Photo of hand's santri writing
Ada ungkapan dari seorang santri.. Entah sejak kapan benih hobi menulis itu tumbuh di hati. Saya sadar betul tulisan saya masih jauh dari kata sempurna, namun saya berharap setiap goresan pena perlahan menjadi lebih baik, dan tentunya membawa manfaat baik bagi diri sendiri maupun bagi siapa saja yang membacanya.
Dulu, saya hanya suka menulis cerita pendek dan kutipan kata-kata bersajak. Seiring berjalannya waktu dan memasuki usia dewasa, hati mulai tergerak untuk mencoba menulis karya yang lebih serius berupa tulisan keilmuan.
Ketika menempuh jenjang Aliyyah, saya memberanikan diri menyusun terjemahan beserta penjelasan untuk kitab Syarah Mukhtasar Jiddan. Alhamdulillah, berkat pertolongan Allah karya itu dapat diselesaikan hingga tuntas. Selanjutnya saya melanjutkan menyusun terjemahan Kitab Shorof Al-Kailani, lengkap dengan bagan dan pola dasar kaidah shorof. Namun saat sampai di Bab Fi'il Amar, entah mengapa hati tergerak untuk menundanya sebentar padahal sisa bab yang harus diselesaikan tinggal sedikit saja.
Bagi para orang tua maupun pelajar, baik yang menuntut ilmu di pondok pesantren maupun sekolah formal, ketahuilah bahwa ada keutamaan yang luar biasa bagi mereka yang gemar menuliskan kembali ilmu yang dipelajari. Imam As-Suyuthi mengutip perkataan para ulama dalam kitab Al-Muhadhorot Wa Al-Muhawarot juz 1 halaman 375:
Syekh Nu'aim bin Al-Haishim berkata: "Saya mendengar sebagian ulama kami bersabda: Tinta penuntut ilmu yang ia tuliskan semata karena Allah Azza wa Jalla, nilainya di sisi Allah setara dengan darah para syuhada"
ENGLISH
A SANTRI WRITES
Words from a santri... I cannot recall exactly when the love for writing first took root in my heart. I am fully aware that my writings are still far from perfect, yet I hope that with every stroke of the pen, they gradually grow better—and most of all, bring benefit to myself and to everyone who reads them.
In the past, I only enjoyed writing short stories and poetic quotes. But as time passed and I grew into adulthood, my heart was moved to try writing more serious works of knowledge.
While studying at the Aliyyah level, I gathered the courage to compile a translation and explanation for the book Syarah Mukhtasar Jiddan. All praise is due to Allah, by His grace I was able to complete it fully. After that, I continued working on the translation of Kitab Shorof Al-Kailani, complete with charts and basic patterns of Arabic grammar rules. Yet when I reached the chapter of Fi'il Amar, for some reason my heart inclined to pause for a while—even though only a small part remained to be finished.
To all parents and students, whether you seek knowledge in Islamic boarding schools or formal schools: know that there is immense virtue for those who love to write down the knowledge they learn. Imam As-Suyuthi quoted the words of the scholars in the book Al-Muhadhorot Wa Al-Muhawarot, Volume 1, Page 375:
Sheikh Nu'aim bin Al-Haishim said: "I heard some of our scholars say: The ink of the seeker of knowledge, which he writes solely for the sake of Allah Azza wa Jalla, holds equal weight in the sight of Allah as the blood of the martyrs"
DALIL
وقال نعيم بن الهيصم في جزئه، سمعت بعض أصحابنا يقول: مداد طالب العلم لله عز وجل عند الله عز وجل كدم الشهداء.
Syekh Nu'aim bin Al-haishim : Saya mendengar sebagian ulama kami berkata "Tintanya orang yang mengaji karena Alloh Azza wajalla bagi Alloh itu sama seperti Darahnya Orang yang mati syahid"
Sheikh Nu'aim bin Al-Haishim said: I heard some of our scholars say: "The ink of the one who seeks knowledge for the sake of Allah Azza wa Jalla is equal in the sight of Allah to the blood of those who die as martyrs"
PETENG KITAB, PADANG ATI
Pernah Romo Kiyai bercerita tentang para guru beliau, dengan keunikan cara mereka menata kitab: Ada tipe Kiyai yang kitab-kitabnya tampak bersih tanpa makna Jawa gandul, seperti kitab milik Simbah Yai Zamroji Kencong Allahu yarham kalau ada tulisan pun hanya berupa satu-dua kata di beberapa halaman saja. Ada juga yang sebagian kitabnya diberi makna, sebagian lagi dibiarkan kosong, seperti kitab Simbah Yai Mushlih Mranggen Allahu yarham. Dan ada pula yang kitabnya penuh makna rapi dengan bahasa yang fasih, seperti milik Simbah Yai Djamaluddin Batokan Allahu yarham.
