SUHUF: Jurnal Pengkajian Al-Qur'an dan Budaya
FOCUS: SUHUF aims to increase understanding of the Quran through the publication of academic articles and research results. SCOPE: SUHUF publishes studies on the mushaf, translation, interpretation, rasm, qiraah, and other Quranic sciences, and pays special attention to the study of the Quran in the context of Indonesia and Southeast Asia.
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<![CDATA[Relasi Huruf Muqatta'ah dan Integrasi Pemahaman Surah dalam Al-Qur'an ]]>
<![CDATA[Khoirun Niat]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.491
<![CDATA[This article is aimed at knowing the structure of huruf muqatta'ah and its significance toward the unity of surahs in the Qur'an. This study becomes important because hitherto the concept of the unity of the Qur'anic surahs has not made the huruf muqatta'ah as the part of that surah yet. The contribution expected is that the readers can have an integral understanding on the Qur’anic surah without neglecting the huruf muqatta'ah that become the beginning of the surah. Literature review of this study takes the main data from the verses of Surah al-Baqarah which are initiated by the structure of huruf muqatta'ah, alif-lam-mim. The approach used is structural analysis of Levi-Strauss, that is to look for the relations among the elements to find the transformation in the text. This study found the relation of symbolic structure between alif-lam-mim and the grand theme of the surah al-Baqarah. The structure of surah al-Baqarah can be understood as the interactions of the three kinds of people namely the believer (mu'min), hypocrite (munafiq) and infidel (kafir). Alif becomes the symbol of the believer; lam becomes the symbol of hypocrite (munafiq), and mimbecomes the symbol of infidel (kafir). The interaction of the three can be described in imprecise triangle model. It is from this model that the significance of alif-lam-mim to understand the Surah al-Baqarah can be known integrally]]>
<![CDATA[Al-Quran dan Pluralisme ]]>
<![CDATA[Saihu Saihu]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.493
<![CDATA[This writing studies the Quranic arguments toward religious pluralism. In this writing, the author focuses the problem on how religious texts and literatures are responding religious plurality and individual attitude in the context of a multicultural society. It is based on the understanding of the collected and the opinions of many scholars, the writer argues that religious plurality is God’s design known as sunnatullah, which manifests in the life of mankind on the earth. Furthermore, the writer explains the idea of pluralism to have three important elements that could be the base in the interaction in a multi religion and cultures. The three elements are active engagement, constructive understanding, similarity in perception or in the term of Islam is known the moderate society (ummatan wasaṭan). If these three elements are actualized in society’s life, civil society will be created. It is an inclusive society, humanist, egalitarian, tolerant and democratic and is not limited by the differences and more than that this society can have full access to every public activity]]>
<![CDATA[Kemukjizatan Al-Qur'an ]]>
<![CDATA[Kemas Muhammad Intizham]]>;
<![CDATA[Adang Saputra]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.563
<![CDATA[This article tries to describe the thought of Muhammad Abdullah Darraz about the i’jaz of the Qur'an in his work an-Naba' al-’Azim: Nazarat Jadidah fi al-Qur'an. Thorough this work, Darraz emphasizes the things that become the domain of the i’jaz al-Qur'an plus debates the people who doubted it. Uniquely the study on the i’jaz of the Qur'an in this book is not only discussing theological doctrines but also excellence and incomparability (al-mu’aradah), challenges (at-tahaddi), inability to respond the challenge (ar kal-mu’aradah) and weaknesses (al-’ajz) which lead to the superiority of the Qur’an. Moreover, Darraz could take the study of i’jaz (miracles) to the area of the principle of interpretation whose study is not only theoretical but also conceptual and even applicative one. In general, the Darraz ideas of i’jaz (miracle) of the Qur'an are four important points: the first is about character of the structure of the Qur’an which is marvelous. The structure covers the beauty of the sound of the series of letters and the letter marking, short but full of meaning which satisfies the reason and soul, uses the pronunciation with the precise meaning and uses the various structure of sentences; the second is that the character of the discourse is suprarational; the structure of the meaning is intertwined; and the fourth is that Darraz can present various meaning of the words in the Qur’an.]]>
<![CDATA[Mushaf Bahriyah ]]>
<![CDATA[Mustopa Mustopa]]>;
<![CDATA[Zainal Arifin Madzkur]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.578
