THE HISTORY AND CHARACTERISTICS OF MASHAF PUSAKA …

THE HISTORY AND CHARACTERISTICS OF MASHAF PUSAKA

REPUBLIK INDONESIA

An Undergraduate Thesis

Submitted to Faculty of Ushuluddin

In Partial Fulfillment of the Requirements for the Degree of Strata One

(S1)

Zainal Abidin

11150340000229

MAJOR OF QUR’ANIC SCIENCES AND ITS INTERPRETATION

USHULUDDIN FACULTY

STATE ISLAMIC UNIVERSITY SYARIF HIDAYATULLAH

JAKARTA

1441 H/2020 M

STATEMENT OF ORIGINALITY

I hereby declare that the research entitled The History and Characteristics

of Mashaf Pusaka Republik Indonesia, represents my original work and

that I have used no other sources except as noted by citations. All data,

tables, figures and text citations which have been reproduced from any other

sources have been explicitly acknowledged as such. I have read and

understood the Ministry of National Education (MoNE) of Indonesia’

Decree No.17 Year 2010 regarding plagiarism in higher education,

therefore I am responsible for any claims in the future regarding the

originality of my undergraduate thesis.

Jakarta, Mei 19th, 2020

Zainal Abidin

APPROVAL BY SUPERVISOR

THE HISTORY AND CHARACTERISTICS OF MASHAF PUSAKA

REPUBLIK INDONESIA

An Undergraduate Thesis

Submitted Faculty of Ushuluddin in Partial Fulfillment of the

Requirements for the Degree of Strata One (S1)

Zainal Abidin

NIM. 11150340000229

Approved by:

Dr.Yusuf Rahman, MA

NIP. 196702131992031002

MAJOR OF QUR’ANIC SCIENCES AND ITS INTERPRETATION

USHULUDDIN FACULTY

STATE ISLAMIC UNIVERSITY SYARIF HIDAYATULLAH

JAKARTA

1441 H/2020 M

PENGESAHAN SIDANG MUNAQASYAH

Skripsi yang berjudul THE HISTORY AND CHARACTERISTICS OF

MASHAF PUSAKA REPUBLIK INDONESIA telah diujikan dalam

Sidang Munaqasyah Fakultas Ushuluddin, Universitas Islam Negeri (UIN)

Syarif Hidayatullah Jakarta pada tanggal 6 Agustus 2020. Skripsi ini telah

diterima sebagai salah satu syarat untuk memperoleh gelar Sarjana Agama

(S.Ag) pada Program Studi Ilmu Al-Qur’an dan Tafsir.

Jakarta, 15 Oktober 2020

Sidang Munaqasyah

Ketua Merangkap Anggota, Sekretaris Merangkap Anggota,

Dr. Eva Nugraha, M.A. Fahrizal Mahdi, Lc., MIRKH.

NIP. 19710217 199803 1 002 NIP. 19820816 201503 1 004

Anggota,

Penguji I, Penguji II,

Dr. Ahsin Sakho Muhammad Prof. Dr. Hamdani Anwar, M.A

NIP. 19560821 199603 1 001 NIP. 19530107 198303 1 001

Pembimbing,

Dr. Yusuf Rahman

NIP. 19670213 199203 1 002

i

ABSTRACT

Zainal Abidin.

The History and Characteristics of Mashaf Pusaka Republik Indonesia.

This study discusses the history and characteristics of Mashaf Pusaka

Republik Indonesia, the first Official Qur’ān of Indonesian nation. This

research is worthy of closer investigation because the history of the writing

of this Qur’ān has not been documented well and the characteristics of this

Qur’ān to seek the previous Qur’ān as its references.

Using a descriptive-analytic method and philological approach, this

research answers how are the history and characteristics of Mashaf Pusaka

Republik Indonesia. This Qur’ān is only one single manuscript in a tradition

and its condition still clear well. Therefore, the research only applies to

determine the text, manuscript description, and content analysis from all

path of philological research. In a historical aspect, data processing

technique through matching information from manuscript, archives, and

other documents.

The research finds that planning to the writing of Mashaf Pusaka

Republik Indonesia was started in 1946, while the ceremonial of the

beginning of writing in July 1948. Due to the unstable political, social

conditions and reformation movements, the writing project stopped until

1950 the Minister of Religion established a foundation. Then, Salim Fachry

was appointed to continue this project and completed in 1960. During the

writing of the Qur'ān, the political conditions of the Muslim community

separated, but there was still a commitment from Muslims to struggle for

their religion as evidenced by the completion of the Mashaf Pusaka

Republik Indonesia writing. From the characteristics, the analysis about

Mashaf Pusaka Republik Indonesia shows this Qur’ān is written based on

Middle Eastern Qur’āns references, such as Egyptian Qur'ān 1924 (in text

aspect) and Istanbul or Baḥriyah Qur'ān (in the number of pages and lines

aspect). While this Qur’ān has similarity with the Medina printed Qur'ān in

characteristics of text and the number of pages and lines aspect.

Keywords: Characteristics, History, Mashaf Pusaka Republik

Indonesia, Qur'ān

ii

ACKNOWLEDGEMENT

In the name of Allah, the Most Gracious, the Most Merciful

Al-ḥamd li-llāh rabb al-‘ālamīn

Praise be to Allah for His continuous blessings which enable me to

have an opportunity for studying and finishing complete my bachelor

program at Major Qur’anic Sciences and its Interpretation, Ushuluddin

Faculty, Syarif Hidayatullah State Islamic University, Jakarta. This research

will not be anything but a well-being condition that Allah has given to me.

Peace and salutation be upon the greatest prophet Muhammad SAW, His

family, companions, and adherents.

I have achieved the completion of my bachelor program due to

wonderful hands and supports from many people. On this occasion, i would

like to say thank you to beloved parents, families, and everyone who has

helped me on my way so far. Their sacrifice will never be equally paid. I

would like to express my grateful thanks and appreciation to my supervisor,

Dr. Yusuf Rahman, M.A for his time, guidance, patient, kindness, and all

of the contribution in correcting and helping me in finishing this research.

My journey to Ciputat for doing the bachelor program is

inconceivable without a scholarship of Beasiswa Layanan Umum from

Ushuluddin Faculty, and an Islamic Studies scholarship from Syarif

Hidayatullah State Islamic University, Jakarta.

I also would like to express my trustworthy gratitude to the

following noble persons:

1. Prof. Dr. Amany Burhanuddin Umar Lubis, Lc., M.A., the rector of

Syarif Hidayatullah State Islamic University, Jakarta.

2. Dr. Yusuf Rahman, M.A., the dean of Ushuluddin Faculty, Syarif


iii

3. Dr. Eva Nugraha, M. Ag., the head of Major Qur’anic Sciences and

its Interpretation, Syarif Hidayatullah State Islamic University,

Jakarta.

4. Fahrizal Mahdi, Lc., MIRKH., the secretary of Major of Qur’anic

Sciences and it’s Interpretation, Syarif Hidayatullah State Islamic

University, Jakarta.

5. Prof. Dr. Said Agil Husein Munawar, Dr. Ahsin Sakho Asyrofuddin,

Dr. Faizah Ali Syibro Malisi, Dr. Lilik Ummi Kultsum,

Kusmana,Ph.D, KH. DR. Abdul Moqsith Ghazali, MA, Dr.

Muhammad Zuhdi, Drs. Ahmad Rifqi Muchtar, MAg, Rifqi

Muhammad Fatkhi, M.A, my Academic Lecturers of Qur’anic

Sciences and its Interpretation, and Hadith Sciences at Syarif


6. All off the lectures in Major of Qur’anic Sciences and its

Interpretation for the guidance, patience, kindness, and support the

writer during study at, Syarif Hidayatullah State Islamic University.

7. All libraries staff of Ushuluddin Faculty, the Center library of UIN

Jakarta, DR. Didin Sirajuddin, M. Kasim Abdurrahman, and also

staff of Bayt Al-Qur’an and Museum Istiqlal, Specially DR. Ali

Akbar and Abdul Hakim Syukrie, MA who has helped me so much

in research of data sources.

8. All staff who are dedicated for helping me do the administrative

matters at university.

9. My new family in Ciputat, from Ikatan Keluarga Alumni Salafiyah

specially Kang Dalhar, Kang Saal, Kang Nadhif, Kang Fuadi,

Dhofir, Mbak Maya, Desi, Lutfia, Niha, Mbak Sulis, Ahdimas,

Fitria, Ni’mah, Elvia, Indah etc. From Compass Center specially Bu

April, Pak Milal, Pak Hariry, Pak Anwar, Pak Huda, Pak Aslam,

iv

Kang Adit and Wafa. From Daarul Qur’an Bintaro, specially Ust.

Arifin, Ust. Wendi and Pak Agus. Officially, they are my support

systems.

10. All my classmates, specially Rifa, hopefully we can to trip abroad

again. Ust. Syamsuri, thanks for your Arabic teaching. Gus Husen,

thanks for support and ever visited my village. Iqbal, thanks for your

travel and ‘pulsa’. Diana and Agung, my discussmate in competition

at Surabaya. Makhlad, thanks for your help specially at NU events.

Ishmah, thank you for a help. your research is being my references

too. and everyone. hopefully we meet again soon.

11. All Member of Lemka Quran, so gratefull for having u all. my

dearest teacher, Ust. didin and Ust. Herman, God bless you all.

Aamin.

12. All my family in Forum Lingkar Pena, we will struggle again for

literachy. Specially Ayah Sakti, Ka Ali, Ka Rifqi, Ka Jaja, Umi, Eva,

Vela, Kang Adi.

13. All my friends in CUSQA, Cucu, Diah and specially Journal Team,

Ka Dewi, Ka Salman, Ka Yudi, Ka Lukita, Agung and Tia.

14. Thanks to Mas Karim, Mbak Fitri and Alif in Amsterdam Lelylaan.

the best moment had come into my life at last year. Also, Mas

Isbat, your brilliant idea that i could enjoy the beatifull of Paris.

15. In the National Library of Republic of Indonesia, I express my

grateful thanks to manuscript collection staff, specially, Pak Budi,

Pak Bambang, Mbak Riana, Mbak Nia. Thanks for the best moment

in Toba Lake at Festival Naskah Nusantara V.

16. My dear friend, Norma Azmi Farida for supporting me in academic

journey, and many opportunities.

v

May Allah, the Most Gracious, the Most Merciful bless all of them and

gives them more. Hopefully, this research gives benefit for all people who

read it.

Jakarta, April 29th, 2020

Zainal Abidin

vi

ARAB-LATIN TRANSLITERATION GUIDELINES

Joint decree of the Minister of Religion and the Minister of Education and

Culture

Number: 158 of 1987-Number: 054 b / u /1987

No Arabic

Sign

Latin

Sign

Explanation

Not symbolized ا .1

ب .2B Be

ت .3T Te

ث .4Ṡ Es with a point above it

ج .5J Je

ح .6Ḥ h with a point below it

خ .7Kh ka and ha

د .8D De

ذ .9Ż Z with a point above it

ر .10R Er

ز .11Z Zet

س .12S Es

ش .13Sy es and ya

vii

ص .14Ṣ es with a point below it

ض .15Ḍ de with a point below it

ط .16Ṭ te with a point below it

ظ .17Ż zet with a point below it

ع .18 inverted comma above, facing right

غ .19G Ge

ف .20F Ef

ق .21Q Ki

ك .22K Ka

ل .23L El

م .24M Em

ن .25N En

و .26W We

ه .27H Ha

ء .28ˋ Apostrophe

ي .29Y Ye

viii

2. Vowel

Vowels consist of single vowel or monophthong and double vowels or

diphthongs. For single vowel, the terms of transfer are as follows:

Arabic Vowels sign Latin Vowels sign Explanation

A Fatḥah

I Kasrah

U Ḍammah

As for double vowels or diphthongs, the terms of transfer are as follows:


اي Ai Fatḥah and ya

واAu Fatḥah and wau

3. Long Vowel

As for long vowel, the terms of transfer are as follows:


Ā a with a line above it با

يبĪ i with a line above it

ب يو Ū u with a line above it

ix

4. Article

An article in the Arabic system is symbolized with the letters alif, and

lam. Then translated into letters /al /, both followed by syamsiah letters

and kamariah letters. Examples: al-rijāl not ar-rijāl, al-dīwān not ad-

dīwān.

5. Syaddah (Tasydîd)

A syaddah or tasydìd in the Arabic system is symbolized with the sign

) ) Then translated into double letters. However, this does not apply if

the letter that receives the sign of shaddah is located after the article

followed by syamsiyah letters. Example, the term ( الضرورة ) is not written

ad-ḍarūrah but al-ḏarūrah, and so on.

6. Ta Marbūṯah

If the letter ta marbûṯah is in a stand-alone word, then the letter is

translated as the letter / h / (see example 1 below). The same applies if the

ta marbûṯah is followed by an adjective (na't) (see example 2). However, if

the letter ta marbûṯah is followed by a noun (ism), then the letter is

translated into the letter / t / (see example 3):

رطيةق Ṭarīqah

لاامةع لإااسلمةي 2 al-Jāmi‘ah al-Islāmiyyah

وحدة الوجود 3 Waḥdat al-wujūd

7. Capital Letters

If the name itself is preceded by the article, then what is written in

capital letters is the first letter of the name, not the article. Examples: Abū

No Arabic words Transletiration

1

x

Hāmid al-Ghazālī, not Abū Hāmid Al-Ghazālī, al-Kindi not Al-Kindi. for

the book title, then written with an italic font. For the writing of the

Indonesian name suggested without transliteration rules. Examples:

Abdussamad al-Palimbani, not ‘Abd al-Samad al-Palimbani, and Nuruddin

al-Raniri, not Nūr al-Din al-Rīnīrī.

xi

TABLE OF CONTENT

STATEMENT OF ORIGINALITY ........................................................

APPROVAL BY SUPERVISOR .............................................................

APPROVAL BY EXAMINERS ..............................................................

ABSTRACT ............................................................................................. i

ACKNOWLEDGEMENT ..................................................................... ii

ARAB-LATIN TRANSLITERATION GUIDELINES ....................... vi

TABLE OF CONTENT ........................................................................ xi

LIST OF PICTURES, TABLES, AND CHART .............................. xiv

CHAPTER 1 INTRODUCTION ........................................................... 1

A. Background ................................................................................... 1

B. Problems Identification................................................................. 7

C. Scope of The Study....................................................................... 7

D. Problem Statatement ..................................................................... 8

E. Aims and Benefits of Study ........................................................... 8

F. Literature Review ......................................................................... 9

G. The Methodology of Study ......................................................... 14

H. Organizaton of Chapters ............................................................. 16

CHAPTER II THE HISTORIES AND CHARACTERISTICS OF THE

QUR’ĀNS IN INDONESIA .................................................................. 19

A. The History of Qur’anic Copying in Indonesia .......................... 19

B. The Printed Qur'ān in Indonesia in The Middle 19th Century to The

Early 20th Century ....................................................................... 28

C. The Characteristics of Qur'ān in Indonesia .................................. 32

D. The Official Qur'āns of Indonesian Nation .................................. 39

xii

CHAPTER III THE HISTORY OF MASHAF PUSAKA REPUBLIK

INDONESIA .......................................................................................... 45

A. Background and Purpose of Writing a Mashaf Pusaka Republik

Indonesia .................................................................................... 45

B. The Bangsal Pelaksanaan Al-Qur'ān Pusaka Republik Indonesia

Foundation .................................................................................. 51

C. Biography of Salim Fachry, a Writer of Mashaf Pusaka Republik

Indonesia .................................................................................... 56

D. Inauguration of Mashaf Pusaka Republik Indonesia. ............... 62

CHAPTER IV PHYSICAL ASPECT AND ANALYSIS OF THE

CHARACTERISTICS OF MASHAF PUSAKA REPUBLIK

INDONESIA ........................................................................................ . 69

A. Physical Aspect of Mashaf Pusaka Republik Indonesia ............. 69

B. The Characteristics of Mashaf Pusaka Republik Indonesia ......... 73

1. Qirā’at ................................................................................ . 73

2. Rasm .................................................................................... 77

3. Name of the surah and its sign ............................................. 81

4. Signs of verses, juz and ḥizb ................................................. 83

5. The punctuation (ḍabt) ......................................................... 91

6. Waqaf signs .......................................................................... 96

7. A Dū’a at the beginning of the page .................................... 97

8. A Dū’a Khatm Al-Qur'ān ..................................................... 98

C. Analysis of the Previous Qur’ān as the Reference of Mashaf Pusaka

Republik Indonesia ..................................................................... 99

CHAPTER V CLOSING ................................................................... 107

A. Conclusion ................................................................................ 107

B. Suggestion ................................................................................ 108

xiii

BIBLIOGRAPHY ............................................................................... 109

xiv

LIST OF CHART, TABLES, AND PICTURES

Table 2.1 Collections of the Qur’ān Manuscripts available in Indonesia 21

Table 2.2 Collections of the Indonesian Qur’ān Manuscripts were available

abroad ................................................................................... 24

Chart 2.1 The types of Qur'ān in Indonesia .......................................... 28

Table 2.3 The characteristics of Indonesian Qur'āns ............................. 38

Picture 4.1 The cover of this Qur’ān was made from teak wood………. 70

Picture 4.2 The page of first surah ........................................................... 72

Picture 4.3 The illuminations of Mashaf Pusaka Republik Indonesia ..... 73

Picture 4.4 The name of Surah al-Insān ................................................... 82

Table 4.1 The different name of the surahs ........................................... 83

Table 4.2 The ḥizb difference ................................................................. 85

Table 4.3 Waqf signs .............................................................................. 96

Picture 4.5 A dū’a of beginning page....................................................... 97

Picture 4.6 A dū’a of khatm al-Qur'ān..................................................... 98

Picture 4.7 Bahriyah Qur’ān ................................................................... 100

Picture 4.8 Surah al-Baqarah of Mashaf Pusaka Republik Indonesia .... 102

Picture 4.9 Egyptian Qur'ān 1924 .......................................................... 103

Picture 4.10 Madina Qur'ān by Uṡmān Tahā ......................................... 104

1

CHAPTER I

INTRODUCTION

A. Background

The term of Mushaf is one of the books that collect the verses of the

Qur’ān1. Indonesia, as the world’s largest Muslim majority nation, has a

long history of Qur’ānic copying, both before and after its independence.

