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[Penerjemahan Kalimat Idiomatis dalam Al-Qur'an: Studi Atas Al-Qur’an dan Terjemahannya Kementerian Agama Republik Indonesia Edisi Penyempurnaan 2019 ]]>
<![CDATA[Nadhifah, Difa]]>
<![CDATA[ SUHUF Vol 16 No 2 (2023) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v16i2.881
<![CDATA[The main focus of this research is the translation of idiomatic verses in the Qur'an. The primary source is Al-Qur’an dan Terjemahannya (the Qur’an and its translation) by the Ministry of Religious Affairs of the Republic of Indonesia, 2019 refinement edition. The formulated questions are: 1) How is the method used in translating idiomatic verses in the Al-Qur’an dan Terjemahannya? 2) How is the quality of the translation of idiomatic verses in in the Al-Qur’an dan Terjemahannya? This research is a translation study. In terms of orientation, this research belongs to the field of productoriented translation. Two conclusions are drawn from this study. First, the translation method used for the idiomatic verses in the Qur’an is predominantly oriented towards domestication. This is evident from the translation procedure that employs the transposition procedure, serving as an indicator of the orientation used. Second, in terms of eight equivalence aspects, the quality of translation equivalence does not reach total equivalence. Nevertheless, many aspects are equivalent, particularly in the translation of idiomatic sentences oriented towards the target language.]]>
<![CDATA[The Sunni Ideology in “Al-Qur'an dan Terjemahannya” by the Ministry of Religious Affairs ]]>
<![CDATA[Rodin, Dede]]>
<![CDATA[ SUHUF Vol 16 No 2 (2023) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v16i2.885
<![CDATA[This study aims to show how Sunni ideology influences the official Indonesian translation of the Qur'an and explore the reasons behind choosing this particular translation ideology. The primary data consist of a sample of several translations of theological verses from the 2019 edition of “Al-Qur'an dan Terjemahannya”. Interviews and relevant secondary data reinforce the primary data. Employing a critical linguistic approach, this article shows that Sunni ideology influences the translation of theological verses, evident in the selection of translated diction and explanations. The inclination towards this ideology is not only due to the majority of the Indonesian muslim society being Sunni but also because Sunnis are perceived as a religious group characterized by moderation (wasatiyyah), a main characteristic of Islamic teachings. In addition, Sunni moderation aligns with the Indonesian state model based on Pancasila, which accommodates pluralism. Thus, this study proves the hypothesis that a Qur'an translation is shaped not only by linguistic processes but also by ideological considerations]]>
<![CDATA[Fungsionalisasi Al-Qur’an dalam Tradisi Pekan Keempat Bulan Safar di Kalimantan Barat ]]>
<![CDATA[Parwanto, Wendi]]>
<![CDATA[ SUHUF Vol 17 No 1 (2024) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v17i1.932
<![CDATA[The main focus of this study is to explain the formulation or functionalization of the Al-Qur’an in the tradition of the fourth week in the Safar month in West Kalimantan, especially the people in Nuguk, Tebing Karangan Village (Melawi District) with the’ robo-robo’ tradition and the people in Parit Deraman Hulu (Kubu Raya District) with the ‘mandi Safar’ tradition. The type of this study is field research using the living Qur’an approach. The conclusion of this article explains that there are differences in the functional aspects of the Qur’an in the fourth week of the Safar month tradition. Regarding the ‘robo-robo’ traditions in Nuguk, Al-Qur’an has been used as a source of information and legalization for forming traditions. Meanwhile, in the ‘mandi safar’ tradition, the Qur’anic verses (parts of the verses of the Al-Qur’an) have been used as a source of practice manifested in real terms in the procession of carrying out the tradition. Secondly, on the aspect of agency transmission and the formation of traditions, in the ‘robo-robo’ tradition in Nuguk, the primary agency for the formation of traditions is the Qur’anic verses (Ali ‘Imran (3):103). Meanwhile, in the ‘mandi safar’ tradition in Parit Deraman Hulu, the primary actor in formulating this tradition was the behavior of religious elite figures, namely Syekh Ismail Mundu.]]>
<![CDATA[Argumentasi Kemutawatiran Qira’at Sab‘ah ]]>
<![CDATA[Nawawi, Fuad]]>