<![CDATA[Bahriyah Mushaf is decided to be one the Indonesian Standard Qur’an to facilitate the pupil of the Qur’an or people memorizing the Qur’an. The corner system of the mushaf gives the easiness in memorizing the Qur’an. It is through the field study and literature, known that the Bahriyah Mushaf as a standard mushaf has not had a good response from society. This can be observed in the lack of the publishers which publish this mushaf. The Publisher of Menara Kudus printed the Bahriyah Mushaf model but it cannot be included into the Bahriyah Standard Mushaf because it did not follow the points standardized by the Ministry of Religious Affairs. However, the Bahriyah Mushaf by Menara Kudus is the most used in the pesantren (Islamic boarding schools) to memorize the Qur’an, because the pesantren network and its distribution have already been established well. In line with the rampant publication of the Usmani Standard Mushaf using the corner system that becomes the character of Bahriyah, this Standard Mushaf is losing its role more and more since the main character of this mushaf has been adopted to the Usmani Standard Mushaf. The imla’i rules which are mostly used in this mushaf, even add the problems in the Bahriyah Standard Mushaf.]]>
<![CDATA[Pembinaan dan Pengawasan Pencetakan Al-Qur'an di Indonesia ]]>
<![CDATA[Dwi Martiningsih]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.579
<![CDATA[This article explains the problems of guidance and supervision to the publication of the Indonesian mushaf which is conducted by the Board of Correction of the Mushaf (Lajnah Pentashihan Mushaf Al-Qur'an - LPMQ) as the technical implementing unit in the Ministry of Religious Affairs of the Republic of Indonesia. The LPMQis responsive to the development of technology. One of the proofs is to conduct the system of mushaf correction (tashih) via online. The publishers, printers, distributors and users of the Qur’an become the partners of the LPMQ in performing its various duties and functions. The mushaf is the sacred thing which in its production needs high accuracy. However, the fact is that the mistakes in the process of printings often occurred for many reasons. On the other hand, the government policy concerning the action to such mistakes is considered to be lack of firm, so that it does not have a deterrent effect. Thus, the policy makers need to implement a more intensive system to monitor the publishers and the printers of the mushaf in Indonesia. The guidance andsupervision is supposed not only focusing on the product of the mushaf but also on the process of management of the publishers wholly]]>
<![CDATA[Transformasi Panduan Tajwid pada Mushaf Al-Qur’an ]]>
<![CDATA[Jonni Syatri]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.582
<![CDATA[This article is studying the phenomenon of changes in the way of presenting the guideline of tajwid (the rule of Qur’anic reading) in the Qur’an in Indonesia. The scope of the study is the guideline of tajwid contained in the mushaf which had been published since 1984 to 2020. The determination of the Indonesian Standard Qur’an was done in 1984, and then since that time, the Indonesian Standard Qur’an became the reference in the publication, printing and correction of the mushaf in Indonesia. The guideline of tajwid which becomes the focus of this study is in the form of text narration of the summary of tajwid being attached in the first section or in the end section of the mushaf, and the sign system presented directly in the Qur’anic text in the form of colored block, that of number and that of name of the rules of tajwid. This article is the library research presented by using analysis-descriptive approach. The result of the study shows that there is the transformation of the use of letters from the Arabic-Malay to the Latin letters. In addition to that, the form of presentation is also changed from the narrative pattern of the text in the form of the attachment in the mushaf to the system of sign presented in the text of the Qur’an.]]>
<![CDATA[Dinamika Kaligrafi Mushaf Standar Indonesia ]]>
<![CDATA[Ali Akbar]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.586
<![CDATA[Since the determination of the Indonesian Standard Mushaf in 1984, the Usmani Indonesian Standard Mushaf which was written by the calligrapher Muhammad Syadzeli has been rewritten twice, that was in 2001 by Ustadz Baiquni Yasin and 2019 by Ustadz Isep Misbah. Meanwhile, The Bahriyyah Indonesian Standard Mushaf was written by calligrapher Abdul Razak Muhili, in 1988. In its development, entering the year of 2000s, in line with the development of printing technology, Indonesian Standard Mushaf was printed with modified calligraphy by Usman Taha, a calligrapher of the Syria,. In the recent development, the modified calligraphy of the Medinan Mushaf has been used widely by the publishers of the mushaf in Indonesia, which left far behind the calligraphy written by the local writers. This writing will look at the dynamics of the use or the choice of calligraphy in the Indonesian Standard Mushaf, starting from the historical background of the development of the mushaf in Souteast Asia. The length of the circulation of the printed mushaf of Bombay in Indonesia with the character of the thick calligraphy has brought the impact on the choice of calligraphy of the Indonesian Standard Mushaf, although it was displaced by the style of the Madinah Mushaf calligrapy which is the thin one since the 2000s.]]>
