Articles
<![CDATA[Telaah Rasm dan Qiraat pada Al-Qur'an Kuno Bonjol dan Payakumbuh ]]>
<![CDATA[Syatri, Jonni]]>
<![CDATA[ SUHUF Vol 8 No 2 (2015) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v8i2.9
<![CDATA[Dalam tulisan ini, penulis mencoba untuk mengkaji mushaf Al-Qur'an kuno yang berasal dari Bonjol dan Payakumbuh. Ada enam naskah yang menjadi objek kajian. Fokus yang akan dibahas adalah bagaimana penggunaan qiraah dan rasm pada setiap naskah. setlah dikaji, penulis menemukan bahwa lima naskah menggunakan qiraah Imam ‘Āṣim riwayat Hafs dalam menyalin teks utamanya, dan satu naskah yang menggunakan qiraah Imam NÄÂfi‘ riwayat QÄÂlÅ«n. Di samping itu, terdapat tiga naskah yang memberikan informasi ragam bacaan pada lafal-lafal tertentu. Sedangkan dalam penggunaan rasm, lima naskah menggunakan rasm campuran antara imlÄÂ’iy dan ‘usmÄÂniy. Hanya satu yang murni menggunakan rasm al-‘usmÄÂniy.Kata kunci: mushaf Al-Qur'an kuno, rasm, qiraah.]]>
<![CDATA[Mushaf Al-Qur'an Kuno di Priangan Kajian Rasm, Tanda Ayat, dan Tanda Waqaf ]]>
<![CDATA[Syatri, Jonni]]>
<![CDATA[ SUHUF Vol 6 No 2 (2013) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v6i2.31
<![CDATA[This paper examines the ancient manuscripts of the Qur'an available in Priangan island, especially in Bandung, Sumedang, and Garut. The aspects being studied are that of the form and style of the writings (Rasm), the sign of the verse (Surah) and the sign of the stopping (waqaf). The aim of this paper is to observe the comparison among those manuscripts (Mushaf) which are spread across the three regions concerning the use of the form and style of the writings (Rasm) in copying the manuscripts of the Qur'an, whether it follows the form and style of the writings (Rasm) of the ‘UsmÄÂnÄ« or follows that of the ImlÄÂ'i one. Besides that is to observe the variety of the use of the verse (Surah) and that of the stopping signs (waqaf) verse in those manuscripts. Keywords: Priangan, ancient Qur'anic manuscripts, Form and style of the writings (Rasm), the sign of the verse, waqaf.]]>
<![CDATA[Mushaf Al-Qur'an Kuno di Museum Institut PTIQ Jakarta ]]>
<![CDATA[Syatri, Jonni]]>
<![CDATA[ SUHUF Vol 7 No 2 (2014) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v7i2.127
<![CDATA[This writing studies the uses of rasm, qiraat, the sign of reading and the sign of tajwid, as well as the sign of the division of the text in the four Quran manuscripts available at the Museum of the Institute of PTIQ Jakarta. In this writing, the writer tries to compare between one mushaf to another concerning the five problems mentioned above. Concerning the rasm, the writing will analyze if the mushafs being studied use rasm Usmaniy or imla'iy or the combination of both. As for the qiraat, the focus of the study is on the qiraat the copyist uses in the mushaf he has copied. The wiriting will also study the variety of the signs of writing, the sign of reading and the sign of tajwid (the science of reciting the Holy Quran) as well as the sign of the division of the text in those quran manuscripts. Keywords: Quran manuscript, rasm, qiraat, the sign of reading and the sign of tajwid, the sign of the division of the text.]]>
<![CDATA[Pengajaran Baca Tulis Al-Qur'an bagi Tunanetra: Studi pada Tiga Lembaga ]]>
<![CDATA[Syatri, Jonni]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.164
<![CDATA[As the scripture, every Muslim has the right to access the Qur’an, especially to read, even for people with disabilities such as the visual impairment. Due to the limitations of their sight, the Qur’an with the Braille script are provided and available for the blind people. This paper discusses the teaching of reading and writing of the Qur'an with Braille script for the visual impaired at the three institutions located in Bandung, in Payakumbuh, and in Tebing Tinggi, West Sumatra. These three agencies make the teaching of the Qur'an as one of the programs provided for the students. Of the three institutions, that already has a pretty good system of teaching is Wyata Guna Bandung with the systematic curriculum and syllabus, as well as textbooks. As for the two other institutions, the methods of are still based on the experience of the teachers and the textbooks are even not available, and are not using the books from other institutions. The same teaching system and standard to be used by all institutions teaching the Qur’an with Braille script have not been found yet. However, these three institutions have in common by adopting the same Bagdadi method for their teaching delivery.]]>
