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.
Articles
233 Documents
<![CDATA[Relasi Manusia dengan Lingkungan dalam Al-Qur'an Upaya Membangun Eco-Theology ]]>
<![CDATA[Iswanto, Agus]]>
<![CDATA[ SUHUF Vol 6 No 1 (2013) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v6i1.32
<![CDATA[This writing tries to explore the relation between the humankind and the environment in Islam through the keywords in the Qur’an. It is begun by examining six perspectives concerning the relation between the humankind and the environment. Further, the writer explores the relation of the humankind and the environment in the Qur’an by using two concepts: the first is the goal of the creation of the universe and the goal of the creation of humankind. There are four concepts for building eco theology. They are: taskhÄ«r,( the submission) ‘abd,(servant) khalÄ«fah (vicegerent) and amÄÂnah (trust).Therefore, to build the harmony of the eco-system based on religious understanding, the balance of the four concept mentioned above is needed.]]>
<![CDATA[Aplikasi Braille dalam Penulisan Al-Qur’an Kajian atas Mushaf Standar Braille Indonesia ]]>
<![CDATA[Jaeni, Ahmad]]>
<![CDATA[ SUHUF Vol 6 No 1 (2013) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v6i1.33
<![CDATA[This article will examine the applicationof Braille in the writing of the Qur'an, especially those being applied in the Mushaf of Braille Standard. The Mushaf of Braille Standard is an edition which is specifically designed for the visually impaired Indonesian Muslims. This study aims at determining of how the Braille as writing system is applied in the writing of the Qur'an which is actually written in the words and Arabic language. The results of this study are expected to reveal the common characteristics in the application of the Braille in Mushaf of Braille Standard.]]>
<![CDATA[Kajian Ilmu Rasm Usmani dalam Mushaf Al-Qur’an Standar Usmani Indonesia ]]>
<![CDATA[Arifin, Zaenal]]>
<![CDATA[ SUHUF Vol 6 No 1 (2013) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v6i1.34
<![CDATA[This writing will answer the skeptical attitude of some people about the authenticity of the Othmani Mushaf Al-Qur’an with the Othmani standard of Indonesia from the aspect of narration and its scientific epistemology. The method being used in this research is descriptive analysis. After being observed from some sources and being analyzed by some literature studies, either epistemologically or narrative, the Mushaf al Qur’an with Othmani standard is still referring to the basic of the pattern of the writing of the Mushaf al Qur’an with the Othmani writing and is still in accord with it. In the field of the science of writing the Mushaf (Rasm) is still in the corridor of the agreement which is embodied in the 6 principles of the basic principles of the science of writing of the Othmani, and all are still consistently followed and thus, the argument of the al-Itqan by as-Suyuti (w. 911 H) which is considered to be “less authoritative†in the field of writing the Mushaf of the Qur’an can be defeated.]]>
<![CDATA[Pentashihan Mushaf Al-Qur’an di Indonesia ]]>
<![CDATA[Sudrajat, Enang]]>
<![CDATA[ SUHUF Vol 6 No 1 (2013) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v6i1.35
<![CDATA[In Indonesia, to keep the validity of the Quranic Mushaf is conducted in a variety of ways, among other is, the government formed the committe for the validation of the Quranic Mushaf to validate all the Mushaf that will be printed. As the guidance for the duty of the committe, the government decided the standard of the Quranic Mushaf through KMA No.25 of 1984 which was the result of the Working Consultative of the expert Muslim scholars of the Qur'an throughout Indonesia. Other efforts being conducted by the Muslim community are through Islamic boarding schools, Qur’anic study, and learning the Qur'an by heart.]]>
<![CDATA[Toleransi Religius, Antara Pluralisme dan Pluralitas Agama dalam Perspektif Al-Quran ]]>
<![CDATA[Purnomo, Bagus]]>
<![CDATA[ SUHUF Vol 6 No 1 (2013) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v6i1.36
<![CDATA[The emergence of the violence issues concerning religious doctrine is separated from the increasing of the cases of the intolerance in Indonesia. It is for that reason that the discourse about pluralism and plurality of religion becomes the interesting topic. Briefly, the two words above have the same meaning for its similarity in their original form that is “Pluralâ€Â. However, empirically, those two words have the basic difference then it is added by the word religion in the end of the word (suffix). If the plurality of religion is meant to be the variety of religions, then the meaning of pluralism changes to be the uniformity of religion which eventually arising polemic in Indonesia. Plurality of religion is an unavoidable phenomenon from God.(Sunnatullah). This writing tries to explain how the the Qur’an “speaks†about the tolerance in the plurality of religion and the principles of religious freedom in Islamic perspective.]]>
<![CDATA[Metodologi Pengajaran Qira'at Sab‘ah Studi Observasi di Pondok Pesantren Yanbu‘ul Qur'an dan Dar Al-Qur'an ]]>
<![CDATA[Urwah, Urwah]]>
