SUHUF Jurnal Pengkajian Al-Qur'an dan Budaya <p align="left">SUHUF&nbsp;Jurnal Pengkajian Al-Qur'an dan Budaya (ISSN 1979-6544; e-ISSN 2548-6942) diterbitkan oleh <strong><a title="Lajnah Pentahihan Mushaf Al-Qur'an" href="" target="_blank">Lajnah Pentahihan Mushaf Al-Qur'an</a></strong>, Badan Litbang dan Diklat Kementerian Agama Republik Indonesia. Pertama kali terbit pada tahun 2008, menyebarluaskan hasil pengkajian dan penelitian mengenai Al-Qur'an, meliputi mushaf, terjemahan, tafsir, <em>rasm</em>, <em>qira'at</em>, serta ilmu-ilmu Al-Qur'an lainnya. Jurnal ini memberikan perhatian khusus terhadap kajian Al-Qur’an di Indonesia dan Asia Tenggara.</p> <p align="left">SUHUF&nbsp;terakreditasi Lembaga Ilmu Pengetahuan Indonesia (LIPI) No. <strong>753/AU2/P2MI-LIPI/08/2016</strong>. Terbit dua kali dalam satu tahun, yaitu pada bulan Juni dan Desember dalam bentuk elektronik dan cetakan. SUHUF mengundang para peneliti, dosen, mahasiswa, dan pemerhati Al-Qur'an untuk menerbitkan tulisannya di sini.&nbsp;</p> Lajnah Pentashihan Mushaf Al-Qur'an en-US SUHUF Jurnal Pengkajian Al-Qur'an dan Budaya 1979-6544 Ancient Manuscript of Lombok: Study on the Aspect of Writing and Text <p><em>This writing explains the ancient Qur</em><em>’</em><em>anic manuscripts of Lombok's collection of West Nusa Tenggara State Museum, Mataram, both its codicological and textual features containing a number of things such as </em>rasm<em> and </em>qirā’at<em> being used, as well as </em>tajwīd<em> signs (rule of reciting the holy Qur</em><em>’</em><em>an) and </em>waqf<em> signs (mark of stopping in reciting the holy Qur’an). The study of writing style shows that the ancient manuscripts of this museum collection were </em><em>influenced </em><em>by the Javanese </em><em>Qur’an tradition</em><em>. The simple and ill-mannered writing shows that the author is an ordinary person, a </em>kiai<em> (Islamic local religious leader), a </em>santri<em> (a pious Islamic pupil), or a general public, and not a professional clerk. This study uses descriptive-analytical and comparative methods, thus it can obtain a relatively objective picture of the style and typology of writing, the use of punctuation, </em>tajwīd<em>, and </em>waqf<em> in each of the ancient manuscripts studied. In this study, a mapping of the motives and interests of a person in copying ancient manuscripts is also conducted.</em></p> Mustopa Mustopa ##submission.copyrightStatement## 2017-06-30 2017-06-30 10 1 1 24 10.22548/shf.v10i1.215 Religious Polemic in Tafsir Malja’ aṭ-Ṭālibīn of Ahmad Sanusi <p><em>This article discusses some responses of Ahmad Sanusi (1888-1950) </em><em>in Tafsir </em>Malja’ aṭ-Ṭālibīn <em>toward religious polemic in Priangan in 1930s. </em>Malja’ aṭ-Ṭālibīn<em> is Qur’anic exegesis in Sundanese Arabic script. </em><em>Sanusi gave his critical response to </em><em>the </em><em>reformists criticism related to some </em>khilāfiyah <em>(disputed) </em><em>issues, such as </em>tawaṣṣul<em> (method in religious prayer by relating it to the pious man)</em><em>, reading </em>Sūrah al-Fātiḥah<em> behind the imam, the congregation of </em>wirid<em> after </em>ṣalat<em>, 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</em><em> of</em><em> his ideology of </em>Ahl as-Sunnah wa al-Jamā’ah (Sunni) <em>vis a vis reformist criticism. His position was never separated </em><em>from the </em><em>line of </em>Sunni<em> tradition that tends to be more flexible in understanding the local traditions in Indonesia</em><em>n</em><em> 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 contribute</em><em>s</em><em> to the distinction of Islamic formation in Indonesia.</em></p> Jajang A Rohmana ##submission.copyrightStatement## 2017-09-04 2017-09-04 10 1 25 57 10.22548/shf.v10i1.207 Muḥkam-Mutasyābih: the Interpretation of M. 'Ābid al-Jābirī on Surah Āli 'Imrān/3: 7 <p><em>This article examines the interpretation of M. 