This is proved by the existence of various Qur’ān, from the manuscript,

printing till braille.2 The existence of various Qur’ān shows diverse folk’s

needs and legacy of Indonesian Islamic treasures.

Early, the Qur’ān manuscripts in Indonesia were used for Arabic

literacy teaching were conducted by the mosque, pesantren, and other

educational institutions. Then, the copying of Qur’ān manuscripts also has

directed by the Sultanates and the social elite. The Qur’ān manuscripts were

sponsored by the Sultanates and the social elites are more beautiful than the

Qur’ān manuscripts of the educational institution, with various patterns of

illumination and golden colors.3 Presently, the Qur’ān manuscripts are

preserved by the libraries, museums, pesantren, collectors, and own heirs.4

1 The word ‘mushaf’ which means a collection of Al-Qur’ān in terms of its

codification history has been used by the Abū Bakr al-Ṣiddiq era. In the book al-Maṣāhif,

Abū Dāud al-Sijastāni cited a narration of Alī bin Abī Ṭālib “a’ẓamu al-nās ajran fī al-

maṣāhif abu bakrin”. Abū Bakr Abdullāh bin Abī Dāud al- Sijastāni, al-Maṣāhif (Beirut:

Dār al-Kutub al-Ilmiyyah, 2011); This word is an absorption from Ethiopian etymology,

then it is called mashaf. However, Sālim bin Ubayd bin Ma'qil Mawla Abū Hudhayfah was

assumed to be the person who mentioned the collection of suhuf as a mushaf. This was

cited by Eva Nugraha from J. Pederson and Claude Gilliot. Eva Nugraha, “Tren Penerbitan

Mushaf Dalam Komodifikasi Al-Quran Di Indonesia,” Ilmu Ushuluddin Vol. 2, no. 3, 3

(June 2015): 301–321. 2 E. Badri Yunardi, “Sejarah Mushaf Standar Al-Qur’an Braille,” Jurnal Suhuf

Vol. 5, no. 2 (2012): 255–270; Hamam Faizin, Sejarah Percetakan Al-Quran (Yogyakarta:

Era Baru Pressindo, 2012); Lajnah Pentashihan Mushaf Al-Quran, “Kalam-Kalam Ilahi”

(Bayt Al-Quran & Museum Istiqlal, 2017). 3 Lajnah Pentashihan Mushaf Al-Qur'an, “Kalam-Kalam Ilahi.” (Bayt al-Qur’an

& Museum Istiqlal, 2017). 4 Mohamad Yahya dan Adrika,’’Karakteristik dan Fragmen Sejarah Manuskrip

Mushaf Al-Qur’an Dolah Pleret Bantul’’, Mutawatir: Jurnal Keilmuan Tafsir Hadis, Vol.

7, No. 2 (Desember 2017): 237.

2

In the recent decade, some studies of the Qur’ān manuscripts are

published in articles, journals, books, catalogs, and others.5 Consistently,

two journals explore the wealth of religious manuscripts in Indonesia. First,

the journal Lektur Keagamaan has been published by the Ministry of

Religious Affairs Republic of Indonesia since 2003. Second,

journal Suhuf has been published by Lajnah Pentashihan Mushaf Al-

Qur’an of Ministry of Religious Affairs (The Board of License the Qur’ān)

since 2008, exclusively of Qur’anic research.6

The government's attention to the Qur’ān manuscripts is growing

well, the report from Lajnah Pentashihan Al-Qur’an (The Board of License

the Qur’ān) shows that 422 Qur’ān manuscripts were discovered in regions

of Aceh till Ambon during 2011-2014. But this growing number of the

Qur’ān manuscripts in the diverse regions are still in search and studied by

researchers.7

From the earliest times, the Qur’ān has been seen from its sacred

aspect. Purely as a revelation, the Word of God is still divine even though

came down into the world.8 At present, the Qur’ān is perceived and

interpreted with a variety of perspectives. The Qur’ānic commentators focus

on its content aspect. The Islamic artist focus on its artistic aspect,

illuminations, khat (Arabic font) and other. The reciter of the Qur’ān and

qirāat scholars focus on its styles of recitation aspect (there are ten

recognized schools of qirāat). The historian focuses on its historical aspect

5 Edi Prayitno, “Inkonsistensi Rasm dalam Mushaf Pleret Bantul D.I

Yogyakarta”,(Tesis S2., Universitas Islam Negeri Sunan Kalijaga Yogyakarta, 2017), 3. 6 Annabel Teh Gallop, “The Appreciation and Study of Quran Manuscripts from

Southeast Asia; Past, Present, and Future,” Heritage of Nusantara: International Journal

of Religious Literature and Heritage Vol.4, no. No.2 (December 2015): 200. 7 Bantul Pleret Qur’ān is one manuscript that has not been inventoried but has

been studied. 8 Ahmad Ubaydi Hasbillah, Ilmu Living Quran-Hadis Ontologi, Epistemologi

Dan Aksiologi. (Tangerang Selatan: Maktabah Darussunah, 2019), vii.

3

due to an artifact has own religious context. Whereas for publications there

are from philology approach, codicology, paleography, theology, pedagogy

until to the development of religious social politics.9

The Qur’ān manuscript is so called for the old Qur’ān written by

hand.10 The Qur’ān manuscripts can be examined from the illumination

style of Indonesian ornaments, rasm (orthography), ḍabt (punctuation

marks), khat (Arabic fonts), and qirāat (reciting style) aspects. Mostly, the

explanations of each Qur’ān manuscripts were collected in catalogs, such

as Kalam-Kalam Ilahi, one of the Qur’ān manuscript catalog that is

published by Bayt Al-Quran and Istiqlal Museum. While the Qur’ān

manuscripts were displayed for public education and exhibition in the

museum.

On other hands, the Qur’ān manuscript studies are growing rapidly.

Zainal Arifin Madzkur, a scholar of qirāat studies, has published a book

about the differences of Uṡmāni rasm between Mushaf Standar

Indonesia and Medina Qur’ān.11 Furthermore, the calligraphers use patterns

of Indonesia’s illumination from manuscripts to apply in their recent works.

The monumental Qur’ān manuscript in the Suharto era, one of examples is

Mushaf Istiqlal. This Qur’ān is a reflection of aesthetic Indonesia’s

ornaments from each province.12 The pioneer of the patterns of Indonesia’s

illumination from the manuscript was AD. Pirous, he used Aceh Qur’ān

9 Annabel Teh Gallop, ‘’The Appreciation and Study of Quran Manuscripts from

Southeast Asia; Past, Present, and Future,’’ Heritage of Nusantara: International Journal

of Religious Literature and Heritage, Vol.4 No.2 (Desember 2015): 198. 10 The manuscript divided into ‘manu’ word and “scriptus” which means ‘written

by hand’ Oman Fathurahman, Filologi Indonesia (Tangerang Selatan: Kencana, 2000).22. 11 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani (Jakarta: Azza Media, 2018). 12 Makmur Haji Harun, “Sejarah Penulisan Mushaf Al-Quran Nusantara; Satu

Kajian Perbandingan Antara Mushaf Istiqlal Indonesia Dan Mushaf Tab’an Ain Al-Taqwa

Malaysia” (Universiti Pendidikan Sultan Idris, 2016), accessed April 3, 2019,

www.researchgate.net).

4

manuscript patterns as a reference for contemporary paintings.13 Presently,

illuminations of Indonesia are used as many references in some calligraphic

competitions by the participant of Musabaqah Khat al-Qur’ān

(Competition of Qur’anic Calligraphy).

The history of Qur’anic copying in Indonesia as develop as well.

Every Qur’ān is recorded although incomprehensive descriptions. The

scholars have published the history of Qur’anic development in Indonesia,

even have compared between the Indonesian Qur’ān and other Southeast

Asia Qur’ān.14 While the Standard Qur’ān of Indonesia (Mushaf Standar

Indonesia) has three kinds namely, Uṡmānī Qur’ān, Baḥriyah Qur’ān for

the Huffaz (memorizing) and Braille Qur’ān for the blinds. The history of

the Standard Qur’ān of Indonesia have been recorded from early copying

to the standardization.15

At present, the development of printed Qur’ān is giving many types

and contents, such as “Mushaf for Women”, “Mushaf for Kids”, the printed

Qur’ān with prophets stories, etc. This focus was responded by Eva

Nugraha who has been writing any articles and papers about the trend of

Quranic publishing in Indonesia.16

Out of those Qur’anic studies, there is a Qur’ān that most valuable

in Indonesia, namely Mashaf Pusaka Republik Indonesia. The use of the

13 Annabel Teh Gallop, ’The Appreciation and Study of Quran Manuscripts from

Southeast Asia; Past, Present, and Future.” Heritage of Nusantara: International Journal

of Religious Literature and Heritage Vol.4, no. No.2 (2015). 14 Makmur Haji Harun, etc, “Sejarah Penulisan Mushaf Al-Quran Nusantara; Satu


Malaysia.” (Universiti Pendidikan Sultan Idris, 2016), accessed April 3, 2019,

www.researchgate.net), 19. 15 Muchlis M. Hanafi (Ed,), Sejarah Penulisan Mushaf Al-Quran Standar

Indonesia (Jakarta: Lajnah Pentashihan Mushaf Al-Quran Badan Litbang dan Diklat

Kementrian Agama Republik Indonesia, 2017); E. Badri Yunardi, “Sejarah Mushaf

Standar Al-Qur’an Braille.” Jurnal Suhuf 5, no. 2 (2012): 255–270. 16 Eva Nugraha,“Tren Penerbitan Mushaf Dalam Komodifikasi Al-Quran Di

Indonesia.” Ilmu Ushuluddin Vol. 2, no. 3, (June 2015): 301–321.

http://www.researchgate.net/


5

term 'Mashaf' instead of 'Mushaf' refers to the title in its manuscript,

namely Mashaf Republik Indonesia. Whereas the term ‘Pusaka’ refers to its

popular name. The term ‘Pusaka’ also was used by the Foundation which

was established, Bangsal Penglaksanaan Qur’an Pusaka Republik

Indonesia. Therefore, the author chose the name Mashaf Pusaka Republik

Indonesia on this research.

This Qur’ān was initiated by Soekarno and was written by Salim

Fachri. Presently, Mashaf Pusaka Republik Indonesia in the Bayt Al-

Qur’an and Istiqlal Museum, Taman Mini Indonesia Indah. It is the first

Official Qur’ān of the Indonesian nation after Indonesia's independence.

Uniquely, Soekarno has written the letter ba’ at the beginning of the

basmala and Moh. Hatta has written meem at the end of basmala. This

explanation is quoted by the museum’s description. Unfortunately, the

history of Mashaf Pusaka Republik Indonesia still spread uncomplete.17

The brief history of Mashaf Pusaka Republik Indonesia was written

by Aboebakar Aceh in 1952 in Risalah Bangsal Penglaksanaan Qur’an

Pusaka Republik Indonesia book. He explained it as a symbol of Moslem

Indonesian struggle against the colonial Dutch.

“Pada waktu memperingati hari nuzululquran pada tahun yang ke

IV, timbullah keinginan dalam hati saya hendak mengadakan

sesuatu yang merupakan sejarah yaitu hendak membuat suatu

manuskrip (tulisan tangan) dari Alquranulkarim yang kalau

Republik menang dalam perjuangannya dapat menjadi syi’ar dan

penghargaanya kepada seluruh kaum Muslimin yang turut

menyumbangkan tenaganya dan jikalau terjadi sebaliknya

(na’udzubillah min dzalik) maka mashaf yang ditulis itu menjadi

saksi bahwa umat Islam lii’lai kalimatillah sudah pernah

mengangkat senjata hendak mempertahankan diri dari pada

kezaliman.”18

17 This Qur’ān manuscript in the main room of museum with the BQMI

code.1.1.24. 18 Aboebakar, Risalah Bangsal Penglaksanaan Qur’an Pusaka Republik

Indonesia, (without publisher. 1952), 5.

6

Aboebakar Aceh had written a brief history and discusses from the

background of the desire to make a Mashaf Pusaka Republik Indonesia,

until the establishment of the Bangsal Penglaksanaan Qur’an Pusaka

Republik Indonesia Foundation in 1950. This brief history is only

summarized in two and a half pages.

Based on the Qur’ān leaflet in museum with the code BQMI.1.1.24

as written as following,

“Al-Qur’an Mashaf Pusaka

Mushaf ini ditulis oleh Prof.Drs.H. Salim Fachry, Guru Besar IAIN

Jakarta. Jenis mushaf sudut, ukuran teks 50 x 80 cm. Penulisan

mushaf ini diprakarsai oleh Bung Karno, dengan kurator khattat

K.H. Abdurrazaq Muhilli. Penulisannya dimulai pada 24 Juli 1948

17 Ramadhan 1367 H, dan selesai pada 15 Maret 1950. Huruf ba’

sebagai huruf pertama Basmalah ditulis oleh Bung Karno, dan sin

sebagai huruf terakhir pada surah an-nas digoreskan oleh Bung

Hatta.”19

For currently information, several things need to be explored.

Firstly, related to the completion of the Qur’anic writing. The Mashaf

Pusaka Republik Indonesia was completed on March 15, 1960, not 1950.

This statement was recorded in the third volume of this Qur’ān. Secondly,

Aboebakar Aceh said that the Mashaf Pusaka Republik Indonesia was an

Imam Mushaf. However, was this position similar with the Indonesian

Standard Qur'ān that currently was used by the printed Qur’ān as a

reference? Thirdly, related to the period of writing a Mashaf Pusaka

Republik Indonesia, Indonesia had many unstable conditions, such as the

revolution and the disputes between modernist and traditionalist Muslim

groups. The last about the physical and text contexts, Mashaf Pusaka

Republik Indonesia was a Qur’ān that was copied from the previous Qur’ān.

19 Leaflet of manuscript with code BQMI 1.1.24.

7

Therefore, this Qur’ān was not a new style in writing qirāat, rasm or ḍabt,

and layout.

Based on these descriptions, Mashaf Pusaka Republik Indonesia is

an urgent and worthy of closer investigation. This research examines the

Mashaf Pusaka Republik Indonesia in the hope of gaining another window

to continue the historical development of Qur’anic copying in Indonesia.

Therefore, this study will describe the title ‘’The History and

Characteristics of Mashaf Pusaka Republik Indonesia’’.

B. Problem Identification

Based on the problems in the background above, then identified

several problems:

1. There are many Indonesian Qur’ān manuscripts have not been

inventoried and studied. This problem should be a serious concern

so that the treasures of Qur’ān manuscripts in Indonesia are

increasingly complete.

2. One of the Qur’ān manuscripts with minimal research is the Mashaf

Pusaka Republik Indonesia. As the first Official Qur’ān of

Indonesian nation after Indonesia's independence, it is important to

dialogue about the existence of this Qur’ān as part of the treasury of

the Indonesian Qur’ān. The research can be approached from

various aspects, such as history, illuminations, rasm, general

characteristics, or other aspects of the Qur’ān.

C. Scope of The Study

This research explains the aspect of history and the physical

characteristics of Mashaf Pusaka Republik Indonesia and its texts. The

description of the historical aspect includes the background and its aim,

profile of the foundation, biography of a writer and the ceremonial

8

inauguration. The discussions of characteristics include the length of the

manuscript, the material of the manuscript and others. While the

characteristics of the Qur’ān explain about qirā’ah, rasm, name of the

surah and its sign, signs of verses, juz and ḥizb, the punctuation

(ḍabt), waqaf signs, and the dū’a. The characteristics are discussion objects

with Qur’anic studies approach.

D. Problem Statatement

Problem statement is the main thing to direct the contents of the

research, along with the formulation, how are the history and characteristics

of Mashaf Pusaka Republik Indonesia?

E. Aims and Benefits of Study

The main purpose in writing this research is to reveal the history and

characteristics of Mashaf Pusaka Republik Indonesia.

In addition, this research has several benefits;

1. For the scholars of Quranic studies and Indonesian manuscript, this

research can connect the history of Quranic copying in Indonesia

between before and after independence day.

2. For the Bayt Al-Qur’an and the Istiqlal Museum, the result of this

study can be an additional reference about Mashaf Pusaka Republik

Indonesia.

3. For the public society, this research became new information about

the first Official Qur’ān of the Indonesian nation, Mashaf Pusaka

Republik Indonesia that witnessed history after Indonesia's

independence.

9

F. Literature Review

A Lot of Indonesian Qur’āns are discussed by researchers, and

the literature review aims to look at previous research, so there is no

repetition. For this study, there are two categorizations. Firstly,

literatures about Mashaf Pusaka Republik Indonesia. Then about its

characteristics such as rasm, ḍabt, khat, or ilmunination etc. The

followings are its categorizations:

1. Literature about Mashaf Pusaka Republik Indonesia

Zainal Abidin had just written about the Mashaf Pusaka

Republik Indonesia in 2019 with the title “Eksistensi Alquran

Pusaka dalam Pekembangan Mushaf Indonesia”. This article has

been published by the Journal of Qur'ān and Hadith Studies. In this

article, Abidin briefly explained its description, a brief of Salim

Fachry’s biography as the writer, the authenticity of writing the

Mashaf Pusaka Republik Indonesia, and its inauguration. This

article focuses on its existence. This article can be referred to as the

first article that focuses on the object, the Mashaf Pusaka Republik

Indonesia. But in this article, Abidin has not yet explained its history

and its characteristics.20

Aboebakar Aceh published the Sedjarah Al-Quran book in

1952. The book was broad and discusses various things, includes the

development of Qur’āns in Indonesia. In the history of mushaf

chapter, Mashaf Pusaka Republik Indonesia, called by Mushaf

Pusaka is mentioned to be an Imam Mushaf, but without long

description, only a reflection and a hoping that Indonesia will have

a monumental mushaf.21

20 Zainal Abidin, “Eksistensi Alquran Pusaka dalam Pekembangan Mushaf

Indonesia”. Journal of Qur’an and Hadith Studies. Vol.8 No.2 (Desember 2019). 21 Aboebakar, Sedjarah Al-Quran, Jakarta: Sinar Pudjangga: 1952.