Romo Kiyai sama sekali bukan bermaksud membandingkan siapa lebih baik. Beliau justru ingin menunjukkan keindahan perbedaan cara memahami ilmu, agar menjadi pelajaran dan prinsip bagi kita para pengikut nya. Sesuai ungkapan yang beliau kutip dalam Idhoh An-Nasi'in: "Pengalaman adalah ilmu yang didapat secara cuma-cuma."
Pilihan Romo Kiyai yang berpegang pada prinsip "kitab harus penuh makna" pun bukan tanpa alasan. Beliau mendapat pesan khusus dari gurunya, Simbah Yai Zamroji, agar senantiasa menata kitab baik yang kecil maupun yang besar ukurannya. Dari situlah tumbuh tekad beliau: setiap kitab yang dipelajari, baik yang diajarkan langsung oleh guru maupun yang dipelajari sendiri, harus tertata maknanya dengan lengkap (buat dakwah)
Terakhir, saya menemukan sebuah ungkapan indah yang maknanya sangat selaras dengan peribahasa "Peteng kitab padang ati". Dikutip oleh Syekh Murtadho Az-Zabidi (penulis Ittihaf Syarah Ihya Ulumiddin) dalam karyanya Hikmah Al-Isroq halaman 51:
"Rupa tinta di mata fisik tampak hitam, namun di mata hati ia bersinar putih. Tinta adalah salah satu rukun penulisan, dan dengannyalah ilmu diabadikan serta dijadikan pegangan."
ENGLISH
DARK INK, BRIGHT HEART
Romo Kiyai once shared stories about his teachers and the unique ways they cared for their books: There were scholars whose books remained clean, free from handwritten notes in Javanese such as the collections of Simbah Yai Zamroji of Kencong, may Allah have mercy on him; if any writing appeared at all, it was only one or two words scattered across a few pages. Others wrote notes in some parts of their books and left the rest blank, like the works of Simbah Yai Mushlih of Mranggen, may Allah have mercy on him. And there were those whose books were filled with neat, clear notes written in eloquent language, such as those belonging to Simbah Yai Djamaluddin of Batokan, may Allah have mercy on him.
Romo Kiyai never intended to compare or judge who was better. Instead, he wanted to show the beauty of these different ways of understanding knowledge, so that we his students could take them as lessons and guiding principles. As the saying he quoted from Idhoh An-Nasi'in goes: "Experience is knowledge gained freely."
His own principle—that "books should be filled with notes" was not chosen without reason. He received a special message from his teacher, Simbah Yai Zamroji, to always organize and preserve every book he studied, whether small or large. From that instruction grew his firm resolve: every book he learned from whether taught directly by a teacher or studied on his own must be fully annotated, so that the knowledge can be shared for the sake of spreading truth.
Finally, I found a beautiful saying that perfectly echoes the wisdom of "Dark ink on the page, bright light in the heart". It was recorded by Sheikh Murtadha Az-Zabidi (author of Ittihaf Syarah Ihya Ulumiddin) in his work Hikmah Al-Isroq, page 51:
"Ink appears black to the eyes of the body, but shines pure white to the eyes of the heart. Ink is one of the foundations of writing; through it, knowledge is preserved and becomes a guide for all"
DALIL
وقال آخر: صورة المداد في الأبصار سوداء، وفي البصائر بيضاء. والمداد ركن من أركان الكتابة وعليه معول الكتاب.