<![CDATA[ SUHUF Vol 5 No 2 (2012) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v5i2.37
<![CDATA[Islamic Boarding School (pesantren) Yanbu'ul Qur'an and the Dar Al-Qur'an of Cirebon are two boarding schools that are still continuing to teach the seven ways of reciting the Holy Qur’an (al-QirÄÂ’ÄÂt as-Sab'). Both have similarities and differences in teaching that method. This research will explain the method and systematic teaching of the seven ways of reciting the Holy Qur’an using socio-historical analysis approach. At the Islamic boarding school of Yanbu'ul Qur'an, tahfizul Qur'an (learning the Qur’an by heart) is one of the requirements that the students of the Qira’at must have, because the talaqqi (the process of learning the Qur’an by heart by meeting face to face with the supervisor) is conducted by the way of the unseen (bil-gaib) and face to face. While at the Islamic boarding school of Dar Al-Qur'an of Cirebon, tahfizul Qur’an is not required because the process is conducted through the way called talaqqi bin-na§ar (seeing the Qur'an), and is conducted in groups.]]>
<![CDATA[Hukuman Mati bagi Koruptor Perspektif Ayat Al-Qur’an ]]>
<![CDATA[Khusnan, Muhammad Ulinnuha]]>
<![CDATA[ SUHUF Vol 5 No 2 (2012) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v5i2.38
<![CDATA[The death penalty for the corruptors is allegedly able to provide a deterrent effect and a sense of justice for the people. It is in essence, because the corruptors do not only spend the money of the state, but slowly but sure also in fact, “kill†the innocent people. Constitutionally, the Law/Regulation number 31 of 1999 junto the Law/Regulation number 20 of 2001 concerning the act of Corruption have included the death penalty as one of the options of the form of punishment for the corruptors. However, practically, until today, there is no even single corruptor who is sentenced to death in this country. This paper will specifically discuss the perspective and the signal of the Qur'anic verses on the death penalty for the corruptors, and how its implementation in Indonesia is.]]>
<![CDATA[Corak AkhbÄÂrÄ« dalam Tafsir Syi’ah Kajian atas al-BurhÄÂn fÄ« TafsÄ«r al-Qur’an Karya Sayyid Hasyim al-BahrÄÂn ]]>
<![CDATA[Fikriyati, Ulya]]>
<![CDATA[ SUHUF Vol 5 No 2 (2012) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v5i2.39
<![CDATA[This paper is going to confirm that the pattern of the traditionist (akhbÄÂrÄ«) is not just a trend in the Shi'i thought in the 11th century, but has played a significant role as a trigger of Shiite intellectual stretching (movement). Along the way, the style of Traditionist is divided into two styles namely the Pure Traditionists style and Neo-Traditionists style. The study would also like to correct the conclusion that Al-BurhÄÂn fÄ« TafsÄ«r al-Qur’ÄÂn is the Qur’anic exegesis that really represents the pattern of the pure traditionist thought, because not all of the narrations in the book came from the Prophet or the family of the prophet (ahl al-bait), besides, Bahrani himself does not strictly apply the basic principles of the traditionists school.]]>
<![CDATA[The Art of the Qur’an in Java ]]>
<![CDATA[Gallop, Annabel Teh]]>
<![CDATA[ SUHUF Vol 5 No 2 (2012) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v5i2.40
<![CDATA[A study of Qur’an manuscripts from Southeast Asia  has revealed a number of distinctive artistic schools. The common denominator of each school is a strong sense of regional identity, with particular styles of manuscript illumination associated with Aceh, the states of Terengganu, Kelantan and Patani on the East Coast of the Malay peninsula, and the south Sulawesi diaspora communities. Large numbers of illuminated Qur’an manuscripts are also known from Java, but here we find a wide variety of decorative styles, meaning it is not possible to talk of a single ‘Javanese’ school of Qur’anic illumination. This article lists a few distinctive features associated with Javanese illuminated Qur'an manuscripts, as a contribution towards a better understanding of the art of the Qur'an in Java.]]>
<![CDATA[Al-Qur’an Cetak di Indonesia Tinjauan Kronologis Pertengahan Abad ke-19 hingga Awal Abad ke-20 ]]>
<![CDATA[Hakim, Abdul]]>
<![CDATA[ SUHUF Vol 5 No 2 (2012) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v5i2.41
<![CDATA[The mid-19th century towards the independence day of (1945) was a transition era of the production of the Qur'an in Indonesia. Started from the handwriting Qur’an, and was followed by lithography Qur’an, and the overseas Qur'anic publication, then the birth of the Qur'an which was produced by domestic production. This paper attempts to explain and analyze the development of the Qur'an in the colonial period, especially in the second half of the 19th century until the first half of the 20th century. This study explains the history of its publication, its validation by the committee, as well as aspects of the typographical arrangement and cover as well as the pattern of the text of the Qur'an being published at that time. The study also found some new data concerning the presence of the Qurans which is not mentioned in some of the existing writings.]]>
