One of the great scholars, pious, and amil in Indonesia, especially in the field of Al-Quran and qiraat, is KH Muhammad Arwani Amin, better known as Mbah Arwani Kudus. So in a way, Mbah Arwani Kudus is a promoter in the Koran and the study (learning) of qiraat sab’ah in Indonesia.
Although it cannot be denied, long before, the Koran and the study of qiraat sab’ah already existed in Indonesia, one of which was in Tebuireng, Jombang and al Munawwir, Yogyakarta. However, Mbah Arwani had a significant contribution in grounding qiraat sab’ah among the wider community. Including, in the past four decades, his works and examples have influenced the learning of qiraat sab’ah in Indonesia.
Mbah Arwani’s journey to becoming a great scholar in the field of qiraat sab’ah was not easy and smooth. His nyantri journey to gain knowledge is so long. Mbah Arwani himself studied from one Islamic boarding school to another, which, if mapped, covers three provinces, namely Central Java, East Java, and Yogyakarta.
In the process of boarding, Mbah Arwani himself is an intelligent student. Mbah Arwani’s intelligence has at least been inherent since childhood. One of them is inseparable from the riyadhah of his parents. When Mbah Arwani was in the womb, her parents often finished reading the Quran even though they didn’t memorize it (hafiz).
Journey to Study
KH Muhammad Arwani Amin (Mbah Arwani Kudus) was born on September 5, 1905 or 5 Rajab 1323 H in Madureksan, Kudus, Central Java. His parents, the couple H Amin Said and Hj Wanifah, belonged to pious people and loved the Koran.
Mbah Arwani himself is the second of 12 children, three of whom are ahlul Quran (hafiz), one of which is Mbah Arwani. So then, if the lineage is traced upwards through the father’s path, it will arrive at zuhud scholars, one of which is KH Imam Haramain (grandfather). Meanwhile, if traced through the mother’s path, it will arrive at one of the national heroes, namely Prince Diponegoro.
Since childhood, Mbah Arwani lived in a santri environment who lived and practised the teachings of Islam. From childhood to young age, Mbah Arwani studied religion from her father and grandfather. He took his primary education at the Mu’awanatul Muslimin Madrasa under the care of KH Abdullah Sajad. Meanwhile, reciting the Koran was specifically taken from KH Syiraj (local village cleric). Then, to recite the books of the salaf, take from KHR Asnawi Kudus (Great Holy cleric, descendant of Sunan Kudus).
After that, Mbah Arwani continued her study at the Jamsaren Pesantren in Solo, which was cared for by great scholars in Solo: KH Idris, KH Abdul Jalil, and KH Abu Amar. At the same time, Mbah Arwani also attended formal education at Madrasah Mamba’ul Ulum. While in Jamsaren, Mbah Arwani’s intelligence was known by KH Idris. This made Mbah Arwani appointed by KH Idris to teach other students.
After studying at Jamsaren, Solo, Central Java, Mbah Arwani continued her boarding trip to East Java, to be precise, at the Tebuireng Pesantren, Jombang, under the tutelage of KH Hasyim Asy’ari. It was in Tebuireng that Mbah Arwani began to study qiraat sab’ah. Under the tutelage of KH Hasyim Asy’ari, he recited the book Sirah al-Qari by Abdul Qasim Ali ibn Uthman ibn Muhammad. Of course, in addition to studying qiraat sab’ah, Mbah Arwani also recites knowledge and other books. Nyantri in Tebuireng is taken for approximately four years.
After that, Mbah Arwani continued to Pesantren al Munawwir, Krapyak, Yogyakarta, under the tutelage of the great scholar of the ahlul quran and qiraat sab’ah, KH Muhammad Munawwir. At first, Mbah Arwani wanted to go straight to the qiraat sab’ah to KH Muhammad Munawwir. However, this cannot be confirmed because the requirement for reciting the qiraat sab’ah must be memorized 30 juz. So, finally, Mbah Arwani, with his tawadhu, managed to remember the Al-Quran in a period of two years.
After hafiz, then Mbah Arwani studied qiraat sab’ah by reciting the book al Shatibiyyah for nine years until finished. Based on the mandate from KH Muhammad Munawwir to practice his knowledge with bil Nazar (maintaining and teaching the Koran) and bil ghaib (perpetuating rote memorization), Mbah Arwani also refused.