Ulama yang lain berkata "Rupa tinta dalam penglihatan mata itu hitam, dan dalam pandangan hati tinta terlihat putih.Tinta ialah Rukun dari rukun-rukunya Menulis, Dan Karena tinta kitab dijadikan pegangan"
Another scholar said: ''Ink appears black to the eyes of the body, but shines white to the insight of the heart. Ink is one of the fundamental pillars of writing, and it is through ink that books become a lasting guide"
MEMBACA KITAB ULAMA
Seorang santri berkata.. Saya teringat nasihat berharga dari salah satu guru saya: Membaca karya para ulama itu bukan sekadar memahami ilmu semata, melainkan seolah kita sedang mengenali pemikiran, amal, gaya bahasa, hingga kepribadian penulisnya. Itulah sebabnya, watak dan perilaku seseorang perlahan bisa terbentuk meniru apa yang sering ia baca dan pahami. (Terbiasa)
Nasihat ini sejalan dengan penjelasan Imam Asy-Syatibi dalam kitab Al-Muwafaqat juz 1 halaman 147. Beliau menyatakan bahwa membaca karya ulama akan mendatangkan manfaat besar, asalkan memenuhi dua syarat utama:
1. Pembaca wajib memahami maksud ilmu yang dibahas, serta mengenali istilah-istilah khusus yang digunakan oleh penulis atau disiplin di bidang tersebut. Hal ini biasanya didapat dengan cara mengaji langsung bersama ulama atau melalui upaya lain yang tepat.
2. Bersungguh-sungguh mendalami kitab karya ulama terdahulu (Mutaqodimin), yang kebenaran, kedalaman, dan kevalidan ilmunya sudah teruji dan tidak diragukan lagi sepanjang masa. (Misal imam syafi'i. Atau Syaikh Nawawi Al bantani)
ENGLISH
READING THE WORKS OF THE SCHOLARS
Words from a santri... I recall a precious piece of advice from one of my teachers: Reading the works of the scholars is not merely about understanding knowledge. It is as if we are coming to know their thoughts, their practice, their way of language, and even their noble character. This is why a person’s nature and conduct are gradually shaped, growing accustomed to mirroring what they often read and truly understand.
This advice aligns perfectly with the explanation given by Imam Asy-Syatibi in his book Al-Muwafaqat, Volume 1, Page 147. He states that reading the works of scholars brings immense benefit, provided it meets two essential conditions:
1. The reader must grasp the core meaning of the knowledge being discussed, and recognize the specific terms used by the author or within that field of study. This is usually attained by studying directly under qualified scholars, or through other proper means of learning.
2. To delve earnestly into the books written by the earlier scholars (Mutaqodimin), whose truth, depth, and scholarly integrity have stood the test of time and are beyond doubt such as Imam Asy-Syafi’i, or Sheikh Nawawi Al-Bantani
MENEMPA ILMU AGAR TETAP LESTARI
Seorang santri berkata. Belakangan ini, Madrasah saya sedang melaksanakan kegiatan Taftisan Kitab bagi para santri, yang disesuaikan dengan jenjang kelas masing-masing. Agenda ini rutin digelar menjelang ujian semester, baik semester ganjil maupun genap, bertujuan untuk memantau dan memastikan proses belajar berjalan dengan maksimal. Seperti ungkapan sederhana seorang ustadz: "Taftisan itu supaya santri semakin rajin, usaha dan otomatis semakin banyak manfaat nya, hehe."
Secara bahasa, menurut Kamus Lisan Al-'Arab jilid 6 halaman 325, kata Taftisan adalah bentuk masdar dari kata dasar Fattasa-Yufattisyu-Taftisyan, yang berarti mencari atau meneliti sesuatu. Dalam konteks ini, maksudnya adalah guru meneliti makna, maksud, dan penjelasan dari kitab yang telah dipelajari dan dicatat oleh santri.
Makna dan hikmah kegiatan ini baru saya pahami sepenuhnya setelah menempuh pendidikan di bidang Tarbiyyah. Taftisan mengajarkan kepada santri betapa pentingnya mencatat dan menuliskan kembali ilmu yang telah dipelajari sesuatu yang Insya Allah akan membawa manfaat besar di dunia maupun akhirat.
Sebagaimana nasihat yang dikutip Syekh Nawawi Al-Bantani dalam kitab Muroqi Al-'Ubudiyyah halaman 138:
"Tidak ada seorang penulis yang abadi, ia pasti akan binasa. Namun tulisan tangannya akan tetap lestari sepanjang masa. Maka janganlah engkau menulis sesuatu yang kelak akan menyesalkanmu, melainkan tulislah hal yang akan membahagiakanmu saat berjumpa Allah di hari kiamat."
