SUHUF

K. H. Maemon Zubair’s Reception on Tafsir Al-Jalalain in Ngaji Ahadan at Pondok Pesantren Al-Anwar, Sarang, East Java

Achmad Fuaddin — 2024-12-30

This research examines reinterpretations by Kiai Maemon Zubair in reading Tafsir al-Jalalain. Researchers overlook this area. This research explores Maemon’s reception in reading Tafsir al-Jalalain, the factors influencing Maemon’s reception, and its implications. This research is classified as qualitative research with a content analysis study using Stuart Hall’s reception analysis framework. The research results show that Maemon’s reception in reading Tafsir al-Jalalain can be categorized as a dominant-hegemonic, negotiated, and oppositional position. Tafsir al-Jalalain, namely: differences in geographic location between Maemon and the author of Tafsir al-Jalalain, differences in the reasoning of Maemon and the author as well as strengthening ideology. Maemon’s reception, which is not always in line with al-Jalalain’s text, proves that learning in Islamic boarding schools is not always textual and only fixates on classical texts.

Tafsir in its Context, or How Socio-Political Milieu Informed What to Include and Exclude in Qur’an Commentaries: At-Tabari’s, Ibn Abi Hatim’s, and al-Maturidi’s Interpretations of Surah Al-Ma’idah (5): 51 as a Case Study

Annas Rolli Muchlisin — 2024-12-30

This paper analyzes the interpretations of Qur’an surah al-Ma’idah (5): 51 by three 10th-century exegetes: at-Tabariy, Ibn Abi Hatim, and al-Maturidiy. It argues that at-Tabariy’s commentary, though foundational, represents just one model of exegesis in the medieval period. Ibn Abi Hatim and al-Maturidiy incorporate unique interpretative materials, not found in at-Tabariy’s work. Al-Maturidiy offers three types of interpretation, while Ibn Abi Hatim narrates a story about Caliph ‘Umar’s anger at a companion hiring a Christian secretary. The study also contextualizes these interpretations within the socio-political environment of the 10th-century ‘Abbasid era, where non-Muslims gained influence. This article concludes that the Qur’an commentators’ decision to include and exclude certain interpretative materials in their tafsir works reflects, to some degree, the socio-political environments in which they lived and authored their works. Qur’an commentaries, like any other book, were not written in a vacuum.

Considering Women’s Authority

Mutamimah Mutamimah — 2024-12-30

This research seeks to explore the participation of women in the dissemination of ‘Ulum Al-Qur’an literature based on the analysis of al-Mu’jam al-Mufahras aw Tajrid Asanid al-Kutub al-Mashhurah wa al-Ajza al-Mansurah by Ibn Hajar al-’Asqalaniy. Women’s acceptance and transmission of Qur’anic sciences literature raises three questions: 1) Who are the women involved? 2) What are the details of their position and involvement? 3) What are the implications of their involvement? In the form of library research and explanatory descriptive analysis, the chosen approach in this study is qualitative. Primary data sources are taken from the book al-Mu’jam al-Mufahras and other literature such as books, mu’jam and masyyakhah books, and scientific articles as secondary data. This study shows that eight women are active, practical, and efficient in researching and narrating 12 ‘ulum Al-Qur’an literature. Thus, a bond is established between the author (the book’s writer) and the compiler (Ibn Hajar al- ’Asqalaniy), bound through these eight women’s intermediaries. Although not equal in quantity, the quality of these women’s involvement has made a contribution that deserves appreciation.

Ornament Character and Cultural Manifestation

Mahbub Ghozali — 2024-12-30

This study aims to discern the arrangement patterns of ornaments that give illumination a distinctive character in the Qur’anic manuscript in Madura. Employing a qualitative method and utilizing a history of the idea analysis process, this research reveals a significant correlation between the ornamental features in the Qur’anic manuscripts and the carving art patterns that flourished in Madura during the 19th century. The per-samper structure as an edge decoration, onggelan in the creation of floral motifs, and the incorporation of chakra motifs on the koseko (corner) attest to the representation of a unique carving culture inherent in Madurese art, as manifested in the illuminated Qur’anic manuscript. The illustrator forms simple patterns and image structures by omitting detailed ornaments. The simple shapes and patterns are identified as the impact of the abstraction model of art products through imitation. Nevertheless, the dominant aspect that shows a distinctive artistic tendency in the Madurese tradition is represented in the use of colors that are characteristic of Madurese color selection in their art products.

