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[Tafsir Youtubi: Penafsiran Gus Baha’ tentang Pengikut Nabi Isa pada Surah Āli ‘Imrān/3: 55 ]]>
<![CDATA[Ahmad Zainal Abidin]]>;
<![CDATA[Dewi Charisun Chayati]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.667
<![CDATA[The Youtube social media platform has given birth to a new form of Qur'anic exegesis, which is known as the Youtube interpretation. KH. Ahmad Baha'uddin Nursalim (Gus Baha') can be called a Youtube mufasir because his name has become increasingly known since the video of the recitation of his commentary that was uploaded by his lovers (muhibbin) on the Youtube channel. Among the videos of these commentary lectures, Gus Baha's commentary on who can be called a follower of Prophet Isa based on surah Ali 'Imran/3: 55 is interesting and important to study because Gus Baha' rejects the interpretation contained in the book of Jalālain commentary. This analytical descriptive research is virtual ethnographic in nature, so the data comes from the online environment, namely recordings of Gus Baha's interpretation of recitations uploaded on the Youtube channel. Then the data was analyzed. it was found that Gus Baha' rejected the mainstream interpretation in society that Christians are followers of the prophet Isa. This rejection was based on the deviation they did.]]>
<![CDATA[Studi Tafsir dalam Akademia Barat: sebuah Survei Bibliografis ]]>
<![CDATA[Annas Rolli Muchlisin]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.725
<![CDATA[This paper observes how the field of tafsīr studies has continued to establish itself as an important discipline within Islamic studies in Western academia. It traces how the previous scholarship, which was more preoccupied with Qur’anic studies, has shifted attention to Qur’an commentaries rather than exclusively to the Qur’anic text. Although not an exhaustive survey of all Western works devoted to tafsīr literature as it excludes studies on modern tafsīr, this paper confirms the significance of the classical and, more importantly, medieval tafsīr tradition as a lens through which Islamic intellectual history can be approached. By surveying bibliographical data produced in the past few decades, this article has found that Sunni and mystical Qur’an commentaries have received greater scholarly investigation, that tafsīr historians’ works have transformed traditional views on the history of tafsīr, and that although the field of tafsīr studies is still intimately connected with Qur’anic studies, some current publications testify that it might become an independent study.]]>
<![CDATA[Menghidupkan yang Mati Suri: Walid Saleh dan Revitalisasi Kajian Sejarah Intelektual Tafsir Klasik ]]>
<![CDATA[Mu'ammar Zayn Qadafy]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.726
<![CDATA[This article outlines several main ideas underlying Walid Saleh's works from 2004 to the present, including the genealogical nature of tafsir materials and the dichotomy of medieval tafsir books into encyclopaedic and Madrasa categories. The article reveals the grand goal of Saleh's scholarship, which is redirecting the intellectual history of tafsir that has been - according to him - covered by an intellectual movement that adores Ibn Taymiyyah and his radical hermeneutic. By evaluating Saleh's articles and books, this article concludes that his ideas are very relevant to be studied in the PTAI curricula, especially developing the major of Qur'an and Tafsir sciences, so that the study of medieval tafsir finds its way back to the Indonesian academic context after being neglected for a period of time.]]>
<![CDATA[Pembakuan Rasm Riwayat Abū ‘Amr Ad-Dānī dalam Mushaf Standar Indonesia ]]>
<![CDATA[Nor Lutfi Fais]]>;
<![CDATA[Nurul Khasanah]]>;
<![CDATA[Kun Khoiro Umam Al Muafa]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.733
<![CDATA[The application of rasm usmani in the Qur’an is still having different opinions among scholars and the qur’anic experts. But, in fact, there are many mushafs in various parts of the world that apply rasm usmani. This is prooved by the brief description of the mushaf which always includes the element of rasm in it. The school that is adopted generally refers to the two imams of rasm, Abū ‘Amr ‘Uṡmān ad-Dānī and Abū Dāwūd Sulaimān ibn Najāḥ, by performing tarjīḥ on one of them. The Qur’an in Indonesia is no exception. In the 2020 and 2021 editions, Mushaf Standar Indonesia has included rasm affiliation that refers to the Ad-Dānī. This journal intends to conduct a study of the factors that caused the standardization of Indonesian rasm mushaf to Ad-Dānī. After tracing the history of the Qur’an in Indonesia, it is found that the rasm affiliation to Ad-Dānī is caused by several factors, those are the similarity of Ad-Dānī’s rasm to the writing of conventional Arabic script, the familiarity of the Indonesian society’s reading tradition towards the imla’i model, the lack of public knowledge about the use of rasm in the Qur'an, and the use of Al-Itqān by As-Suyūṭī as a major reference.]]>
