SUHUF <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> Lajnah Pentashihan Mushaf Al-Qur'an en-US SUHUF 1979-6544 Cover dan Daftar Isi <p>Daftar Isi</p> Jonni Syatri ##submission.copyrightStatement## 2021-12-30 2021-12-30 14 2 i iv 10.22548/shf.v14i2.724 EVALUASI KEPATUHAN PENERBIT AL-QUR’AN TERHADAP MEKANISME PENERBITAN, PENTASHIHAN, DAN PEREDARAN MUSHAF AL-QUR’AN DI INDONESIA <p><span class="fontstyle0">This article aims to evaluate of the extent to which publishers of the Qur’an obey the&nbsp;Regulation of the Minister of Religious Affairs Number 44 of 2016 in keeping the&nbsp;authenticity of the text of the Qur’an in Indonesia. Using an evaluation research&nbsp;approach, this research took place from September to November 2021. The research&nbsp;data was obtained through distributing questionnaires and interviews to the selected&nbsp;publishers who were randomly selected as research respondents. The results showed&nbsp;that the obedience of the publishers of the Qur’an was classified as “the Very Obedient”.&nbsp;However, in the field, new things were found that attracted attention in the&nbsp;implementation of the regulations concerning the publication, printing and&nbsp;circulation of the Qur’an. Something which appears is considered a new trend and has&nbsp;not been accommodated in the mechanism of rectification of the Qur’an yet. The&nbsp;results of this study recommend several things, among others are the need to add&nbsp;aspects of mushaf printing to the regulation of the Minister of Religious Affairs.&nbsp;</span></p> Muchlis Muhammad Hanafi Zaenal Arifin Madzkur Ali Akbar Mustopa Mustopa Abdul Hakim Imam Suseno Heru Suparman ##submission.copyrightStatement## 2021-12-30 2021-12-30 14 2 245 263 10.22548/shf.v14i2.691 MEDIA LITERASI AL-QUR’AN BAGI PENYANDANG DISABILITAS SENSORIK RUNGU WICARA <p><span class="fontstyle0">This paper presents the results of research on the Qur’anic literacy media for the&nbsp;persons with deaf sensory disabilities in reading the Qur’an. This research is important&nbsp;to do, considering that there is no standard of the Qur’anic literacy media yet that can&nbsp;be used according to the conditions and needs of for the persons with deaf sensory&nbsp;disabilities. As a result, the persons with deaf sensory disabilities’ access to the Qur’an&nbsp;is still low, because learning activities are still very limited to certain communities or&nbsp;institutions. This exploratory research seeks to uncover and map the literacy media&nbsp;being used in 12 Qur’anic learning centers for persons with deaf sensory disabilities.&nbsp;Based on the results of data analysis, it was found that there were two types of the&nbsp;Qur’anic literacy media, namely oral-based and sign-based. Oral-based literacy&nbsp;media are basically used as literacy media for hearing people, and are generally used&nbsp;for children whose oral potential can still be developed. Meanwhile, gesture-based&nbsp;media also takes two main models, gesture based on reading (recitations), and gesture&nbsp;based on writing (kitabah).</span></p> Ahmad Jaeni Muchlis Muhammad Hanafi Ali Akbar Imam Arif Purnawan Jonni Syatri Irwan Irwan Harits Fadlly Dwi Martiningsih ##submission.copyrightStatement## 2021-12-30 2021-12-30 14 2 265 282 10.22548/shf.v14i2.694 SEJARAH DAN KARAKTERISTIK AL-QUR’AN DAN TERJEMAHNYA KEMENTERIAN AGAMA RI <p><span class="fontstyle0">This article describes the history of the Al-Qur’an dan Terjemahnya (the Qur’an and&nbsp;its translation) of the Ministry of Religious Affairs since its first edition (1965) to the&nbsp;last edition (2019). The Al-Qur’an dan Terjemahnya have been revised for four times,&nbsp;namely in 1971, 1990, 2002 and 2019. The improvements were made at different times&nbsp;and by different teams, resulting in different characteristics in each edition. The&nbsp;Jamunu Edition (1965) was still seems very </span><span class="fontstyle2">letterlijk </span><span class="fontstyle0">(literal). Vernacular languages,&nbsp;especially that of Malay, are still widely used. The Saudi Arabia edition (1990) showed&nbsp;a luxurious packaging, yellow thin paper and a good cover. There are no substantial&nbsp;revisions. The 2002 edition underwent substantial changes in its translation, language&nbsp;style, reduction of footnotes, omission of introduction and paragraph subtitles. The&nbsp;2019 edition also underwent changes in its substance of translation, language style,&nbsp;format, and systematic arrangement.