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SUHUF: Jurnal Pengkajian Al-Qur'an dan Budaya
Published by Lajnah Pentashihan Mushaf Al-Qur'an
ISSN : 19796544     EISSN : 25486942     DOI : https://doi.org/10.22548/shf.v12i2.481
Core Subject : Religion, Humanities,
Religion Humanities
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.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 288 Documents
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Pembacaan Hermeneutis atas TafsirAl-Qur'an Afifur Rochman Sya'rani
SUHUF Vol 9 No 2 (2016)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v9i2.155

Abstract

Most of traditional Muslim exegetes interpret Q. 4:34 in terms of maintaining the superiority of men over women. Some progressive Muslim scholars then insist a contextual approach to the verse to criticize gender inequality. Among some progressive Muslim scholars, this article comparatively examines the interpretations of Amina Wadud and Mohammed Talbi of Q. 4:34. Although both of them propose a contextual reading of the verse, they have different intellectual background, approach and method in interpreting the Qur'an. The questions are to what extent the similarities and differences of both Wadud's and Talbi's interpretation of Q. 4:34 and how far their interpretations reflect their respective intention and perspective? Applying Gadamer's hermeneutical approach, the article concludes that [1] Both Wadud and Talbi argue that the verse does not establish the superiority of men over women, but acknowledges duties division among married couple; [2] the difference among their interpretations is on the status of relationship among married couple; [3] Wadud's and Talbi's interpretations represent their respective hermeneutical situations and the way they define ontologically the nature of interpretation and Qur'anic hermeneutics affect on producing the meanings of the verse.
Konfigurasi Nalar Tafsīr al-Maqāṣidī: Pendekatan Sistem Interpretasi Wathani, Syamsul
SUHUF Vol 9 No 2 (2016)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v9i2.156

Abstract

This article discusses the concept of maqāṣid al-sharīʻah (the goal of sharia) as a basis of the interpretation of the Qur'an. The points to be discussed are focused on two lines, namely the paradigm of tafsīr al-maqāṣidī (the goal interpretation) and the configuration of the reason of tafsīr al-maqāṣidī. The approach used is the hermeneutic approach within the framework of the structure of the interpretation system. It is by using the approach and the analysis, this article draws conclusions to the three lines of the understanding on the tafsīr al-maqāṣidī: (1) The paradigm of tafsīr al-maqāṣidī is the perspective toward the Qur'an and its interpretation along with the concept of maqāṣid al-sharīʻah as the starting point, working with the emphasis on the harmonization between the text and the spirit of justice as has been conceptualized in the theory of maqāṣid al-sharīʻah. Thus, tafsīr al-maqāṣidī emphasizes logical reasoning for the public benefit to be more powerful than the text reasoning. (2) Hermeneutical reasoning of tafsīr al-maqāṣidī is supported by three pillars of awareness: the historical, theoretical, and practical awareness. The three pillars are then actualized in the step of interpretation covering: contextualization, decontextualization, and ends with a re-contextualization. (3) As a system of interpretation, tafsīr al-maqāṣidī passes the way of interpretation through the rules of linguistic, the analysis of hermeneutics and the analysis of public benefit (maṣlaḥah). Keywords Maqāṣid al-sharīʻah, hermeneutics, interpretation system, tafsīr al-maqāṣidī.
TAFSIR FILOSOFIS MULLĀ ṢADRĀ Analisis Materi Filosofis Kitab Tafsīr Āyat al-Kursī Musadad, Asep Nahrul
SUHUF Vol 10 No 1 (2017)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v10i1.157

Abstract

The main purpose of this paper is to describe an intersection between Qur’anic exegetical tradition and Islamic philosophy, with special reference to the Tafsīr Āyat al-Kursī, one of the Mullā Ṣadrā’s works on Qur’anic commentary. Ṣadrā is one of the representative exponents of a philosophical school called ḥikmah (theosophy), which developed after Ibn Rusyd period in the eastern part of the Islamic world. In order to know the unique form of interaction between Al-Qur’an and Islamic philosophy, Tafsīr Āyat al-Kursī is a representative work to be explored, particularly by studying philosophical materials in it. This research shows that the book was written when Mullā Ṣadrā had just completed the ascetic phase in Kahak, along with the tension happened between exoteric and esoteric groups. Tafsīr Āyat al-Kursī is also one of two earliest Ṣadrā’s works on Qur’anic commentary. In addition to previous commentaries, the material sources of this book consist of sufism, kalam (dialectics), and philosophy. In the philosophical frame, this book encompasses metaphysical, cosmological and eschatological issues, as well as some of the Qur’anic sciences issues discussed in an onto-epistemological way.
Tradisi Penyalinan Al-Qur'an Kuno Sumenep Hakim, Abdul
SUHUF Vol 9 No 2 (2016)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v9i2.160