'Ābid al-Jābirī </em><em>toward</em><em> the concept of </em>muḥkam-mutasyābih<em> in Surah Āli'Imrān/3: 7. The topic is considered important because it has theoretical implications to various problems. The reason for the selection of al-Jābirī is due to its consistency in the use of a set of methodologies, namely historical criticism and structural analysis. </em>Āyat<em> for al-Jābirī means sign. </em>Āyat muḥkamah<em> is a sign,</em><em> an</em><em> indicator, or reality </em><em>of </em>kauniyyah <em>(universe reality) </em><em>which shows that God is a God who is </em><em>the Supreme One</em><em>, while </em>ayat mutasyābihah<em> is a sign that God wants to set something out of the ordinary for His prophets and apostles as proof of their prophethood. Therefore,</em><em> the term </em>ar-rāsikhūn<em> is a deep intellectual in science</em><em> and knowledge</em><em>, and they can know hermeneutical interpretation </em>(at-ta’wīl wa at-tafsīr) <em>of the </em>mutasyābih<em> verse (legally unclear verses) </em><em>. Thus there is no verse of </em>muḥkam<em> and verse </em>mutasyābih<em> in the sense that has been used, the verse which is legally clear and </em><em>legally unclear</em><em>. All verses of the Qur'an are very clear and can be understood by the community </em><em>as the target of Islamic preaching </em><em>at the time.</em></p> <p><em>&nbsp;</em></p> <p><strong><em>Keywords</em></strong></p> <p><em>Al-Jābirī, muḥkam, mutasyābih.</em></p> Mohamad Yahya ##submission.copyrightStatement## 2017-09-08 2017-09-08 10 1 59 75 10.22548/shf.v10i1.251 The Evolution of Mankind in the Qur’an: Study of Muḥammad Syaḥrūr interpretation on Surah az-Zumar/39: 6 <p><em>This paper discusses Muḥammad Syaḥrūr’s interpretation of Surah az-Zumar/39: 6 on the origin of living things, paticularly on the origin of human creation. In connection with this</em><em> study</em><em>, most interpreters believe that human creation was started from </em>nafs wāḥidah <em>(one soul) </em><em>which was interpreted as Adam, and </em>zaujahā <em>(his partner)</em><em> as Ḥawā’. But, Syaḥrūr’s interpretation concludes that the human creation (as well as other living beings) begins from a single-celled organism, namely </em>nafs wāḥidah <em>(one soul) </em><em>that then develops through sexual process after a long phase of evolution. This concept is taken from the interpretation of </em>ṡumā ja’ala minhā zaujahā<em> (t</em><em>hen We create from the soul its partner). </em><em>This interpretation is interesting to observe critically, because besides unique, it can answer the accusation of the proponents of creationism tending to put theory of evolution in contrary with </em><em>the </em><em>faith in God. </em></p> <p><em>&nbsp;</em></p> <p><strong><em>Keywords:</em></strong></p> <p><em>Muḥammad Syaḥrūr, human creation, Qur’an, evolution.</em></p> Reni Nur Aniroh ##submission.copyrightStatement## 2017-09-11 2017-09-11 10 1 77 99 10.22548/shf.v10i1.252 Asbāb an-Nuzūl in the Discourse of Theological Concept of Ash’arite: The Relation of al-Gazālī’s Thought and the Concept of Asbāb an-Nuzūl <p><em>This paper discusses </em>asbāb an-nuzūl <em>(</em><em>r</em><em>easons of </em><em>r</em><em>evelation) to be </em><em>seen from the perspective of Ash'arite theology, </em><em>particularly, </em><em>al-Gazālī's thought of the existence of </em>asbāb an-nuzūl<em> in the epistemology of Qur'anic interpretation. </em><em>Once, </em><em>Al-Gazālī had ever criticized the inevitability of causality, but on the other hand he also considered the Qur'an as </em><em>an </em><em>eternal </em><em>one </em>(qadīm).<em> These two themes are used as an analytical framework</em><em>s</em> <em>to see the relation </em><em>of al-Gazālī's thought and the concept of </em>asbāb an-nuzūl<em>. T</em><em>h</em><em>e results of the study found that al-Gazālī in </em><em>seeing </em><em>the causal relationships </em><em>existed </em><em>in the </em>asbāb al-nuzūl<em> and the descending verses</em><em>, </em><em>Gazālī </em><em>sees the importance of </em><em>associative relationship </em>(iqtirāniyyah)<em>, not </em><em>implicative relationship </em>(ta'ṡīriyyah)<em>. It means that al-Gazālī considers the relationship between the two is not a necessity or not necessarily affect </em><em>one </em><em>each other. The concept of </em>asbāb an-nuzūl <em>in al-Gazālī's theology </em><em>sees</em> <em>an event that causes the revelatio</em><em>n</em><em> of the verses is understood as an entity which God has chosen eternally. It is from this conception </em><em>that </em><em>in the epistemology of his interpretation, al-Gazālī considers the benefit of </em>asbāb an-nuzūl<em> study </em><em>is</em><em> informative only. He emphasizes more on the </em><em>word spelling </em>(lafaẓ)<em> in general rather</em><em> than the special cause</em><em> in particular</em><em>. </em></p> Heriyanto Heriyanto ##submission.copyrightStatement## 2017-09-04 2017-09-04 10 1 101 120 10.22548/shf.v10i1.199 Aż-Żahabī’s Classification on the Position of the 'Arā'is al-Bayān fī Ḥaqā'iq al-Qur'ān by Ruzbihan Baqlī asy-Syīrāzī: A Critical Study <p><em>Muḥammad Ḥusain aż-Żahabī classifies Sufi interpretations into two categories, </em>naẓarī<em> and </em>isyārī<em>. Further, aż-Żahabī makes a list of the Sufi </em>isyārī<em> books which includes the commentary </em>'Arā'is al-Bayān fi Ḥaqā'iq al-Qur'ān<em> by Ruzbihan Baqlī asy-Syīrāzī. However, if </em><em>it is closely </em><em>examined, the book is not accompanied by </em>ẓāhir <em>(outward) </em><em>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</em><em> appropriate to be</em><em> called </em>isyārī<em>. Secondly, the book cannot be </em><em>called</em> naẓarī <em>either, </em><em>because it has a close relationship with </em><em>Sunnite Sufis such as that of </em><em>al-Qusyairī and at-Tustarī. Thirdly, the concept of Sufi</em><em>stic</em><em> interpretation of aż-Żahabī is ineffective because it does not accommodate the analysis of </em><em>up and down of </em><em>historical context of asy-Syīrāzī and its relation to the history of Sufism and Sufistic interpretation of the Qur’an. Fourth</em><em>ly</em><em>, the position of the book </em>Arā'is al-Bayān<em> and asy-Syīrāzī in the historical development of Sufism is that after consolidation between philosophical sufism and S</em><em>unnite s</em><em>ufism, especially with the arrival of al-Ghazālī. Therefore, </em><em>in addition </em><em>to its interpretation </em><em>which </em><em>is related </em><em>theoretically </em><em>to </em><em>philosophical </em><em>Sufism</em><em>, the book is also related to </em><em>p</em><em>ractical Sufism of the Sunnite </em></p> Saiful El-Mishry ##submission.copyrightStatement## 2017-09-05 2017-09-05 10 1 121 145 10.22548/shf.v10i1.196 The Philosophical Exegesis of Mullā Ṣadrā: Analyzing Philosophical Accounts of Tafsīr Āyat al-Kursī <p><em>The main purpose of this paper is to describe an intersection between Qur’anic exegetical tradition and Islamic philosophy, with special reference to </em>the Tafsīr Āyat al-Kursī<em>, one of the Mullā Ṣadrā’s work</em><em>s</em><em> on Qur’anic commentary. </em><em>Ṣadrā</em><em> is one of the representative exponents of a philosophical school called </em>ḥikmah<em> (theosophy), which developed after Ibn Rusyd</em><em> period</em><em> in the eastern part of the Islamic world. In order to know the unique form of interaction between Al-Qur’an and Islamic </em><em>p</em><em>hilosophy, </em>Tafsīr Āyat al-Kursī <em>is a representative work to be explored, </em><em>particularly by studying</em><em> 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 </em><em>happened </em><em>between exoteric and esoteric groups. </em>Tafsīr Āyat al-Kursī <em>is also one of two earliest </em><em>Ṣadrā’s work</em><em>s</em><em> on Qur’anic commentary.</em> <em>In addition to previous commentaries, the material sources of this book consist of sufism, kalam</em><em> (dialectics)</em><em>, and philosophy. In the philosophical frame, this book encompasses metaphysical, cosmological and eschatolog</em><em>ical</em><em> issues</em><em>, as well as some of the </em><em>Qur’an</em><em>ic sciences</em><em> issues discussed in an onto-epistemological way.</em></p> Asep Nahrul Musadad ##submission.copyrightStatement## 2017-09-05 2017-09-05 10 1 147 172 10.22548/shf.v10i1.157 The Context of “Late Antiquity” and Microstructural Analysis as the Counter to the Scepticism of the Originality of the Qur’anic Text: Reflection on the Thought of Angelika Neuwirth <p><em>This article tries to discuss </em><em>the reading of Angelika Neuwirth to the holy Qur’an by using critical </em><em>historical approach </em><em>through the focus of Qur’anic study before canonical phase. </em><em>The reading by involving “late antiquity”</em><em>document is</em><em> considered </em><em>to be </em><em>a comprehensive approach to look at the originality of the text of the Qur’an historically. </em><em>The Western scholars</em><em> before Neuwirth were </em><em>very sceptical </em><em>to</em><em> the study of the Qur'an. </em><em>The method of Angelika Neuwirth</em><em> to see the position of the Qur’an with other previous texts</em><em>—</em><em>“late antique”</em><em>—</em><em>and </em><em>to place</em><em> it in the historical complexity as a communication process</em><em> is worth taking into account</em><em>. </em><em>This study examine</em><em>s</em><em> the relationship of the Qur'an to the late antiquity tradition and Neuwirth's offer</em><em> to</em><em> the approach model of intertextuality and the microstructure of the Qur'an. </em><em>Th</em><em>e approaches being used in this study are historic-philosophical approach and </em><em>and descriptive-interpretative</em><em> one</em><em>.