10

A book Sejarah Penulisan Mushaf Al-Quran Standar

Indonesia edited by Muchlis Hanafi from Lajnah Pentashihan

Mushaf Al-Quran (Board of License the Qur’ān) in 2017 explain the

reasons, chronology and process of compiling Indonesian Standard

Qur'ān. In addition to providing information, this book is also the

main reference to the standardization of printed Qur’ān by

correctors. Unfortunately, in the historical chronology of the

Indonesian Standard Qur’ān there is no mention of the existence of

previous Qur’ān, so the Mashaf Pusaka Republik Indonesia is not

explained.22

The book Risalah Bangsal Penglaksanaan Quran Pusaka

Republik Indonesia, 1952. This book discusses a lot of the writing

of Mashaf Pusaka Republik Indonesia. It contains several points,

from the History of Qur’ān Pusaka, the history of Qur’ān, the

foundation of Qur’ān Pusaka implementation, Collection of Qur’ān,

the night of nuzul al-Quran, the history of Qur’ān time by time,

organization of the Qurra’ and Ḥuffaẓ and finally the ministerial

decree of the Ministry of Religion. This book includes a notarial

deed containing various articles regulating the course of writing a

Mashaf Pusaka Republik Indonesia. Although was not published by

public publishers, the information in this book is the main material

to discuss the historical aspects of Mashaf Pusaka Republik

Indonesia.23

22 Muchlis M. Hanafi (Ed.), Sejarah Penulisan Mushaf Al-Quran Standar

Indonesia, Jakarta: Lajnah Pentashihan Mushaf Al-Quran Badan Litbang dan Diklat

Kementrian Agama Republik Indonesia, 2017. 23 Aboebakar, Risalah Bangsal Penglaksanaan Qur’an Pusaka Republik

Indonesia, without publisher, 1952.

11

The History of Mashaf Pusaka Republik Indonesia is

described with many from the idea behind the making a Mashaf, the

consolidation of the public figures, the ceremonial early writing in

the commemoration of the nuzūl al-Qur'ān, the use of paper until

the establishment of a foundation that regulates the monumental

project of writing Mashaf Pusaka Republik Indonesia. Whereas in

the sub-chapter of the Bangsal Penglaksanaan Quran Pusaka

Republik Indonesia foundation, contains a notary deed of

establishment of the foundation.24

The article “Sejarah Penulisan Mushaf Al-Qur'ān Nusantara:

Satu Kajian Perbandingan antara Mushaf Istiqlal Idonesia dengan

Mushaf Tab’an Ain Al-Taqwa Malaysia” written by Makmur Haji

Harun with Muhammad Bukhari Lubis and Abu Hassan bin Abdul

from the Sultan Idris Education University of Malaysia. This paper

discusses about the history of Quranic development in Indonesia

and Malaysia. Specificly on Mushaf Istiqlal Indonesia and Mushaf

Tab 'Ain Ain-Taqwa Malaysia. Mashaf Pusaka Republik Indonesia

is alluded to one paragraph only, the statement is limited to the its

writer and its storage in the Bayt Al-Quran and Istiqlal Museum.25

Ali Akbar, a Nusantara Quranic researcher wrote about

Mashaf Pusaka Republik Indonesia in his blog with the title

“Mushaf Pusaka”. This blog with the name “Khazanah Mushaf Al-

Quran Nusantara” is a complete blog in discussing the history and

24 Aboebakar Atjeh, Risalah Bangsal, 1952. 25 Makmur Haji Harun, etc, “Sejarah Penulisan Mushaf Al-Quran Nusantara; Satu


Malaysia.” (Universiti Pendidikan Sultan Idris, 2016), accessed April 3, 2019,

www.researchgate.net).



12

art Qur'ān manuscripts in Southeast Asia.26 Akbar only explained

briefly with pictures to strengthen his writing. He only wrote based

on its leaflet in the Bayt al-Qur’an and the Istiqlal Museum.27

2. The Characteristics of Qur'ān Manuscripts in Indonesia

The article with the title “Karakteristik dan Fragmen Sejarah

Manuskrip Mushaf Al-Qur'ān Dolah Bakri Wonolelo Pleret Bantul”

was written by Mohamad Yahya and Adrika Fithrotul Aini from

Sunan Pandanaran Islamic College of Yogyakarta. This article is

about the Qur’anic manuscript of Mbah Dolah Bakri (d. 1907) from

Wonolelo village, which is considered to be the first center of the

spread of Islam in the Pleret area. The discussion about Qur'ān

manuscripts that are peeled from the physical side, namely the

characteristics and history. Unfortunately, this article does not

mention about Mashaf Pusaka Republik Indonesia.28

Then, the research “Variasi dan Simbol dalam Mushaf

Manuskrip Al-Qur'ān di Masjid Agung Surakarta”, was written by

Avi Khuriya Mustofa from the Department of Tafsir and Hadith

UIN Sunan Kalijaga, 2013. In this thesis, Khuriya explained the

variations and symbols in the Qur'ān manuscript of the Great

Surakarta Mosque compared to the Qur'ān of the Ministry of

Religion. The results of this study are, the different number of verses

26 Annabel Teh Gallop, The Appreciation and Study of Quran Manuscripts from

Southeast Asia; Past, Present, and Future. ,Heritage of Nusantara Vol.4 No.2 ( 2015):

200. 27Ali Akbar, “Mushaf Pusaka,” Accessed, 24 October, 2019, http://quran-

nusantara.blogspot.com/2015/05/mushaf-pusaka.html. 28 Mohamad Yahya dan Adrika Fithrotul Aini, “Karakteristik dan Fragmen

Sejarah Manuskrip Mushaf Al-Quran Dolah Bakri Wonolelo Pleret Bantul”, Jurnal

Keilmuan Tafsir Hadis. Vol.7, No.2 (2017).

http://quran-nusantara.blogspot.com/2015/05/mushaf-pusaka.html




13

in surah, the different first verse of juz, the different waqaf signs

and different rules for posting signs.29

The research “Sejarah dan karakteristik manuskrip Mushaf

Al-Qur'ān Desa Wonolela”, was written by Edi Prayitno, from UIN

Sunan Kalijaga Yogyakarta, 2014. This research has the same style

with the author's research. Because it discusses the history of the

Wonolelo Qur’ān manuscript relating to the spread of Islam in the

area. This paper mentions the owner of Qur’ān manuscript, one of

the independence fighters at the Prince Diponegoro era. Then, the

characteristics of Qur’ān manuscript are explained by several

characteristics, such as rasm, qirāat, without the signs of the waqaf,

without the sajdah symbol in verses and having distinctive coloring,

especially black and red.30 This research focuses on the comparison

of the Wongso Sentiko Qur’ān with the Dolah Bakrie Qur’ān.

An article “Aspek Rasm, Tanda Baca, dan Kaligrafi pada

Mushaf-mushaf Kuno Koleksi Bayt Al-Qur'ān & Museum Istiqlal

Jakarta”, written by Asep Saefullah on Suhuf's journal, 2008.

Saefullah reviewed the characteristics of Qur'ān manuscripts in the

Bayt Al-Qur’an & the Istiqlal Museum. Saefullah's description

focused on the rasm, between imla’i and Uṡmāni. Then the waqaf

punctuation in each Qur’ān manuscript and its khat / font.31

29 Avi Khuriya Mustofa, “Variasi Simbol dalam Mushaf Manuskrip Al-Quran di

Masjid Agung Surakarta”, (Skripsi S1., Fakultas Ushuluddin, UIN Sunan Kalijaga, 2013),

viii. 30 Edi Prayitno, “Sejarah dan Karakteristik Manuskrip Mushaf Al-Quran Desa

Wonolela”, (Skripsi S1., Fakultas Ushuluddin, UIN Sunan Kalijaga Yogyakarta, 2014),

viii. 31 Asep Saefullah. “Aspek Rasm, Tanda Baca, dan Kaligrafi pada Mushaf-mushaf

Kuno Koleksi Bayt Al-Quran & Museum Istiqlal Jakarta,” Jurnal Suhuf, Vol.1, No.1

(2008): 87.

14

The research with the title “Karakteristik Manuskrip Mushaf

Al-Qur'ān H. Abdul Ghaffar”, was written by Tati Rahmayani,

2016. From Department of Al-Qur'an Science and its Interpretation

of State Islamic University of Sunan Kalijaga. Regarding the

characteristics of Manuscripts, Rahmayani used the science of

philology with a single manuscript method. Here, rasm imla'i is

found and some symbols like the symbol end of the verse are red

with black points inside. Including scholia, an interpretation that

addresses the same problem in a manuscript, is located at the

beginning of juz, maqra' and signs in the mushaf. This mushaf uses

the qirā’at variety.32

An Article “Studi Mushaf Pojok Menara Kudus: Sejarah dan

Karakteristik” was written by Ahmad Nashih. This printed Qur’ān

is the most useful for memorizers of the Qur’ān. Therefore, the

prominent aspect is its text, not its illumination. Nashih has written

its characteristics such as the surah, verse, and juz, then harakat and

punctuations, hizb and ruku’ signs, waqf, name, and status of the

surah, and the last is a license of Qur’ān verification.33

In the description of the literature study above, it can be

concluded that there is no research to discuss the history and

characteristics of Mashaf Pusaka Republik Indonesia

comprehensively.

G. The Methodology of Study

The research methods will be prepared as follows:

32 Tati Rahmayani ,”Karakteristik Manuskrip Mushaf Al-Quran H. Abdul

Ghaffar”, (Skripsi S1.,Fakultas Ushuluddin, UIN Sunan Kalijaga Yogyakarta, 2016), viii. 33 Ahmad Nashih ‘’Studi Mushaf Pojok Menara Kudus: Sejarah dan

Karakteristik.’’ Jurnal Nun, Vol.3 No.1 ( 2017): 1-22.

15

1. Type of Research

This study is qualitative research in the field of manuscripts. In the

Filologi Indonesia book, Fathurahman examines the path of philological

research as follows: 1) Determine the text 2) Manuscripts inventory 3)

Manuscripts description 4) Comparison of manuscript material and text 5)

Editing text 6) Text translation 7) Content analysis.34 Nevertheless, The

research with the object of Mashaf Pusaka Republik Indonesia is only one

single manuscript in a tradition and its condition still clear well. Therefore,

Fathurahman’s path of philological research only was applied to determine

the text, manuscript description, and content analysis.

2. Data Source

The data was used in this study came from two sources, namely

primary data source, and secondary data sources. The primary data source

is the Mashaf Pusaka Republik Indonesia. The secondary data sources are

the Risalah Bangsal Penglaksanaan Quran Pusaka Republik Indonesia

book, other books, journal articles, archives or documentation, and other

references related to the main discussion in the study. This study also

collects data from the interview, especially with the museum guards,

researchers of the museum, the family of the Mashaf Pusaka Republik

Indonesia writer, and his calligraphy student.

3. Data Processing Techniques

The author focuses on two aspects, the Mashaf Pusaka Republik

Indonesia history, and its characteristics. In a historical aspect, data

processing technique through checking the information from manuscript

and archives or documents such as the Risalah Bangsal Penglaksanaan

Quran Pusaka Republik Indonesia book, the document from the family of

34 Oman Fathurahman, Filologi Indonesia (Tangerang Selatan: Kencana, 2000),

69.

16

the writer of the Mashaf Pusaka Republik Indonesia, and the inauguration

of Mashaf Pusaka Republik Indonesia archive from the National Archives

of the Republic of Indonesia. These data were described and analyzed with

the historical context such as the revolution and Indonesian Muslim political

affairs.

In the Characteristics aspect, the author applies the codicological

approach (physical descriptions) and Qur’anic studies approach. Especially

of Qur’anic studies approach to describe its qirāat, rasm, names of the

surah, shakl, signs of verses, juz and hizb, ḍabt, the punctuation

marks, waqaf signs, and the du’ā (a prayer text). The last will be discussed

about a previous Qur’ān (Middle East Qur’ān) as a reference of Mashaf

Pusaka Republik Indonesia.

H. Organizaton of Chapters

In order to provide a complete reading of the content for this

research, the author needs to show the organization of chapters. This study

consists of five chapters. Each chapter has any sub-chapters with

explanations that are interrelated with each other. The organization as

follows:

Chapter I Introduction are background, problem identification, the

scope of the study, problem statement, aims of research, literature review,

research methodology and organization of the chapter. This chapter

discribes element of research, without this chapter, the reader can’t

understand the result of research.

Chapter II discusses the history and characteristics of the Qur’ān in

Indonesia as a theoretical basis. In this section describes the history of

Quranic copying of in Indonesia all times, then about the characteristics of

the Indonesian Qur’ān Manuscripts, then a part discusses printed

manuscripts that circulated widely in Indonesia during the last 19th century

17

until the early 20th century, and the last about Characteristics of Indonesian

Qur’ān and the Official Qurans of Indonesian nation.

Chapter III contains the historicity of Mashaf Pusaka Republik

Indonesia. In this chapter explain the background and purpose of copying

the Mashaf Pusaka Republik Indonesia, the Foundation “Yayasan Bangsal

Penglaksanaan Qur'ān Pusaka Republik Indonesia”, the biography of

Salim Fachri the writer of Mashaf Pusaka Republik Indonesia and the

inauguration of the Mashaf Pusaka Republik Indonesia.

Chapter IV contains the characteristics of Mashaf Pusaka Republik

Indonesia, first sub-chapter about physical description, second sub-chapter

about its qirāat, rasm, names of the surah, syakl, signs of

verses, juz and hizb, ḍabt, the punctuation marks, waqaf signs, and the du’ā

(a prayer text). The last sub-chapter will be discussed about a previous

Qur’ān (Middle East Qur’ān) as the reference of Mashaf Pusaka Republik

Indonesia.

Chapter V contains the closing chapter, including the conclusions

and suggestions. The conclusion aims to provide research answers to the

formulation of the problem in Chapter I. While the suggestions will be an

important chapter, especially for the next research about Mashaf Pusaka

Republik Indonesia.

19

CHAPTER II

THE HISTORY AND CHARACTERISTICS OF THE QUR’ĀNS IN

INDONESIA

This chapter explains the history and characteristics of the Qur’āns

in Indonesia that have been studied by scholars. Then become the

theoretical basis for the discussion of the third and fourth chapters. Four

sub-chapters cover this discussion. The first is related to the history of

Qur’anic copying in Indonesia, these Qur’anic copying are the signs of the

development of Qur’anic art and diverse folk’s needs every period. The

second about the characteristics of the Indonesian Qur’ān Manuscripts, this

section explains what are the characteristics or aspects that distinguish

between a Qur’ān with others Qur’ān.

The third part discusses various printed Qur’āns that circulated

widely in Indonesia during the last 19th century until the early 20th century.

This section connects the previous Qur’āns and the writing of Mashaf

Pusaka Republik Indonesia. The fourth part discusses the Official Qur’ān

of the Indonesian nation. this section is important to set the position of the

Mashaf Pusaka Republik Indonesia as one of the Official Qur’āns.

A. The History of Qur’anic Copying in Indonesia

The result of Annabel Teh Gallop's research related to Qur’anic

copying activities in the archipelago mentions that the first Qur’anic

copying activity has been about since the 13th century. Precisely, when

Samudra Pasai became the first Sultanate in the archipelago.1 While Ali

Akbar said that the accuracy of the first Qur’anic copying activity from

1 Annabel Teh Gallop, ‘The art of the Qur’an in Southeast Asia,’’ In Word of

God, Art of Men, ed. Fahmida Suleman (London: Oxford University Press, 2003), 192.

20

Sumatra has been about since in the late 16th century, on Jumadilawal 993

H or 1585 AD. This Qur’ān is a collection of William Marsden that was

preserved by the library of the School of Oriental and African Studies

(SOAS), University of London. William Marsden had indeed worked in

Bengkulu at the end of the 18th century and collected several manuscripts.

Whereas the second Qur’ān (1606 AD) was preserved in Rotterdam,

Netherlands. This Qur’ān was obtained obtained from Johor but its

colophon was written in Javanese 2. This Qur’ān has been studied by Peter

G. Riddel.3

The increasing of Qur’anic copying activities due to the growing

development of Islam in the archipelago. In the following centuries, the

Muslim society was bequeathing the diverse Qur’ān in various regions.

These Qur’āns have circulated in Aceh, West Sumatra, Jambi, Riau, Riau

Islands, South Sumatra, Banten, West Java, Central Java, Yogyakarta, East

Java, Bali, West Kalimantan, East Kalimantan, South Sulawesi, West

Sulawesi, and North Maluku.4 According to Akbar's records, which have

searched through various catalogs and institutions, at least 455 Qur’ān

Manuscripts were available in Indonesia. While abroad, at least 202

Indonesian Qur’ān Manuscripts were spread in the United Kingdom,

Netherlands, France, Germany, Australia, Singapore, Malaysia and Brunei

Darussalam, the total number of Manuscripts recorded was 658

Manuscripts. This number can continue to grow.5

2 Ali Akbar “Khazanah Mushaf Kuno Nusantara,” In Filologi dan Islam

Indonesia, ed. Oman Fathurrahman (Jakarta; Kementerian Agama RI Badan Litbang dan

Diklat Puslitbang Lektur Keagamaan, 2010), 189. 3 Peter G. Riddel “Rotterdam MS 96 D 16: The Oldest Known Surviving Qur’an

from The Malay World” Indonesia and the Malay World, Vol. 30, No. 86 (2002): 9-20. 4 Zainal Arifin Madzkur, Perbedaan Rasm Usmani, (Jakarta: Azzamrdia, 2018),

98. 5 Ali Akbar “Khazanah Mushaf Kuno Nusantara,” 188.

