SUHUF Jurnal Pengkajian Al-Qur'an dan Budaya https://jurnalsuhuf.kemenag.go.id/index.php/suhuf <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="http://lajnah.kemenag.go.id" 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> en-US aliakbar@kemenag.go.id (Ali Akbar) Sat, 30 Dec 2017 00:00:00 +0700 OJS 3.1.0.1 http://blogs.law.harvard.edu/tech/rss 60 Attitude and Society’s Opinion on the Translation of the Qur’an by the Ministry of Religious Affairs https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/260 <p>This writing is a result of research on the attitude and society’s opinion on the translation of the Qur’an by the Ministry of Religious Affairs of the Republic of Indonesia. The focus of the research is to know and analyze the knowledge, understanding and attitude or society’s judgment on the translation of the Qur’an by the Ministry of Religious Affairs. Many of people are not aware that most of the Qur’anic translation being published by private publishers are the Qur’anic translation by the Ministry of Religious Affairs. To be seen from the aspect of translation, majority of people accept what has been done by the Ministry of Religious Affairs. However, among religious people and students, there many critical thinking and attitudes on the words of translation the Ministry of Religious Affairs. Therefore, the Ministry of Religious Affairs often get a critical and suggestive recommendations from many people for the betterment of the translation of the Qur’an of the Ministry of Religious Affairs. In addition to that, many of people hope that the Qur’anic translation can be equipped with some supplements such as Quranic sciences, footnotes, introduction of the surah, glossary, reference and guidance of using transliteration.</p> <p>Keywords: Qur’anic translation, Indonesian translation of the Qur’an, revision of translation</p> Jonni Syatri ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/260 Thu, 25 Jan 2018 15:26:10 +0700 Relation between Kiai and Ruler in Surakarta https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/273 <div style="left: 94.4882px; top: 153.813px; font-size: 16.6667px; font-family: serif; transform: scaleX(0.916202);">This article studies Qur’an manuscript of Popongan Islamic Boarding school, in Klaten, Central Java. This Qur’an manuscript is studied in the socio-political context of Surakarta in the 19th century AD. There are three main aspects being studied, namely: 1) art aspect (illumination and calligraphy (khaṭṭ), 2) Qur’anic sciences (rasm, qirā’ah and tajwīd), and 3) socio-political context (the possession of manuscript and the relationship between local Islamic religious leader known as kiai and the ruler of the Surakarta Palace. These three aspects are studied by using codicological approach and Mohammad Arkoun’s historical theory. To be seen from the aspect of Qur’anic sciences, this article shows that the manuscript of Popongan is written by using rasm imlā’i and qirā’ah ‘Āṣim which is widely used in the Archipelago. To be seen from the art aspect, the Popongan manuscript is estimated to have come from Terengganu, Malaysia. This conclusion is referred to the character of illumination and the art of writing (khaṭṭ) being used. To be seen f rom the aspect of social history, the existence of the Popongan manuscripts is a trace of the role of Muslims in the Surakarta palace in the era of Pakubuwono X. The owner of the manuscript is Raden Mas&nbsp; Tumenggung (RMT) Wiryadiningrat (d. 1917). He held official position at the Surakarta palace and also was an activist of the Islamic politic and social movement in Surakarta.