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[Kontribusi as-Suyuti Dalam Historiografi Tafsir al-Qur'an ]]>
<![CDATA[Nilda Hayati Hayati]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.147
<![CDATA[In the discourse of Qur’anic studies in general, the study of historiography of Qur’anic exegesis remains neglected. Up to now, scholars are still attempting to reconstruct the history of Qur’anic exegesis comprehensively. Related to this, some of the historiographical literature on Qur’anic exegesis are still waiting to be explored. This paper discusses the historiography of Qur’anic exegesis with special reference to Ṭabaqāt al-Mufassirīn, written by Jalāluddīn as-Suyūṭī (1445-1505 AD), a prolific Egyptian writer. This book is the first biographical dictionary to list and contain the historical account of the Qur’anic interpreters. It contains 136 biographical information of the Qur’anic interpreters from the ‘Abbasid period. Started with the brief explanation of the historiography of the Qur’anic exegesis, this paper tries to analyze the historical material in that book with quantitative approach based on certain aspects contained within. In addition to that, the research also explains the significance and contribution of the Tabaqāt al-Mufassirīn in the Qur’anic studies, particularly related to the effort to map out a comprehensive overview of the history of Qur’anic exegesis.]]>
<![CDATA[Pragmatics of the Qur’an: Model Pemahaman Kisah Sayyidah Maryam yang Terikat Konteks ]]>
<![CDATA[rosyid, Fathur]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.149
<![CDATA[Textually, Maryam is a phenomenal public figure because her name becomes the name of the sura in the Qur’an namely Sura Maryam. In addition to that, the story is rich with nuances of context, so it is interesting to study it by using the science of pragmatic approach that examines the relationship between the language unit of linguistic and non-linguistic context. This study is a library research using linguistic analysis and critical discourse. This study is significant not only because it justifies the position of the Qur'an that uses the nets device of the Arab localities, but at the same time, also forms the correction of the formal-structural reading which is oriented to the position of the subject, predicate and object, without negotiating the context. This study comes to the conclusion that the speech act of the fragmentation of the story of Maryam in SÅ«ra Ä€li Ê»ImrÄÂn/3: 36 has its locus to be informative sentence, while its illocus is in the form of assertive sentence whose meaning is to complain. As for the implicature shows the value of courtesy in speaking the word, while the implicature being labeled in the name of Maryam in SÅ«ra Ä€li Ê»ImrÄÂn/3: 42 is the resistance toward the accusation of pejorative status of Maryam as the "wive" of God.]]>
<![CDATA[Tafsir dan Tradisi Pesantren: Karakteristik Tafsir al-Ibris karya Bisri Mustofa ]]>
<![CDATA[Asif, Muhammad]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.154
<![CDATA[This study seeks to examine some characteristics in Tafsīr al-Ibrīz which is considered to have close relations with the pesantren (Islamic boarding school) tradition. This article is important to see the relevance of a commentary with the pesantren tradition. This study finds that the Tafsīr al-Ibrīz has some characteristics which are not found in the books of the Qur’anic commentaries written in Indonesian or even in Arabic. This paper concludes that the use of characters of the script known as Pegon and hanging translation, besides directly can be function as the tool of analysis in Arabic grammar it is also considered to be the form of effort to maintain the tradition. In addition to that, there are some other characteristics that became the hallmark of Tafsīr al-Ibrīz interpretation namely the use of speech level as part of the subtlety of the language which is based on one’s piety and not based on one’s position; the rejection of the idea of anthropomorphism (tajsīm); and the view that makes the Qur'an as the answer to all the problems of everyday life. According to the author, some of these characteristics are part of what is called by Dhofier in his dissertation, as pesantren tradition.]]>
<![CDATA[Pembacaan Hermeneutis atas TafsirAl-Qur'an ]]>
<![CDATA[Afifur Rochman Sya'rani]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.155
