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.
Articles
288 Documents
<![CDATA[Translating The Term Nafs in The Qur’an Into Indonesian: ]]>
<![CDATA[fridayanti, Fridayanti]]>;
<![CDATA[Lu'lu, Dzatul]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.746
<![CDATA[The term nafs has a particular position to be studied due to its complexity in semantics. The study focused on three editions of the Indonesian Al-Qur’an translation published by the Ministry of Religious Affairs of Republik Indonesia: 1990, 2002, and 2019 editions. This study aimed to describe the translations of the term nafs and the possibilities of translation changes in the three editions. This study used a qualitative design with the descriptive-analytical method. The data sources are texts of Al-Qur’an in Arabic and texts of three editions of Al-Qur’an translation in Indonesian. The results show the translations of the term nafs have several themes: first, nafs as desire; second, nafs as a group; third, nafs refers to a person or human; fourth, nafs as structure within a human. In each theme, there are variations of diction. We also found changes and consistencies of dictions used in the three editions of the translation.]]>
<![CDATA[Pluralisme Agama, Tafsir Al-Qur’an dan Kontestasi Ideologis Pendakwah Online di Indonesia ]]>
<![CDATA[Fuaddin, Achmad]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.750
<![CDATA[Penelitian ini mengkaji kontestasi ideologi pluralisme agama para pendakwah dalam menginterpretasi Al-Qur’an di media sosial Youtube. Ruang lingkup kajiannya akan difokuskan pada penafsiran Muhammad Quraish Shihab, Buya Syakur Yasin, dan Ahmad Bahauddin Nursalim (Gus Baha’) terhadap surah al-Hajj/22: 17. Tiga tokoh di atas dianggap mewakili kecenderungan pemikiran pluralisme di Indonesia. Penelitian ini tergolong jenis penelitian kualitatif dengan kajian analisis konten yang menggunakan pisau analisis wacana kritis milik Tuen A. Van Dijk. Hasil penelitian menunjukkan terjadi kontestasi ideologi para pendakwah online dalam menafsirkan Al-Qur’an. Hal ini dikarenakan kognisi sosial para pendakwah yang berdialektika dengan paradigma pluralisme agama yang masih diperdebatkan di Indonesia. Adapun ideologi pluralisme agama para pendakwah dalam menafsirkan Al-Qur’an secara umum tergolongkan menjadi tiga, yaitu paham pluralisme deontic-diachronic yang diwakili oleh Gus Baha’, paham pluralisme religius soteriologis (soteriological religious pluralism) yang diwakili Buya Syakur Yasin dan paham pluralisme normatif yang diwakili oleh M. Quraish Shihab.]]>
<![CDATA[Hermeneutika Al-Qurtubi: ]]>
<![CDATA[Isnaini, Subi Nur]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.752
<![CDATA[This article aims to examine the influence of Ibn Atiyyah (d. 451 H) to al-Qurtubi (d. 671 H) in the al-Jami' li Ahkam al-Qur'an. Tafsir al-Qurtubi is one of the most well-known interpretations that referred to in the Islamic scientific tradition. This research is a qualitative research using analytical descriptive method. This research is library research and taking the book of al-Jami' li Ahkam al-Qur'an and al-Muharrar al-Wajiz as primary sources. This article departs from the necessity of being influenced in every thought and science. Every interpreter must be in certain situations that can affect his understanding of the interpreted text, or in Gadamer's hermeneutics it is called historically effected consciousness. This article finds that the influence of al-Qurtubi from Ibn Atiyyah is very strong, both in the methodological and thought aspect. The influence of Ibn Atiyyah in the interpretation of al-Qurtubi can be seen from the many opinions and thoughts of Ibn Atiyyah that adopted by al-Qurtubi in his interpretation, both from the aspect of bi al-ma'sur interpretation, qira'at aspects, grammatical nahwu, balagah, fiqh and Islamic law. In addition, in several respects, al-Qurtubi also discussed, commented on, and criticized Ibn Atiyyah's opinion in al-Muharrar al-Wajiz.]]>
<![CDATA[Pergeseran Wacana Penafsiran Hubungan Antara Muslim dengan Ahli Kitab di Indonesia: ]]>
<![CDATA[Muin, Abd]]>;
<![CDATA[Riksan, Riksan]]>;
<![CDATA[Zakka, Umar]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.758