Writing the Book of Faidh al Barakat fi Sab ‘al Qiraat.
From the long journey of his students, we can see that Mbah Arwani is a scholar who has credibility in the religious sciences (ushuluddin), especially in the field of qiraat sab’ah. Mbah Arwani is a very productive scholar, both in murojaah Al-Quran and teaching, writing and reciting the scholars’ books. One of his masterpieces that guides almost all pesantrens in Indonesia in learning qiraat sab’ah is Faidh al Barakat fi Sab’ al Qiraat.
Mbah Arwani wrote the book of Faidh al Barakat fi Sab ‘al Qiraat with a background. In the writings that the author reads, there are at least two factors behind the book’s writing.
First, when studying qiraat sab’ah by studying as Shatibiyyah, Mbah Arwani had difficulty understanding and exploring. So there was an intention to compose a more practical method of learning qiraat sab’ah.
Second, in the preamble, it is explained, after studying qiraat sab’ah with KH Muhammad Munawwir, Mbah Arwani wanted to document it; write down their memories and learning experiences so they don’t get lost.
The book of Faidh al Barakat fi Sab’ al Qiraat is written in total, covering 30 chapters, and is divided into three volumes to avoid confusion in studying qiraat sab’ah. Qiraat sab’ah is the science of how to read the Qur’an based on the authentic narrations of seven imams (Abu ‘Amr bin ‘Ala, Ibn Kathir, Nafi al Madani, Ibn Amir ash Syami, Ashim al-Kufi, Hamzah al-Kufi, and al Kisa’i al-Kufi). Mbah Arwani also mentioned this in her book.
Meanwhile, the naqli is that the Prophet once explained that there are differences in how to read the Qur’an, and there are seven that are valid.
Indeed the Qur’an was revealed with sab’atu ahruf (seven dialects/ways of reading) so read it according to your ability.” (Narrated by Bukhari: 4653)
The book has to this day become a practical guidebook in studying qiraat sab’ah in Indonesia, both the Koran by the students and reviewed by academics. For the record, two Nusantara scholars have produced works in the field of qiraat sab’ah. Besides Mbah Arwani, there is Sheikh Mahfud at Tarmasi who wrote the book Ghaniyyah at Thalabah fi Syarhit Thayyibah fil Qiraat al Sab’ah and Dr. KH Ahsin Sakho Muhammad (contemporary qiraat sab’ah expert) who wrote the book Manba’ul Barakat fi Sab’il Qiraat .
So it’s not wrong. Mbah Arwani is a promoter of the revival or massive learning of qiraat sab’ah in Indonesia. In particular, after establishing the Al-Quran boarding school, Pondok Tahfidh Yanbu’ul Quran (PTYQ).
Since then, qiraat sab’ah has received attention with high discipline; considering our tradition, students in Indonesia (mainly) focus on the realm of memorization, and there is no interest or focus in studying qiraat sab’ah afterwards. Therefore, the book written by Mbah Arwani himself can be called “propaganda” so that the wider audience is interested in learning qiraat sab’ah, with the offer of a more practical guide (book).
What has been inherited, even achieved, by Mbah Arwani is one form of our local wealth and wisdom; that there are scholars who can write books on qiraat sab’ah, and today it is a curriculum in various Pesantrens, at least to be read and studied. This also answers the stereotypes of ordinary people regarding the view that learning qiraat sab’ah is not too important, even though today the stereotype still exists.
Through Mbah Arwani and his pesantren, scholars of the Ahlul Qur’an and Qiraat Sab’ah were born. Although, if traced, most scholars are ahlul Quran and qiraat sab’ah, their scientific sanad reaches Kudus (Mbah Arwani) or Krapyak (Mbah Munawwir), although still thabaqat above Mbah Arwani is Mbah Munawwir.
Mbah Arwani’s students are scattered in various directions and become great scholars who continue to maintain the tradition of memorizing the Koran and learning qiraat sab’ah. Among them are KH Abdul Hafidz (Mojokerto), the author’s Kiai (tahadduts bil ni’mah). This review is merely a form of tahadduts bil ni’mah, hoping for blessings from the scholars, our Kiai. Insyaallah.