SUHUF 2023-09-20T02:36:13+00:00 Zainal Arifin Madzkur Open Journal Systems <p align="left">Suhuf Jurnal Pengkajian Al-Qur'an dan Budaya (p-ISSN <a href=";1479973670&amp;1&amp;&amp;" target="_blank" rel="noopener">1979-6544</a>; e-ISSN <a href=";1479973670&amp;1&amp;&amp;" target="_blank" rel="noopener">2548-6942</a>) diterbitkan oleh <strong><a title="Lajnah Pentahihan Mushaf Al-Qur'an" href="" target="_blank" rel="noopener">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> Cover dan Daftar Isi 2023-09-20T02:36:13+00:00 Zaenal Arifin Madzkur <p>-</p> 2023-09-20T02:36:13+00:00 ##submission.copyrightStatement## "DIAM ADALAH EMAS" 2023-09-05T14:25:59+00:00 Muhammad Alwi HS <p>This article aims to discuss the exclusivity of tafsir on terms not translated by M. Quraish Shihab (MQS) in Tafsir Al-Misbah, especially to the terms caliph (al-Baqarah/2: 30), <em>ummatan wasaṭān</em> (al-Baqarah/2: 134), <em>qawwāmūn</em> (an-Nisa/4: 34), <em>awliyā’</em> (al-Maidah/5: 51), and <em>jilbāb</em> (al-Ahzab/33: 59). The main argument of this article is that not translating a term of the Qur’an indicates the idiosyncrasies of that term, just as the expression ‘silence is golden’. This article uses the descriptionanalytical method, based on a qualitative approach. The results of this article show that the interpretation of MQS leads to two important things. First, the term has a variety of meanings among scholars-interpreters. Second, the emergence of meaning from the other party who wants to be criticized or raises a different meaning. The exclusivity of MQS exegesis arises as an attitude towards the socio-religious topics discussed in its tafsir. This article implies that not translating can be an alternative to an exegetical reception of Qur’anic terms, especially those with sensitivity and a&nbsp;variety of meanings.</p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## TAFSIR TEMATIK-SOSIAL 2023-09-05T14:28:05+00:00 Faris Maulana Akbar Yusuf Rahman <p><em>This article attempts to examine M. Dawam Rahardjoʾs interpretation through his two works, </em>Ensiklopedi al-Qurʾan: Tafsir Sosial Berdasarkan Konsep-konsep Kunci (The Encyclopedia of the Qurʾan: Social Interpretation Based on Key Concepts) <em>and </em>Paradigma al-Qurʾan: Metodologi Tafsir &amp; Kritik Sosial (Paradigm of the Qurʾan: Methodology of Interpretation and Social Critique)<em>. In the treasures of Indonesian commentary literature, the two works of Rahardjo were unique, new and different at the time they appeared. The presentation in encyclopedic form and discussions that raise social issues make these work one of the pioneers of social-thematic interpretation. By using a descriptive-analytical method and a historical approach, this article attempts to trace and examine the ideas of interpretation in the two works hermeneutically to see how Rahardjo reads the Qurʾan in responding the social problems in society. The results of this study show at least three things: first, that Rahardjo’s interpretation from the beginning was directed to respond to ongoing social issues of his time; second, Rahardjo’s thinking was classified as progressive in his time because he attempts to solve social problems by integrating thematic interpretation with social science approach that he masters; third, his hermeneutical reading of the Qurʾan allows his interpretation to be relevant to the problems that exist in society.</em></p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## MUSHAF AL-QUR'AN TERJEMAHAN PER KATA 2023-09-05T14:28:26+00:00 Imam Mutaqien <p><em>This study discusses one type of mushaf that is widely circulated in Indonesia, namely Mushaf Al-Qur’an in word by word translation. This study uses a qualitative method with an analytical descriptive approach. In this discussion, the author tries to explain the phenomenon of Mushaf Al-Qur’an in word by word translation, especially from the aspect of word fragmentation and translation. The results of the study show that the pattern of cutting off the pronunciation in various mushafs of word-by-word translations is different and not standard. However, it can be simplified into two hyphenation patterns, pure word hyphenation and mixed hyphenation. The pattern of cutting off different pronunciations also has implications for the translation. From the translation aspect, the production of word-by-word translations originates from the complete translation of the Ministry of Religion with minor adjustments, while others produce from the results of studies sourced from certain references.