ANALISIS AKURASI DAN KARAKTERISTIK TERJEMAHAN AL-QUR`AN DAN TERJEMAHNYA BAHASA JAWA BANYUMASAN

Al-Qur`an dan Terjemahnya Bahasa Jawa Banyumasan is a manifestation of the need for the contribution of the Quran to local communities, especially Banyumasan. This translation was compiled by a team of translators who were delegated by the Ministry of Religious Affairs of the Republic of Indonesia in 2011. The use of Banyumasan Javanese as an object language for translation is a fresh thing. This research is crucial as it is the first study of the Banyumasan translation of the Quran. This study aims to understand the methods of translation and also to look at the accuracy of the translation. This research is a library research using descriptive-analysis method. The references used in analyzing the accuracy of this translation are the Banyumasan dialect dictionary and linguists' statements obtained from the author's interviews. The results of this study indicate that this translation uses a contextual method with several improvisations to explain the meaning, loanwords from both Indonesian and Arabic, hierarchical language, affirmation of meaning, and also distortion of meaning that does not change the meaning of the verse. Keywords: Quran Translation, Banyumasan Javanese Language, dialect, accuration

MENGOMENTARI TAFSIR JALĀLAYN

This study examines the manuscript of the Tafsir Jalālayn in Tamansari Village, Jaken, Pati. The research method used is qualitative with a philological and historical approach. The focus of research is on the physical text or codicological aspects, as well as the study of the text. Although it is not certain who copied them(by hand), this research finds that the manuscripts were written in the late 19th century (1890 AD). The existence of comments on the main text (matan) of Tafsir Jalālayn shows that there was a learning process of interpretation as well as an attempt to provide further explanations for this tafsir that was carried out in pesantren in this area at the end of the 19th century. This study also identifies the characteristics of the text in the manuscript. First, the interlinear translation (makna gandhul) along with the grammatical code that uses Javanese language to assist students understand the content of Tafsir Jalālayn. Second, the manuscript contains Javanese vocabulary which is no longer commonly used. Third, the marginal notes in Arabic (hamish) add a broader and deeper understanding of the Quran. Hamish has five contributions to the main text, i.e: explaining in more detail the content of the verse and its tafsir; as an explanation for words that are still general; as a source of reference information on writing the hamish; as a main text corrector; and as a complementary to the translation of the main text. The most interesting finding in its hamish is that there is a reference to a manuscript of tafsir written by a scholar from the Rengel area, Tuban, named Kiai Madyāni Abū Ishāq entitled Tibyān al-Asrārfī Qiṣṣati Yūsuf Ladhawī al-Abṣār. This is an initial indication of the existence of correspondence between Javanese scholars in terms of Quranic interpretation. Keywords: Manuscript of tafsir Jalālayn, codicology, characteristic of text.

KREDIBILITAS MUQĀTIL BIN SULAYMĀN DALAM PERIWAYATAN ISRĀ’ĪLIYYĀT

In the circle interpretation of the Quran, Muqātil Bin Sulaymān is not a unusual name. He was one of narrators of Isrā’īliyyāt from Tabi' al-Tabi'in. One of his works, Tafsir al-Kabīr, is constantly used as a representation of interpretations which are full of nuances of Isrā’īliyyāt. This tafsir is also famous as TafsirMuqātil bin Sulaymān. During his life, many negative accusations were addressed to him. This accusation caused the passiveness of Muslim scholars to examine Tafsir al-Kabīr. Despite the many negative accusations he received, Muqātil’s expertise in the field of Quranic study could not be doubted. Ahlu Hadith agree to dismiss every hadith narrated by Muqātil. However, in the caseof narration in the story of Isrā’īliyyāt, it seems that it prevailed the dismissal. This can be proven by the many interpretations that quote the narration of Muqātil. This article will discuss how Muqātil’s credibility in the narrative of the story of Isrā’īliyyāt. Will he be dismissed or vice versa. Keywords:Muqātil Bin Sulaymān, Isrā’īliyyāt, tafsir

