SUHUF Jurnal Pengkajian Al-Qur'an dan Budaya <p align="left">Suhuf Jurnal Pengkajian Al-Qur'an dan Budaya (p-ISSN 1979-6544; e-ISSN 2548-6942) 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> en-US (Ali Akbar) Tue, 31 Dec 2019 00:00:00 +0000 OJS 60 SAMPUL, DAFTAR ISI, DAN PENGANTAR REDAKSI <p>Sampul Muka, Editorial Board, Daftar Isi, Pengantar Redaksi, dan Sampul Belakang</p> Dewan Redaksi ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 JEJAK MUSHAF AL-QUR’AN BOMBAY DI INDONESIA <p>This paper studies the historical footprint of the Qur'anic printed manuscript of Bombay, India in Indonesia. The aspect to be studied is how in the early years of the publication of the Al-Qur'an Manuscripts, the Bombay Manuscripts were so dominant in Indonesia. In addition to that, the publication with Bombay style became the choice in the National Meeting forum of the Indonesian Muslim scholars to formulate and determine standard of the Qur'anic Mushaf in Indonesia. This paper will also give a description concerning the early generation of Indonesian manuscript publishers and their networks among them. The results of the field studies and literature show that in the late 18th and early 19th centuries, the Bombay Manuscripts were more widely circulated in the community than other Manuscripts. Therefore, the first generation of the Manuscripts publishers preferred this model Manuscripts to be printed. In addition to that, the reading marks were more complete that it become easier for the public to read it&nbsp;&nbsp; if it was compared to that of other countries' Manuscripts. The master of the manuscripts among the publishers was the same because it came from the same source and also because the publishers of this generation are Arab colonies which were connected to one another. In order not to be the same, the publishers made additional texts on the Manuscripts, both in the front and in the back, besides its differences in illuminations. In addition to the convenience factor, the Bombay Mushaf which was used as a reference in the determination of the Indonesian Standard Mushaf also became the identity enhancer for the Quranic Mushaf&nbsp; which was used by Indonesian Muslim at that time.</p> Mustopa Mustopa, Ali Akbar, Zarkasi Afif, Jonni Syatri, Ahmad Jaeni, Muhammad Musadad, Zainal Arifin, Harits Faddly, Irwan Irwan ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 PERKEMBANGAN QIRĀ’ĀT DI INDONESIA: <p>This research which uses a qualitative exploratory approach explores the Quranic&nbsp;memorizers (qurrā ’) of seven techniques of reciting the holy Quran (qirā'āt sab‘ah) in&nbsp;Indonesia particularly those whose chains (sanad) are connected to KH.M. Moenawwir&nbsp;of Krapyak Yogyakarta. The data about the quranic memorizers (qurrā ') are obtained by&nbsp;using interview techniques and document study.&nbsp;Data collection was held by interviewing care takers, families, administrators and the&nbsp;alumni of the Pesantren Al-Munawwir Krapyak, that of Pesantren Holy Yanbu Holy Qur'an, that of Pesantren Ar-Roudlotul Mardliyyah Kudus, and that of Pesantren Manba'ul Huda Banyuwangi. This study found four layers of generation of teacher and student&nbsp;who successfully memorized and obtained the chains of seven techniques of reciting the&nbsp;holy quran (sanad qirā’āt sab‘ah) from the line of KH. M. Moenawwir. They studied the&nbsp;technique of reciting the holy quran (qirā'āt) by using talaqqi method individually or&nbsp;better known as sorogan method. The information about the qurrā’ (Quranic memorizers&nbsp;using the method of seven techniques of reciting the holy quran (qirā'āt sab'ah) can be&nbsp;utilized by the authorities and those are interested in developing science of reciting the&nbsp;holy quran (Qirā'āt) and the tradition of memorizing the quran using the method of seven&nbsp;techniques of reciting the holy quran (qirā'āt sab'ah) such as the Ministry of Religious&nbsp;affairs, The institute of quranic studies and memorization (LPTQ), the group of Quranic&nbsp;reciters and memorizers ( Jam'iyyatul Qurra ' wal Huffadz ( JQH)) and other institutions&nbsp;such as pesantren and universities as well as individual who studies seven techniques of&nbsp;reciting the holy Quran (qiraat sab’ah).</p> <p><strong>Key words:</strong><br>memorization, memorizers, qirā’āt sab‘ah, (seven techniques of reciting the holy Quran),<br>reciters having the chains (qurrā’ with sanad)</p> Faridatus Sa'adah ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 NASKAH TAFSIR AL-QUR’AN CANDI CANGKUANG: <p>The study of religious manuscript is important task to do to preserve the ancient&nbsp;intellectual sources of Muslim scholars in Indonesia. Religious manuscripts have been&nbsp;found in many different areas in Indonesia including Qur’anic manuscript. However,&nbsp;among others, Qur’anic and Tafsir manuscripts are the least to be discovered. Several&nbsp;researchers have reported that only a few Qur’anic manuscripts discovered. Among&nbsp;this limited discovery is Candi Cangkuang Qur’anic