<![CDATA[This article aims to portray the shift in the interpretation of Indonesian mufasir towards al-Baqarah/2: 120 between Hamka, who lived during the transition to independence and Nadirsyah Hosen, who lived in an era of openness and dynamics. Through qualitative research methods in the form of literature and critical discourse analysis approaches, the authors found. First, Hamka's interpretation contains sentiments towards non-Muslims in the form of Christianization and the spread of Jewish influence on Muslims. Hamka's contacts with non-Muslims influenced this interpretation during the war for independence, and Tafsir al-Azhar was written during a period of solid nationalism, which influenced dominant public discourse. Second, the interpretation of Hamka has shifted due to Indonesia's different situations and conditions today. Nadisyah Hosen interpreted the word millah to mean the Qiblah and self-identity and only focused on the Prophet Muhammad and the People of the Book around Medina as a reminder, not an attempt to Christianize and control the Jews over Muslims. This interpretation is influenced by Nadirsyah Hosen's life experiences while studying and having a career abroad and the influence of Gus Dur's thinking.]]>
<![CDATA[“Quranreview”: ]]>
<![CDATA[Richtig, Iqomah]]>;
<![CDATA[Saifullah, Muhammad]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.765
<![CDATA[Abstract In the digital age, the Quran doesn’t only live in the Muslim society, but also in the virtual space. In the context of Indonesia, it has sufficiently developed. Some virtual receptions of the Quran have emerged with their particular appearance which is relatively different from its offline. “Quran Review” is the instance which claims itself as a Quranic Start-Up utilizing digital platforms to encourage and make millennial Muslim closer to the Quran. Since 2019, “Quran Review” has reached 319k followers on Instagram and provided various online agenda. In addition to virtually promoting the Quran by interpreting verses, it also proposed some paid programs. Despite scholars have discussed the Quran and social media in the mode of interpretation and aesthetic reception, little attention has been paid to the reception linked closely to business. In order to contribute to the existing studies, this article aims to explore that one and capture a recent development of Quranic reception in the virtual space through “Quran Review”. By mean of netnography and interview methods, we argue that in digital platforms the Quran is approached in a millennial and dynamic way—involving pop culture and current issues—discussed popularly, and engaged in an undoubtedly lucrative way. Keywords: The Quran, Digital Platform, Millennial, Lucrative, Quran Review.]]>
<![CDATA[Tafsir Nuzuli Karya Ulama Nusantara: ]]>
<![CDATA[Fikri, Khairul]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.775
<![CDATA[This article analyzes the Tafsir Sinar by an Indonesian’s ‘ulama’ from West Sumatra named Abdul Malik Ahmad (1912-1993). Tafsir Sinar is a book of interpretation that is different from the works of his contemporaries, such as Tafsir Al-Azhar by Buya Hamka and Tafsir Al-Mishbah by Quraish Shihab, because it is compiled with tartib nuzuliy surah. Using library research and a descriptive-analytical approach, this article analyzes the writing background, characteristics or methodology, and Malik Ahmad’s interpretation in Tafsir Sinar. This study found that the purpose of Malik Ahmad wrote his commentary is to make the spirit of the Qur'an is understood as it was when it was revealed in the early days. By applying a coherent systematic presentation with detailed explanations in his commentary, Malik Ahmad combines the informations from several riwayah with his thoughts, and refers to other interpretations as reinforcement. The style of language used is reportage style and its not bound by the rules of scientific writing. In the process of interpretation, he also performs fragmentation by dividing a surah into several groups of verses, then explaining the munasabah between the groups of verses.]]>
<![CDATA[Relasi Huruf Muqatta'ah dan Integrasi Pemahaman Surah dalam Al-Qur'an ]]>
<![CDATA[Khoirun Niat]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.491
<![CDATA[This article is aimed at knowing the structure of huruf muqatta'ah and its significance toward the unity of surahs in the Qur'an. This study becomes important because hitherto the concept of the unity of the Qur'anic surahs has not made the huruf muqatta'ah as the part of that surah yet. The contribution expected is that the readers can have an integral understanding on the Qur’anic surah without neglecting the huruf muqatta'ah that become the beginning of the surah. Literature review of this study takes the main data from the verses of Surah al-Baqarah which are initiated by the structure of huruf muqatta'ah, alif-lam-mim. The approach used is structural analysis of Levi-Strauss, that is to look for the relations among the elements to find the transformation in the text. This study found the relation of symbolic structure between alif-lam-mim and the grand theme of the surah al-Baqarah. The structure of surah al-Baqarah can be understood as the interactions of the three kinds of people namely the believer (mu'min), hypocrite (munafiq) and infidel (kafir). Alif becomes the symbol of the believer; lam becomes the symbol of hypocrite (munafiq), and mimbecomes the symbol of infidel (kafir). The interaction of the three can be described in imprecise triangle model. It is from this model that the significance of alif-lam-mim to understand the Surah al-Baqarah can be known integrally]]>