<![CDATA[ SUHUF Vol 17 No 1 (2024) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v17i1.948
<![CDATA[Some scholars argue that the qira’at sab‘ah have a single (ahad) transmission chain because their transmission is from one individual to another, resulting in a limited number of transmitters. Others believe that the qira’at sab‘ah have a mutawatir (many) transmission chains because their transmission is from one community to another, thus involving a more significant number of transmitters. Both polarizations lack a solid theoretical basis. In this article, the author analyzes the Qur’anic qira’at, which originated from oral traditions, using Walter Ong’s theory of orality as presented in his book Orality and Literacy. Through a qualitative method, the author collects and analyzes written words from various references by reducing and presenting the data and concluding. This study argues that the mutawatir status of the qira’at sab‘ah is logical and plausible. The argument is that a word does not exist in oral tradition because it is formed by letters or their arrangement. Instead, a word and its meaning emerge through the convention between speakers and listeners, resulting from the socio-cultural negotiation of a particular community. Such a convention and tradition presupposes the existence of a community that sustains the knowledge (i.e., the Qur’an) based on this oral tradition.]]>
<![CDATA[Embodied Knowledge Penghafal Al-Qur’an di Pondok Al-Qur’aniy, Surakarta ]]>
<![CDATA[Rohman, Nur]]>;
<![CDATA[Faizah, Jihan Billah]]>
<![CDATA[ SUHUF Vol 17 No 1 (2024) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v17i1.963
<![CDATA[This article discusses the embodied knowledge of Qur’an memorizers at tahfiz Islamic boarding schools in Indonesia. This research takes the locus at Pondok Pesantren Al-Qur’aniy as a representation of traditional Islamic boarding schools that deal with urban society and culture in Surakarta. Theoretically, this article seeks to see the practice of Qur’anic education and memorization as a form of bodily discipline within the framework of embodied knowledge, which is a way for someone to gain knowledge and articulate it in his practice. Through observations and interviews, this article argues that in the Qur’anic education and memorization process, some traditions remain a discipline and knowledge in their own right. Embodying knowledge is not only done through the absorption of static texts but also through dynamic texts. This knowledge is embodied in a person due to the discipline influenced by the culture and the surrounding agencies such as Kiai, family, teachers, and the people around him.]]>
<![CDATA[Tafsir al-Qur’an Aksara Pegon dan Bahasa Jawa ]]>
<![CDATA[Amrulloh, Tri Febriandi]]>;
<![CDATA[Fachruddin, Zhafirah]]>;
<![CDATA[Hakim, Muhammad Naufal]]>;
<![CDATA[Amrullah, Abdul Karim]]>
<![CDATA[ SUHUF Vol 17 No 1 (2024) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v17i1.964
<![CDATA[This article examines one of the Javanese-Pegon Quranic exegeses emerging from the background of pesantren (Islamic boarding schools). The subject of this study is the Tafsir al-Mahalli li Ma‘rifati Ayati al-Qur’an wa Nuzuliha by Ahmad Mudjab Mahalli. Through the Gadamerian hermeneutic approach, this study demonstrates that the emergence of Tafsir al-Mahalli is a response to the local communities’ demand to study and understand the Quran without language difficulties. This tafsir also reflects Mudjab Mahalli’s academic concern in responding to previous exegeses that he deemed insufficient in contextualizing the Quran among the local community. In terms of appearance, the tafsir was written in Javanese language and pegon script, indicating the author’s close connection with pesantren culture. Furthermore, from the communicational aspect, Mudjab Mahalli preferred to use polite Javanese language (Jawa krama) in his delivery, making the conveyed message more accessible to the local community. Regarding his interpretation, Mudjab Mahalli appeared accommodating towards Javanese cultural forms of address, such as using honorifics like Paduka and Pangeran. Moreover, the hierarchy of the Javanese language employed in his tafsir indicates the Mufassir’s careful consideration of linguistic etiquette. These local elements were shaped by Mudjab Mahalli’s interaction with religious values present in the pesantren environment.]]>
<![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.]]>
<![CDATA[Tafsir Era Digital di Indonesia: ]]>
<![CDATA[Sihabussalam, Sihabussalam]]>;