Salafi Islam, Exegesis, and the Politics of Editing

Sunarwoto Sunarwoto — 2024-12-30

Traditionalists have strongly criticized that the ambition to refer to the Qur’an and sunnah led Salafis to disconnect the intellectual network (isnad) of Islam from the prophet Muhammad. However, a meticulous reading demonstrates that Salafis are far from ignoring the Islamic intellectual heritage of the past produced after the periods of three early generations of Islam (al-salaf). This can be seen in the Salafi scholarly production by editing (tahqiq) and publishing classical Islamic texts. This article is to study Mufradat Alfaz Al-Qur’an (MAQ) by ar-Ragib al-Asfihaniy (d. 1108) edited by Mustafa al-’Adawiy. It aims to elaborate on how Salafi scholarly production has been developed. Methodologically, it utilizes Gerard Genette’s paratextual model. It is argued that the editing of MAQ by al-’Adawiy is an attempt to claim the connection of Salafi Islam with the Islamic intellectual tradition in the past. Moreover, al-’Adawiy’s editing generates a typically Salafi-oriented interpretation, which corrects previous interpretations. This is a kind of “politics of editing.”

The Locality of The Nusantara Tajweed Books

Lailatul Mustafidah — 2024-12-30

So far, the discourse of al-Qur’an studies in Indonesia has only focused on the works of tafsir and translation of the Qur’an, and more needs to be discussed related to tajweed. Likewise, tafsir in Nusantara is characterized by many aspects of locality. Studies on tajweed have also experienced vernacularization in scientific transmission. One of the local works in tajweed is Tanwir al-Qari’ fi Tajwid Kalam al-Bari’ by K. H. M. Mundzir Nadzir. By using Hans Georg Gadamer’s fusion of horizon theory, this article intends to discuss the aspects of locality in it. The research is included in the qualitative research method with the type of library research. The stages are data collection, data classification, reconstructing the data that has been collected, and then processing and interpreting it. The results of this study indicate that the local aspects in Tanwir al-Qari’ fi Tajwid Kalam al-Bari’ are, First, a locality in physical terms. Second, locality in communication. Third, locality in terms of meaning.

The Discourses of Rasm ‘Usmaniy And The Dynamics Of Early Quran Manuscripts Prior To Abu Amr Ad-Daniy (D.1053/444)

Wildan Imaduddin Muhammad — 2024-12-30

This research attempts to open the intersection between the discourse surrounding Rasm ‘Usmaniy and the historical development of early Quranic manuscripts. This study focused on the impact of the belief in the Rasm ‘Usmaniy as the only valid writing model on the perception of the Quran’s originality. By comparing early Quranic manuscripts with the rules of the Rasm ‘Usmaniy, the research has revealed significant differences and similarities, contributing to a deeper understanding of the evolution of Quranic scripts. The findings have implications for the broader discourse on the authenticity of the Quran and the transmission of the Quranic text. This paper recommends further studies to explore the Rasm ‘Usmaniy discourse in different cultural and geographical contexts and to continue examining the differences in readings and the development of research on early Quranic manuscripts.

Considerating of The Mushaf Al-Ummah The Dabt Asia-Anatolia in Compared to The Indonesian Standard Qur’an and The Pakistani Mushaf

Zaenal Arifin Madzkur — 2024-12-30

This article examines the use of dabt Asia-Anatolia in the Mushaf al-Ummah by comparing it with the Indonesian Standard Mushaf and the Pakistani Mushaf. The adoption of dabt Asia-Anatolia as an alternative regional system—similar to the al-Masyariqah and al-Magaribah—to accommodate both the Indonesian Standard Mushaf and the Pakistani Mushaf proves to be highly impractical. Through comparative and consistency-based methods, it has been demonstrated that the dabt Asia-Anatolia in the Mushaf al-Ummah still contains numerous inconsistent diacritical markings and tends to intermingle with the dabt al-Masyariqah. This contrasts with the Indonesian Standard Mushaf and the Pakistani Mushaf, which have established consistent diacritical systems and have maintained broader readability and independence for decades. Consequently, efforts to unify the Indonesian Standard Mushaf and the Pakistani Mushaf under the Mushaf al-Ummah framework are deemed ineffective. Instead, it is recommended that the Mushaf al-Ummah develop distinct variants, namely the Mushaf al-Indunisiy, Mushaf al-Ummah al-Pakistaniy, and Mushaf al-Ummah at-Turkiy, to accommodate the specific needs of each region independently.