21

The following is the distribution table of the Qur’ān Manuscripts

were available in Indonesia:

Table 2.1. Collections of the Qur’ān Manuscripts available in Indonesia

No. The Region The Collection Place The Total of

manuscripts

1.

Jakarta

PTIQ 12

2. National Library of RI 65

3. Bayt Al-Qur'ān TMII 23

4.

Cirebon

TB Walisongo 5

5. Kesultanan

Kacirebonan

3

6. Gunung Jati 5

7. Buntet Pesantren 5

8. Palembang Persons 9

9. Surakarta The Great Mosque 11

10. Yogyakarta Sonobudoyo Museum 6

11. Kraton (the palace) 4

12. Demak The Great Mosque 12

22

13. Sumedang Prabu Geusan Ulun

Museum

2

14. Bandung ‘’Sri Baduga’’ state

museum

2

15. Persons 2

16. Banten The Great Mosque,

the tomb of Maulana

Yusuf and the tomb of

Pangeran Mas

5

17. Sidoarjo Mpu Tantular state

museum

50

18. Gresik Sunan Giri Museum 3

19. Lamongan Sunan Drajat Museum 3

20. Bali Persons 12

21. Padang State Museum 8

22. Persons 4

23. Pekanbaru Museum 6

24. Kepri Penyengar 4

25.

Banda Aceh

State Museum 70

26. The library of Ali

Hasjmy

12

23

27. Tanoh Abee 3

28. Persons 18

29. Pontianak Any collections 13

30. Samarinda Mulawarman

Museum, Mosque

10

31. Mataram State Museum 15

32. Persons 2

33. Banjarmasin Persons 1

34. Makassar State Museum 2

35. Wajo Persons 4

36. Palu State Museum 3

37. Persons 1

38. Bima,

Sumbawa

Besar

Persons 10

39. Buton Persons 3

40. Maluku Persons 12

41. Ternate Kraton (Palace) dan

Sultanate Mosque

6

Total 455

24

While the collections of the Indonesian Qur’ān Manuscripts were

available abroad as follows:

Table 2.2. Collections of the Indonesian Qur’ān Manuscripts were available abroad

No. The Country The Collection Place The Total of

manuscripts

1

The United

Kingdom

British Library 9

2 SOAS 1

3 Royal Asiatic Society 1

4 Netherlands Museum and

Libraries

32

5 France National Library 5

6 Germany Berlin 1

7 Australia Michael Abbott,

Adelaide

21

8

Singapore

Taman Warisan

Melayu

2

9 Malay Art Gallery 3

10 Baalawi Mosque 5

11 Asian Civilisation

Museum

3

25

12

Malaysia

KL State Library 40

13 KL State Museum 1

14 Islamic Arts Museum

KL

20

15 Personal collections 9

16 Museum Qur’an

Melaka

13

17 Museum Seni Asia

KL

2

18 Museum Tokoh

Pahang

1

19 Terengganu State

Museum

10

20 Museum Negeri and

persons in Kelantan

4

21 Museum Seni Islam

Serawak

5

22 Brunei

Darussalam

Balai Pameran Islam

Hassanal Bolkiah

15

Total 203

26

There are also famous Qur’ān manuscripts that follow with the

names of its clerics, such as Syeikh Abdul Wahab from Aceh, Sheikh

Muhammad Arsyad al-Banjari from Banjarmasin, Sheikh Nawawi al-

Bantani from Banten, Diponegoro Qur’ān and Amangkurat I Qur’ān from

Central Java. The examples of the Diponegoro Qur’ān and Amangkurat I

Qur’ān show the role of the royal elite in copying the Qur’ān.6 At the early

of the 19th Century, Abdullah bin Abdul Kadir Munsyi also copied the

Qur’ān, even got some money from his services. Mangkunegara I (1726-

1796) also copied a Qur’ān that was asked by his cousin when the

inauguration became Pakubuwono IV. The involvement of the royal elite in

copying the Qur’ān manuscripts also shows the existence of its

scriptorium.7

Almost the Qur’ān manuscripts that were supported by the elite

figures more luxurious than the Qur’ān manuscripts for learning purposes.

The Qur’ān manuscripts for learning media were preserved by the mosque,

pesantren or the own heir. Actually, the involvement of elite figures has

occurred since the time of the Prophet, friends, Islamic dynasties such as

the Abbasids, Mamluks, Fatimids, to the rulers of the Islamic Archipelago

sultanates. Even after Indonesia's independence, Indonesian presidents were

involved in preserving and copying the Qur’ān. At least four Presidents who

have done it, such as Soekarno, Soeharto, BJ. Habibie and KH.

Abdurrahman Wahid.

The first president, Soekarno has a role in copying the Mashaf

Pusaka Republik Indonesia that was the object of this research. The second

president, Suharto also contributed to the completion of the copying project

6 M. Ibnan Syarif, Ketika Mushaf Menjadi Indah, (Semarang: Aini, 2003), 42. 7 Ali Akbar “Khazanah Mushaf Kuno Nusantara,” In Filologi dan Islam

Indonesia, ed Oman Fathurrahman (Jakarta; Kementerian Agama RI Badan Litbang dan

Diklat Puslitbang Lektur Keagamaan, 2010), 192.

27

of Mushaf Istiqlal and Mushaf Tien. In addition, Suharto built the first Al-

Qur'ān museum in Indonesia, Bayt Al-Qur'ān at TMII.8 The third president,

BJ Habibie also funded the copying of the Al-Qur’an Berwajah Puisi (the

Poem-faced Qur'ān) by Didin Siradjuddin that was ordered by HB Jassin,

even though at that time Habibie was a Minister of Research and

Technology in the Soeharto-era.9 Whereas the fourth president,

Abdurrahman Wahid in 1994 was donated at least 67 pesantren manuscripts

to the National Library of Republic of Indonesia, 12 of All manuscripts are

the Qur'ān. At that time, Abdurrahman was a Chairman of the Nahdlatul

Ulama Executive Board (Pengurus Besar Nahdlatul Ulama).10

Over time, a lot of Qur'āns in Indonesia not only in the form of

manuscripts, but also in the form of printing, braille and digital. The printed

Qur'ān in Indonesia began at the last of the 19th century which is often

referred to as the Qur'ān of Palembang. Then, the printed Qur'ān develop

increasingly. The Braille Qur'ān early existed in Indonesia in 1952, this

Qur'ān was published by Jordan and was sent by Prof. Dr. Muhammad

Syaltut.11 While for the digital Qur'ān, early was launched about at the end

of August 2016 by the Ministry of Religion with the name "Qur'an

Kemenag", an android-based application.

In addition, there is an innovative add-ins application “Qur'an

Kemenag" in Microsoft Word since 2019. The latest information from

Lajnah Pentashihan Al-Quran (The Board of License the Qur’ān) that has

8 M. Ibnan Syarif, Ketika Mushaf Menjadi Indah, (Semarang: Aini, 2003). 9 Didin Sirojuddin, “Habibie, HB Jassin; Kisah Naik Haji dengan Menulis Al-

Quran” Accessed, 30 Juli, 2019, https://republika.co.id/ berita/pvfxtr385/habibie-hb-

jassin-kisah-naik-haji-dengan-menulis-alquran. 10 Ali Akbar “Khazanah Mushaf Kuno Nusantara,” In Filologi dan Islam

Indonesia, ed Oman Fathurrahman (Jakarta; Kementerian Agama RI Badan Litbang dan

Diklat Puslitbang Lektur Keagamaan, 2010), 190. 11 E. Badri Yanuardi, “Sejarah Mushaf Al-Qur’an Standar Braille Penelusuran

Awal”, Jurnal Suhuf, Vol. 5, No. 2 (2012): 258.

https://republika.co.id/%20berita/pvfxtr385/habibie-hb-jassin-kisah-naik-haji-dengan-menulis-alquran




28

launched a website containing various features such as the digital catalog

for Qur'ān manuscripts in Bayt Al-Qur’an, Qur'ān manuscripts complete

with a description of codicology and its rasm or dabt, the catalog of Qur'ān

translations and its exegesis that have been published in Indonesia, the

contents about the printed Qur'ān, digital Qur'ān, and braille Qur'ān, and the

last is consultation columns about the Qur'ān.

The follows are the types of Qur'ān in Indonesia in the form of a

chart:

Chart 2.1. The Types of Qur'ān in Indonesia

B. The Printed Qur'ān in Indonesia in The Middle 19th Century to The

Early 20th Century

The middle 19th century to the early 20th century was a transition

period of Qur’anic production techniques. The Qur’anic copying activity

with handwriting was still spread widely, nevertheless the lithography

Qur'ān has arrived in Indonesia. Abdul Hakim, a researcher from Bayt Al-

Qur'ān noted the chronological review of the printed Qur'ān that was widely

circulated in Indonesia at that time.

Qur'ān in Indonesia

Manuscript (from 13th or 16

centuries)

Elite

(Sultanates to President of RI)

Educational Institution (Pesantren)

printed (from the last 19thh century)

Braille (since 1952)

digital (since 2016)

29

In his notes, Hakim examines the history of publication, verification,

and aspects of text from the Qur'āns. This discussion consists of the

Palembang Qur'ān 1848, the Singapore Qur'ān 1868, the Istanbul Qur'ān

1881, the Bombay Qur'ān 1885, the Al-Qur 'ān Afif Cirebon 1933, the

Bukittinggi Qur'ān 1933, Al-Qur'ān and Batavian Translation 1934, also

Al-Qur'an and Javanese Translation 1935.12

Firstly, the Palembang Qur'ān 1848 is the oldest printed Qur'ān in

Indonesia, even in Southeast Asia. This Qur'ān was produced by lithography

techniques (a stone printing) with the tool "Paris Lithographieque" by

Abdul Azim Amin’s family Palembang, on August 20, 1848. This Qur'ān

was distributed to the centers of Islamic culture such as Riau, Pattani

(Thailand), Mindanao (Philippine), Cirebon and others. This Qur'ān has

characteristics of its dimension 29.5 x 20 cm, using Naskhi script, each

page is 15 lines, without the verse number and only shape of a star symbol

or flower petals.

Secondly, Qur'ān from Singapore since 1868. This Qur'ān was

written by Muhammad Salih bin Sardin in Kampung Gelam Singapura. This

Qur'ān was widely circulated at the end 19th century and was found in

several places in Indonesia such as the Surakarta Great Mosque, the

Samparaja Bima Museum, Riau, Cirebon, and Kendari. This Qur'ān has

characteristics of using European paper, dimension 30 x 20 x 6 cm. cover

with a simple design, there are 15 lines each page and without the verse

numbers, only with the circle symbols. This Qur'ān is kind of the Qur'āns.

with corner verses, but often the placement of signs of the verse is not

right.13

12 Abdul Hakim, “Al-Quran Cetak di Indonesia Tinjauan Kronologis Pertengahan

Abad ke-19 hingga Awal Abad ke-20”, Jurnal Suhuf, Vol.5, No.2 (Desember 2012): 231-

254. 13 Abdul Hakim, “Al-Quran Cetak di Indonesia, 231-254.

30

Thirdly, Qur'ān from Istanbul Turkey in 1881. This Qur'ān was

written by Hafiz Usman Caligrafer from 17th century Ottoman Turkey

which is widely circulated is an Egyptian print, but people call it the "Al-

Qur'ān Istanbul" or "Stanbul". The famous publisher published this Qur'ān

namely, Matba’ah Mustafa al-Babi al-Halabi Egypt. This Qur'ān has used a

printing tool that is more modern than previous Qur'ān manuscripts, and this

is used as a reference for the copying Qur'ān with corner verses. This Qur'ān

has characteristics such as using Uṡmāni rasm, without the verse numbers,

each page is 15 lines, the number of pages are 610, at the top page are juz

sign, surah name and page number.14 This Qur'ān has similarity in

characteristics aspect with Bahriyah Qur'ān.15

The fourth Qur'ān from India in 1885 was written by al-Hajj

Muhammad Samah in the month of Rajab in 1304 H or 1886 AD. This

Qur'ān informs the names of the Qur’anic license team, the fourteen imam

qirāat, and was printed by Matba'ah al- Muhammadiyyah. This Qur'ān has

used modern printing techniques with the dimension of 24.5 x 17 cm. The

special thing of this Qur'ān is naskhi khat, and just 13 lines each page. At

the beginning of the page (surah al-Fātihah and al-Baqarah), there is a

picture of the Grand Mosque (Kaba) and the Prophet's Mosque (Nabawi).

This Qur'ān has not used the verse number, just the waqaf sign. Also, this

Qur'ān is one of the references to Bombay Qur'ān printing which is widely

known by Indonesian society.16

The fifth Qur'ān was called Al-Qur'ān Afif from Cirebon in 1933.

This Qur'ān was published by Maktabah al-Misriyah Cirebon owned by

Abdullah bin Afif. In 1945¸ This Qur'ān has been printed at least 100,000

14 Abdul Hakim, “Al-Quran Cetak di Indonesia, 241. 15 Ali Akbar, “Mushaf Al-Qur’an Bahriyah (Turki)”, Accessed 29 April, 2020,

http://quran-nusantara.blogspot.com/2012/04/mushaf-bahriyah. html. 16 Abdul Hakim, “Al-Quran Cetak di Indonesia, 241.

http://quran-nusantara.blogspot.com/2012/04/mushaf-bahriyah.%20html

http://quran-nusantara.blogspot.com/2012/04/mushaf-bahriyah.%20html

31

copies at the request of the Japanese government for the Indonesian society.

This Qur'ān has characteristics as 24.5 x 17 cm, bold naskhi font, there are

15 lines each page, without the verse numbers. Just using page numbers and

waqaf signs, this Qur'ān was not with corner verses. In 1951 it was reprinted

with the addition of the verse numbers.17

The sixth, Qur'ān of Bukittinggi in 1933, this Qur'ān was printed by

Matba’ah al-Islamiyah owned by Haji Muhammad Sultan Sulaiman in

Bukittinggi. This Qur'ān was written by the rules of Uṡmāni rasm by Syekh

Sulaiman ar-Rasuli and Haji Abdul Malik. This Qur'ān has many

characteristics, such as there are 15 lines each page, its pages are 239, the

basmalah is not included as a verse in the Surah al-Fātihah, but the verse

ṣirāṭallażīna .... divided into two verses, so these are still a total of seven

verses.18

The seventh, Al-Qur'an and its translation from Batavia in 1934.

The translation was the Dutch by Maulvi Muhammad Ali, president of the

Ahmadiyya Anjuan Ish'attul Islam Lahore India. This Qur'ān has 1225

pages, on the first page there is a discussion about Qur’anic sciences, using

the waqaf sign but the verse number is only in the translation. This Qur'ān

was written with naskhi khat which is often circulated in Pakistan.19

The last is Al-Qur'an and its translation with the Javanese script in

1935. This Qur'ān was translated into Javanese by Muhammad Amin bin

Abdul Muslim, the caretaker of the Madrasah Manba'ul Ulum Surakarta.

This Qur'ān was published by Ab Sitti Sjamsijah Bookstore, Solo, with the

title "Nur Anjawen". At the beginning of the volume, there is a photo of the

17 Abdul Hakim, “Al-Quran Cetak di Indonesia, 247. 18 Abdul Hakim, “Al-Quran Cetak di Indonesia, 248. 19 Abdul Hakim, “Al-Quran Cetak di Indonesia, 251.

32

writer with a beskap suit (Javanese suit). This Qur'ān is only printed and

circulated in a limited manner.20

With the data about the seven printed Qur'ān that was widely

circulated in Indonesia in the middle 19th century to the early 20th century,

it can be assumed that the copying process of Mashaf Pusaka Republik

Indonesia was also carried out by referring to these Qur'āns.

C. The Characteristics of Qur'ān in Indonesia

The term Karakteristik in Kamus Besar Bahasa Indonesia means

mempunyai sifat khas sesuai dengan perwatakan tertentu.21 Meanwhile,

according to the Oxford dictionary, Characteristic means a typical feature

or quality that something / somebody has.22 In Arabic, the characteristic is

called ي زة فة م ṣifah mumayyizah.23 In this context, the characteristics of / ص

Qur'ān in Indonesia are typical features that are used or displayed by Qur'ān

that have been used in Indonesia.

The characteristics of a Qur'ān can be grouped into two parts.

Firstly, the physical features of the Qur'ān. This section explains physical

descriptions such as page thickness, length and width of the Qur'ān, paper

type, illuminations or artistic aspect was applied to the cover of the Qur'ān.

This section has no definite rules, because it shows the physical/visual

20 Abdul Hakim, “Al-Quran Cetak di Indonesia, 251. 21 Kamus Besar Bahasa Indonesia versi daring “Karakteristik” Accessed, 27

Januari, 2020 https://kbbi.web.id/karakteristik. 22 Oxford Learners Dictionaries “Characteristic,” Accessed, 27 Januari, 2020

https://www.oxfordlearnersdictionaries.com/definition/ english/

characteristic_1?q=characteristic. 23 Dictionary Cambridge “Characteristic,” Accessed, 27 Januari, 2020

https://dictionary.cambridge.org/dictionary/english-arabic/ characteristic.

https://kbbi.web.id/karakteristik

https://kbbi.web.id/karakteristik

https://www.oxfordlearnersdictionaries.com/definition/%20english/%20characteristic_1?q=characteristic




https://dictionary.cambridge.org/dictionary/english-arabic/%20characteristic


33

characteristics of the Qur'ān. Secondly, the aspect relates to the Qur'anic

text, which is seen in terms of rasm, tajwid sign, punctuation/ḍabt symbols,

surah head, verse sign, juz sign and calligraphy. This section can have

similarities between one Qur'ān with another Qur'ān, due to the rules of this

section was formulated by the Qur'ān experts.