ASPEK KODIKOLOGIS DAN FILOLOGIS MANUSKRIP TAFSIR PONDOK PESANTREN BUSTANUL ULUM SEDAN REMBANG

Tulisan ini mengkaji Manuskrip Tafsir Jalālayn koleksi Pondok Pesantren Bustanul Ulum Kecamatan Sedan Kabupaten Rembang dengan memfokuskan pada aspek kodikologi dan tekstologi. Kajian ini penting dilakukan untuk melihat bentuk karakteristik teks yang termuat dalam naskah kuno tafsir Jalālayn yang kemudian memunculkan bagaimana tafsir dipelajari pada masa tersebut. Penelitian ini bersifat kualitatif dengan pendekatan kodikologi dan tekstologi (filologi). Hasil kajian ini menunjukkan bahwa naskah kajian ditulis pada pertengahan abad ke-19 M. (1840 M.) dan berasal dari daerah Rembang. Hal ini mengindikasikan bahwa pengajian tafsir setidaknya Jalālayn sudah dipraktikan di daerah Rembang. Pernyataan tersebut betolak belakang dengan temuan Van den Berg mengenai pendataan absennya kitab tafsir di daerah Rembang sepanjang abad ke-19. Penilitian ini mengidentifikasi beberapa karakteristik yang ditemukan dalam teks manuskrip tersebut. Pertama penggunaan makna gandhul dan kode-kodenya yang berbahasa Jawa menjembatani pelajar untuk memahami isi kandungan Tafsir Jalālayn yang berbahasa Arab. Kedua, hierarki bahasa yang tertuang dalam terjemahnya sebagai bentuk cerminan kebudayaan pembaca di lingkungan Jawa. Ketiga, syarah yang berbahasa Arab memberi pemahaman mendalam mengenai ayat al-Qur’an yang tidak dijelaskn dalam Tafsir Jalālayn.

GERAKAN EKOLOGI DALAM KEHIDUPAN MASYARAKAT MUSLIM-SAMIN

This article is a study of the traditions and ecological movements of the Samin Muslims community in Tegaldowo village, Gunem sub-district, Rembang based on the living Quran. The ecological traditions and movements that occur in the life of the Samin Muslims community are appealing to study, because apart from being a ‘hybrid society’ that uses the Quran in their society, they also describe the meaning of Quran in a local approach. The formulation of the issuedemonstrated in this study is how the Samin Muslims community uses Quran and absorbs the Quran in their ecological movement. This research is a descriptive field research type using a sociological approach to religion. Data collection was carried out by engaging observation, in-depth interviews, and documentation. This study found that the Samin Muslims community in Tegaldowo village has their own way of maintaining natural stability with the result that their relationship with various sub-systems or other environmental components is well balanced. They carry out an ecological movement by reading the Surah al-Ikhlaṣ as much as four thousand four hundred and forty-four times to be collated with the rituals inherited from their ancestors, that to maintain harmony with nature as well as a form of resistance to the exploitation of nature. Ecological movements and cultural activities such as the brokohan are combined with Islamic teachings in accordance with the Quran. By that way, cultural acculturation in Tegaldowo village can be developed harmoniously without aborting the old culture that has been developed in the traditions of Javanese society. Keywords: Living Quran, ecological movement, Samin Muslims

MARJI‘ ḌAMĪR AYAT YAHDĪ MAN YASHĀ` DAN YUḌILLU MAN YASHĀ`

The distribution of the Quran Muṣḥaf in Indonesia is monitored by an institution called Lajnah Pentashihan Muṣḥaf al-Qur'an (LPMQ - Mushaf Quran Confirmation Committee). They are tasked with researching and preventive safeguarding of the Mushaf Quran. Apart from these duties, LPMQ also carries out activities related to the Quran in the form of translation and interpretation and matters related to other Quranic verses. Many people eagerly welcomed it, even the majority used LPMQ works to ease the understanding of the Quran because the redaction this Quran tends to be brief, dense yet has broad meaning. and often it use ḍamīr in order to be more concise, so it needs a deep knowledge till there is no misinterpretation. In addition to adding insight, this article also emphasizes that interpretation and translation activities must not be based on the subjectivity of the interpreter and translator, but through a process based on mu'tabar principles or agreed legal rules. This research uses the theory of marji ḍamīr of Khālid Uthman Thabt to see the consistency of the Kemenag (Ministry of Religion translator team) in terms of marji ḍamīr. Based on data analysis, it is concluded that both in translation and interpretation, LPMQ remains consistent with existing procedures regarding the legality of activities related to Quranic verses both in terms of linguistic and naḥwu (grammatical) principles, besides that this work is the piece of result of moderate thinking, the collective work of various brilliant thinkers. Keywords: Marji‘ ḍamīr, Translation of Quran, LPMQ, Consistency.