<![CDATA[Al-Quran dan Pluralisme ]]>
<![CDATA[Saihu Saihu]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.493
<![CDATA[This writing studies the Quranic arguments toward religious pluralism. In this writing, the author focuses the problem on how religious texts and literatures are responding religious plurality and individual attitude in the context of a multicultural society. It is based on the understanding of the collected and the opinions of many scholars, the writer argues that religious plurality is God’s design known as sunnatullah, which manifests in the life of mankind on the earth. Furthermore, the writer explains the idea of pluralism to have three important elements that could be the base in the interaction in a multi religion and cultures. The three elements are active engagement, constructive understanding, similarity in perception or in the term of Islam is known the moderate society (ummatan wasaṭan). If these three elements are actualized in society’s life, civil society will be created. It is an inclusive society, humanist, egalitarian, tolerant and democratic and is not limited by the differences and more than that this society can have full access to every public activity]]>
<![CDATA[Kemukjizatan Al-Qur'an ]]>
<![CDATA[Kemas Muhammad Intizham]]>;
<![CDATA[Adang Saputra]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.563
<![CDATA[This article tries to describe the thought of Muhammad Abdullah Darraz about the i’jaz of the Qur'an in his work an-Naba' al-’Azim: Nazarat Jadidah fi al-Qur'an. Thorough this work, Darraz emphasizes the things that become the domain of the i’jaz al-Qur'an plus debates the people who doubted it. Uniquely the study on the i’jaz of the Qur'an in this book is not only discussing theological doctrines but also excellence and incomparability (al-mu’aradah), challenges (at-tahaddi), inability to respond the challenge (ar kal-mu’aradah) and weaknesses (al-’ajz) which lead to the superiority of the Qur’an. Moreover, Darraz could take the study of i’jaz (miracles) to the area of the principle of interpretation whose study is not only theoretical but also conceptual and even applicative one. In general, the Darraz ideas of i’jaz (miracle) of the Qur'an are four important points: the first is about character of the structure of the Qur’an which is marvelous. The structure covers the beauty of the sound of the series of letters and the letter marking, short but full of meaning which satisfies the reason and soul, uses the pronunciation with the precise meaning and uses the various structure of sentences; the second is that the character of the discourse is suprarational; the structure of the meaning is intertwined; and the fourth is that Darraz can present various meaning of the words in the Qur’an.]]>
<![CDATA[Mushaf Bahriyah ]]>
<![CDATA[Mustopa Mustopa]]>;
<![CDATA[Zainal Arifin Madzkur]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.578
<![CDATA[Bahriyah Mushaf is decided to be one the Indonesian Standard Qur’an to facilitate the pupil of the Qur’an or people memorizing the Qur’an. The corner system of the mushaf gives the easiness in memorizing the Qur’an. It is through the field study and literature, known that the Bahriyah Mushaf as a standard mushaf has not had a good response from society. This can be observed in the lack of the publishers which publish this mushaf. The Publisher of Menara Kudus printed the Bahriyah Mushaf model but it cannot be included into the Bahriyah Standard Mushaf because it did not follow the points standardized by the Ministry of Religious Affairs. However, the Bahriyah Mushaf by Menara Kudus is the most used in the pesantren (Islamic boarding schools) to memorize the Qur’an, because the pesantren network and its distribution have already been established well. In line with the rampant publication of the Usmani Standard Mushaf using the corner system that becomes the character of Bahriyah, this Standard Mushaf is losing its role more and more since the main character of this mushaf has been adopted to the Usmani Standard Mushaf. The imla’i rules which are mostly used in this mushaf, even add the problems in the Bahriyah Standard Mushaf.]]>
