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 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