Abstract

Ancient Qur'an is one of the cultural heritages of Islam in Indonesia. It is the result of human interaction with the natural surroundings and at the same time is the unity of some elements of local cultural. Some things revealed in this paper are the elements attached to the copying of an ancient manuscript of the Qur'an, among others are the tradition of the deposit of the instrument, the names of the copyists, the manufacture of paper, ink and binding, as well as the tradition of ornamentation. This study found that ancient Qur'an of the Sumenep was produced from the local cultural roots. Sumenep is known to have the names of the copyist of the Qur'an from the Muslim scholar/clergy to the sultan. The need for ink, paper and binding are also available in the area. It is only the purchase of European paper that must pass through the Dutch government. Decorative Qur'an of Sumenep has in common with the ornaments of buildings and ancient objects that exist in Sumenep. The composition of the ornaments is bright in color with a large pattern, not detail. Something typical in the tradition of the Qur'an in this area is the tradition of Qur'anic storage in small mosque (langgar). Sumenep is a scriptorium of the manuscripts, and the presence of its ancient Qur'an completes remains Islamic objects in this area.
Pengajaran Baca Tulis Al-Qur'an bagi Tunanetra: Studi pada Tiga Lembaga Syatri, Jonni
SUHUF Vol 9 No 2 (2016)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v9i2.164

Abstract

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.
Pengajaran Al-Qur'an bagi Penyandang Tunanetra: Studi Pengajaran Al-Qur’an Braille di Palembang dan Bengkulu Jaeni, Ahmad
SUHUF Vol 9 No 2 (2016)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v9i2.167

Abstract

The teaching of the Qur’an is a fundamental requirement of Muslims, including for the visually impaired. The opportunity to acquire the teaching of the Qur'an for the visually impaired is still facing a number of issues starting from the access to the teaching centers, the availability of teachers, the methods and the approaches, the textbooks as well as the support from society and government. In addition to that, the lack of studies relating to this issue has made the problem get less attention. This research was conducted in order to get the portrait of the teaching of the Qur'an for the visually impaired with all the problems and challenges. This paper concludes that the teaching of the Qur'an with Braille script in general still face a number of problems that hinder the effectiveness of its teaching. These issues include the allocation of time, the availability and the competence of the teachers, the standard of the teaching materials, the use of the media and the teaching aids, as well as the lack of support from a number of parties. The Ministry of Religious Affairs which is responsible for Islamic education should take a part actively in preparing the teaching of the Qur’an with Braille script by providing the teaching guidelines. Besides that, the Ministry of Religious Affairs also need to actively prepare the competent teaching staff by conducting the training or education.
Tafsir Aḥkām Pertama dari Pesantren: Telaah Awal atas Tafsīr Ayāt al-Aḥkām Min al-Qur`ān al-Karīm Karya Abil Fadhol as-Senory asif, muhammad
SUHUF Vol 10 No 2 (2017)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v10i2.194

Abstract

Artikel ini akan melakukan telaah awal terhadap Tafsīr Ayāt al-Aḥkām min al-Qur`ān al-Karīm karya Abil Fadhol as-Senory. Kajian ini menjadi penting tidak saja karena terjadinya kelangkaan tafsir Aḥkām di Indonesia, tetapi juga untuk melihat jaringan intelektual ulama pesantren Jawa abad ke dua puluh. Tafsir Aḥkām di samping memerankan posisi penting dalam pembentukan hukum Islam, juga menjadi sumber legalitas bagi perbuatan Muslim baik secara individual maupun kolektif. Kajian ini menemukan bahwa tafsir Aḥkām ini merupakan tafsir Aḥkām pertama di Pesantren, bahkan mungkin di Indonesia. Tafsir ini masih berbentuk manuskrip dan diajarkan kepada murid-murid Abil Fadhol pada 1970an. Berbeda dengan Tafsir Aḥkām di dunia Islam pada umumnya, tafsir ini tidak disusun sesuai dengan urutan mushafi, tetapi sesuai urutan bab-bab yang lazim dalam kitab Fiqh, dimulai dari bab ṭahārah. Tafsir ini ditulis berbahasa Arab, dengan analisis Balaghah dan  Ushul Fiqh yang menarik. Keywords: Abil Fadhol, Tafsir Aḥkām, manuskrip, pesantren
Klasifikasi aż-Żahabī atas Posisi Kitab ‘Arā’is al-Bayān fī Ḥaqā’iq Al-Qur’ān Karya Ruzbihan Baqlī asy-Syīrāzī Saiful El-Mishry
SUHUF Vol 10 No 1 (2017)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v10i1.196