To find out the characteristics of Mashaf Pusaka Republik

Indonesia, it is necessary to understand the characteristics of the previous

Qur'ān, due to the form and style of the Qur'ān each period was affected by

the characteristics of the previous Qur'ān. Ali Akbar has studied the Qur'ān

in East Java and he mentioned that the Qur'ān was influenced by local

traditions, Middle-Eastern traditions, and Persian-Indian traditions.24 In

2005 he conducted a study about 18 Manuscripts in East Java, focus from

Surabaya, Gresik, Lamongan, and Madura. These Qur'ān were available

two from the Nahdlatul Ulama Museum, seven from the Mpu Tantular

Museum, three from the Regional Museum Sunan Giri, three from the

Special Museum Sunan Drajat and two from the Great Mosque of

Bangkalan. From this study, there are some notes in terms of rasm,

punctuation/ḍabt, surah head, verse sign, juz sign, calligraphy, illumination

and media material used.25

Almost all of these Qur’āns use imla'i rasm, not Uṡmāni rasm,

except for one Qur’ān from the Mpu Tantular Museum. The owner of this

Qur’ān is a citizen of Pasuruan. Akbar considered that this Qur’ān was not

written in Indonesia, due to the use of calligraphy, illumination and paper

were closer to the Turkish tradition. While the punctuation is not so varied,

it uses ordinary tajwīd, simple waqaf signs and the absence of certain

24 Ali Akbar, “Tradisi Lokal, Tradisi Timur Tengah, dan Tradisi Persia-India:

Mushaf-mushaf Kuno di Jawa Timur,” Jurnal Lektur, Vol.4 ,No. 2 (2006): 242-261. 25 Ali Akbar, “Tradisi Lokal, Tradisi Timur Tengah, 246.

34

readings such as imālah and isymām.26 The head of the surah is usually

written in red ink, and one characteristic is the writing of the letter ta

'twisted, sometimes not just once. Akbar assumed that this style was

influenced by the Javanese script.

The most common verse marks are circular and red, yellow or gold,

all the Qur’āns without verse numbers. There are the differences of juz

signs, for a rather luxurious Qur’ān has a medallion as a frame for writing

juz sign. While a simple Qur’an, the juz sign is written on the edge of paper.

The calligraphy used by the Qur’āns in Indonesia are naskhi khat but with

a simple style, except one case. Akbar said that the writer of Qur’ān from

the Mpu Tantular Museum was competent to the rules of Islamic

calligraphy.27

Furthermore, about its illuminations. These Qur’āns usually use the

daluwang papers and have floral motifs with the specific of their

representative regions. Besides, a part of these Qur’āns has been

acculturated by the Middle Eastern traditions, such as Turkey have golden

colors, or chain motifs and several other motifs that have been affected by

the Persian-Indian traditions.28

Asep Saefullah also has researched the characteristics of the old

Qur’ān collections from the Bayt Al-Qur'an & Istiqlal Museum. This study

specifically explores the aspects of rasm, punctuation, and its calligraphy.

Saefullah took six samples of the 22 Qur’āns from European paper and

daluwang. The six Qur’āns consist of (1) the Lalino Qur’ān from Bima, (2)

the Cirebon Qur’ān, (3) the Qur’ān of Solo, (4) the Qur’ān of East Kauman,

Semarang, (5) the Qur’ān of Pandeglang and (6) the Qur’ān of Cipete.

26 Ali Akbar,“Tradisi Lokal, Tradisi Timur Tengah, 247. 27 Ali Akbar,”Tradisi Lokal, Tradisi Timur Tengah, 248. 28 Ali Akbar,”Tradisi Lokal, Tradisi Timur Tengah, 251.

35

From this research, Saefullah mentions that almost all the old

Qur’ān collections from the Bayt Al-Qur'ān and Istiqlal Museum use Imla'i

rasm or qiyāsi. From the six Qur’āns, only one used the Uṡmāni rasm,

namely the Qur'ān of Solo. Whereas, the rules were used to check the rasm

were as follows, al-hazf (deletion), al-ziyādah (addition), al-hamzah

(hamzah letters), al-badal (substitution), al-fasl and al-wasl (separation and

joining).29 The indicator words were used by Saefullah to check are, الملئكة He explains that the use of .الكتب and ,الصلحت, العلمين, الحيوة, الزكوة الصلوة

Uthmāni rasm had not been popular in the Archipelago before the 20th

century AD.30

The tajwīd signs and the waqf signs in this study are mentioned as

common features in copying the Qur’an, although incompletely or only a

few pages. For example, the mad wājib sign and mad jāiz use a twisted

symbol (~), iżhār sign with ظ or ن, iḍgām with غ or غم, iqlāb sign with م. While for waqaf signs such as waqaf jāiz with ج, waqaf murakhkhas with

,لا may not stop with ,ز waqaf mujawwaz with ,ط waqaf muṭlaq with ,صwaqaf mustaḥab wasluhu with صلى, waqaf which is not specified by some

scholars with ق. These signs in the Qur’anic standard of Indonesian, have

been simplified.31

Saefullah quoted Akbar's opinion regarding calligraphy in the Bayt

Al-Qur'ān and Istiqlal Museum collections from his thesis with the title

29 Asep Saefullah, “Aspek Rasm, Tanda Baca, dan Kaligrafi pada Mushaf-mushaf

Kuno Koleksi Bayt Al-Qur’an & Museum Istiqlal Jakarta”, Jurnal Suhuf, Vol. 1, No. 1

(2008): 90. 30 Asep Saefullah, “Aspek Rasm, Tanda Baca, dan Kaligrafi, 98. 31 Asep Saefullah, “Aspek Rasm, Tanda Baca, dan Kaligrafi, 100.

36

“Kaligrafi dalam Mushaf Kuno Nusatara: Telaah Naskah-naskah Koleksi

Perpustakaan Nasional RI”, that the special characteristic of the

Archipelago calligraphy in the Old Qur'āns was the type of floral

calligraphy for the head of a surah, it means Arabic calligraphy is combined

with plant patterns and merged into a new form. This style is not found in

other regions, especially in the Middle East. Likewise, with the Qur'anic

collection of Bayt Al-Qur'an, Saefullah found the floral calligraphy. While

the text of the verse tends to approach the simplest naskhi, just the Lalino

Qur'ān approaches standard calligraphy.32

Gallop has written several studies about art in the Qur'ān each

region. Such as the art of the Qur'ān in Java, the art of the Qur'ān in

Southeast Asia, the art of the Malay Qur'ān, the art of the Qur'ān in Banten,

the Bone Qur'ān from South Sulawesi, an Acehnese Qur'ān manuscript in

Belgium.33 These researches were written based on illuminations and art

contained in Qur’anic manuscripts throughout the Indonesian archives,

even Southeast Asia. Some areas such as Pattani, Philippines, Malaysia,

Singapore, Brunei, Cambodia and Vietnam he called The Malay World, due

to they have the closeness of cultural and artistic characteristics.34

Because Gallop focusses on art and illumination, she also wrote

about the differences between the Qur'ān made at the palace or educational

institutions. The article is "Palace and Pondok; patronage and production of

illuminated manuscripts on the East Coast of the Malay peninsula”. In this

study, Gallop explains how the characteristics of the palace Qur'ān from

Terengganu and the Qur'ān were written in the Pattani Pondok, it is seen

32 Asep Saefullah, “Aspek Rasm, Tanda Baca, dan Kaligrafi, 102. 33Annabel Gallop, “Manuscript Illumination,” Accessed, 2 October, 2019

https://bl.academia.edu/AnnabelGallop/Manuscript-illumination. 34 Annabel Teh Gallop. “The Art of the Qur’an in Southeast Asia,” In Word of

God, Art of Men, Ed. Fahmida Suleman (Oxford: Oxford University Press in association

with the Institute of Ismaili Studies London, 2007), 191.

https://bl.academia.edu/AnnabelGallop/Manuscript-illumination


37

that the illumination from the palace Qur'ān is more luxurious than the

Qur'ān of the educational institution.35

In addition, there are two research results that could be the

foundation on how to analyze the characteristics of printed Qur'ān in

Indonesia. After a discussion of the old Indonesian Qur'ān, there are two

studies discuss the Mushaf Istiqlal and the Mushaf Pojok Menara Kudus

(the Qur'ān with corner verses). Both of these studies represent a description

related to the characteristics of the Qur'ān. Mushaf Istiqlal, was made as

luxurious manuscripts with special illuminations of the regions in

Indonesia. Ibnan Syarif, author of the Ketika Mushaf Menjadi Indah book

records complete matters about its physical features, its calligraphy and

illuminations. Furthermore, Syarif also reviewed the punctuation marks, the

waqaf signs, the ruku signs', the sajdah signs, the juz signs, the hizb signs,

the surah names, its illuminations on the start page, the middle page, the

last page of the surah and its cover.

According to Lajnah Pentashihan Al-Qur’an (The Board of License

the Qur’ān), for identifying the characteristics of the Qur'ān can be

identified from four main elements, namely rasm (orthography), harakat

(vocal signs), punctuation and waqaf signs.36 So, these are necessary to see

a comparison of the characteristics of the Qur'ān that have used print

techniques, such as the Mushaf Pojok Menara Kudus.

The rasm in the Mushaf Pojok Menara Kudus is a combination of

Uṡmāni and Imla'i (the rasm in accordance with Arabic rules). The harakat

35 Annabel Teh Gallop “Palace and pondok; patronage and production of

illuminated manuscripts on the East Coast of the Malay peninsula Accessed, 2 October,

2019 https://bl.academia.edu/AnnabelGallop/Manuscript-illumination. 36 Muchlis M. Hanafi (Ed,), Sejarah Penulisan Mushaf Al-Quran Standar

Indonesia, (Jakarta: Lajnah Pentashihan Mushaf Al-Quran Badan Litbang dan Diklat

Kementrian Agama Republik Indonesia, 2017), 12.


38

was used is familiar to Indonesian people. There are six forms, fathah,

kasrah, dammah, fathatain, kasratain, and dammatain. There are two forms

of sukun, firstly the form similar to a head of kha’ without a point and full

circle/sifr mustadir.37 There are several punctuations in this Qur'ān such as

saktah, imālah, isymām and tashil. Whereas for reading mad there are

several signs such as, if reading mad tābi'i then the letters wawu and ya' are

empty without any sign. When mad wājib and mad jāiz, the sign like a

screen flag. The signs of waqaf in this Qur'ān are, mandatory to stop/waqaf

lāzim with م, waqaf jāiz with ج, murakhkhaṣ waqaf with ص, waqaf muṭlaq

with ط, waqaf mujawwaz with ز, and the prohibition to stop with 38.لا

Following a general summary about the characteristics of the

Qur'āns in Indonesia, Table 2.2. The Characteristics of Indonesian Qur'āns

Characteristics

The old

Qur'ān

from

Pesantren

The old

Qur'ān

from Ellite

Mushaf

Istiqlal

Bahriyah

Qur'ān

Text

Rasm imlā'i imlā'i or

Uṡmāni Uṡmāni Mix

Tajweed

Sign simple

simple or

complete Simple simple

The

Punctuation

and waqaf

signs

without

isymām,

imālah etc.

with

isymām,

imālah etc.

with

isymām,

imālah etc

with

isymām,

imālah etc

Name of

surah

floral style

or red ink

floral and

colorful khat ṡulūṡ khat ṡulūṡ

37 Annas Zaenal Muttaqin, “Sejarah dan Rasm Mushaf Al-Qur’an Pojok Menara

Kudus”, (Skripsi S1., Fakultas Ushuluddin, UIN Sunan Kalijaga, 2010), 148. 38 Ahmad Nashih ‘’Studi Mushaf Pojok Menara Kudus: Sejarah dan

Karakteristik’’. Nun, Vol.3 No.1 (2017): 1-22.

39

Sign of verses Red circle

etc.

Gold circle

or flower

with

number

and

medallion

with

number

and circle

Sign of juz

Simple on

the edge

margin

medallion

medallion

with color

and above

the verses

Simple

medallion

and above

the verses

Calligraphy Simple

naskhi

Simple

naskhi or

naskhi by

its rules

naskhi by

its rules

naskhi by

its rules

Out

of

text

paper Daluwang European

paper

Germany

Durex

Hvs

printing

Paper

Illumination

Flowers or

simple

lines

Gold color,

geometry,

or flowers

Typical

ornament

of

Indonesian

culture

lines and

simple

flowers

D. The Official Qur'āns of Indonesian Nation

After Indonesia's independence, the government through its

Ministry of Religion have given special attention to the Qur'ān. At least,

three Qur'āns that were officially made by the government, in this research,

the author mention “The Official Qur'āns of Indonesian Nation”. The first

is the Mashaf Pusaka Republik Indonesia, the second is the Mushaf Standar

Indonesia and the third is Mushaf Istiqlal. Actually, there was another

Qur’an which was made by President Suharto, namely Mushaf At-Tin.

However, this Qur'ān was unclassified to The Official Qur'āns of Indonesian

Nation, because it was made specifically to commemorate the passed away

Mrs. Tien Soeharto.

The Mashaf Pusaka Republik Indonesia was first reviewed by Ibnan

Syarif as a comparison of the Mushaf Istiqlal. The Mashaf Pusaka Republik

Indonesia are expected by its pioneers as Imam Mushaf (the Quranic

40

reference) in Indonesia, for a description of the Mashaf Pusaka Republik

Indonesia will be explained in the third and fourth chapters of this study.

The second Qur'ān is the Mushaf Al-Qur'ān Standar Indonesia.

Lajnah Pentashihan Al-Qur'ān (The Board of License Al-Qur'ān) has

written comprehensively the Sejarah Penulisan Mushaf Al-Qur'ān Standar

Indonesia. The book explains the definition of the Mushaf Al-Qur'ān

Standar Indonesia. That Qur'ān are standardized in Qur’anic orthography,

harakat, punctuations and waqaf signs according to the results of

Musyawarah Kerja Ulama Ahli Al-Qur'ān (The Meeting of Al-Qur'ān

Experts) for 9 times. These meetings have held from 1974 to 1983 and the

results were used as the guide for the Qur’anic printed in Indonesia.

As for the variety of Mushaf Al-Qur'ān Standar Indonesia, there

are three types of the Qur'ān, namely the Uthmanic Standard Qur'ān for

general people, Baḥriyah Qur'ān for the Qur'ān memorizers and Braille

Qur'ān for blind Muslims. This rule refers to the Decree of Minister of

Religion (Keputusan Menteri Agama) No. 25 of 1984. Each of these

Qur'āns has unique specifications that can be seen from its orthography

(rasm), harakat, punctuations, and waqaf signs. Firstly, from the

orthography (rasm), Mushaf Al-Qur'ān Standar Indonesia takes the model

of the Qur'ān was published by the Department of Religions in 1960

(Mushaf Al-Qur'ān Bombay). Uṡmāni rasm in this Qur'ān was adjusted

based on the formulation of al-Suyuṭiy (w.911 H) in al-Itqān fi Ulūm al-

Qur'ān.39

Furthermore, the Mushaf Al-Qur'ān Standar Bahriyah refers to the

Qur'ān was published by al-Baḥriyah (a naval publishers) in Turkey, often

referred to as Al-Qur'ān Pojok (Al-Qur'ān with corner verses) because they

39 Muchlis M. Hanafi (Ed,), Sejarah Penulisan Mushaf Al-Quran Standar

Indonesia, (Jakarta: Lajnah Pentashihan Mushaf Al-Quran Badan Litbang dan Diklat

Kementrian Agama Republik Indonesia, 2017), 89-90.

41

make it easier for memorizers of the Qur'ān. Actually, this Qur'ān does not

use the Uṡmāni rasm, because from the six rules formulated by As-

Suyutiy40, it only follows one rule, the substitution or badal. Therefore, in

this context the Baḥriyah Qur'ān can be called a combination or mix of

Uṡmāni rasm and Imla'i rasm. In 1974 the Meeting Work I, KH. Ahmad

Damhuri Malang said that the use of this Qur'ān was tolerated by experts in

various Muslim countries,41 including also the use of the Al-Qur'ān Pojok

Menara Kudus.

At the Meeting Work II in 1976, the Braille Standard Qur'ān was

written with Arabic Braille codes which have been used in the Braille

Qur'āns were published by the Jordan, Egypt and Pakistan. This braille

codes refers to the results of the uniformity of the Arabic Braille Codes at a

regional conference was held by UNESCO in Beirut, Lebanon in 1951.

Thus, in 1977, the results of the Meeting Work III have stated that the

Braille Standard Qur'ān used the Uṡmāni rasm, different with lots of the

Braille Qur'āns were published by the Jordan, Egypt and Pakistan

previously. Nevertheless, the application of Uṡmāni rasm is excluded from

the words that make it difficult for the blind.42

Secondly in term of harakat, all types of Mushaf Al-Qur'ān Standar

Indonesia have similarities and differences in principles, the similarity is

that each vowel is given according to its sound. While the differences have

been located in the reading mad. The Uṡmānic Standard Qur'ān shows the

sukun on the mad ṭābi'i. While Mushaf Al-Qur'ān Standar Bahriyah without

40 As-Suyuṭiy formulations in Uthmani rasm reduced the rules to 6 as follows, 1.

The delution (al-hażf) 2. The addition (al-ziyadah) 3. The substitution (al-badal) 4. The

rule of the hamza 5. The rule of joining and separating (al-faṣl wa al-waṣl) 6. The rule of

cases where there are two canonical readings but the text is written according to one of

them, (ma fihi qira’atan fa kutiba ihdahuma). 41 Muchlis M. Hanafi (Ed,), Sejarah Penulisan Mushaf, 96-101. 42 Muchlis M. Hanafi (Ed,), Sejarah Penulisan Mushaf, 102-106.