</span></p> Hamam Faizin ##submission.copyrightStatement## 2021-12-30 2021-12-30 14 2 283 311 10.22548/shf.v14i2.669 PENERJEMAHAN RAMAH GENDER <p><span class="fontstyle0">This article is motivated by the phenomenon that there is a gender biased translation&nbsp;in the Ministry of Religion’s 2002 translation of the Qur’an which was subsequently&nbsp;revised in 2019. The issue raised is how the method and quality of translation of the&nbsp;verses related to gender in the Al-Qur’an dan Terjemahnya </span><span class="fontstyle2">(</span><span class="fontstyle0">Qur’an and its translation)&nbsp;in the refinement edition of 2019? This article concludes, first, that the translation&nbsp;method is dominated by communicative translation. This can be seen from the&nbsp;number of translations which are more oriented to the target language recipients, the&nbsp;number of explanations, both brief and detailed, such as explanations in the form of&nbsp;footnotes or explanations in the bracket. Second, the translation is dominated more&nbsp;by semantic and stylistic equivalence levels, thus, it can be said that the translation of&nbsp;gender-related verses has understood and does not contain gender bias. Whereas, in&nbsp;its incompatibility, the cultural level is dominated, because the culture between the&nbsp;recipients of the source language and the target language is different.</span></p> Farida Nur Afifah ##submission.copyrightStatement## 2021-12-30 2021-12-30 14 2 313 350 10.22548/shf.v14i2.675 KAFIR DALAM AL-QUR’AN <p><span class="fontstyle0">This paper discusses the view of Mahmud Yunus concerning the meaning of ‘kafir’ in&nbsp;</span><span class="fontstyle2">Tafsir Al-Qur’an Al-Karim</span><span class="fontstyle0">. By using library research and using descriptive-analytic&nbsp;data processing, it becomes clear that the socio-historical context has a great influence&nbsp;on Mahmud Yunus in understanding the text of the Qur’an, especially with regard to&nbsp;the meaning of </span><span class="fontstyle2">kafir</span><span class="fontstyle0">. Mahmud Yunus interprets infidels by looking at the behavior&nbsp;and daily life of the Indonesian people. For example, when interpreting surah an-Nahl/16: 112 he says a disbeliever is anyone who does not thank Allah. He contexts this&nbsp;verse with rich countries that have rubber plantations in Indonesia. For not thanking&nbsp;Allah, the punishment Allah sent down was in the form of a decrease in the selling&nbsp;price of rubber. In another verse of Surah at-Taubah/9:107 what is called by infidel,&nbsp;namely those who build a mosque with the intention of dividing the people. Different&nbsp;from other scholars, in interpreting the Qur’an Mahmud Yunus put aside the history&nbsp;of the word infidel of the pre-Islamic era. On the other hand, the subjectivity related to&nbsp;the meaning of the word infidel is also seen in his interpretation.</span></p> Muhaemin Muhaemin ##submission.copyrightStatement## 2021-12-30 2021-12-30 14 2 351 372 10.22548/shf.v14i2.671 PARADIGMA SUNNI TAFSIR KH. AHMAD BASYIR (1930-2017) DALAM PERSPEKTIF TEKSTUALITAS GRACIA <p><span class="fontstyle0">This article analyzes the local interpretation of the Qur’an of Madura which was&nbsp;written by KH Ahmad Basyir (1930-2017) who was considered a figure and scholar of&nbsp;his time. Ahmad Basyir is a highly respected figure, especially in Sumenep, even in&nbsp;Madura. The method in this article is a literature study with the focus on his&nbsp;</span><span class="fontstyle2">Kitab atTafsir </span><span class="fontstyle0">volume I. The author argues that the interpretation he wrote is an interpretation&nbsp;of the Sunni paradigm that puts the servant’s ethics first in his relationship with God.&nbsp;In the process of analysis, the author uses the perspective of Gracia’s textuality and&nbsp;tries to seek its relevance to the reality of Indonesia today. The author assumes that&nbsp;Ahmad Basyir’s interpretation style offers a relevant understanding of Islam in the&nbsp;midst of the spread of religious radicalism.</span> </p> Mahmudi Mahmudi Moh. Wardi ##submission.copyrightStatement## 2021-12-30 2021-12-30 14 2 373 391 10.22548/shf.v14i2.612 EKSISTENSI DAN FIGURITAS PEREMPUAN <p><span class="fontstyle0">This paper studies the method of interpretation of Muhyiddin Ahmad Mustafa Darwisy (1908-1982) concerning the verses of the existence and figure of women in the&nbsp;Qur’an in Surah Ali ‘Imran/3: 195 and al-Ahzab/33: 35. This study uses a descriptive&nbsp;qualitative method with a library research approach. The data analysis technique&nbsp;used content analysis of the text. The results of the study found that Darwisy’s&nbsp;interpretation covers three things, namely the source of interpretation, the method of&nbsp;interpretation, and the style of interpretation. Darwisy uses aspect of rationality as a&nbsp;source of interpretation, his method of interpretation is general in style </span><span class="fontstyle2">(ijmaly)</span><span class="fontstyle0">, and&nbsp;his interpretation is linguistic in its pattern. The analysis also finds Darwisy’s role in&nbsp;the equal rights to adhere religion and to get education for women by using a language&nbsp;and literary approaches. The right to adhere religion in Darwisy thought covers<br>guidance and rewards.</span></p> Bannan Naelin Najihah Naih Nurjanah ##submission.copyrightStatement## 2021-12-30 2021-12-30 14 2 393 410 10.22548/shf.v14i2.664