<![CDATA[Most of traditional Muslim exegetes interpret Q. 4:34 in terms of maintaining the superiority of men over women. Some progressive Muslim scholars then insist a contextual approach to the verse to criticize gender inequality. Among some progressive Muslim scholars, this article comparatively examines the interpretations of Amina Wadud and Mohammed Talbi of Q. 4:34. Although both of them propose a contextual reading of the verse, they have different intellectual background, approach and method in interpreting the Qur'an. The questions are to what extent the similarities and differences of both Wadud's and Talbi's interpretation of Q. 4:34 and how far their interpretations reflect their respective intention and perspective? Applying Gadamer's hermeneutical approach, the article concludes that [1] Both Wadud and Talbi argue that the verse does not establish the superiority of men over women, but acknowledges duties division among married couple; [2] the difference among their interpretations is on the status of relationship among married couple; [3] Wadud's and Talbi's interpretations represent their respective hermeneutical situations and the way they define ontologically the nature of interpretation and Qur'anic hermeneutics affect on producing the meanings of the verse.]]>
<![CDATA[Konfigurasi Nalar TafsÄ«r al-MaqÄÂá¹£idÄ«: Pendekatan Sistem Interpretasi ]]>
<![CDATA[Wathani, Syamsul]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.156
<![CDATA[This article discusses the concept of maqÄÂá¹£id al-sharÄ«Ê»ah (the goal of sharia) as a basis of the interpretation of the Qur'an. The points to be discussed are focused on two lines, namely the paradigm of tafsÄ«r al-maqÄÂá¹£idÄ« (the goal interpretation) and the configuration of the reason of tafsÄ«r al-maqÄÂá¹£idÄ«. The approach used is the hermeneutic approach within the framework of the structure of the interpretation system. It is by using the approach and the analysis, this article draws conclusions to the three lines of the understanding on the tafsÄ«r al-maqÄÂá¹£idÄ«: (1) The paradigm of tafsÄ«r al-maqÄÂá¹£idÄ« is the perspective toward the Qur'an and its interpretation along with the concept of maqÄÂá¹£id al-sharÄ«Ê»ah as the starting point, working with the emphasis on the harmonization between the text and the spirit of justice as has been conceptualized in the theory of maqÄÂá¹£id al-sharÄ«Ê»ah. Thus, tafsÄ«r al-maqÄÂá¹£idÄ« emphasizes logical reasoning for the public benefit to be more powerful than the text reasoning. (2) Hermeneutical reasoning of tafsÄ«r al-maqÄÂá¹£idÄ« is supported by three pillars of awareness: the historical, theoretical, and practical awareness. The three pillars are then actualized in the step of interpretation covering: contextualization, decontextualization, and ends with a re-contextualization. (3) As a system of interpretation, tafsÄ«r al-maqÄÂá¹£idÄ« passes the way of interpretation through the rules of linguistic, the analysis of hermeneutics and the analysis of public benefit (maá¹£laḥah). Keywords MaqÄÂá¹£id al-sharÄ«Ê»ah, hermeneutics, interpretation system, tafsÄ«r al-maqÄÂá¹£idÄ«.]]>
<![CDATA[Tradisi Penyalinan Al-Qur'an Kuno Sumenep ]]>
<![CDATA[Hakim, Abdul]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.160
<![CDATA[Ancient Qur'an is one of the cultural heritages of Islam in Indonesia. It is the result of human interaction with the natural surroundings and at the same time is the unity of some elements of local cultural. Some things revealed in this paper are the elements attached to the copying of an ancient manuscript of the Qur'an, among others are the tradition of the deposit of the instrument, the names of the copyists, the manufacture of paper, ink and binding, as well as the tradition of ornamentation. This study found that ancient Qur'an of the Sumenep was produced from the local cultural roots. Sumenep is known to have the names of the copyist of the Qur'an from the Muslim scholar/clergy to the sultan. The need for ink, paper and binding are also available in the area. It is only the purchase of European paper that must pass through the Dutch government. Decorative Qur'an of Sumenep has in common with the ornaments of buildings and ancient objects that exist in Sumenep. The composition of the ornaments is bright in color with a large pattern, not detail. Something typical in the tradition of the Qur'an in this area is the tradition of Qur'anic storage in small mosque (langgar). Sumenep is a scriptorium of the manuscripts, and the presence of its ancient Qur'an completes remains Islamic objects in this area.]]>
