SUHUF: Jurnal Pengkajian Al-Qur'an dan Budaya
FOCUS: SUHUF aims to increase understanding of the Quran through the publication of academic articles and research results. SCOPE: SUHUF publishes studies on the mushaf, translation, interpretation, rasm, qiraah, and other Quranic sciences, and pays special attention to the study of the Quran in the context of Indonesia and Southeast Asia.
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<![CDATA[Naskah Al-Qur’an Al-Karim Karya Kiai Abil Fadhal As-Senory ]]>
<![CDATA[Asif, Muhammad]]>;
<![CDATA[Nafisantunnisa, Nopi]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.534
<![CDATA[Among the pesantren (Islamic boarding school) community, Abil Fadhal as-Senory is known as a fiqh expert as well as a writer on Arabic theology and Arabic language whose works are taught in pesantren. This study aims to look at the translation of the Noble Qur’ān by Abil Fadhal as-Senory in the context of teaching the interpretation and translation of the Qur’an in pesantren. This study analyzes the translation model and method as well as the ideology in the translation of the Qur’an which is written in Pegon script which is also functioned as a mean of analyzing Arabic grammar in the verses. The translation method used is tarjamah tafsīriyyah (Qur’an translation with exegesis pattern). Theologically, this translation corresponds to the Sunni-Asya’ri theology which is generally adopted by pesantren. This shows that the Javanese translation of the Qur’an is not only related to the process of inter-language interplay, but also represents certain theological teachings. This study also concludes that Abil Fadhal has emphasized the importance of learning the translation of the Qur’an in the pesantren curriculum at the time when the tafsir was still a secondary curriculum at that educational institution.]]>
<![CDATA[Potret Fenomena Tahfiz Online di Indonesia ]]>
<![CDATA[Heriyanto, Heriyanto]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.574
<![CDATA[This study questions the phenomenon of the trend of memorizing the Qur’an through online technological media, either by using social media, interactive websites or Android applications. This research uses the living Qur’an study model, whose data are taken through the observation from the internet, interviews and literature searches from various available sources. The study is expected to be able to explore emergingpatterns, networks and methods used, so that the online tahfiz phenomenon can be well translated. The results of the study indicate the shift in sanad (chained) authority in online tahfiz practice. The talaqqi process in traditional tahfiz education is transformed into talaqqi-virtual. Teachers and students do not have to meet directly to ensure the authenticity of the Qur’an being memorized. The tradition of memorizingthe Qur’an through the internet has created a new reality in the context of the Living Qur’an which the author calls the e-living Qur’an. If living Qur’an examines communities that live in the midst of society in the real world, then e-living Qur’an is a model of Quranic studies that targets virtual communities through online communities.]]>
<![CDATA[Polemik Qirā’ah Sab’ah Antara Zamakhsharī dan Abū Ḥayyān ]]>
<![CDATA[Nawawi, Fuad]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.581
<![CDATA[This paper shows that traditions, socio-cultural networks, ideologies, and interests formed a perspective on knowledge, including knowledge of qirā’āt sab’ah (seven methods of reading the Qur’an). Az-Zamakhsyarī (d. 538 H / 1143) is critical to qirā’āt sab’ah. It is because he has a Mu’tazila background who considered that some of the various readings of qirā’āt sab’ah are the products of scholarly ijtihad. Mu’tazila also thinks that not all qiraah sab’ah is part of the Qur’an. Az-Zamakhsyarī was also sided with the nahwu Basrah school which positions language rules as the decisive “judge”. If there is a qira’ah that is not in accordance with the rules, the qira’ah is punished as a syāz qira’ah (weird reading). On the other hand, Abu Hayyān (d. 745 H/1344) defended qirā’āt sab’ah because Abū Hayyān had an Ash’ariyyah background. This theological school views qirā’āt sab’ah as qira’ah mutawatir (trusted reading) so it is considered taboo to be criticized. Abū Hayyān was sided with the nahwu school of Kufa which judged that anything derived from Arab expressions—not to mention qirā’āt sab’ah—was accepted as a source of language, even though at first it differed from the general rule]]>