<![CDATA[Translating The Term Nafs in The Qur’an Into Indonesian: A Case Study on Al-Qur’an dan Terjemahnya, 1990, 2002, and 2019 Editions, Published by the Ministry of Religious Affairs ]]>
<![CDATA[Fridayanti fridayanti]]>;
<![CDATA[Dzatul Lu'lu]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.746
<![CDATA[The term nafs has a particular position to be studied due to its complexity in semantics. The study focused on three editions of the Indonesian Al-Qur’an translation published by the Ministry of Religious Affairs of Republik Indonesia: 1990, 2002, and 2019 editions. This study aimed to describe the translations of the term nafs and the possibilities of translation changes in the three editions. This study used a qualitative design with the descriptive-analytical method. The data sources are texts of Al-Qur’an in Arabic and texts of three editions of Al-Qur’an translation in Indonesian. The results show the translations of the term nafs have several themes: first, nafs as desire; second, nafs as a group; third, nafs refers to a person or human; fourth, nafs as structure within a human. In each theme, there are variations of diction. We also found changes and consistencies of dictions used in the three editions of the translation.]]>
<![CDATA[Pluralisme Agama, Tafsir Al-Qur’an dan Kontestasi Ideologis Pendakwah Online di Indonesia ]]>
<![CDATA[Achmad Fuaddin]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.750
<![CDATA[Penelitian ini mengkaji kontestasi ideologi pluralisme agama para pendakwah dalam menginterpretasi Al-Qur’an di media sosial Youtube. Ruang lingkup kajiannya akan difokuskan pada penafsiran Muhammad Quraish Shihab, Buya Syakur Yasin, dan Ahmad Bahauddin Nursalim (Gus Baha’) terhadap surah al-Ḥajj/22: 17. Tiga tokoh di atas dianggap mewakili kecenderungan pemikiran pluralisme di Indonesia. Penelitian ini tergolong jenis penelitian kualitatif dengan kajian analisis konten yang menggunakan pisau analisis wacana kritis milik Tuen A. Van Dijk. Hasil penelitian menunjukkan terjadi kontestasi ideologi para pendakwah online dalam menafsirkan Al-Qur’an. Hal ini dikarenakan kognisi sosial para pendakwah yang berdialektika dengan paradigma pluralisme agama yang masih diperdebatkan di Indonesia. Adapun ideologi pluralisme agama para pendakwah dalam menafsirkan Al-Qur’an secara umum tergolongkan menjadi tiga, yaitu paham pluralisme deontic-diachronic yang diwakili oleh Gus Baha’, paham pluralisme religius soteriologis (soteriological religious pluralism) yang diwakili Buya Syakur Yasin dan paham pluralisme normatif yang diwakili oleh M. Quraish Shihab.]]>
<![CDATA[Hermeneutika Al-Qurṭubi: Pengaruh Ibn Aṭiyyah terhadap al-Qurṭubi dalam Tafsir al-Jāmi’ li Aḥkām al-Qur’ān ]]>
<![CDATA[Subi Nur Isnaini]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.752
<![CDATA[This article aims to examine the influence of Ibn Aṭiyyah (d. 451 H) to al-Qurṭubi (d. 671 H) in the al-Jami' li Ahkam al-Qur'an. Tafsir al-Qurṭubi is one of the most well-known interpretations that referred to in the Islamic scientific tradition. This research is a qualitative research using analytical descriptive method. This research is library research and taking the book of al-Jami' li Ahkam al-Qur'an and al-Muḥarrar al-Wajīz as primary sources. This article departs from the necessity of being influenced in every thought and science. Every interpreter must be in certain situations that can affect his understanding of the interpreted text, or in Gadamer's hermeneutics it is called historically effected consciousness. This article finds that the influence of al-Qurṭubi from Ibn Aṭiyyah is very strong, both in the methodological and thought aspect. The influence of Ibn Aṭiyyah in the interpretation of al-Qurṭubi can be seen from the many opinions and thoughts of Ibn Aṭiyyah that adopted by al-Qurṭubi in his interpretation, both from the aspect of bi al-ma'ṡūr interpretation, qira'at aspects, grammatical nahwu, balagah, fiqh and Islamic law. In addition, in several respects, al-Qurṭubi also discussed, commented on, and criticized Ibn Aṭiyyah's opinion in al-Muḥarrar al-Wajīz.]]>