Imam Al-Mawardi juga mengutip perkataan Syekh Ja'far bin Yahya dalam kitab Adab Ad-Dunya wa Ad-Din halaman 60:
"Tulisan adalah benang bagi hikmah. Melalui tulisan, serpihan ilmu dapat disambung, dan uraian hikmah yang berserakan dapat tersusun dengan rapi."
Masih banyak manfaat lain dari menuliskan ilmu yang telah dijelaskan para ulama. Semoga tulisan singkat ini menjadi motivasi bagi saya pribadi, para santri, serta orang tua agar senantiasa menyemangati anak-anak untuk tekun mengaji dan mencatat setiap ilmu yang didapat. Aamiin
ENGLISH
FORGING KNOWLEDGE TO LAST ETERNALLY
A student shares: Lately, my madrasah has been holding Taftisan Kitab sessions for all students, tailored to each class level. This activity is routinely held before the semester exams, both odd and even terms, to monitor and ensure that the learning process runs as effectively as possible. As a teacher simply put it: "Taftisan is meant to make students more diligent, put in more effort, and automatically gain greater benefits from it, hehe."
Etymologically, according to Lisan Al-'Arab Dictionary Volume 6, page 325, the word Taftisan is a verbal noun derived from the root Fattasa-Yufattisyu-Taftisyan, which means to seek out or examine something thoroughly. In this context, it refers to teachers carefully reviewing the meaning, intent, and explanations of the books that students have studied and recorded.
I only fully understood the true meaning and wisdom behind this practice after completing my studies in Tarbiyyah (Islamic education). Taftisan teaches students the vital importance of recording and writing down the knowledge they have learned something that, God willing, will bring immense benefits in this world and the hereafter.
As the advice quoted by Shaykh Nawawi Al-Bantani in his book Muroqi Al-'Ubudiyyah, page 138:
"No writer is immortal; every person will eventually perish. Yet what their hands have written will remain forever. So never write anything that you will regret later only write what will bring you joy when you meet Allah on the Day of Judgment."
Imam Al-Mawardi also cited the words of Shaykh Ja'far bin Yahya in Adab Ad-Dunya wa Ad-Din, page 60:
"Writing is the thread of wisdom. Through writing, scattered fragments of knowledge are connected, and dispersed insights are arranged into an orderly whole."
There are many more benefits of recording knowledge that have been explained by the scholars. May this short reflection serve as motivation for myself, fellow students, and all parents to always encourage our children to be diligent in seeking knowledge and to record every lesson they learn. Ameen
DALIL
كما قال ذو النون المصري نظما من بحر الوافر:
وما من كاتب إلا سيبلى # وَيَبْقَى الدَّهْرُ مَا كَتَبَتْ يَدَاهُ
فَلا تَكْتُبْ بِكَفِّكَ غَيْرَ شَيْءٍ # يَسُرُّكَ فِي الْقِيَامَةِ أَنْ تَرَاهُ
"Tidak ada seorang penulis terkecuali dia akan Rusak (mati), Dan tulisan tanganya akan tetap lestari dengan berjalannya waktu. Maka dari itu, janganlah menulis dengan telapak tangan mu selain sesuatu yang akan membahagiakan dirimu di hari kiamat nanti"
"Every writer will eventually pass away, but what their hands have written endures through time. Therefore, do not write anything with your hands except that which will bring you joy on the Day of Judgment"
وقال جعفر بن يحيى: الخط سمط الحكمة به يفصل شذورها، وينظم منثورها.
Syekh Ja'far Bin Yahya berkata "Tulisan ialah Benang hikmah. sebab dengan tulisan serpihan-serpihan hikmah akan tersambung dan uraian-uraian hikmah akan tersusun
Writing is the thread of wisdom; for through writing, fragments of wisdom are connected, and scattered words of wisdom are arranged in order
ANJURAN MENGHAROKATI KITAB
Mengharokati kitab gundul sangatlah bermanfaat, bahkan bagi mereka yang sudah memahami dan hafal. Hal ini penting karena kita tidak pernah tahu kondisi ingatan kita di masa depan apakah tetap utuh atau perlahan berkurang.