42

the sukun. In this Qur'ān, the special writing of the kasrah harakat if it was

before ya' without the two point (ى), when waqaf the kasrah harakat is

written standing, while waṣal the kasrah harakat is written usual (with the

two point).

The third, in the context of punctuation. The Uṡmānic Standard

Qur'ān imposes the full punctuation, while in the Mushaf Al-Qur'ān Standar

Bahriyah there are exceptions, such as not writing izghām, tashdīd, and

small mīm when reading iqlāb. On another hand, the Braille Standard

Qur'ān is more simple than other. Fourth, regarding the sign of the Waqf,

all types of the Mushaf Al-Qur'ān Standar follow the simplification of the

waqf signs from 12 to be 7 signs, as decided in the Meeting Work IV in

1980. The 12 waqf signs are as follows, 1. (م) waqf lāzim 2. (لا) adam al-

waqf 3. (ج) waqf jāiz 4. (ص) waqf murakhkhas 5. (ز) waqf mumazzaq 6.

(ط) .al-waqf hall 9 (قف) .Qīla alaih al-waqf 8 (ق) .al-wasl aula 7 (صلى)

waqf muṭlaq 10. (ك) kadhālik mutābiq 'alā mā qablah 11. (سكتة) saktah 12.

mu'ānaqah. Then there are only 7 symbols only (؞ ؞) لا, ج, صلى, قلى, سكتة

and 43.؞ ؞

This book also explains clearly how the implementation of the

Meeting Work among The Qur'ān Experts in 1974-1984. Starting from the

history of the origins of the Meeting, the results of the decision of the

Meeting from I to IX, the dialectics of the Qur'ān experts thought, the list

of participants and the maps of the concentration of discussion the Meeting

Work among The Qur'ān Experts. In addition, this book shows many

43 Muchlis M. Hanafi (Ed,), Sejarah Penulisan Mushaf, 94-95.

43

pictures of the Mushaf Al-Qur'ān Standar Uṡmāni Indonesia, Baḥriyah and

Braille.

After a Mashaf Pusaka Republik Indonesia and the Mushaf Al-

Qur'ān Standar Indonesia, the third Qur'ān is the Istiqlal Qur'ān (Mushaf

Istiqlal). This Qur'ān was officially written after the Istiqlal I Festival

(October 15, 1991) and was inaugurated at the Istiqlal II Festival

(September 23, 1995) during the Soeharto era. Before this Qur'ān was

inaugurated, it had received a sign of verification (a license) on June 6,

1995. Khaṭṭaṭ (calligrapher) who wrote this Qur'ān was KH. Abdurrazaq

Muhili (a pattern designer), HM Faiz AR (a Chairman), M Abdul Wasi AR,

H. Imron Ismail, Baiquni Yasin, Mahmud Arham, Islahuddin (the

members), and HM Idris Pirous (as assistant).44

The ornament section was designed by the ITB (Bandung Institute

of Technology) designers. Achmad Haldani as a chairman, Titi Hayati,

Yayat Irrayatno, Rachaman Ruswandi, Ade Noviany, Aries Kurniawan,

Rr.Rosa Karnita, Yeyet D. Koryeti, Wayan Andrianata, Agus Mawardi,

Iwan Arsyad and Anas Siregar (as the members).45 This Qur'ān is unique

with the ornaments from all parts of Indonesian Regions, 27 provinces with

42 models. The number of pages of this Qur'ān is 938 pages. The layout of

this Qur'ān is center text. This Qur'ān has the beautiful illumination

therefore it is not marketed to the general public.

This Qur'ān was verified and licensed by H. A. Hafish Dasuki (Chair

of Lajnah), KH. A. Wasit Aulawi, H. Alhumam MZ, H. Muhaimin, H.M.

Shahib, KH. Muchtar Natsir, E. Badri Yunardi, Prof. KH.M. Nur Asyik,

44 Ali Akbar, “Mushaf Istiqlal”, Accessed, 2 December, 2019 http://quran-

nusantara.blogspot.com/2012/05/mushaf-istiqlal-1995.html. 45 M. Ibnan Syarif, Ketika Mushaf Menjadi Indah, (Semarang: Aini, 2003), 215.

http://quran-nusantara.blogspot.com/2012/05/mushaf-istiqlal-1995.html








44

MA, H. Husnul Aqib Suminto, H.M Quraish Shihab, H Satria Effendi

M.Zen, H. Said Agil Husin Al-Munawar, and M. Syatibi Al Haqiri.46

Ibnan Syarif shows that Mushaf Istiqlal was able to reveal the

economic, artistic and scientific conditions that had been achieved by the

Republic of Indonesia in its 50 years of independence. The naming of

Istiqlal was also combined the two leaders of the Indonesian Nation.

Sukarno has initiated the establishment of the Istiqlal Mosque while Suharto

has inaugurated the copying of the Mushaf Istiqlal.47

This sub-chapter explains the real evidence from the central

governments that give attention to the writing/copying of the Official Qur'ān

of Indonesian nation. From The Mashaf Pusaka Republik Indonesia are

expected by its pioneers as Imam Mushaf (the Qur’anic reference), then

Mushaf Al-Qur'ān Standar Indonesia as a solution and the Qur’anic

reference of the Qur'ān published in Indonesia and Mushaf Istiqlal was a

beautiful looking Qur'ān in Indonesia through its khat and ornaments.

46 M. Ibnan Syarif, Ketika Mushaf , 216. 47 M. Ibnan Syarif, Ketika Mushaf , 97-98.

45

CHAPTER III

THE HISTORY OF MASHAF PUSAKA REPUBLIK INDONESIA

This chapter explains the historical aspects that surround the Mashaf

Pusaka Republik Indonesia. There are four sub-chapters, the first about the

background and purpose of writing the Mashaf. The Second about the

Foundation of Bangsal Pelaksanaan Al-Qur'ān Pusaka Republik Indonesia.

The third about Salim Fachry, a writer of the Mashaf Pusaka Republik

Indonesia and the fourth about its inauguration. The following are the

detailed explanation:

A. Background and Purpose of Writing a Mashaf

In the colophon of Mashaf Pusaka Republik Indonesia is written as

follows:

Wa qad kāna bad'u iqtirāḥihī wa ibtikārihī fī sanati 1365 H/1946

M, wa ibtidā'u katbi awwali harfin fīhi fī 17 min shahri ramaḍān al-

mubārak sanat 1365 H, al-muwāfiq 23 yuliyū sanat 1948 M, biyadi

Shāhib al-ma’ālī ra'īsi al-jumhūriyyati al-Indūnisiyyati: Soekarno,

wa fadhīl wakīlihī ad-duktūr Muhammad Hatta.1

"The planning and initiative (writing of the mushaf) in 1365 H / 1946

AD. As for the beginning of writing the first letter in the mushaf on

the 17th of Ramadan giving blessings in 1365 AH, which coincided

in July 1948 AD, with a scratch hand of the President of the

Republic of Indonesia Soekarno, and the vice-president Drs.

Muhammad Hatta ".

Aboebakar Aceh explains that the idea of writing of the Mushaf

Pusaka emerged during the Yogyakarta revolution. As a newly established

nation, strong winds hit Indonesia. The Dutch at that time not only carried

out attacks but also threw propaganda especially at the occupied territories.2

1 Mashaf Pusaka Republik Indonesia BQMI.1.1.24. 2 Aboebakar, Risalah Bangsal Pelaksanaan Qur’an Pusaka Republik Indonesia,

without publisher (1952), 5.

46

Judging from this note, the years 1946 to 1948 were a period of maintaining

Indonesian independence.

During this revolutionary era there were two efforts taken by the

Indonesian people, namely physical and diplomatic. Physical battles took

places such as the Surabaya battle, the Ambarawa-Malang Battle, the

Bandung Sea of Fire, the Battle of the Medan Area, Puputan Margarana

and the armed struggle in Sulawesi, the Dutch Military Aggression I and II

and others. While diplomatic efforts with the Dutch were also carried out

such as the Linggarjati agreement, the Renville agreement, the Roem

Negotiations to the Round Table Conference.3

From within the Indonesian nation, there was also chaos and strong

fighting between political party sympathizers. The Masyumi Party

consisted of obedient muslims or santri from both modernists and

traditionalists. Modernists mostly live in urban areas, while traditionalists

often live in rural areas. The Indonesian Communist Party (PKI) has

followers from the village abangan and the urban proletariat. The Socialist

Party and Pesindo have few followers in the countryside, left-leaning and

affiliated with the Indonesian Communist Party (PKI). The Indonesian

Nationalist Party (PNI) consists of priyayi bureaucrats from among the

abangan.4

In 1948 there were acts of violence between Abangan and Santri.

This year, Musso (PKI leader) who failed to carry out the rebellion in 1926-

7 returned to Indonesia. After his departure, he did not follow the socio-

political dynamics of Indonesia, and when he returned it looked like the

Dutch were about to retake the archipelago. He offered only one party for

3 M.C.Ricklef, Sejarah Indonesia Modern 1200-2004, (Jakarta: Serambi 2007)

427-470. 4 M.C.Ricklef, Mengislamkan Jawa, (Jakarta: Serambi 2013), 135.

47

the proletariat, the PKI. So that all the Indonesian left formed a coalition

called the People's Democratic Front, led by Amir Syarifuddin.

In September 1948, PKI activists began launching efforts to seize

their power in Madiun and kill their enemies from both the PNI and

Masyumi. Finally, Soekarno called on the Indonesian people not to

recognize the Soviet-style rebels formed by Musso and asked to follow the

legitimate Government. The Indonesian Army succeeded in repelling the

communist from Madiun. Arrest Musso and Amir Syarifuddin, then killed.

Thus, the PKI rebellion in Madiun was successfully put down.

As a result of the rebellion in Madiun, the relationship between

santri-abangan is increasingly antipathy, moreover it is increasingly

clarified by political parties. Besides, the Madiun rebellion also brought the

opinion that the PKI was an enemy of the army, for trying to stab the

revolution from behind when the situation was critical by the Dutch who

were trying to retake Indonesia.5

The Madiun rebellion did not make a relation between the army and

the Masyumi Party closer. Because in 1948, the militant Islamic group

known as Darul Islam was under the leadership of S.M. Kartosoewirjo. In

May 1948 he declared the establishment of the Islamic State of Indonesia,

locally as Negara Islam Indonesia (NII), the territory controlled by Darul

Islam was West Java and several other regions. At the end of the revolution,

the army acted as a single player, opposing both islamists and communists.

They didn’t trust the civil politicians generally and they see themselves as

a guardian of the upholding of the Republic of Indonesia. In 1949 the

revolution reached its peak of success, with the recognition of the

5 M.C.Ricklef, Mengislamkan Jawa, 147.

48

independence of the Republic of Indonesia. After that, the polarization

between the santri and the abangan remained visible.6

Behind these internal problems, the Dutch were considered by

Aboebakar Aceh to deceive muslims as if the Netherlands wanted to help

Islam with its cultural style.7 For this propaganda, muslims have the desire

to make history through the writing of the manuscripts of the Qur'an. The

existence of this writing project as evidence of the struggle of Indonesian

muslims. If the Republic of Indonesia wins against the Netherlands, the

Qur'an will become a sign and appreciation to all muslims. Meanwhile, if

swallowing defeat, the Al-Qur'an becomes a witness that Indonesian

muslims have fought against the Dutch and maintained their independence.8

In addition to the Al-Qur'ān, there are also muslim monuments erected to

commemorate the struggles of muslim heroes who succeeded in gaining

independence, such as the Istiqlal mosque which has the meaning of

independence.

In general, the spirit of the revolution at that time did enter all

elements of society and various fields, such as literature and art. Ricklef

notes that this generation of writers is referred to as the 'Angkatan 45', the

writers use their creative power to works. Among the figures are Chairil

Anwar (1922-49), Pramoedya Ananta Toer, whose work was carried out in

the Dutch prison in 1947-9, Mochtar Lubis (1922-2004) and others. They

felt that literary works were also part of the development of the revolution.

Islamic writers such as Bahrum Rangkuti (1919-77) also contributed to the

literature in the revolutionary era.9

6 M.C.Ricklef, Mengislamkan Jawa, 148. 7 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka Republik Indonesia,

(without publisher, 1952), 5. 8 Aboebakar, Risalah Bangsal, 5. 9 M.C.Ricklef, Sejarah Indonesia Modern 1200-2004, (Jakarta: Serambi 2007),

433.

49

For the arts, painters such as Affandi (1910-90) and Sudjono also

created mature works during the revolution. Not just work, their paintings

speak the spirit of the revolution and also posters made by artists of that era

called for anti-Dutch.10 From this note, it is not surprising that Aboebakar

who was enthusiastic about the revolution also poured his ideas through the

copying of the Qur’an (Mashaf Pusaka Republik Indonesia), an artwork that

has long existed in the Islamic world.11

Aboebakar's efforts were not easy because many muslims refused

him. They mentioned that the benefits would be greater if the money

planned to make the Mashaf Pusaka Republik Indonesia was diverted to

buy a lot of The Qur'ans and distribute them to muslims. Muslim thought at

that time was still only talking about mahḍah worship and was reluctant to

think about the development of civilization through Islamic culture and art.

Early, Aboebakar Aceh met with several figures to ask for support

and sympathizers, he visited KH. Siradj Dahlan, son of KH. Ahmad Dahlan

(a founder of Muhammadiyah), Hasandin (a Soekarno's father in law from

Fatmawati), Ghafar Ismail (an active scholar in Muhammadiyah). These

three figures supported and agreed to his plan, Hasandin also connected the

communications to Sukarno, while Ghafar Ismail invited Aboebakar to

approach the Balai Family in Langenastran Yogyakarta who wanted to

establish the Panti Pengetahuan Al-Qur'ān (The Qur’an Educational

institution). This institution would be established with the aim of the center

of Qur’anic learning and education, starting from its khat, its qiraat, its

history, its interpretation, and its translation. The main purpose is to

convince wealthy scholars to contribute to the writing of the Mashaf Pusaka

Republik Indonesia. However, this effort with Ghafar Ismail was failed.

10 M.C.Ricklef, Sejarah Indonesia Modern, 422. 11 M.C.Ricklef, Sejarah Indonesia Modern, 423.

50

Ghafar Ismail advised Aboeakar Aceh to meet with his wealthy

family that own a factory and live in Solo, named H. Syamsir. Aboeakar

visited and received financial support, this information was heard by the

Minister of Religion KH. Masykur. Thus, on the night of nuzul al-Qur'ān,

precisely on July 23, 1948 AD / 17 Ramadhan 1367 H the ceremony of first

letter writing was held on the Qur'ān Pusaka, which was to scratch the

basmalah. Soekarno wrote the letter ba’ at the beginning of the basmalah,

while Moh. Hatta wrote a meem at the end of the basmalah. The ceremony

was accompanied by an exhibition of various models of the Qur'an and

distribution of explanations about the history of the Qur'an written by Abu

Bakr. The program was well-received internationally as San Francisco and

Delhi radio commented on the incident.12

After the event, the activity of writing the Mashaf Pusaka Republik

Indonesia again stopped. This is due to the domestic turmoil, and several

rebellions. Aboeakar said that the condition made the paper supply not

ready. H. Syamsir, who was initially willing to provide funds, turned out to

have a factory disaster in which he had caught fire and went bankrupt. The

plan to bring paper from Egypt was originally promised by H. Syamsir on

the implementation of the first pilgrimage, but only succeeded in the

implementation of the second pilgrimage in July 1951.13

In 1950, Aboebakar was assisted by KH. A Wahid Hasyim

established the committee's renewal to continue these big ideals. thus, a

foundation was formed under the name “Bangsal Pelaksanaan Al-Qur'ān

Pusaka Republik Indonesia” with a notarial deed dated 19 September 1950

No.18.14

12Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka Republik Indonesia,

(without publisher, 1952), 6. 13 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 5-8. 14 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 8.

51

B. The Bangsal Pelaksanaan Al-Qur'ān Pusaka Republik Indonesia

Foundation

The establishment of this foundation is documented in the “Risalah

Bangsal Penglaksanaan Qur'ān Pusaka” book. The notarial deed was

stated by Raden Meester Soewandi, Jakarta notary, to coincide with

September 19, 1950. This decision was also attended by several witnesses

such as KH. Abdul Wahid Hasyim, as a Minister of Religion of the Republic

of Indonesia, H. Aboebakar Aceh, as an employee of the Ministry of

Religion, H. Fakih Usman, a previous Minister of Religion of the Republic

of Indonesia, and Mohammad Kafrawi as a Secretary-General of the

Ministry of Religion. The witnesses have separated each other's assets and

collected together a total of Rp. 1000, - as a base for the wealth of the

Foundation.15

In the deed, there are many Articles of Association that consisting

of several things such as name and place of residence, time, intention,

wealth and income, protectors, supporters, administrators, meetings of the

supporters, the bylaws, company statutes and the dissolution of the

foundation, finally rider. In addition, there are also 13 articles that regulate

it.

Article one contains the name and place of domicile, the name is

“Bangsal Penglaksanaan Qur'ān Pusaka Republik Indonesia” and it is

domiciled in Jakarta. The second article explains the time of the

establishment of the foundation, starting on August 17, 1950. The third

article contains the purpose of establishing the foundation, namely to carry

out the process of making muṣhaf al-imām. In this article also written the

conditions or criteria for the Qur'ān, as follows:

15 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 18.