<![CDATA[SIKAP DAN PANDANGAN MASYARAKAT TERHADAP TERJEMAHAN AL-QUR’AN KEMENTERIAN AGAMA ]]>
<![CDATA[Syatri, Jonni]]>
<![CDATA[ SUHUF Vol 10 No 2 (2017) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v10i2.260
<![CDATA[This writing is a result of research on the attitude and society’s opinion on the translation of the Qur’an by the Ministry of Religious Affairs of the Republic of Indonesia. The focus of the research is to know and analyze the knowledge, understanding and attitude or society’s judgment on the translation of the Qur’an by the Ministry of Religious Affairs. Many of people are not aware that most of the Qur’anic translation being published by private publishers are the Qur’anic translation by the Ministry of Religious Affairs. To be seen from the aspect of translation, majority of people accept what has been done by the Ministry of Religious Affairs. However, among religious people and students, there many critical thinking and attitudes on the words of translation the Ministry of Religious Affairs. Therefore, the Ministry of Religious Affairs often get a critical and suggestive recommendations from many people for the betterment of the translation of the Qur’an of the Ministry of Religious Affairs. In addition to that, many of people hope that the Qur’anic translation can be equipped with some supplements such as Quranic sciences, footnotes, introduction of the surah, glossary, reference and guidance of using transliteration. Keywords: Qur’anic translation, Indonesian translation of the Qur’an, revision of translation]]>
<![CDATA[MEMBACA A-QUR'AN DENGAN TRANSLITERASI ARAB LATIN: ]]>
<![CDATA[Syatri, Jonni]]>
<![CDATA[ SUHUF Vol 11 No 2 (2018) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v11i2.410
<![CDATA[This article discusses the phenomenon of the use of transliteration in reading the Qur’an. The focus of the research takes place in Payakumbuh and its surroundings which is known as an area whose people are predominantly muslim. This research was conducted by using a qualitative approach. Data are obtained by structured interviews and observations. In this study it can be seen that there are some people who use transliteration in reading the Qur’an. They hope that the Qur’anic transliteration can be continually developed in order to make it easier for those who are unable to read the Qur’an in Arabic letters. However, some groups, such as teachers and religious educators, do not approve the transliteration of the Qur’an.According to them, the transliteration of the Qur’an has a greater harm than that of the benefits. The existence of transliteration is worried to weaken the enthusiasm of muslims to learn how to read the Koran in Arabic letters. In addition to that, the Latin letter symbol is considered unable to accurately represent Arabic letters in terms of makhraj and its nature, so it is worried that there will be a mispronunciation of therecitation of the Qur’an. KeywordsReading the Qur’an, Latin-Arabic transliteration, learning Al-Qur’an, reading and writing the Qur’an.]]>
<![CDATA[PREFERENSI MASYARAKAT DALAM PENGGUNAAN AL-QUR'AN DIGITAL ]]>
<![CDATA[Afif, Zarkasi]]>;
<![CDATA[Fadlly, Harits]]>;
<![CDATA[Akbar, Ali]]>;
<![CDATA[Syatri, Jonni]]>;
<![CDATA[Mustopa, Mustopa]]>;
<![CDATA[Jaeni, Ahmad]]>;
<![CDATA[Hakim, Abdul]]>;
<![CDATA[Arifin, Zainal]]>;
<![CDATA[Martiningsih, Dwi]]>;
<![CDATA[Irwan, Irwan]]>;
<![CDATA[Musadad, Muhammad]]>
<![CDATA[ SUHUF Vol 11 No 2 (2018) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v11i2.415
<![CDATA[In the end of August 2016, the Ministry of Religious Affairs, in this case the Committee of the Correction of Qur'anic Writing (Lajnah Pentashihan Mushaf Al-Qur'an) launched a digital Qur'an product called Qur'an Kemenag. At present there are only more than 25 thousand active users. This research wants to find out the factors that influence people's preferences in the use of Qur'an Kemenag's application. This study uses a mixed method, namely qualitative and quantitative. The population of this study is the muslim community of smartphone owners and users of the digital Qur'an. The selection of respondents was done by purposive sampling, conducted in 14 cities in Indonesia with a total of 50 respondents per city, and 3 informants for in-depth interviews. This research shows that Qur'an Kemenag is not widely used by muslim communities in Indonesia. They use the digital Al-Qur'an application developed by other parties more than that being developed by Ministry of Religious Affairs. Factor that influences people's preferences for using an Al-Qur'an digital application are features and complete content. In addition to that, the facilities provided are not only the Qur'an, but also multifunctional needs.]]>