</em><em> Eventually, Neuwirth comes to conclusion that </em><em>the text of the Qur'an has a strong historical roots in </em><em>its</em><em> position as a post-Biblical texts. Neuwirth shows the accommodation to the significance and importance of the context of late antiquity </em><em>to see </em><em>the Qur'an as a post-Biblical literature. Neuwirth idea has </em><em>a great </em><em>contribution to to the development of the study of the Qur’an </em><em>in the West in</em><em> dialogical-academical athmosphere. </em></p> <p><em>&nbsp;</em></p> <p><strong><em>Keyword:</em></strong> <em>Angelika Neuwirth,</em><em> late </em><em>a</em><em>ntiquity, microstructure, </em><em>i</em><em>ntertextual</em></p> Adrika Fitrotul Aini Asep Nahrul Musadad ##submission.copyrightStatement## 2017-09-08 2017-09-08 10 1 173 192 10.22548/shf.v10i1.249 Latin Transliteration of the Qur’an and its Problem in the Muslim Community of Denpasar <p><em>Transliteration of the Qur'an appears as an alternative for some people who are unable to read the Qur'an in Arabic script. The users of transl</em><em>iter</em><em>ation of the Qur'an in the city of Denpasar are from the new converts and mature as well as old age. This research shows that the guidance of translation from </em><em>the </em><em>Minister of Religious Affairs, Minister of Education and Culture in 1987 as well as guidelines of transliteration of </em>tajwīd<em> (the art of reciting the Qur’an) is not well socialized. Practically, the users do not quite understand some of the transliteration symbols. Factors behind the use of transliteration of the Qur'an is because from the early childhood to adolescence they do not get enough education in Qur'anic teaching. Another factor is the lack of support from the family regarding the importance of learning the Qur'an. As for the problem faced by the users is minimum ability of the basic knowledge of Arabic alphabets </em>(hijā’iyah)<em> that makes them difficult to implement the synonyms of the Arabic alphabets to the Latin ones. The intensity to read the Qur'an was also minimum, thus inhibiting the smoothness in reading transl</em><em>iter</em><em>ation of the Qur'an.</em></p> <p><em>&nbsp;</em></p> <p><strong><em>Keywords</em></strong></p> <p><em>Transl</em><em>iter</em><em>ation of the Qur'an, reading the Qur'an</em><em>, muslim of Denpasar.</em></p> Muhammad Musadad ##submission.copyrightStatement## 2017-09-08 2017-09-08 10 1 193 209 10.22548/shf.v10i1.209 The Qur'an and its Translation in Sasak Language: Some Notes <p><em>One of the translations of the Qur'an into the local language is the Qur'an and it</em><em>s</em><em> translation in Sasak language, the language of the natives of Lombok Island. Although the members of the translation team are academics from the Sasak tribe, there are some errors and weaknesses. This is due to various factors. First, </em><em>the native </em><em>Sasak speakers are not automatically experts in Sasak. Second, </em><em>there are </em><em>many Indonesian vocabularies </em><em>whose synonyms </em><em>are hard to find in Sasak. Third, Sasak language has </em><em>various </em><em>dialect</em><em>s</em><em>, and fourth, the Sasak language has a level of ethics in its application, both in written language (verbal) and in spoken language (conversation) associated with a certain social status. T</em><em>hose </em><em>factors seem to be </em><em>overlooked</em><em>, so the Sasak language used in the translation of the Qur'an seems to be</em><em> rather</em><em> rude and harsh, using mixed dialects, and there are </em><em>many in</em><em>appropriate word choices, inconsistency in translation, and so on.</em></p> <p><em>&nbsp;</em></p> <p><strong><em>Keywords</em></strong></p> <p><em>The Qur'an translation, Sasak language, dialect, translation, vocabulary.</em></p> Tawalinuddin Haris ##submission.copyrightStatement## 2017-09-08 2017-09-08 10 1 211 226 10.22548/shf.v10i1.250