<![CDATA[Lailah, Sa’adatul]]>;
<![CDATA[Wijaya, Roma]]>
<![CDATA[ SUHUF Vol 17 No 1 (2024) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v17i1.998
<![CDATA[This paper examines how the influence of digital space on the development of contemporary interpretation gives rise to mediatisation and democratization of interpretation. This paper is qualitative research using Teun A. van Dijk’s theory of critical discourse analysis to reveal the discourse carried by online interpreters, a visual ethnographic approach to the four platforms, and historical analysis to see the origins of the democratization of online interpretation. This article finds that the development of digital interpretation is highly correlated with media and digital platform structures. The periodization of digital-era interpretation in Indonesia began in 2012 on the YouTube channel, a year after the Facebook platform became a medium of interpretation. In 2016, followed by websites, and in 2017, on Instagram. Tafsir of digital in Indonesia has a two-way openness and affects the practice of tafsir in general; namely, the loss of an integral part of tafsir and the discourse of Qur’anic Tafsir is increasingly globalized. Three discourses are presented in digital interpretation in Indonesia: thematization in the interpretation of the Qur’an, the internal and external capacity of mufasir, and the dominance of ideology and media.]]>
<![CDATA[Pencetakan Al-Qur’an, Isu Gender, dan Komodifikasi Agama: ]]>
<![CDATA[Fathurrosyid, Fathurrosyid]]>;
<![CDATA[Fairuzah, Fairuzah]]>;
<![CDATA[Nadhiroh, Wardatun]]>
<![CDATA[ SUHUF Vol 17 No 1 (2024) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v17i1.1003
<![CDATA[The Mushaf for Muslimah printing, an innovation in religious publishing in Indonesia, has garnered attention for presenting the Qur’an with translations and content markers adapted explicitly for women. This research aims to investigate the potential of this publication as an agent of women’s empowerment in the religious context while also exploring the challenges and risks associated with patriarchal ideology and the commodification of religion. Through the theoretical frameworks of religious commodification and feminism, this study will analyze how Mushaf for Muslimah uses religious symbols as commodities and responds to gender issues inherent within it. This research is a case study with primary data collected through observation, documentation, and interviews with the publisher, subsequently analyzed using content analysis approaches. In the context of commodification and feminist theories, this research identifies the complexities in efforts to empower women through religion while highlighting the challenges in maintaining a balance between the sacredness of religion and gender inclusion. These findings enrich our understanding of the dynamics of contemporary Qur’anic printing and the role of religion in shaping gender identities and roles in society.]]>
<![CDATA[Dramatisme dalam Surah ‘Abasa (80): 1-10: ]]>
<![CDATA[Ar Ridho, Ahmed Zaranggi]]>
<![CDATA[ SUHUF Vol 17 No 1 (2024) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v17i1.1004
<![CDATA[This article explores the logic of Husein al-Habs’yi’s dramatism in the book ‘Tafsir Surah ‘Abasa,’ which brings the discourse of surah ‘Abasa to be more inclusive. The little attention to the process of interpretation in tafsir works in the 1990s limited the diversity of Qur’anic interpretation in Indonesia. Husein al-Habsyi’s rejection of the interpretation of ‘the frowning-faced Prophet’ through an interdisciplinary approach in a reportage-scientific style is the uniqueness of his interpretation. This research uses a descriptive method with content analysis in Kenneth Burke’s dramatism frame as a data analysis tool. This study found three structures that guide the process, logic, and central message behind Husein al-Habsyi’s interpretation of surah ‘Abasa. First, the interpretation process integrates Qur’anic text and social science tools. Second, incorporating systematic tools is guided by three dramatic logics: scene-acting ratio, scene-agent, and attitude framing. Third, using interdisciplinary tools through scientific-reportage-style presentations implies three main messages: critical cultural care, scientific integration, and dissemination of ukhuwah Islamiah. These three findings enrich the presentations, methods, and motive of interpretation in Qur’anic interpretation discourses in Indonesia, especially in the 1990s.]]>