</em></p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## MENIMBANG KASUS PERNIKAHAN ANAK DALAM KACAMATA TAFSIR MAQĀṢIDĪ 2023-09-05T14:28:26+00:00 Hani Fazlin <p><span class="fontstyle0">This paper attempts to review the concept of “marriage” contained in the Qur’an as an&nbsp;authoritative source in Islam. This study uses the Maqāṣidī interpretation approach&nbsp;as an effort to reconstruct the concept of marriage. The main material object in this&nbsp;study is surah </span><span class="fontstyle2">al-Rūm</span><span class="fontstyle0">/30: 21 regarding the general concept of marriage and several&nbsp;other supporting verses. After conducting an in-depth analysis through the eyes of the<br><em>Maqāṣidī Tafsir</em>, the fundamental maqāṣid aspects of the marriage verses are found;&nbsp;<em>ḥifẓ al-dīn, ḥifẓ al-nafs, ḥifẓ al-aql, ḥifẓ al-māl, ḥifẓ al-nasl, </em>and<em> ḥifẓ al-daulah</em>. Then based&nbsp;on the analysis of the maqāṣid Al-Qur’an aspect, marriage consists of elements of&nbsp;<em>iṣlāḥ al-fard</em> (individual benefit), <em>iṣlāḥ al-mujtama’</em> (social benefit), and <em>iṣlāḥ al-’ālam&nbsp;</em>(universal benefit). Thus, it can be concluded that child marriage has many negative&nbsp;impacts (disadvantages), so this practice should be prevented and stopped. This&nbsp;prevention requires support from all levels of society, including the government. One&nbsp;of them is by reviewing the implementation of a marriage dispensation for children&nbsp;who have not reached the minimum age limit of 19 years.</span></p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## LIVING AL-QUR'AN DALAM RUANG POLITIK 2023-09-05T14:29:47+00:00 Muhtarul Alif <p><span class="fontstyle0">This article aims to trace the tradition of incorporating verses from the Koran into&nbsp;political symbols. The Living Al-Qur’an study studies how the Koran influences and is&nbsp;influenced by people’s understanding. However, there is rarely any study of the Living&nbsp;Al-Qur’an in the political sphere, even though the political sphere is a very large force&nbsp;in influencing the masses. The Jayakarta Heritage Flag is a symbol of the resistance&nbsp;of the Indonesian people which contains verses from the Koran. This research&nbsp;will reveal what the meaning of the internalization of the verse was, how the verse&nbsp;responded and was responded to by society at that time, and explain the importance&nbsp;of the values of the Koran in social life. The method used in this article is a qualitative&nbsp;method with the semiotic approach of C.S. Pierce. This is because each flag has a&nbsp;meaning and philosophy that is believed by its users. The object of observation in this&nbsp;research is the Jayakarta heritage flag with reference support from various literatures.&nbsp;The results of this study are that the Jayakarta Heritage Flag has nine sections that&nbsp;characterize Islamic values. Surah al-Ikhlas reflects monotheism, Surah al-An'am/6:&nbsp;103 strengthens belief, Basmalah asks for blessings, Surah as-Saff/61: 13 as a spirit&nbsp;booster. The results of this research are expected to provide a new perspective in the&nbsp;study of the Living Al-Qur’an and to find out the values that inspire people’s struggles.