<![CDATA[Pengajaran Baca Tulis Al-Qur'an bagi Tunanetra: Studi pada Tiga Lembaga ]]>
<![CDATA[Syatri, Jonni]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.164
<![CDATA[As the scripture, every Muslim has the right to access the Qur’an, especially to read, even for people with disabilities such as the visual impairment. Due to the limitations of their sight, the Qur’an with the Braille script are provided and available for the blind people. This paper discusses the teaching of reading and writing of the Qur'an with Braille script for the visual impaired at the three institutions located in Bandung, in Payakumbuh, and in Tebing Tinggi, West Sumatra. These three agencies make the teaching of the Qur'an as one of the programs provided for the students. Of the three institutions, that already has a pretty good system of teaching is Wyata Guna Bandung with the systematic curriculum and syllabus, as well as textbooks. As for the two other institutions, the methods of are still based on the experience of the teachers and the textbooks are even not available, and are not using the books from other institutions. The same teaching system and standard to be used by all institutions teaching the Qur’an with Braille script have not been found yet. However, these three institutions have in common by adopting the same Bagdadi method for their teaching delivery.]]>
<![CDATA[Pengajaran Al-Qur'an bagi Penyandang Tunanetra: Studi Pengajaran Al-Qur’an Braille di Palembang dan Bengkulu ]]>
<![CDATA[Jaeni, Ahmad]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.167
<![CDATA[The teaching of the Qur’an is a fundamental requirement of Muslims, including for the visually impaired. The opportunity to acquire the teaching of the Qur'an for the visually impaired is still facing a number of issues starting from the access to the teaching centers, the availability of teachers, the methods and the approaches, the textbooks as well as the support from society and government. In addition to that, the lack of studies relating to this issue has made the problem get less attention. This research was conducted in order to get the portrait of the teaching of the Qur'an for the visually impaired with all the problems and challenges. This paper concludes that the teaching of the Qur'an with Braille script in general still face a number of problems that hinder the effectiveness of its teaching. These issues include the allocation of time, the availability and the competence of the teachers, the standard of the teaching materials, the use of the media and the teaching aids, as well as the lack of support from a number of parties. The Ministry of Religious Affairs which is responsible for Islamic education should take a part actively in preparing the teaching of the Qur’an with Braille script by providing the teaching guidelines. Besides that, the Ministry of Religious Affairs also need to actively prepare the competent teaching staff by conducting the training or education.]]>
<![CDATA[Keraguan Seputar Mushaf Al-Qur'an: Kajian Resepsi terhadap Manuskrip Birmingham ]]>
<![CDATA[Faizin, Nur]]>
<![CDATA[ SUHUF Vol 9 No 2 (2016) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v9i2.241
<![CDATA[The finding of the Qur’anic manuscript in Birmingham in July 2015 has surprised many people, especially Muslims and the researchers of the Qur’an. This paper discusses the reception of the manuscript using a theory of reception in the study of language and literature which allows researcher to read the corrupt text using aesthetic, textual and semiotic approach. This study is a library research and the data were collected from internet, books, etc. using documentation method. The analysis and explanation would be performed simultaneously using descriptive and qualitative method. By doing so, it is concluded that the fragment found in Birmingham has received diverse and even contradictive receptions, i.e. the receptions that strengthen the faith of the authenticity of the Qur’an and the receptions that cast doubts about. Such doubts as whether the Qur’an was God’s word to Gabriel then to Muhammad; whether the manuscript was completed in the time of Uthman or after his era; and whether Muhammad and his Companions have exploited the teachings of religion for political goals and interests. These doubts really opposed against the ideology which has long been believed as true in Islam, and it is even against the Qur’an itself. Keywords Qur’an, manuscript, Birmingham, reception, doubts.]]>