Para ulama terdahulu pun telah membahas anjuran mengharokati kitab. Imam An-Nawawi menulis dalam kitab Majmu’ Syarah Muhadzdzab jilid 2 halaman 71:
“Disunnahkan memberi titik dan mengharokati mushaf, karena hal demikian menjaga mushaf dari lahn (salah baca) dan kekeliruan”
Istilah Asy-Syaklu yang dimaksud berarti:
“Menuliskan harokat, sukun, tasydid, dan tanda mad.” (Tartib Al-Ulum, halaman 134)
Sementara itu, Imam Jalaluddin As-Suyuti menjelaskan sejarah penulisan harokat di masa awal, dan mengutip pendapat Imam Ibnu Mujahid dalam kitab Al-Itqon halaman 185:
“Seyogyanya seseorang hanya mengharokati lafadz yang musykil (sulit dibaca) saja”
Ulama masa kini menjelaskan bahwa pendapat ini berlaku untuk kitab selain Mushaf Al-Qur’an. Khusus untuk Mushaf Al-Qur’an, anjurannya tetap mengikuti pendapat Imam An-Nawawi seperti yang telah dikemukakan. Sebagaimana tertulis dalam Mausu’ah Al-Fiqhiyyah jilid 15 halaman 38:
“Adapun untuk kitab selain Mushaf Al-Qur’an, maka dipegang pendapat Imam Ibnu Mujahid dan Ad-Dani"
ENGLISH
THE RECOMMENDATION TO ADD VOWEL MARKS TO ARABIC BOOKS
Adding vowel marks to unvowelled Arabic books is extremely beneficial, even for those who already understand and have memorized their contents. This is important because we never know the condition of our memory in the future—whether it will remain intact or gradually fade.
Scholars of the past have also discussed this recommendation. Imam An-Nawawi wrote in his work Majmu’ Syarah Muhadzdzab, Volume 2, Page 71:
"It is recommended to place dots and add vowel marks to the mus'haf, for this protects it from lahn (mispronunciation) and error."
The term Asy-Syaklu refers to:
"Writing vowels, sukun, tasydid, and mad marks." (Tartib Al-Ulum, Page 134)
Meanwhile, Imam Jalaluddin As-Suyuti explained the history of vowel writing in the early era, and quoted the opinion of Imam Ibnu Mujahid in Al-Itqon, Page 185:
"One should only add vowel marks to words that are musykil (difficult to read)."
Contemporary scholars clarify that this opinion applies to books other than the Holy Qur'an. Specifically for the Qur'an, the recommendation remains in accordance with Imam An-Nawawi’s view as stated above. As noted in Mausu’ah Al-Fiqhiyyah, Volume 15, Page 38:
"As for books other than the mus'haf, the opinion of Imam Ibnu Mujahid and Ad-Dani is followed"
DALIL
وَيُسْتَحَبُّ نَقْطُ الْمُصْحَفِ وَشَكْلُهُ لِأَنَّهُ صِيَانَةٌ لَهُ مِنْ اللَّحْنِ وَالتَّحْرِيفِ
"Disunnahkan Memberi Titik pada mushaf dan mengharakatinya, Karena hal demikian menjaga Mushaf dari Lahn (Salah Baca) dan keliru"
"It is recommended to place dots and add vowel marks to the mus'haf, for this protects it from lahn (mispronunciation) and error"
والمراد من الشكل: هو رسم الحركات والسكون والتشديد والمد
"Maksud Asy-syaklu ialah Menulis Harokat, sukun, Tasydid dan Mad".(lihat Tartib Al-ulum 134)
"The meaning of Asy-Syaklu is writing vowels, sukun, tasydid, and mad marks." (See Tartib Al-'Ulum, page 134)
وقال ابن مجاهد: ينبغي ألا يشكل إلا ما يشكل
Imam Ibnu mujahid dawuh "Seyogyanya seseorang tidak mengharokati terkecuali lafadz yang musykil (Sulit)"
Imam Ibnu Mujahid said: "One should only add vowel marks to words that are musykil (difficult to read)"
وَأَمَّا فِي غَيْرِهَا فَالْعَمَل عَلَى قَوْل ابْنِ مُجَاهِدٍ وَالدَّانِيِّ.
"Adapun mengharokati selain Mushaf maka Mengikuti Pendapat Imam Ibnu mujahid dan Ad-dani"
"As for adding vowel marks to texts other than the Mushaf, the opinion of Imam Ibnu Mujahid and Ad-Dani is followed"
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