<![CDATA[JEJAK MUSHAF AL-QUR’AN BOMBAY DI INDONESIA ]]>
<![CDATA[Mustopa, Mustopa]]>;
<![CDATA[Akbar, Ali]]>;
<![CDATA[Afif, Zarkasi]]>;
<![CDATA[Syatri, Jonni]]>;
<![CDATA[Jaeni, Ahmad]]>;
<![CDATA[Musadad, Muhammad]]>;
<![CDATA[Arifin, Zainal]]>;
<![CDATA[Faddly, Harits]]>;
<![CDATA[Irwan, Irwan]]>
<![CDATA[ SUHUF Vol 12 No 2 (2019) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v12i2.481
<![CDATA[This paper studies the historical footprint of the Qur'anic printed manuscript of Bombay, India in Indonesia. The aspect to be studied is how in the early years of the publication of the Al-Qur'an Manuscripts, the Bombay Manuscripts were so dominant in Indonesia. In addition to that, the publication with Bombay style became the choice in the National Meeting forum of the Indonesian Muslim scholars to formulate and determine standard of the Qur'anic Mushaf in Indonesia. This paper will also give a description concerning the early generation of Indonesian manuscript publishers and their networks among them. The results of the field studies and literature show that in the late 18th and early 19th centuries, the Bombay Manuscripts were more widely circulated in the community than other Manuscripts. Therefore, the first generation of the Manuscripts publishers preferred this model Manuscripts to be printed. In addition to that, the reading marks were more complete that it become easier for the public to read it if it was compared to that of other countries' Manuscripts. The master of the manuscripts among the publishers was the same because it came from the same source and also because the publishers of this generation are Arab colonies which were connected to one another. In order not to be the same, the publishers made additional texts on the Manuscripts, both in the front and in the back, besides its differences in illuminations. In addition to the convenience factor, the Bombay Mushaf which was used as a reference in the determination of the Indonesian Standard Mushaf also became the identity enhancer for the Quranic Mushaf which was used by Indonesian Muslim at that time.]]>
<![CDATA[Konstruksi Hermeneutika Tafsir Sufi ]]>
<![CDATA[Reflita, Reflita]]>;
<![CDATA[Syatri, Jonni]]>
<![CDATA[ Mashdar: Jurnal Studi Al-Qur'an dan Hadis Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/mashdar.v2i2.1675
<![CDATA[The debate of scholars on Sufi interpretation is caused by differences in the methods and sources of interpretation used. Some scholars think that the Sufi interpretation does not have a theoretical method. It is only based on the findings of the Sufis when reading the Qur’an. In fact, the 'urafā' are considered to have violated the rules or regulations that apply in the realm of interpretation in general. Some others consider that the Sufi interpretation does not ignore the interpretive signs that have been agreed upon by the commentators. This interpretation only tries to explain the various dimensions of the meaning of the Qur'an. This paradigm difference necessitates a methodological study of the methods and steps of the Sufi interpretation in an effort to explain esoteric meaning of the Qur'an. This study uses an analytical-comparative method. The research found that that Sufi interpretation has a hermeneutic construction that is different from other methods of interpretation. The differences can be seen from the sources and methods used. Apart from using linguistic instruments, sufistic interpretation uses ‘irfān (intuitive knowledge) which is obtained through kasyf (inspiration). For Sufis, knowing God’s intention as stated in His Kalām can only be done by using knowledge that comes directly from Him, not by looking at the context of the text.]]>
<![CDATA[Index Jurnal Suhuf Volume 1 Tahun 2008 - Volume 15 Tahun 2022 ]]>
<![CDATA[Syatri, Jonni]]>
<![CDATA[ SUHUF Vol 16 No 2 (2023) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v16i2.969
<![CDATA[Index ini memuat informasi artikel yang pernah diterbitkan Jurnal Suhuf selama 15 tahun sejak pertama kali terbit di tahun 2008 hingga tahun 2022. Index dibuat berdasarkan subjek, judul, dan penulis. Semoga bermanfaat.]]>