52

1. This Qur'ān is 1 x 2 meters.

2. This Qur'ān is written by hand on the goatskin paper or other

materials.

3. Each 30-pages section are decorated with cultural flowers from

various regions throughout Indonesia.

4. The cover is made with beautiful carving, which is adorned with

iconic flowers remind of the struggle of Indonesia.

5. At the end of the Qur'ān, the history of the Indonesian revolution

is recorded.

6. The Qur'ān was authorized by prominent scholars Indonesia, who

were able to guarantee it the perfection of the Qur'ān writing with

the signatures.

7. The Qur'ān is kept in a beautifully carved box that shows

Indonesian art.

8. The Qur'ān is used once a year to be read on the night of Nuzul

Al-Qur'ān, on the inauguration of the president or vice president and

gives the public a chance to make the Qur'anic cliche printed in

Indonesia.16

The fourth article contains the wealth and income of the foundation.

As for the wealth and income of the foundation that consists of, Rp.1000, -

for principal wealth, the contributions, the alms, the gifts of one-time or paid

assistance at a fixed time, the inheritance, the grants, the permanent

assistance from agencies and associations (subsidies) and any other income

that is not prohibited by law. Besides, in the second paragraph also

mentioned the efforts made by the foundation such as looking for charity or


53

halal support, attempt to get support from the government to execute the

work, and the foundation will publish an “Almushaf” organization and other

broadcasts that contain everything related to foundation, this is to build

closer relationship between the foundation and supporters.

The fifth article about the protector of the foundation. This position

is left to the wise people who are considered worthy of the office. The sixth

article contains the supporters of the foundation. Supporters consist of

regular, generous and honorary. The regular supporters are people or legal

entities that support the foundation by paying contributions each month.

The generous supporters are people or legal entities that provides one-time

support of one thousand five hundred rupiahs or more or can give permanent

support each month at least one hundred rupiahs. Whereas the honorary

supporters, those who are appointed by regular supporters meetings. These

supporters can stop if there is a written request, dies or is dismissed.17

The seventh article contains the board organization, which consists

of at least nine people, a chairman, a vice of chairman, the secretary,

treasurer, representatives from the government and several people deemed

necessary. The division of labor is governed by the bylaws. The members

of the board, except those who represent the government are elected and

appointed by the regular supporters meeting for a period of three years, the

members of the board who quit at any time can be re-elected as members of

the board, if a member of the board stops before the specified time, the

board can appoint a successor, members the executive representatives of the

government, are appointed by the government, and can be dismissed at any

time. In the ninth article the management may stipulate all day-to-day work

matters left to the daily board in accordance with the bylaws.


54

In the tenth article, the board does and decides everything by

keeping in mind the articles of association, the bylaws, and decisions of the

meeting of regular supporters. The board is obliged to strive so that the

implementation of the Qur'ān by the foundation can be completed in the

shortest possible time. The board represents the foundation inside and

outside the court and has the right to take all actions concerning the

administration and election.18

The eleventh article contains the meeting of the supporters, the first

paragraph describes the meeting schedule at least once a year and is

attended by regular supporters, generous and honorary, in this case, the

month of April from the issuance/stated of the deed, is considered the

longest time to hold the meeting. The second verse that the meeting has the

highest authority in the foundation. The third paragraph states that in the

meeting, the regular supporters and the generous supporters have the right

to give an opinion for themselves and as representatives of the other

supporters, as much as one vote as well. Whereas the honorary supporters

only have the right to advise.

The fourth paragraph contains matters relating to changes in the

articles of association and the dissolution of the foundation, these consists

of the election, inauguration, dismissal of members of the board, setting the

budget, setting and changing the bylaws and decisions about the

management report and the release of responsibility to the management,

especially regarding finance and others. The fifth verse mentions the

procedures for making decisions and regulations in supporting meetings.

The sixth paragraph, in addition to the annual meeting the board can also


55

hold an extraordinary meeting if there is a meeting request by at least fifty

ordinary supporters.19

The twelfth article concerning the bylaws. The first paragraph

contains matters that are not regulated or are not sufficient in the articles of

association, then are regulated in the bylaws. Provisions for the bylaws must

not conflict with the articles of association.

The thirteenth article contains the company's articles of association

and the dissolution of the foundation. The changes of the articles of

association and dissolution of the foundation can only be decided by a

meeting of supporters specifically held for this purpose, and which is

attended by at least two-thirds of the number of ordinary supporters. While

the decision must be approved by at least two-quarters of the votes present.

In this thirteenth article, it is also mentioned that the planning of making the

Mashaf Pusaka Republik Indonesia must be completed, according to the

aims and objectives contained in the third article. So, the foundation must

not be dissolved before it is reached. Even if the foundation is dissolved and

there is still a wealth balance, therefore it will be used for things that are

following the foundation's purpose.20

Finally, there is an additional article. This article contains additional

information such as the composition of the board members. The chair of the

foundation is KH. Masykur, the vice-chairman is KH. Muchtar, the

secretaries are H. Aboebakar Aceh and Yunus Anis. a Treasurer is Mr.

Syamsir. The members are Mr. Prawirojuwono, Kyai Taufiqul Rachman

and Mr. Hasandin. This article also mentioned the witnesses for the making

of this deed, namely Mr. Sewandono as an employee of the Notary Office

and Mr. Herlan, an employee of the Ministry of Education. All people

19 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 25. 20 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 28.

56

involved from the notary to the witnesses signed the proof of the deed. This

deed was made with nine amendments due to nine times additions, Twice

errors and nine times changes. Overall, those who signed were KH. Abdul

Wahid Hasyim, H. Aboebakar Aceh, H. Fakih Oesman, Mohammad

Kafrawi, Soewandono, Herlan, and Raden Soewandi.21

From the foundation which has had the deed by the notary, it can be

understood that the effort to make the Mashaf Pusaka Republik Indonesia

is a serious matter to perpetuate a monumental Qur'an.

C. Biography of Salim Fachry, a Writer of Mashaf Pusaka Republik

Indonesia

In the museum statement, the Mashaf Pusaka Republik Indonesia

were initiated by Soekarno. This certainly supports the spirit of Sukarno in

pouring his Islamic ideas. Soekarno, who is famous for his renewal ideas

also said that the Islamic Scriptures, Al-Qur'ān, are the only holy books,

among the various preserved holy books.22

Besides that, Soeakrno always shouted the word 'Jasmerah' which

mean don't forget the history. The writing of this monumental Al-Qur'ān is

certainly to be used as a refutation of the thoughts of the Indonesian people

who care their holy book. Yatim wrote that Sukarno was very supportive of

the golden age of Islam, which Muslims are increasingly literate the history.

Because the lack of historical awareness brought to the decline of

Muslims.23

21Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 29. 22 Badri Yatim, Soekarno,Islam dan Nasionalisme.(Bandung: Nuansa,2001), x. 23 Badri Yatim, Soekarno,Islam, 123.

57

The figure who gained the trust of the Sukarno government to write

the Mashaf Pusaka Republik Indonesia was Salim Fachry.24 In 1949 he

attended the Indonesian Muslim Congress (KMI) in Yogyakarta. His name

was recorded as representing a delegation from Medan. There he met with

national figures, such as KH. Wahid Hasyim, Syarifuddin Prawiranegara,

and KH. Masykur Then they talked about the plan of the Indonesian

government to make a giant Qur'ān manuscript, that will be known as

Mashaf Pusaka Republik Indonesia. Finally, KH. Masykur chose him to

write the Qur'ān.25 Appointment Salim Fachry as a Quranic writer due to

his educational background and experiences.

Salim Fachry has a full name is H.M. Salim Fachry bin Jaudin. He

was born in Tanjung Pura, Langkat (North Sumatra) on December 27, 1906,

and died in Jakarta on September 3, 1987, and was buried in the cemetery

of Tanah Kusir, South Jakarta. His wife was named Ramlah bint Ja'far and

from her marriage, they had 12 children, 6 sons, and 6 daughters. At the

child, Salim Fachry was studied in Tanjung Pura Elementary School.

According to Kasim Abdurrahman's notes, his passion for drawing and

painting has been around since elementary school. After that, he continued

in Madrasah Tsanawiyah and Aliyah Mahmudiyah li Thalabil Khairiyah.

Many North Sumatra scholars were forged in this school, such as H.

Abdullah Afifuddin, Mr. Sheikh H. Abdurrahim Abdullah, Mr. Sheikh H.

Abdul Hamid Zahid, and Mr. H.M. Salim Fachry.

24 M. Kasim Abdurrahman, Salim Fachry's niece who wrote the “Biografi Prof.

H.M. Salim Fachry, MA Sang Penulis Al-Quran Pusaka di Indonesia”, not published.

Interview with M. Kasim Abdurrahman, and he said that information about Salim Fachri

had been written in that article. 25 M.Kasim Abdurrahman, “Biografi Prof. H.M. Salim Fachry, MA Sang Penulis

Al-Quran Pusaka di Indonesia”, (not published),14.

58

At first, Salim Fachry began to study beautiful writing (khat) in his

hometown, then continued to Mecca and Egypt with his scholarship from

the local government (at the time of Sultan Aziziah). In Egypt, he studied

at the Madrasah Tahsīn el-Khuṭūt el-'Arabiyah and graduated in 1930. Then

he continued at Tazhīb al-Khuṭūt in 1932 and obtained a diploma from al-

Azhar and Darul Ulum in 1935. In his studies, he continued

mastering naskhi, ṡuluṡ, farisi, diwani, kufi, and riq'i. Besides, he also

learned to paint, carve, paint with golden water (in Turkey known as a tehzib

decoration), silver and various paints. After completing his khat study, he

continued his education at the Grand Mosque at Syech Ali Maliki, Syech

Jamal Maliki, Syech Said Yamani, Syech Hasan Yamani, Syech Abdul

Qadir Mand, and others.26

Before the independence of Indonesia, Salim Fachry had been a

teacher in Athens Greece from 1935 to 1936, then took part in the society

and held several positions as a teacher/education inspector in the Madrasah

Aziziyah Tsanawiyah of the Langkat Sultanate from 1937. Besides, he also

served in the Islamic Middle School (Sekolah Menengah Islam)

Muhammadiyah in Binjai and became chairman of the Education Council

of the PB.Al-Ittihadiyah Medan. After independence, since 1945 to 1946

Salim Fachry served as a High Staff of the Indonesian Information Center

in Medan, a chairman of the Association of Islamic Teachers in Medan, also

a Member of the P.B of the Indonesian Education Union (Serikat

Pendidikan Indonesia) in Medan.27

He has also been a Senior Advisor to the Indonesian Youth Service

Association (Persatuan Kebaktian Pemuda Republik Indonesia) in Medan,

a member of the Central National Committee region Sumatra in Medan, a

26 M.Kasim Abdurrahman, Biografi Prof. H.M. Salim Fachry, MA Sang Penulis

Al-Quran Pusaka di Indonesia, (not published),15. 27 M.Kasim Abdurrahman, Biografi Prof. H.M. Salim, 7.

59

member of the Sumatra Education Board in Pematang Siantar in 1946-1950,

a Deputy Head of the Sumatran Religious Office and several positions in

the education sphere. In addition, he was active in organizing and was also

noted to have been the Chairperson of the 'Front Muballigh Islam', in 1949

he attended the Indonesian Muslim Congress (KMI) in Yogyakarta. After

that, he also attended the ceremony of the surrender of the Sovereignty of

the Republic of Indonesia by the representative of the Kingdom of the

Netherlands on 27-12-1949 at the Yogyakarta Presidential Palace.28

In 1951, Fachry was moved from Medan to the Ministry of Religion

in Jakarta. His activeness at the national level has also increased, he has

been a member of the Health Consultation Council and the Sharia

Department of Health and was awarded the Setya Lencana award from the

President through the Minister of Health. He has been a member of the

Republic of Indonesia's Constituent Assembly from November 9th, 1956 to

July 5th, 1959 as a delegation of the Masyumi Faction.29 In addition, he is

also active as a lecturer in several colleges such as the National University,

Ibnu Chaldun University, Al-Hilal University, IKIP Rawamangun, and

IAIN Syarif Hidayatullah Jakarta. Even he was included as dean of the

Faculty of Tarbiyah in 1972-1974 and became a Professor at IAIN Syarif

Hidayatullah.30

Kasim mentions that any works of Fachry were mostly in the form

of papers, written works and his masterpiece, a Mashaf Pusaka Republik

Indonesia. But he only describes the contents of his papers relating to

calligraphy. The first paper entitled “Beberapa Hal yang Sangat Penting

28 M.Kasim Abdurrahman, Biografi Prof. H.M. Salim,8. 29 Syahrul Hidayat dan Kevin W. Fogg, “Profil Anggota: H. M. Salim Fachry,”

Konstituante.Net (1 Januari 2018), Accessed, 20 December, 2019,

http://www.konstituante.net/id/profile/MASJUMI_m_salim_fachry. 30 M.Kasim Abdurrahman, Biografi Prof. H.M. Salim, 8.

http://www.konstituante.net/id/profile/MASJUMI_m_salim_fachry

http://www.konstituante.net/id/profile/MASJUMI_m_salim_fachry

60

dalam Lomba Menulis Indah Huruf Arab Apatah Lagi Huruf-huruf Al-

Qur'ān” was written on February 7, 1986. This paper contains the rules of

calligraphy that are following the Arabic calligraphy because most

Indonesian Muslims at that time had not known the rules of calligraphy,

such as counting the points and lines.

The second paper “Penulisan Huruf Al-Qur'ān” was written in

Jakarta in 1983. This paper reviews the history of the writing of the Qur'an

each generation, from the era of the Prophet until Indonesia. In addition, he

also describes the idea of memorizing Al -Qur'ān and the need to develop

beautiful Arabic calligraphy in Indonesia. One of the highlights in Kasim's

notes, related to this paper is, el Azizi Mosque in Tanjung Pura Langkat,

East Sumatra Actually was decorated by Abdullah bey Zuhdi from Turkey

with his calligraphy. This calligraphy figure has etched many calligraphies

in several mosques in the world, such as, on the walls of the Medina Nabawi

mosque, on the wall of Sabil Ummu Abbas building in the Syalbiyah area

near Cairo, the Jaz'i el Rifa'i Mosque and the Muhammad Munir Affandi

mosque. Due to Salim’s environment were closer to the beautiful

calligraphy, it is not surprising that he loved this art and developed it.31

The third work was recorded by Kasim Abdurrahman is a Mashaf

Pusaka Republik Indonesia. As he has explained, that Salim Fachri had

been a delegate from Medan at the Indonesian Muslim Congress, where he

had begun to meet with the religious figures from the Central government,

finally he also was assigned to the Central government. Due to this close

relationship, he was appointed by KH. Masykur to continue the work of

the Mashaf Pusaka Republik Indonesia. He worked after the foundation was

established. Actually, it had to gap a few years between a vision and a

31 M.Kasim Abdurrahman, Biografi Prof. H.M. Salim, 13.

61

practice. He did the work at the Central Office of Religious Information

Jawata at Cemara street No. 42 Jakarta. The writing was completed after six

years. The process was also briefly moved to Kramat Raya street No. 85.

Finally, at the residence of Salim Fachry. To pursue the six-year target, he

was assisted by H.M. Yasim Palembang and H. Yahya, therefore, he

finished writing artwork in 1960.32

When writing this masterpiece, Fachry once conveyed the idea to

the Minister of Religion that in Indonesia it was necessary to build a

course/school to study Arabic khat or calligraphy. This school for

Indonesian youth to develop their skills in Arabic Calligraphy beautifully

and according to rules. He had tried to teach at IAIN Syarif Hidayatullah

Jakarta, and the Al-Qur'ān College of Education (PTIQ) in Jakarta but all of

them were abolished because it was not in the curriculum. Finally, Fachri

was optimistic when the LPTQ was established by the Government at the

national and regional level, which brought together the development and

education of the Qur'anic arts, including Qiraah and calligraphy. At the 12th

National MTQ on June 14th , 1981, he was appointed as a judge of the

calligraphy competition. After that, calligraphy grew rapidly.33

Meanwhile, according to Didin Sirajuddin, Salim Fachry is a figure

who encouraged him to build a calligraphic institution that educates the

generations nation. Thus, the Qur'anic Institute for Calligraphy (Lembaga

Kaligrafi Al-Qur'ān) was established. Sirajuddin also said, at the time,

Salim Fachri's calligraphy students were still few. Sirajuddin even said

might be only him, just his student.34 As his student, Sirajuddin had been a

32 M.Kasim Abdurrahman, Biografi Prof. H.M. Salim, 15. 33 M.Kasim Abdurrahman, Biografi Prof. H.M. Salim, 7-10. 34 Didin Sirajuddin AR, a student calligraphy of Salim Fachri, a founder of

Lembaga Kaligrafi Al-Quran. A lecturer in Faculty of Arts and Humanities UIN Syarif

Hidayatullah Jakarta). Interviewed by Zainal Abidin, Ciputat, 15 Mei 2019.

62

judge in the National MTQ (especially on calligraphy competition) in

Banda Aceh. Unfortunately, Sirajuddin admitted that he had never been

specifically told by Fachry about the writing process of the Mashaf Pusaka

Republik Indonesia.