Abstract

Muḥammad Ḥusain aż-Żahabī classifies Sufi interpretations into two categories, naẓarī and isyārī. Further, aż-Żahabī makes a list of the Sufi isyārī books which includes the commentary ‘Arā’is al-Bayān fi Ḥaqā’iq al-Qur’ān by Ruzbihan Baqlī asySyīrāzī. However, if it is closely examined, the book is not accompanied by ẓāhir (outward) interpretation. Using historic-philosophical approach, this paper gets several conclusions. Firstly, the interpretation of asy-Syīrāzī has a close relation to the philosophical ideas of Sufism, so the book is not appropriate to be called isyārī. Secondly, the book cannot be called naẓarī either, because it has a close relationship with Sunnite Sufis such as that of al-Qusyairī and at-Tustarī. Thirdly, the concept of Sufistic interpretation of aż-Żahabī is ineffective because it does not accommodate the analysis of up and down of historical context of asy-Syīrāzī and its relation to the history of Sufism and Sufistic interpretation of the Qur’an. Fourthly, the position of the book Arā’is al-Bayān and asy-Syīrāzī in the historical development of Sufism is that after consolidation between philosophical sufism and Sunnite sufism, especially with the arrival of al-Ghazālī. Therefore, in addition to its interpretation which is related theoretically to philosophical Sufism, the book is also related to practical Sufism of the Sunnite. KeywordsAż-Żahabī, asy-Syīrāzī, ‘Arā’is al-Bayān, Sufistic interpretation.
Asbāb an-Nuzūl dalam Wacana Teologi Asy’ariyyah: Heriyanto Heriyanto
SUHUF Vol 10 No 1 (2017)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v10i1.199

Abstract

This paper discusses asbāb an-nuzūl (reasons of revelation) to be seen from the perspective of Ash’arite theology, particularly, al-Gazālī’s thought of the existence of asbāb an-nuzūl in the epistemology of Qur’anic interpretation. Once, Al-Gazālī had ever criticized the inevitability of causality, but on the other hand he also considered the Qur’an as an eternal one (qadīm). These two themes are used as an analytical framework to see the relation of al-Gazālī’s thought and the concept of asbāb an-nuzūl. The results of the study found that al-Gazālī in seeing the causal relationships existed in the asbāb al-nuzūl and the descending verses, Gazālī sees the importance of associative relationship (iqtirāniyyah), not implicative relationship (ta’ṡīriyyah). It means that al-Gazālī considers the relationship between the two is not a necessity or not necessarily affect one each other. The concept of asbāb an-nuzūl in al-Gazālī’s theology sees an event that causes the revelation of the verses is understood as an entity which God has chosen eternally. It is from this conception that in the epistemology of his interpretation, al-Gazālī considers the benefit of asbāb an-nuzūl study is informative only. He emphasizes more on the word spelling (lafaẓ) in general rather than the special cause in particular.
Polemik Keagamaan dalam Tafsir Malja’ Aṭ-Ṭālibīn Karya K.H. Ahmad Sanusi Jajang A Rohmana
SUHUF Vol 10 No 1 (2017)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v10i1.207

Abstract

This article discusses some responses of Ahmad Sanusi (1888-1950) in Tafsir Malja’ Aṭ-Ṭālibīn toward religious polemic in Priangan in 1930s. Malja’ Aṭ-Ṭālibīn is Qur'anic exegesis in Sundanese Arabic script. Sanusi gave his critical response to the reformists criticism related to some khilafiyah (disputed) issues, such as tawaṣṣul (method in religious prayer by relating it to the pious man), reading surah al-Fātihah behind the imam, the congregation of wirid after ṣalat, usury, and some foods that are forbidden in Islam. Using critical discourse analysis, this study argues that Sanusi’s responses to some issues of religious polemic demonstrate the influence of his ideology of Ahl as-Sunnah wa al- -Jamā’ah (Sunni) vis a vis reformist criticism. His position was never separated from the line of Sunni tradition that tends to be more flexible in understanding the local traditions in Indonesian Archipelago. This study is significant in demonstrating the Sharia debate in Indonesia which is not only has a linkage with the heritage of classical jurisprudence in Islam as well as other areas, but also are considered to be in the edge or periphery of Islam that is constantly finding its own context. It is a religious polemic that contributes to the distinction of Islamic formation in Indonesia.

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