</div> Islah Gusmian ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/273 Thu, 25 Jan 2018 16:11:02 +0700 Tradition of Respecting the Ancient Mushaf in Sapit Village, East Lombok https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/277 <p>The ancient mushaf has a duality of symbol; traditional and religious symbols. Both <br>rules of religion and tradition oblige the people to respect the ancient mushaf. The <br>way to respect the Mushaf in Sapit Village is various. Starting from sitting to the <br>slaughtering a cattle before reciting and studying the mushaf. The rituals of respecting the mushaf in Sapit Village are unique. Theory of social evolution is interesting to <br>use in analyzing that reality. It is for the reason of variety of Sapit Village people and <br>its dynamics, Sapit village then has changed the way of respecting the mushaf. Before <br>1967, people of Sapit Village were embracing Islamic sect known as wetu teluwhich <br>is an acculturation between religion and tradition. Moreover, during that period, the <br>people thought the ancient mushaf to have contained a magical power and could save <br>them from disaster. However, their perception changed when Tuan Guru Zainuddin <br>Mamben came to Sapit Village and taught them theology. The people do not respect <br>the mushaf anymore the way they did before the Tuan Gurucame. Their tradition has <br>transformed into tradition known as Tokol (sitting when seeing the mushaf ). Today, <br>people have forgotten sacredness of the ancient mushaf. The development of mushaf <br>printing industry makes people equal among ancient mushaf and other printed mushaf.<br>Keywords<br>Wetu Telu Islamic Sect, respecting the ancient mushaf, transformation.</p> Yusri Hamzani ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/277 Thu, 25 Jan 2018 16:18:43 +0700 RESEPSI ESTETIS H.B. JASSIN TERHADAP AYAT METAFORA DALAM BINGKAI TEORI KRITIK SASTRA https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/266 <p>It is of interest to point out that <em>Alquranul Karim Bacaan Mulia </em>(AKBM) has two sides, or &nbsp;regarded as&nbsp; dualism. One side is as quranic translation and the other hand, made in poetrical form. Some papers have discussed AKBM by using the theory of translation <em>an sich</em>. Hence, this aims to analyze how HB Jassin’s aesthetic reception to metaphorical quranic verses by other approach. Using the theory of literary criticism, it concludes that, <em>first</em>, HB Jassin gave a deep and beautiful meaning of translation of metaphorical verses by poetical way.&nbsp; <em>Second, </em>to study AKBM needs not only theory of translation, but also theory of literary.</p> <p><strong>Keywords: </strong>AKBM, Metaphorical Verses, Literary Criticism</p> Ahmad Muttaqin ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/266 Fri, 26 Jan 2018 08:05:12 +0700 Tafsir Aḥkām Pertama dari Pesantren: Telaah Awal atas Tafsīr Ayāt al-Aḥkām Min al-Qur`ān al-Karīm Karya Abil Fadhol as-Senory https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/194 <p>Artikel ini akan melakukan telaah awal terhadap <em>Tafsīr Ayāt al-A</em><em>ḥ</em><em>kām min al-Qur`ān al-Karīm</em> karya Abil Fadhol as-Senory. Kajian ini menjadi penting tidak saja karena terjadinya kelangkaan tafsir <em>A</em><em>ḥ</em><em>kām</em> di Indonesia, tetapi juga untuk melihat jaringan intelektual ulama pesantren Jawa abad ke dua puluh. Tafsir <em>A</em><em>ḥ</em><em>kām</em> 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 <em>A</em><em>ḥ</em><em>kām</em> ini merupakan tafsir <em>A</em><em>ḥ</em><em>kām</em> pertama di Pesantren, bahkan mungkin di Indonesia. Tafsir ini masih berbentuk manuskrip dan diajarkan kepada murid-murid Abil Fadhol pada 1970an. Berbeda dengan Tafsir <em>A</em><em>ḥ</em><em>kām</em> 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 <em>ṭ</em><em>ahārah</em>. Tafsir ini ditulis berbahasa Arab, dengan analisis Balaghah dan  Ushul Fiqh yang menarik.</p><p> </p><p>Keywords: Abil Fadhol, Tafsir <em>A</em><em>ḥ</em><em>kām</em>, manuskrip, pesantren</p> muhammad asif ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/194 Fri, 26 Jan 2018 08:06:27 +0700 Rasm Usmani in the Writing of the Braille Qur’an https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/295 <p>This article presents a study of the effort of writing the Braille Qur’an in Indonesia which uses rasm usmani amid the trend of writing the Braille Quran in the Islamic world that still uses rasm imlai. The use of rasm usmani in the writing of the Braille Qur’an is still considered by some practisioners as not possible yet. The reason is that besides the difference in character between Arabic script and Braille symbol, the application of rasm usmani is considered to make a difficult for its users. On the other hand, the consensus of the majority of scholars state that the writing of the Qur’an with rasm usmani is a necessary. Based on the results of the study of the Braille Qur’an of Indonesian Standard, in fact the writing of the Braille Qur’an with rasm usmani can be done by using a selective adaptation model, i.e. the application of rasm usmani is done as long as it can be adapted into the writing system of the Braille Qur’an and the result is not difficult for the user.