</span></p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## KONFLIK TEOLOGIS DALAM AL-QU'RAN 2023-09-05T14:29:47+00:00 Abdul Jamil Wahab Muhammad Hariyadi Muhammad Suaib Tahir <p>In the Qur’an, there are verses containing the mission of peace (<em>āyāt as-silm</em>) and verses of war (<em>āyāt al-qitāl</em>) or verse of the sword (as-saif verse). Some commentators, some have the view that, the verses of peace have been annulled (<em>nasakh</em>) by the verses of war. If indeed the peace verse is annulled by the war verse, it is considered contrary to the main mission of Islam as the religion of <em>rahmatan li al-‘alam</em><em>īn</em> or Islam as a &nbsp;religion of peace. The annulment seems to justify the issue of violence in the name of the verses of the Qur’an, so that the Qur’an is accused of being the root for the emergence of violence in people’s lives. Through the <em>mauḍū‘ī</em> approach, it is concluded that the verses of war do not annul the verses of peace and also not vice versa. Each has its own context. Verses of war were revealed in response to the escalating conflict between muslims and the musyrik, ahli kitab, kafir, and hypocrites. War in Islam is permissible when the muslims are oppressed and because they were fought fīrst by musyrik or kafir. If not in war, social relations between muslims and non-muslims are based on the verses of peace, namely, being tolerant, patient, forgiving, yielding, not holding grudges, avoiding disputes, dialogue, guaranteeing freedom and protection, granting amnesty and reconciliation, and live peacefully side by side.</p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## NUKILAN AL-QUR’AN DALAM NASKAH TAREKAT SYEKH H. ALI IMRAN HASAN RINGAN-RINGAN (2017-1926) 2023-09-05T14:34:12+00:00 Zakirman Zakirman Elva Mahmudi Shafwatul Bary <p><span class="fontstyle0">This research is an attempt to investigate further about the treasures of Indonesian&nbsp;scholars in the process of transmitting Islamic religious knowledge. The handwritten&nbsp;manuscript of Syekh H. Ali Imran Hasan which expounds the concepts of the teachings&nbsp;of the Tarekat Syattariyah is the main object in this library research. However, data&nbsp;from in-depth interviews with purposively selected credible sources are also used as&nbsp;supporting material in describing the qualitative analysis of this study. The main&nbsp;focus that becomes research angel in this manuscript is the aspect of the Qur’an which&nbsp;is quite unique in it. Several verses of the Qur’an are quoted and explained in such&nbsp;a way in the realm of esoteric interpretation in the style of the Sufis in general. In&nbsp;addition, several verses of the Qur’an are rewritten in the form of certain patterns,&nbsp;each of which has philosophical meanings in order to achieve certain purposes in the&nbsp;process of associating tarekat. The theory used in analyzing the texts contained in the&nbsp;manuscript is a hermeneutic approach of Jorge Gracia where in analyzing texts two&nbsp;general sub-theories are needed, namely; meaning function and implicative function.&nbsp;The results of this study indicate that the contact of the Indonesian Ulama with the&nbsp;Qur’an which is interpreted according to their respective horizons experiences quite&nbsp;varied dynamics, even different from the interpretation of the classical Ulama style&nbsp;which seems singular and normative.</span></p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## PENERJEMAHAN RAMAH DIFABEL 2023-09-05T14:34:12+00:00 Wendi Parwanto Farida Nur 'Afifah <p><span class="fontstyle0">In the <em>Al-Qur’an dan Terjemahannya</em> Edisi Penyempurnaan 2019 published by&nbsp;the Ministry of Religion, there are still several disabled verses that have not been&nbsp;translated with disabled-friendly translations. Even though at the launch of the QTK&nbsp;in the 2019 edition, it was explained that this edition accommodates responssive and&nbsp;disabled-friendly translations. Thus, this study needs to be conducted to explain how&nbsp;translations are ‘considered’ friendly for persons with disabilities by the Ministry&nbsp;of Religion. The type of this research is library research, using descriptive-analytic&nbsp;methods and using Peter Newmark’s translation theory. The conclusion of this study&nbsp;explains that: First, the translation of verses for physical and mental disabilities in the&nbsp;QTK 2019 edition tends to be inconsistent. Second, additional notes are still needed&nbsp;to make the reader understand, especially in emphasizing the information on verses&nbsp;that indicate disabilities, so as not to cause misunderstandings. Third, translations&nbsp;still tend to focus on the context of the verse, although the composition and structure&nbsp;of diction and sentences also need to be considered to create a disability-friendly&nbsp;translation. Fourth, there is no clear barometer in the QTK 2019 refinement edition,&nbsp;especially in translations that are ‘considered’ to be disabled-friendly.