one's ancestors.

"I follow the religion of my forefathers..."

(Qur’an, Surah Yusuf: 38)

This interpretation is attributed to Kyai Hasyim Asy’ari, and similarly by Gus Hisyaam (for example). After all, an interpretation (tafsir) remains consistent in its essence. It wouldn’t make sense for Kyai Hasyim and Kyai Mahfudz to differ in meaning, right?

For instance, in Pondok Sarang, the understanding of Mubtada’ is the same as in Pondok Kudus. So, to keep the younger generations from straying, it is emphasized that "this is the interpretation of Kyai Hasyim Asy’ari" — so that if they’re lazy in studying, they’ll feel ashamed. That’s why his name is mentioned. It’s similar in the case of Islam itself — to present it as something handed down generation to generation, the verse states:

"... the religion of my forefathers..."

(Qur’an, Surah Yusuf: 38)

But logically, shouldn’t it say "the religion of Allah"? The meaning is clear — ideally it would say "I follow the religion of Allah", but the Qur’an uses the phrase "the religion of my forefathers" to inspire a sense of belonging, heritage, and solidarity in goodness (ashabiyyah fil khair).

It’s the same principle when it’s said,

• “This Qur’an belongs to Kyai Arwani,”

• “This fiqh knowledge comes from Kyai Hasyim Asy’ari.”

In our own family, for example, it’s well-known: "Kyai SAMBU" — and here in Narukan as well, people are descendants of Kyai Sambu. He was Kyai Abdurrahman Sambu Lasem, one of the revered elder kyai in this region. In our family, it’s often said, "This is the will of your ancestor from Lasem."

Why? Because invoking ancestral legacy can inspire a sense of shame in a positive way — so that people feel motivated to do good and not slack off in learning. After all, when it comes to receiving envelopes of money, people don’t feel ashamed. So why be shameless in seeking knowledge?