</p> Ahmad Jaeni ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/295 Fri, 26 Jan 2018 08:07:54 +0700 Comparison of Rasm in Indonesian Standard Mushaf, Pakistan Mushaf and Medinan Mushaf: Analysis of word with the formulation of ḥażf al­ḥuruf https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/291 <p>Since 1984, through the decree of the Minister of Religious Affairs No. 25, Indonesia has three kinds of Standard Mushaf namely Usmani, Bahriyah and Braille. UsmaniMushaf becames standard for the publication and the circulation of the Qur’an in Indonesia. However, in fact, not all the people use Standard Usmani Mushaf. Some uses the mushafs published by India, Egypt, Saudi Arabia, Lebanon and many others. In addition to that, there is a claim in society that Medinan Mushaf is the most usmani mushaf in characteristics to be compared to others. This phenomenon, of course, tends to obscure and simplify the variety of writing in usmani rasm. This writing will compare the Standard Mushaf of Indonesia, that of Pakistan, and that of Madina with the focus of part 7, part 14 and part 24. The comparison is done on the words containing the formulation of ḥażf al­ḥuruf (throwing the letter) . This descriptive analysis study shows that Indonesian Standard Usmani Mushaf in the case of rasm has similarity and closesness with that of Pakistan Mushaf by referring to the ad-Dāni narration as for the Madina Mushaf is referred to Abu Dāwūd narration.</p> <p>Keywords:</p> <p>Rasm usmani, Standard Mushaf of Indonesia, Mushaf of Pakistan, Mushaf of Madinah.</p> Abdul Hakim ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/291 Fri, 26 Jan 2018 08:09:18 +0700 Kajian Ulumul Qur'an dalam Mushaf Kuno Makassar https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/213 Aspek <em>rasm,</em> tanda <em>qir±'at, </em>tanda baca, tanda <em>waqaf,</em> dan jumlah ayat merupakan bagian <em>‘ulµmul Qur'an</em> yang tidak pernah kering untuk dikaji dan diteliti, serta menjadi karakteristik dan keistimewaan sendiri dari masing-masing mushaf tersebut. Oleh karena itu, penelitian ini berusaha mengungkap aspek-aspek tersebut secara detail, sehingga dapat menghadirkan gambaran utuh tentang mushaf kuno tersebut. Zarkasi Afif ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/213 Fri, 26 Jan 2018 08:10:45 +0700 INDEKS 10 TAHUN ṢUḤUF: Jurnal Pengkajian Al-Qur’an dan Budaya https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/299 <p>Jurnal<em> Ṣ</em><em>u</em><em>ḥ</em><em>uf</em> (ISSN 1979-6544; eISSN 2548-6942) diterbitkan oleh Lajnah Pentashihan Mushaf Al-Qur’an Badan Litbang dan Diklat Kementerian Agama Republik Indonesia, menyebarluaskan hasil kajian dan penelitian mengenai Al-Qur’an, meliputi tafsir, terjemahan, mushaf, rasm, qiraat, serta <em>ulumul-Qur’an</em> lainnya. Jurnal ini memberikan perhatian khusus terhadap kajian Al-Qur’an dengan konteks Indonesia dan Asia Tenggara. <em>Ṣ</em><em>u</em><em>ḥ</em><em>uf</em> terakreditasi Lembaga Ilmu Pengetahuan Indonesia (LIPI) No. 753/AU2/P2MI-LIPI/08/2016. Terbit sejak 2008, dua kali dalam satu tahun pada bulan Juni dan Desember, dalam bentuk elektronik dan cetakan. Alamat Redaksi: Lajnah Pentashihan Mushaf Al-Qur'an Badan Litbang dan Diklat Kementerian Agama RI, Gedung Bayt Al-Qur’an &amp; Museum Istiqlal, Taman Mini Indonesia Indah, Jakarta 13560 Indonesia. Telp.: +62-21-8416468, Faks.: +62-21-87798807, Website: <a href="http://lajnah.kemenag.go.id/">http://lajnah.kemenag.go.id/</a>, Email: <a href="mailto:lajnah@kemenag.go.id">lajnah@kemenag.go.id</a>, eSuhuf: <a href="http://jurnalsuhuf.kemenag.go.id/index.php/suhuf">http://jurnalsuhuf.kemenag.go.id/index.php/suhuf</a>, Email Suhuf: <a href="mailto:jurnalsuhuf@gmail.com">jurnalsuhuf@gmail.com</a></p> suhuf ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 https://jurnalsuhuf.kemenag.go.id/index.php/suhuf/article/view/299 Fri, 09 Mar 2018 00:00:00 +0700