SUHUF https://jurnalsuhuf.kemenag.go.id/suhuf <p align="left">Suhuf Jurnal Pengkajian Al-Qur'an dan Budaya (p-ISSN <a href="http://issn.pdii.lipi.go.id/issn.cgi?daftar&amp;1479973670&amp;1&amp;&amp;" target="_blank" rel="noopener">1979-6544</a>; e-ISSN <a href="http://issn.pdii.lipi.go.id/issn.cgi?daftar&amp;1479973670&amp;1&amp;&amp;" target="_blank" rel="noopener">2548-6942</a>) diterbitkan oleh <strong><a title="Lajnah Pentahihan Mushaf Al-Qur'an" href="http://lajnah.kemenag.go.id" 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&nbsp; (<a title="Akreditasi Suhuf" href="https://drive.google.com/file/d/16TSNpiMXAu66Oo8pQiUONWknI7LAuP5r/view?usp=drive_link">Sinta 2</a>)</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 1979-6544 <p><a href="https://creativecommons.org/licenses/by-sa/4.0" target="_blank" rel="nofollow noopener"><img src="http://i.creativecommons.org/l/by-sa/3.0/88x31.png" alt="License" width="75" height="30"></a></p> <p>© Copyright <strong><a href="https://creativecommons.org/licenses/by-sa/4.0/" rel="nofollow">CC BY-SA</a></strong></p> K. H. Maemon Zubair’s Reception on Tafsir Al-Jalalain in Ngaji Ahadan at Pondok Pesantren Al-Anwar, Sarang, East Java https://jurnalsuhuf.kemenag.go.id/suhuf/article/view/1107 <p><em>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.</em></p> Achmad Fuaddin Saifuddin Zuhri Qudsy ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2024-12-30 2024-12-30 17 2 193 213 10.22548/shf.v17i2.1107 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 https://jurnalsuhuf.kemenag.go.id/suhuf/article/view/1114 <p>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. &nbsp;This article concludes that the Qur’an commentators’ decision to include and exclude certain interpretative materials in their <em>tafsir</em> 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.</p> Annas Rolli Muchlisin ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2024-12-30 2024-12-30 17 2 215 230 10.22548/shf.v17i2.1114 Considering Women’s Authority https://jurnalsuhuf.kemenag.go.id/suhuf/article/view/1033 <p><em>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-Man</em><em>surah by Ibn </em><em>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 </em><em>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.</em></p> Mutamimah Mutamimah Miski Miski ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2024-12-30 2024-12-30 17 2 231 256 10.22548/shf.v17i2.1033 Ornament Character and Cultural Manifestation https://jurnalsuhuf.kemenag.go.id/suhuf/article/view/1044 <p>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 <em>per-samper </em>structure as an edge decoration, <em>onggelan </em>in the creation of floral motifs, and the incorporation of chakra motifs on the <em>koseko </em>(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.</p> Mahbub Ghozali ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2024-12-30 2024-12-30 17 2 257 276 10.22548/shf.v17i2.1044 Salafi Islam, Exegesis, and the Politics of Editing https://jurnalsuhuf.kemenag.go.id/suhuf/article/view/1059 <p><em>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 (ta</em><em>hqiq) and publishing classical Islamic texts. This article is to study Mufradat Alfa</em><em>z Al-Qur’an (MAQ) by ar-Ragib al-Asfihaniy (d. 1108) edited by Mus</em><em>tafa 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.”</em></p> Sunarwoto Sunarwoto ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2024-12-30 2024-12-30 17 2 277 298 10.22548/shf.v17i2.1059 The Locality of The Nusantara Tajweed Books https://jurnalsuhuf.kemenag.go.id/suhuf/article/view/1088 <p><em>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.</em></p> Lailatul Mustafidah Khairun Niam ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2024-12-30 2024-12-30 17 2 299 317 10.22548/shf.v17i2.1088 The Discourses of Rasm ‘Usmaniy And The Dynamics Of Early Quran Manuscripts Prior To Abu Amr Ad-Daniy (D.1053/444) https://jurnalsuhuf.kemenag.go.id/suhuf/article/view/1036 <p>This research attempts to open the intersection between the discourse surrounding <em>Rasm ‘U</em><em>smaniy </em>and the historical development of early Quranic manuscripts. This study focused on the impact of the belief in the <em>Rasm ‘U</em><em>smaniy </em>as the only valid writing model on the perception of the Quran’s originality. By comparing early Quranic manuscripts with the rules of the <em>Rasm ‘U</em><em>smaniy</em>, 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 <em>Rasm ‘U</em><em>smaniy </em>discourse in different cultural and geographical contexts and to continue examining the differences in readings and the development of research on early Quranic manuscripts.</p> Wildan Imaduddin Muhammad ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2024-12-30 2024-12-30 17 2 319 344 10.22548/shf.v17i2.1036 Considerating of The Mushaf Al-Ummah The Dabt Asia-Anatolia in Compared to The Indonesian Standard Qur’an and The Pakistani Mushaf https://jurnalsuhuf.kemenag.go.id/suhuf/article/view/1242 <p>This article examines the use of <em>dab</em><em>t Asia-Anatolia </em>in the <em>Mus</em><em>haf al-Ummah </em>by comparing it with the Indonesian Standard Mushaf and the Pakistani Mushaf. The adoption of <em>dab</em><em>t Asia-Anatolia </em>as an alternative regional system—similar to the <em>al-Masyariqah </em>and <em>al-Magaribah</em>—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 <em>dab</em><em>t Asia-Anatolia </em>in the <em>Mus</em><em>haf al-Ummah </em>still contains numerous inconsistent diacritical markings and tends to intermingle with the <em>dab</em><em>t al-Masyariqah</em>. 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 <em>Mus</em><em>haf al-Ummah </em>framework are deemed ineffective. Instead, it is recommended that the <em>Mus</em><em>haf al-Ummah </em>develop distinct variants, namely the <em>Mushaf al-Indunisiy</em>, <em>Mus</em><em>haf al-Ummah al-Pakistaniy</em>, and <em>Mus</em><em>haf al-Ummah at-Turkiy</em>, to accommodate the specific needs of each region independently.</p> Zaenal Arifin Madzkur Ali Nurdin Muhammad Azwar Anas Muhammad Mundzir ##submission.copyrightStatement## http://creativecommons.org/licenses/by-sa/4.0 2024-12-30 2024-12-30 17 2 345 374 10.22548/shf.v17i2.1242