and tafsir manuscript founded&nbsp;in Garut, West Java. This research attempts to examine Candi Cangkuang Qur’anic&nbsp;and tafsir manuscript. Particular attention is given to investigate its origin, contents&nbsp;and structures of the manuscript. This research employs qualitative method to find&nbsp;out socio-historical background of the manuscript. This research shows that Candi&nbsp;Cangkuang Qur’anic manuscript was brought out to Garut by Arif Muhammad from&nbsp;his home town in Central Java, around South coastal area known as Muria region, as&nbsp;shown in its language used in this manuscript. This manuscript can be categorized&nbsp;as tafsir lughowi as the author wrote it word-by-word explanation. This type of tafsir&nbsp;is resemblance with tafsir al-Jalālayn that popular in Indonesian pesantren. The&nbsp;Qur’anic text is written in naskh script, while its tafsir in riq’ah script. <br>Keywords:<br>Al-Qur’an; Candi Cangkuang; historical; manuscript; tafsir</p> <p><em>&nbsp;</em></p> Irma Riyani, Dadang Darmawan ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 TAFSIR AL-QUR’AN BAHASA MADURA <p><strong>Abstrak</strong></p> <p>This paper studies the Qur'anic Interpretation (Quranic exegesis) of Nurul Huda&nbsp;by Mudhar Tamim (1916-2000). The focus that will be discussed in this paper is a&nbsp;brief history of the study of the Qur'an in Madura, methodological aspects of the&nbsp;interpretation, and critics presented by Mudhar Tamim against some of the socialreligious&nbsp;traditions&nbsp;of the&nbsp;Madurese&nbsp;community. It is&nbsp;by using a hermeneutic&nbsp;approach, the&nbsp;conclusion<br>of this&nbsp;study&nbsp;shows that the&nbsp;Qur'anic&nbsp;Interpretation&nbsp;of&nbsp;Nurul Huda has&nbsp;given a new&nbsp;nuance in the&nbsp;history&nbsp;of the&nbsp;Qur'an studies in&nbsp;Madura.&nbsp;Historically,&nbsp;this interpretation (quranic exegesis) is the first Qur'anic study whose&nbsp;writing uses Latin script, both in the form of translation and interpretation. In terms&nbsp;of methodology, Mudhar Tamim adopted and applied the tahlīlī method. Through this&nbsp;lengthy analytical explanation, emerged the pattern of Islamic jurisprudence ( fiqh)&nbsp;and that of socio-community life. On some occasions, Mudhar Tamim presented&nbsp;constructive critics on the tradition of following something blindly and the practice&nbsp;of tariqah (religious brotherhood in sufism) which was developing at that time. As&nbsp;one of the Quranic interpretations work of a Muslim archipelago, that interpretation&nbsp;is important to be studied because it is able to contribute, at least to the enrichment&nbsp;of literature and discourse about the interpretation of the Qur'an in the archipelago.</p> Ahmad Zaidanil Kamil, Fawaidur Ramdhani ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 PATRIARKI DALAM KITAB SUCI YANG TERKOMODIFIKASI <p>Al-Qur’an Terjemahan Wanita constitutes a part of what I call the commodified mushaf, a contemporary Qur’anic phenomenon characterized by its “new outlook”, new calligraphy– including the coloring of the words and clauses – and new variation of additional text. Closely reading the paratext of Al-Qur’an Terjemahan Wanita Cordoba, I find five points of patriarchal and conservative narrative. Source criticism to the texts reveals that these narratives are derived, and often cited, from the works of central figures of certain Islamist movements. This shows at least two things. First, the assumption of women as consumer niche brings with itself an underlying supposition that women can never be detached from the so-called commodity fetishism. The very supposition explains why the Quran for women must have a number of additional features and has to be that ‘stylish’. Second, the emergence and distribution of such conservative paradigm is of consequences brought about by the intersection of Islam and consumerism, of religion and capitalism. It constitutes the locus in which marketization and conventional (not to say conservativeliteralist) Gender paradigm converge, and thus corresponds to sociologists arguing that such intersection would only produce and further distribute conservative views on the Islamic authority. This article offers a new way of research on the keywords woman and Quran, extending the scope beyond the questions on the meaning of Quranic verses and thoughts of Muslim and non-Muslim thinkers.