<![CDATA[Konsep Hermeneutika Al-Qur’an Ma’nā-Cum-Mağza dan Aplikasinya dalam Memahami Bunga Bank ]]>
<![CDATA[Zaman, Akhmad Roja Badrus]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.603
<![CDATA[This article elaborates the theory of ma’nā-cum-maġza and its implementation on the topic of usury in the Qur’an. This paper uses a descriptive-qualitative method, and is included in the library research. The working technique of ma’nā-cum-maġza hermeneutics theory is to do linguistic analysis, to see the historicity of the decline of a verse in macro and micro contexts, and to examine the “maqṣad” or maġza (signification) of a verse. By using this theory, it can be seen that in its historical aspect, usury refers to the phenomenon of the reality of the 7th century Arabs which doubled the nominal amount of the initial loan which led to exploitative and unjust acts. This is different from the concept of bank interest in the contemporary banking system. It is by taking maġza through historical studies, the theory of interpretation of ma’nā-cum-maġza tends to emphasize the moral aspect of the prohibition of usury, and subordinates the legal form of usury—because it has unspeakable legal significance, thus it has made it not expected.]]>
<![CDATA[Tafsir Virtual ]]>
<![CDATA[Amir, Abdul Muiz]]>;
<![CDATA[Syamsuddin, Sahiron]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.614
<![CDATA[Religiousity in social media has influenced the quality of interpretation toward the editorial of the revelation, particularly in the content of Da’wa or preaching in the pocalyptic genre being popularized by Indonesian preachers via YouTube. This study aims at investigating the relationship between the practice of interpreting the Qur’an and Hadith and the impact of the distribution of apocalyptic narrative content on religious extremism on YouTube. That study is achieved by the observation using a critical analysis design which incorporates intertextuality and deconstruction approaches. This study found the practice of reducing the interpretation toward the editorial revelation in the content of da’wah in apocalyptic time. This study also demonstrated the existence of a symbiotic relationship among the practice of reducing interpretations through the use of non-authoritative sources. This type of behavior may have an impact on the spread of religious extremism narratives on YouTube. Both of those can be used by transnational jihadist extremist groups to recruit new members in Indonesia]]>
<![CDATA[Telaah Historiografi Tafsir Indonesia ]]>
<![CDATA[Lukman, Fadhli]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.616
<![CDATA[This article discusses the recent developments in the scholarship of (the history of) tafsir in Indonesia,especially with regards to how the writers in this scholarship built the terminology of tafsir nusantara that has been widely used lately. Furthermore, this paper offers an alternative way of discussing the terminology. Forthis purpose, this article methodologically and theoretically discusses the works within the discipline of the history of tafsir in Indonesia. This article argues that the term tafsir nusantara is used by in two perspectives:(1) as an instrument to limit the locus of research within the perspective of regional studies and (2) as anattempt at compiling and explaining the locality of tafsir; a derived view of Islam Nusantara. From these twoperspectives, this paper further discusses the terminology of tafsir nusantara through the perspective of tafsir as genealogical tradition.]]>
<![CDATA[M. Quraish Shihab dan Pengaruhnya terhadap Dinamika Studi Tafsir Al-Qur’an Indonesia Kontemporer ]]>
<![CDATA[Rahmatullah, Rahmatullah]]>;
<![CDATA[Hudriansyah, Hudriansyah]]>;
<![CDATA[Mursalim, Mursalim]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.618
<![CDATA[M. Quraish Shihab is often considered to be the scholar having the significant influence and role toward the study of the tafsir in contemporary Indonesia. However, the role and influence have not been well discussed yet. This writing found that M. Quraish Shihab indeed has a significant role and influence. Thematic tafsir which becomes the trend of the contemporary tafsir in Indonesia is formed under the influence and the role of M. Quraish Shihab. He was among the first to initiate and manage a thematic interpretation study project in the Indonesian academic world. In addition to being a supervisor for writing thematic interpretations carried out by his students, his activeness in producing works of thematic interpretations is also his wayof transmitting his exegesis ideas, and because of that he can influence the dynamics of contemporary Indonesian tafsir studies. Not only that, he also affects the dynamics of the object of study of the tafsir. This influence can be seen from the proliferation of studies that examine his commentary ideas and are inspired by his commentary ideas. In fact, his significant influence can also be seen from the emergence of variousappreciations and criticisms directed to him and his interpretative ideas.]]>