</span></p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## TAFSIR MAQASIDI OF SURA AL-FURQAN (25): 74 IN RELATION TO THE EMERGENCE OF THE KID INFLUENCER 2023-09-05T14:34:12+00:00 M. Riyan Hidayat Aty Munshihah Almujahid Almujahid Thoriqotul Faizah <p><span class="fontstyle0">It is normal for the popularity of the parents to affect the popularity of the child&nbsp;in the age of information and communication technologies. However, many&nbsp;Indonesian popular personalities actually purposefully incorporate their kids&nbsp;in their job because the kids have many admirers who genuinely appreciate&nbsp;them. Whether we are aware of it or not, the digital era has an influence on the&nbsp;term influencer’s rise in a range of age groups, including youngsters. Influencers&nbsp;play a common role in the digital world, but influencers are also held in high&nbsp;regard by young people (kids). The use of Kid influencers frequently serves as&nbsp;a means of subsistence and promotes the use of child exploitation. In order&nbsp;to analyze </span><span class="fontstyle0">sura </span><span class="fontstyle0">Al-Furqan (25): 74 and find </span><span class="fontstyle2">maqasid </span><span class="fontstyle0">and moral notions, this&nbsp;study uses library research and </span><span class="fontstyle2">Tafsir Maqasidi</span><span class="fontstyle0">. </span><span class="fontstyle2">Tafsir Maqasidi </span><span class="fontstyle0">is used since it&nbsp;falls under the contemporary category and has applications for solving current&nbsp;issues. According to this study, </span><span class="fontstyle0">sura </span><span class="fontstyle0">Al-Furqan (25):74 is not merely a lofty&nbsp;ideal; it must be put into practice by parents in a variety of roles toward their&nbsp;children. This verse also contains maqasid aspects that lead to </span><span class="fontstyle2"><em>hifs nafz</em> </span><span class="fontstyle0">and&nbsp;</span><em><span class="fontstyle2">hifz nasl</span></em><span class="fontstyle0">.</span></p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement## FROM READING THE QUR’AN TO LEARNING ARABIC LANGUAGE 2023-09-05T14:34:12+00:00 Yunita Yunita <p><span class="fontstyle0">This article discusses the Qur’anic verses (Q. 12: 2, Q. 13: 37, Q. 20: 113, Q. 26: 195, Q.&nbsp;39: 28, Q. 41: 3, Q. 41: 44, Q. 42: 7, Q. 43: 3, Q. 46: 12) that talk about the nature of the&nbsp;Qur’an as an Arabic text (</span><span class="fontstyle2">kitab ʿArabī</span><span class="fontstyle0">), and how two Indonesian </span><span class="fontstyle2">mufassirs </span><span class="fontstyle0">(Hamka&nbsp;and Quraish Shihab) use them to urge readers to learn Arabic. Their works are&nbsp;chosen because they are the two most prominent Qur’anic commentators of the&nbsp;country. This qualitative research concludes that the two </span><span class="fontstyle2">mufassirs </span><span class="fontstyle0">employ variety&nbsp;of strategies to raise the status of the Arabic language and encourage readers to&nbsp;learn them, including (1) a historical trajectory to the biography of the Prophet&nbsp;Muhammad, (2) an emphasis on the universality of the Prophet’s missionary, (3)&nbsp;on the privileges of non-Arabs (</span><span class="fontstyle2">al-ʿajam</span><span class="fontstyle0">) who master the Arabic language, and (4)&nbsp;on the uniqueness and peculiarities that the language possesses in comparison to&nbsp;other languages.</span></p> 2023-06-30T00:00:00+00:00 ##submission.copyrightStatement##