<![CDATA[Pergeseran Wacana Penafsiran Hubungan Antara Muslim dengan Ahli Kitab di Indonesia: Perbandingan Penafsiran Hamka dan Nadirsyah Hosen terhadap Surah Al-Baqarah/2:120 ]]>
<![CDATA[Abd Muin]]>;
<![CDATA[Riksan Riksan]]>;
<![CDATA[Umar Zakka]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.758
<![CDATA[This article aims to portray the shift in the interpretation of Indonesian mufasir towards al-Baqarah/2: 120 between Hamka, who lived during the transition to independence and Nadirsyah Hosen, who lived in an era of openness and dynamics. Through qualitative research methods in the form of literature and critical discourse analysis approaches, the authors found. First, Hamka's interpretation contains sentiments towards non-Muslims in the form of Christianization and the spread of Jewish influence on Muslims. Hamka's contacts with non-Muslims influenced this interpretation during the war for independence, and Tafsir al-Azhar was written during a period of solid nationalism, which influenced dominant public discourse. Second, the interpretation of Hamka has shifted due to Indonesia's different situations and conditions today. Nadisyah Hosen interpreted the word millah to mean the Qiblah and self-identity and only focused on the Prophet Muhammad and the People of the Book around Medina as a reminder, not an attempt to Christianize and control the Jews over Muslims. This interpretation is influenced by Nadirsyah Hosen's life experiences while studying and having a career abroad and the influence of Gus Dur's thinking.]]>
<![CDATA[“Quranreview”: Interaksi Anak Muda Muslim dengan Al-Quran di Era Digital ]]>
<![CDATA[Iqomah Richtig]]>;
<![CDATA[Muhammad Saifullah]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.765
<![CDATA[Abstract In the digital age, the Quran doesn’t only live in the Muslim society, but also in the virtual space. In the context of Indonesia, it has sufficiently developed. Some virtual receptions of the Quran have emerged with their particular appearance which is relatively different from its offline. “Quran Review” is the instance which claims itself as a Quranic Start-Up utilizing digital platforms to encourage and make millennial Muslim closer to the Quran. Since 2019, “Quran Review” has reached 319k followers on Instagram and provided various online agenda. In addition to virtually promoting the Quran by interpreting verses, it also proposed some paid programs. Despite scholars have discussed the Quran and social media in the mode of interpretation and aesthetic reception, little attention has been paid to the reception linked closely to business. In order to contribute to the existing studies, this article aims to explore that one and capture a recent development of Quranic reception in the virtual space through “Quran Review”. By mean of netnography and interview methods, we argue that in digital platforms the Quran is approached in a millennial and dynamic way—involving pop culture and current issues—discussed popularly, and engaged in an undoubtedly lucrative way. Keywords: The Quran, Digital Platform, Millennial, Lucrative, Quran Review.]]>
<![CDATA[Tafsir Nuzuli Karya Ulama Nusantara: Studi atas Kitab Tafsir Sinar Karya Abdul Malik Ahmad ]]>
<![CDATA[Khairul Fikri]]>
<![CDATA[ SUHUF Vol 15 No 2 (2022) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v15i2.775
<![CDATA[This article analyzes the Tafsir Sinar by an Indonesian’s ‘ulamā’ from West Sumatra named Abdul Malik Ahmad (1912-1993). Tafsir Sinar is a book of interpretation that is different from the works of his contemporaries, such as Tafsir Al-Azhar by Buya Hamka and Tafsir Al-Mishbah by Quraish Shihab, because it is compiled with tartīb nuzūliy sūrah. Using library research and a descriptive-analytical approach, this article analyzes the writing background, characteristics or methodology, and Malik Ahmad’s interpretation in Tafsir Sinar. This study found that the purpose of Malik Ahmad wrote his commentary is to make the spirit of the Qur'an is understood as it was when it was revealed in the early days. By applying a coherent systematic presentation with detailed explanations in his commentary, Malik Ahmad combines the informations from several riwayah with his thoughts, and refers to other interpretations as reinforcement. The style of language used is reportage style and its not bound by the rules of scientific writing. In the process of interpretation, he also performs fragmentation by dividing a surah into several groups of verses, then explaining the munāsabah between the groups of verses.]]>