<![CDATA[Percetakan Al-Qur’an Palembang 1848 dalam Lintasan Budaya Cetak Abad ke-19 ]]>
<![CDATA[Subhan, Ahmad]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.621
<![CDATA[This article describes some aspects which become the background of the emergence of the printing press of Kemas Muhammad Azhari which printed the Qur’an using stone printing equipment or lithography. The phenomenon of Bumiputra printing in Palembang in the colonial era that emerged in 1848, the author examines with the the approach of book history approach, printed culture, and an explanation of the acceptance of printing technology by Muslims. As a European creation technology, lithography is more accepted by Muslims than typography. This acceptance occurred massively in the mid-19th century as colonialism strengthened and the reach of the traveler clergy as agents of print culture in evangelizing missions expanded. Cultural contacts in the form of technological transmission between European printed cultural agents and Indian as well as Southeast Asian Muslims gave rise to the printing industry in the British colonies and the Dutch East Indies. Muhammad Azhari Kemas printing press was the result of the trajectory of the pilgrimage and Christian missionary missions that cross the Malacca Strait as a shipping route where Singapore was the crossing point.]]>
<![CDATA[Unsur Jawa dalam Iluminasi Al-Qur’an ]]>
<![CDATA[Syahrazad, Hanan]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.633
<![CDATA[The paper aims at knowing the visual forms and decorations found in the Qur’an manuscripts being copied at Pura Pakualaman, Yogyakarta, which are described by using the visual unit model of craft art. The manuscripts of the Pura Pakualaman collection are stored in the Pura Pakualaman library, including the five Qur'an manuscripts. Two of them have a variety of decorations, namely one mushaf with a decorative wedana renggan, and the other mushaf with an ornamental wedana gapura renggan with a variety of flora decorations. Unlike the Pura Pakualaman manuscripts in general, which have a philosophical connection between the text and its decoration, the ornaments found in this manuscript do not have a meaningful relationship between the text of the Qur’an verse and the decorations that surrounded it. The ornamental variety of wedana renggan and wedana gapura renggan that appear in the Qur'an manuscripts shows the influence of the Javanese script writing tradition in the copying the Qur'an manuscripts in Java, especially at the Pura Pakualaman.]]>
<![CDATA[Al-Qur’an dan Pembahasalokalan di Indonesia ]]>
<![CDATA[Rohmana, Jajang A]]>
<![CDATA[ SUHUF Vol 14 No 1 (2021) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v14i1.636
<![CDATA[This paper aims to explain the use of term I am (aing) in Sundanese Qur’anic exegesis or tafsīr. The object of this study is the use of the word “Aing” (I am) in the Qur’anul Adhimi of Haji Hasan Mustapa (1852-1930) and some other Quranic exegesis works of K.H. Ahmad Sanusi (1888-1950). Both Hasan Mustafa and Ahmad Sanusi use the term “Aing” (I am) as a pronoun for the first person singular. It is through the library research method and sociolinguistic approach this study shows that the use of the term “Aing” is not only related to the theological belief of the superiority of Allah the Almighty to be compared with the creation but also a reflection of the impact of social stratification in the society that puts the term “Aing” (I am) in the highest level of language. Although now the term aing is considered to be impolite, but the use of the term is still acceptable because it is considered to be able to accommodate more the superiority of God than other terms of the low social stratification. It is a consciousness of the diglossic language in the Qur’anic exegesis as a reflection of the Sundanese ethics of the attitude of man toward God into the highest level of language which is different from other situation.]]>