</p> Muhammad Dluha Luthfillah ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 INDEKS KEMAMPUAN BACA TULIS AL-QUR’AN MAHASISWA UIN DI INDONESIA: <p>This paper presents the results of the study of Qur'anic literacy index of the students of the State Islamic University (UIN) in Indonesia in 2019. The research was conducted in order to portray and map the reading and writing ability of the Qur'anic literacy of the students and elaborate number of factors underlying them, as well as the efforts that have been made UIN to improve the Qur'anic students' literacy. By using a quantitative approach, it is obtained that the index of the ability to read and write the Qur'an of UIN students in Indonesia nationally is at the moderate level. However behind that phenomenon, it is found another picture which shows that the index reading and writing ability of the Qur'an in a number of UIN is at the low level, even at the lowest. One of the main factors is the lack of completeness in taking Qur'anic learning before entering UIN students. All UIN in Indonesia have attempted a number of programs to overcome these conditions, but the results are varied and have not been fully effective. To improve the Qur'anic education system at all levels becomes the effort that must be done, besides to make standardization for the improvement of reading and writing of the Qur'an for the students of UIN.</p> ahmad jaeni ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 VERBALISASI AL-QUR’AN DAN NILAI PANCASILA: <p>Artikel ini bertujuan untuk memahami kandungan surah al-Mā’idah/5: 49 berdasarkan metode verbalisasi Al-Qur’an dari Arab ke Indonesia. Upaya ini dihadirkan sebagai alternatif, dengan berangkat dari jati diri Al-Qur’an sebagai teks lisan, dalam menghubungkan spirit Al-Qur’an dengan Pancasila. Rumusan masalah penelitian ini adalah bagaimana pemahaman verbalisasi surah al-Mā’idah/5: 49, dan bagaimana relevansi spirit ayat tersebut dengan Pancasila sehingga Pancasila dapat dilegitimasi oleh ayat ini? Adapun hasil penelitian ini menunjukkan bahwa surah al-Mā’idah/5: 49 pada penyampaiannya secara lisan sedang merespon upaya diskriminasi yang dilakukan oleh kelompok pemuka Yahudi terhadap kelompok lain yang lebih rendah darinya, serta mengabaikan sikap adil dalam menetapkan hukum. Allah, melalui ayat ini yang kemudian dilakukan oleh Nabi Muhammad, menolak sikap pemuka Yahudi tersebut. Berdasarkan pedoman hidup surah al-Mā’idah/5: 49 ini, Pancasila yang sejak kelahirannya berangkat dari nilai-nilai kemanusiaan, keadilan, keberagaman Indonesia, mendapat porsi untuk dilegitimasi oleh surah al-Mā’idah/5: 49, sebagaimana atas dasar kesamaan spirit yang disuarakan. Terlebih lagi, dalam lima sila Pancasila, semuanya menampilkan nilai-nilai holistik, adil, dan sesuai spirit Al-Qur’an.</p> Muhammad Alwi HS ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 KRITIK OEMAR BAKRY TERHADAP TERJEMAHAN PUITIS H.B. JASSIN: <p>My aim in this article is to investigate critical Qur’an translation of Oemar Bakry upon H.B. Jassin’s translation. There are two points appropriated to discuss: Bakry’s endeavor to lobbying Religion Ministry related to Jassin’s interpretation of Qur’an and its context succeeded in triggering an extraordinary polemic amongst Indonesian thinkers along 1978-1982. First revolves with Bakry’s letter sent to the Minister of religion and put in a prologue of his book, <em>Polemik H. Oemar Bakry dengan H.B. Jassin. </em>One could see therein how Bakry hopes the Minister to stop the production of Jassin’s because it has desecrated the Qur’an itself. Second appears in various response come from the Ministry of Health and a few scholars such Quraish Shihab, Mustofa Bisri, and its kind. The article demands to unload what is the original intention of Bakry and how could his critics come up till evoke the polemic. This, therefore, argues that what actually happened within them is such reciprocal engagement. Bakry obtains an advantage of sale book and Jassin gets a raised popularity.</p> Muhammad Saifullah ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000 MANUSKRIP AL-QUR’AN DI THAILAND SELATAN <p><em>Southern Thailand is a strong Muslim community that strongly preserves its Islamic tradition. The intellectual heritage of Islam, including copies of the ancient Qur'an manuscripts are available in Islamic boarding school (</em><em>pondok</em><em>) and the settlements around the old mosque</em><em>—</em><em>and lately are also available in the museum. The tracing of Qur'an manuscripts in Southern Thailand seems to have never been done before. This article traces three places of the collection of Qur'an manuscripts in the museums and the communities such as in the Qur'an Museum and the Old Manuscript</em><em>s</em><em> in Narathiwat, Telok Manok Mosque</em><em>,</em><em> and Bankuanlangnga Mosque, Pattani. Based on the information from the fieldwork, there was a migration of the Qur'an manuscript</em><em>s—</em><em>besides other religious texts</em><em>—</em><em>since the 1980s out of the Southern Thailand, and now those manuscripts become collection of several public and private institutions especially in Malaysia and Brunei. On the contrary, lately, since the establishment of the Qur'an Museum in Narathiwat, there has been an attempt to return a number of manuscripts of the Qur'an to Southern Thailand. However, as seen from the new collection at the Qur</em><em>’</em><em>an</em><em> Museum</em><em>, most of the manuscripts of the Qur'an are from Java, and not the original manuscripts of the Qur</em><em>’</em><em>an from Southern Thailand. </em></p> Ali Akbar ##submission.copyrightStatement## Tue, 31 Dec 2019 00:00:00 +0000