SISI KENUSANTARAAN DALAM KITAB KITAB AL-TAFSĪR AL-IKLῙL FῙ MAᾹNI AL-TANZῙL KARYA KH. MISBAH MUSTHAFA

The Nusantara side (Nusantara aspect) is found in the interpretation of KH Miṣbah Muṣṭhafa in the al-Iklīl Fī Maanī al-Tanzīl which was written in 1977 and completed in 1985 in Bangilan, Tuban. Therefore, this study is focused on how KH Miṣbah Muṣṭhafa interpreted the verses of the al-Qur`an according to the conditions in the surrounding environment at that time. This research uses descriptive-analytical method with Gadamer's hermeneutics approach to reveal the Nusantara aspect of the book. Through the horizon of the reader (mufassir), then the meaning is sought in accordance with the author's intent (al-Qur`an) so that the meaning of the verse of al-Qur`an becomes objective. This study reveals that KH Miṣbah Muṣṭhafa in interpreting the verses of al-Qur`an uses asbab al-nuzul first, then interpreted the verse according to the condition of the surrounding environment by paying attention to the undak usuk ( Javanese hierarchical language), either using Javanese Krama Inggil, Krama Lugu, or Ngoko (high, middle and low level of Javanese language). KH Miṣbah Muṣṭhafa also responded to the existing problems by prohibiting the use of loudspeakers in mosques, family planning (KB) and bank interest because according to him they were categorized as heresy. Keywords: Nusantara aspects, Gadamer Hermeneutics, KH Miṣbah Muṣṭhafa, Tafsīr al-Iklīl Fī Maanī al-Tanzīl.

MANUSKRIP MUSHAF AL-QUR`AN KOLEKSI PONPES AL-YASIR JEKULO

Kajian tentang manuskrip menarik untuk dilakukan karena bisa mengungkap sisi nilai budaya maupun sejarah. Artikel ini mengkaji manuskrip mushaf al-Qur`an koleksi Ponpes Al-Yasir Jekulo, Kudus dari sisi kodikologi, rasm dan qirā`at. Naskah mushaf al-Qur`an ini diwariskan secara turun-temurun dan berasal dari abad ke-19. Ditinjau dari karakteristik iluminasinya, manuskrip ini identik dengan iluminasi mushaf Jawa. Iluminasi terdapat pada tiga bagian, yaitu awal, tengah dan akhir mushaf. Selain itu, juga terdapat iluminasi sederhana untuk membingkai tanda awal juz yang terletak secara simetris di sisi kanan dan kiri halaman mushaf. Dalam manuskrip ini terdapat simbol ayat, awal juz, rukū’. Bahan yang digunakan untuk kertas naskah ini adalah jenis kertas Eropa dengan bukti jika diterawang menggunakan cahaya terlihat garis-garis membujur serta terdapat watermark. Penelitian ini menemukan rasm yang digunakan dalam mushaf adalah rasm campuran antara rasm al-‘uthmāny dan rasm al-imlāī, tetapi lebih didominasi oleh rasm al-imlā`iy. Sedangkan dari segi qirā`at menggunakan ‘Āṣim riwayat Ḥafṣ. Kata Kunci: al-Qur`an, kodikologi, manuskrip, rasm, qirā`at

ANALISIS TERJEMAH AYAT-AYAT ISTIFHĀM

Al-Qur`an is a medium of interaction between God and humans by using Arabic. This interaction uses a variety of sentences, including an interrogative sentence. The interrogative sentence does not only function to ask for information but is intended for other purposes according to the context of the narrative. People who do not speak Arabic, how to understand the interactions contained in the Qur'an depends on the translation into their language. This study examines the Indonesian Ministry of Religious Affair’s translation of Istifhām verses with a focus on surah al-Baqarahjuz 1. The method used in this study is descriptive-analysis method witha translation theory for Istifhām verses or introgative sentences. This method is used to determine the consistency of the translation and the value represented in the translation. This study concludes that the translation is consistent in selecting equivalent words. Meanwhile, inconsistencies occur in the translation of the question word hamzah by thereason of more appropriate considered diction for the translation. Sometimes hamzah is translated using the question word "apakah (whether)", the particle "kah", "mengapa (why)", and "tidak (not)". In general, the 11 verses, the object of the author's study, are translated into the form of interrogative sentences. Keywords: Istifhām, translation, Al-Qur`an, tafsir

AL-QUR’AN DALAM TRADISI MANGANAN DI DESA SOKO MEDALEM KECAMATAN SENORI KABUPATEN TUBAN

This study examines the reception of the Qur'an in the people of Soko Medalem, Senori, Tuban in their daily life, especially in the Manganan ritual which is part of the traditions of the ancestral heritage of the local community. By using the living Qur'an approach, the focus of this study is the depiction of the form of Soko Medalem community's reception of Al-Qur'an which is transformed into their daily life and a tradition that has been deeply rooted as their cultural basis. To answer this research problem, the author uses the theory of sacred symbols and the cultural interpretation of Clifford Geertz which explains a cultural system as a sacred symbol which then influences the social relations of society it self. The result of this study reveals that the Qur'an is perceived as part of the culture and life of the people of Soko Medalem. Al-Qur'an is considered as part of cultural rites, so its sacredness ledit to be part of culture which is also full of sacred meanings. The practice of al-Qur'an in the Manganan ritual is khataman al-Qur'an which is the core of the tradition. There is a special motive for the people of SokoMedalem that is they believe in Al-Qur'an rite to bring prosperity and blessings. Keywords: Qur’anic reception, Manganan ritual, SokoMedalem, cultural rites, sacred symbols.