<![CDATA[Tajwid Warna dalam Mushaf Al-Qur'an Standar Indonesia ]]>
<![CDATA[Harits Fadlly]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.587
<![CDATA[After the stipulation of the Indonesian Standard Mushaf in 1984, the publication of the Mushaf in Indonesia began to appear to develop. One proof of this development is the emergence of the color tajweed mushaf. In general, this paper discusses the use of the color tajweed system in the Mushaf, either before or after the publication of the Color System Tajweed Guidelines in 2011. This paper uses a qualitative method with a sociological-historical approach to examine historical aspects, genealogy, and the function of color tajweed. Data collection was carried out by means of inventory, documentation, literature study, and in-depth interviews with publishers and users of the color tajweed mushaf. Color tajweed mushaf appeared in Indonesia in 2005. In the beginning, publishers printed the Mushaf with different tajweed colors from one publisher to another, causing confusion in the community. After the publication of the Color System Tajweed Guidelines, the publication of the color tajweed mushaf was more regular. In terms of sales from 2005 to 2020, there is a significant increase. One of the contributing factors is the increasing segment of middle Muslim society in Indonesia. Keywords: Color Tajweed, Indonesian Standard Mushaf, Tajweed Guidelines.]]>
<![CDATA[Mushaf Al-Qur'an Braille Pasca-Standardisasi ]]>
<![CDATA[Ahmad Jaeni]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.588
<![CDATA[This writing studies the history of the development of the Braille Mushaf of Indonesia after being standardized and confirmed as the Braille Standard Mushaf through the decree of the Minister of Religious Affairs No. 25, 1984. This important phase becomes the starting point for all those who concerned to make the Braille Standard Mushaf as the only guideline in the publication, correction and use. It is through the historical approach by exploring the information from the sources and existing documents that the study arrives at the conclusion that the dynamics occurred after the determination of the Braille Standard Mushaf is reflected in some phases. The early phase is a transitional phase which described the existence of the Braille Standard Mushaf which had not become fully reference yet at the level of the users. The next phase is the phase of the strengthening which is marked by the birth of the revised edition of the Braille Standard Mushaf and has been used more widely. The phase of the nest strengthening is marked by the revised edition of the Braille Standard Mushaf as the new agreement. Of all those dynamics, the role of the government thus becomes the key.]]>
<![CDATA[Pentashihan dan Para Pentashih Mushaf Al-Qur'an di Indonesia, 1957-2020 ]]>
<![CDATA[Zaenal Arifin Madzkur]]>;
<![CDATA[Mustopa Mustopa]]>;
<![CDATA[Irwan Irwan]]>
<![CDATA[ SUHUF Vol 13 No 2 (2020) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v13i2.589
<![CDATA[This writing explains the correction and the correctors of the mushaf in Indonesia since before the establishment of the Board of Mushaf Correction (Lajnah Pentashihan Mushaf Al-Qur'an ) in 1957 to 2020. The mushaf that will be printed should be corrected first to avoid the mistakes and to keep its authenticity. By using historical approach, it is known that the pattern of correction is getting more and more developed by the way of studying literatures related to the writing of the mushaf to that of comparing the mushaf that will be printed with the manuscript of the Indonesian Standard Qur’an. The pattern of the appointment of the corrector of the mushaf is also a dynamic one. Starting from the individual appointment, organization of society, to the official appointment by the state through the Board of Correction of the Mushaf in 2007. The Board of Correction of the Mushaf (Lajnah Pentashihan Mushaf Al-Qur'an ) is a working task force under the Board of Research and Development and the Education and Training of the Ministry of Religious Affairs. The Mushafs being produced are also various, starting from the mushaf that only put the Qur’anic text, mushaf with translation, mushaf with the tajwid (the rules of reading the Qur’an), mushaf with word per word translation to the mushaf with some additional texts which all are adding the development of the Qur’anic publication in Indonesia.]]>