D. Inauguration of Mashaf Pusaka Republik Indonesia

Before the inauguration of Mashaf Pusaka Republik Indonesia in

1960, Indonesian Muslim relations occurred friction. One of the most

prominent in the struggle of the political Muslims is the division of

Masyumi, which early accommodates between traditionalists and

modernists become only modernists group. This happened in 1952 when

the Nahdlatul Ulama (NU), an organization that had a mass base of

traditionalist group, withdrew from Masyumi members. Previously, the

division of the Masyumi body also occurred in the 1947s, namely the release

of the Indonesian Sarekat Islam Party, which was the successor of the

Sarekat Islam (SI). However, the situation of withdrawal by NU was a

problem seriously. As for the Islamic community, this split is a sign of the

reemergence of traditionalist-modernist hostility that existed in the 1920s

and 1930s.35

The origins of the NU-Masyumi crisis had already occurred in the

late 1940s and early 1950s which involved party structures, the role of the

ulama in politics and the distribution of position. In terms of party structure,

the fourth Masyumi Congress in Yogyakarta in December 1949 gave to

disappointment for NU. At that time, Masyum divided into two groups, the

Sukiman Wirjosandjojo group, and the Natsir group. NU joined the

Sukiman group, unfortunately, the congress was strengthened by Natsir's

35 Greg Fealy, Ijtihad Politik Ulama Sejarah Nahdlatul Ulama 1952-1967,

terj.Farid Wajidi (Yogyakarta: LKiS, 2007), 97.

63

influence. The results of the congress stated that Natsir was elected as

chairman of the Party Leadership Council (Dewan Pemimpin Partai). While

Sukiman was in the position of party president, a new position was created

and had no influence.36

The results of this Congress also pressured the Majelis

Syuro/Advisory Council chaired by KH. Wahab Chasbullah and were

dominated by NU. Natsir changed the statutes relating to the Advisory

Council. Before Congress, the Advisory Council had the right to interfere

with the policy of political matters of the party. But after this Congress, the

Advisory Council just could give a fatwa (official statement) on political

conditions if it was requested by the DPP. The Natsir group believes that

after the revolution, modern politics are more complex and there are many

technical requirements for traditionalist groups with pesantren

backgrounds.37

At the NU Muktamar (congress) In 1950, KH. Wahab Chasbullah

convinced NU members to be confident in the strength of NU and not to be

more convinced of the abilities of other groups. The peak of tension between

NU and Masyumi was on February 25, 1952, because the Masyumi-PNI

cabinet led by Sukiman had ended. The formation of a new cabinet made

NU completely withdraw from Masyumi. At that time, the position of the

Ministry of Religion was contested by NU. Unfortunately, NU did not have

cadres who could replace KH.Wahid Hasyim. While Masyumi nominated

KH. Fakih Usman, who had got the support from the Natsir group.38

The decisions were taken by NU also gave to a new decision.

Especially about its status, was NU remains as a religious community

organization/Jam’iyyah or becomes a political party. Finally, NU was

36 Greg Fealy, Ijtihad Politik, 101. 37 Greg Fealy, Ijtihad Politik,101-102. 38 Greg Fealy, Ijtihad Politik, 106.

64

decided to become a political party. This decision was not without

consideration, but the internal of NU have a debate about this status.

Moreover, many senior NU Kiai suspect political activity and question the

appropriateness of ulama in political contestation. The Opinions like this

are feared to over-compromise the moral and religious stand of the Kiai for

political conditions.39

After it was decided as a political party, NU also took part in the

general election and attracted the santri masses with the Masyumi. On July

31st, 1952, NU officially withdrew from Masyumi. This withdrawal of NU

meant many figures, such as KH. Wahab Chasbullah, KH. Dachlan, KH.

Masykur, KH. Wahid Hasyim and KH. Zainul Arifin got out of the position

of the Advisory Council, the Party Council and the Masjumi DPP. NU also

committed that this decision would not weaken the struggle of Islam in

Indonesia as long as the two organizations (NU and Masyumi) continued to

work together.40

One example of the integrity of the struggle of Muslims for their

religion is the successful writing of the Mashaf Pusaka Republik Indonesia,

it was written by Constituent members of the Masyumi Party, Salim Fachry.

The National Archives of the Republic of Indonesia (ANRI) documented

President Soekarno's speech at the night of Nuzul Al-Qur'ān in Jakarta,

March 15, 1960. This event was a moment of the surrender of the Mashaf

Pusaka Republik Indonesia, from the Minister of Religion to Soekarno. In

his speech, Soekarno said,

“Alhamdulillah, ini malam kita berkumpul disini, pada malam

nuzulul Qur’an dan menyaksikan penyerahan Qur'ān Pusaka,

melewati tangan Y.M. Menteri Agama, kepada Presiden Republik

39 Greg Fealy, Ijtihad Politik, 124. 40 Greg Fealy, Ijtihad Politik, 131.

65

Indonesia. InsyaAllah saudara-saudara, akan saya simpan dan

pelihara Qur’an Pusaka ini dengan sebaik-baiknya dan disinilah

tempatnya pula saya mengucapkan saluut kehormatan dan terima

kasih kepada semua saudara-saudara yang telah membanting

tulang, bekerja keras untuk membuat Al-Qur'ān Pusaka ini,

terutama sekali kepada H. Abu Bakar Aceh.

Saudara-saudara, Al-Qur'ān Pusaka yang terbuat di dalam tiga

bagian, yang bagian awalnya terletak disana, bagian kedua dan

ketiga di dalam wadah itu, sebagai saudara-saudara mengerti dan

saudara-saudara mendengar sendiri dari uraian sdr. H. Abu Bakar

Aceh, ini adalah sekadar tumpukan kertas-kertas dengan tulisan di

atasnya. Tumpukan kertas-kertas dengan tulisan di atasnya, yang

malahan saya mengucap syukur kehadirat Allah Swt. Saya ikut-ikut

menuliskan beberapa huruf daripada tulisan-tulisan itu.”

“Thanks to God, tonight on the evening of Nuzulul Qur'ān we are

gatehered here. We have witnessed the handing over of the Qur'ān

Pusaka (The Hereditary Qur'ān), Which went through the hands of

the Minister for Religious Affairs into the hands of President of the

Republic of Indonesia. God Willing, I Shall keep and take care of

this Qur'ān Pusaka as well as possible and on this occasion I would

like to convey my respectful greetings and thanks to all of you who

have worked very hard on the completion of this Qur'ān Pusaka,

especially to Hadji Abu Bakar Atjeh.

My Friends, this Qur'ān Pusaka was made in three parts, the first

part lies over there, and the second and third parts are in the case.

As you know and as yourselves have heard from Hadji Abu Bakar

Atjeh, these are merely piles of paper with writings on it and I thank

Allah that Iam ane of the people who has written down a few words

in that Qur'ān. 41

During the period of Liberal Democracy, the Ministry of Religion

was led by KH. Abdul Wahid Hasyim in 1950-1952 from the Masjumi-NU

party in the Natsir and Sukiman Wirjosandjojo cabinet, KH. Fakih Usman

in 1952-1953 from the Mayumi-Muhammadiyah party in the Wilopo

41 Speech of President Soekarno in Commemoration of Nuzulul Qur’an : Negara

Palace; Djakarta, 15 March 1960. Kode arsip nst.1317/60 dan nst.378/60.

66

cabinet, KH. Masjkur in 1953-1955 from the NU party in the Ali

Sostroamidjojo I cabinet, the last was KH. Muhammad Ilyas in 1955-1959

from the NU party in the Burhanuddin Harahap cabinet and Ali

Sastromaidjojo II. KH. M. Wahib Wahab from 10 July 1959 to 6 March

1962 in the ‘Kerja’ Cabinet I and II.

In the Mashaf Pusaka Republik Indonesia also mention:

wa qad yassara Allāhu subḥānahū wa ta’ālā itmāmi wa ḥabāna min

faḍlihī itqānahū wa aḥkāmahu fī 17 ramaḍān 1349 H al-muwāfiq

15 Māris 1960 M. biaydi al-katabai al-mujīdīna wa ma’rifati

ulamāinā wa ḥuffāḍinā wa qurrāinā al muḥtarāmiin, alladzīna lam

ya’lū juhdan fī tashīḥihī wa tahdzībihī wa taḥliyātihī.

Rājīna min Allāhi subḥānahū wa ta’ālā an yakūna hadhā al

musḥāfu huwa al-imāmu wa yakūna marji’an mu’tamadan

lilmashāhif allatī talī ba’dahū fī Indunisiyā , wa mā dhā ‘ala allāhi

bi ‘azīzi.

"Indeed, Allah Swt has made the writing of the Mushaf Pusaka easy

to perfect and was inaugurated on the 17th of Ramadan 1349 H or

March 15, 1960 AD with beautiful writing, and the

scholars, huffaz, and Qur'ān experts with their knowledge struggled

never stop in the process of verification, giving ornament and

beautify it.

Under God’s blessing, we hope that this Manuscript will become

the Imam Qur’an and the recognized/official reference for further

Qur’an in Indonesia. Everything is by the majesty of God.”

As for the prominent figures in this Qur’an, such as, H. Iskandar

Idris as chairman, with members of H. Aboebakar Aceh, H. Muhammad

Qosim Bakri, H. Amin Nasir, Muhammad Ali Al-Hamidi, H. Tubagus

Mansur Ali Ma'mun, Sayid Abdullah Assiri's secretary, H. Muhammad

Salim Fakhri and H. Syamsir Abdul Jalil. It was also signed by Raden

Muhammad Karim, Haji Zubair Amar, H. Muhammad, H. Ahmad al-

Badawi, H. Mustar Shiddiq, H. Ali Bafaqih, Faqih Usman, H. Muhammad,

67

Salamul Hadi, Ismail, Soewirjo, H. Muhammad Syukri, Ghozali, H. M

Sholih As-Sa'idi, H. Abdus Syukur Rahimi, H. Husain Thoha, M.Ali Yafie

and H. Muhammad Thoifur.

So, the summary is the planning to writing of Mashaf Pusaka

Republik Indonesia was started in 1946, while the ceremonial of the

beginning of writing in July 1948. Due to the unstable political, social

conditions and reformation movements, the writing project stopped until

1950 the Minister of Religion established a foundation. Then, Salim Fachri

was appointed to continue this project and completed in 1960. Sub-chapters

about the background and purpose of writing the Mushaf, the Foundation of

Bangsal Pelaksanaan Al-Qur'ān Pusaka Republik Indonesia, a biography

of Salim Fachry and the inauguration of Mashaf Pusaka Republik Indonesia

were the historical points surrounding the Mashaf Pusaka Republik

Indonesia.

69

CHAPTER IV

PHYSICAL ASPECT AND ANALYSIS OF THE

CHARACTERISTICS OF MASHAF PUSAKA REPUBLIK

INDONESIA

This chapter shows the three sub-chapters, the first is about the

physical aspect of the Mashaf Pusaka Republik Indonesia. Secondly, about

its characteristics specially of text aspects. This section discusses about

its qirāat, rasm, names of the surah, the signs of verses, juz and hizb,

ḍabt, the punctuation marks, waqaf signs, and the du’ā (a prayer text). The

third sub-chapter discusses about the analysis a previous Qur’ān (Middle

East Qur’ān) as a reference of Mashaf Pusaka Republik Indonesia. The

following are the complete explanation of these sub-chapters:

A. Physical Aspect of Mashaf Pusaka Republik Indonesia

Mashaf Pusaka Republik Indonesia is the first official Qur’ān of the

Indonesian nation after Indonesia's independence. Its physical dimensions

are 2 x 1 meters, consist of 100 x 75 centimeters for the paper dimensions

each page and 50 x 80 centimeters for the dimensions of the written page.

This Qur’ān consists of three volumes, the first volume consists 1-10 juz,

the second volume consists 11-20 juz, and the third volume consists 21-30

juz. The first volume is showed in exhibition hall, while the second and third

volumes are preserved in library room. Every volume consists of ten juz

with complete condition. Its paper is white paperboard (recently turns

brown).1

1 Zainal Abidin. “Eksistensi Alquran Pusaka dalam Perkembangan Mushaf

Indonesia”, Journal of Qur’an and Hadith Studies, Vol.8 No.2 (Desember, 2019): 96-97.

70

The cover of this Qur’ān was made from teak wood without coloring

paint, only use the politur varnish. This cover was written lā yamussuhū

illa al-muṭahharūn (top), Mashaf Republik Indonesia (middle) and tanzīlun

min rabbi al-‘ālamīn (below), and uses a Indonesian distinctive carved

ornaments like a frame. This Qur’ān consists of 604 Qura’nic pages, 3 pages

of the prayer text of khatm al-Qur’ān, 3 pages of acknowledgement, one

page of a license of the Qur’ān, and 17 pages of its description, including a

table of contents. Each page consists of 15 lines including basmalah and its

frame with illumination. The differences of lines between the first page and

finish page, page of the Surah al-Fātihah and al-Baqarah are only eight lines

and the last three Surahs (al-Ikhlaṣ, al-Falaq and al-Nās) are 12 lines. The

first page is only eight lines, due to displaying its beautiful illumination,

whereas the last is only the black line without illumination.2

Picture 4.1 The cover of this Qur’ān was made from teak wood

2 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, 1-2 and 604.

71

The first page uses the illumination of Indonesian patterns. The

inside box contains the Surah al-Fātihah and al-Baqarah, and the

illumination surrounds the inside box with the style of Parang Batik from

Yogyakarta or Surakarta Palace. On the top page, the surah name was

written with khat ṡulūṡ and an explanation Makkiyah wa ayātuhā sab’

(Makkiyah and its verses are seven) with khat naskhi. In the middle page,

the verses were written with khat naskhi. And the below page was written a

statement “nuzilat ba’da al-Muddaṡir” (revealed after the surah al-

Muddathir) with khat thulūth.

Illuminations outside the text are green and navy blue, the shape of

navy blue colors are triangular and semicircular arches. All of the shapes

are repeated. In the triangle, there are black and yellow flowers. Whereas,

the outermost illumination is the floral style with green leaves, pink

kamboja flowers and there are six Indonesian flowers. Behind these flowers

are petals shaped like a big brown crown.3 See the following picture,

3 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, 1-2.

72

Picture 4.2. The page of first surah

Some illuminations in this Qur’ān are the styles from many regions

in Indonesia. The various style used such as the flower patterns, and Tana

Toraja patterns or the pattern like the shield. All of these patterns are

repeated many times. Whereas most colors in this Qur’ān are green, red,

black and yellow. See the following pictures,

73

Picture 4.3 The illuminations of Mashaf Pusaka Republik Indonesia

B. The Characteristics of Mashaf Pusaka Republik Indonesia

This sub-chapter describes the characteristic of Mashaf Pusaka

Republik Indonesia. The discussions are about its qirā’at, rasm, names

of the surah, syakl, signs of verses, juz and hizb, ḍabt, the punctuation

marks, waqaf signs, and the du’ā (a prayer text).

1. Qirā’at

Qirā’at is a plural form of qirā’ah which means reading. In the term,

qirā’at means a method of reading Qur’ān from a imām (priest) that

distinguishes it from other imāms in the form of letters or how to pronounce

it.4 The famous qirā’at is known as qirā’ah sab'ah (seven qirā’ah).

The following are the names of imām qirā’at and their teachers. The

first Ibn ‘Āmir (118 AH), his real name is ‘Abdullah al-Yahsubī. He is one

of tabi'īn group who studied with Mughīrah bin Abī Syihāb al-Makhzūmī

from Uthmān bin ‘Affān from Rasūlullah. His famous qirā’ah was

popularized by Hisyām and Ibn Dhakwān. Hisyām took qirā’ah from Iraq

bin Khālid al-Mazzi from Yahyā bin Ḥāriṡ al-Dhimarī from Ibn ‘Āmir.

4 Nasaruddin Umar, Ulumul Qur’an 2, (Ciputat: al-Ghazali Center, 2010), 82.

74

Whereas Ibn Dhakwān took a qirā’ah from Ayyub bin Tamīm from Yahyā

bin Ḥāriṡ al-Dhimarī from Ibn ‘Āmir.5

The second is Ibn Kaṡīr (120 AH), his real name is Abū Muhammad or

Abū Ma'bad Abdullah bin Kathīr al-Dārī. He studied with ‘Abdullah bin al-

Saib al-Makhzūmī from Ubay bin Ka'ab and Umar bin Khattāb from

Rasūlullah. His famous qirā’ah was popularized by al-Bazzi and Qunbūl.

al-Bazzi took the science of qirā’ah from Ikrimah bin Sulaimān from Syibil

bin ‘Ibād and Isma’īl bin ‘Abdullah bin Qasṭanṭīn from Ibn Kaṡīr. While

Qunbūl studied with Abu Ḥasan Ahmad al-Qawwas from Wahhāb from

Muqsīth from Syibil and Ma’ruf from Ibn Kaṡīr.

The third is ‘Āṣim (127 AH), his real name is Abū Bakar Āṣim bin Abī

al-Najwad al-Asadī. He studied with Abu Abdurrahman ‘Abdullah bin

Ḥabīb al-Sullamī from Alī bin Abī Ṭālib from the prophet Muhammad. His

famous qirā’ah was popularized by Syu'bah and Ḥafṣ, between them Ḥafṣ

is the foster child of Imam Āṣim and learns directly with him.6

The fourth is Abū ‘Amr (154 AH). His full name is Abū ‘Amr Zabban

bin Ala ‘Ammar al-Baṣri. The famous narrators of this qirā’ah are al-Dūri

or Abū ‘Umar Ḥafṣ bin ‘Umar and al-Sūsī Abū Syuaib Ṣālih bin Ziyād. al-

Dūri and al-Sūsi took a qirā’ah through al-Yāzidī Abī Muhammad Yahyā

bin Mubārak al-Adwi from Abū ‘Amr.

The fifth is Hamzah (156 AH), his real name is Abū ‘Imārah Hamzah

bin Ḥabīb al-Zayyat al-Kūfi Maula Ikrimah bin Rabi' al-Taimi. He took a

qirā’ah from Abū Muhammad Sulaimān bin Mahran al-A'masy from Yaḥya

bin Wiṡab from Zirr bin Hubaisy from Uṡmān, Ali and Ibn Mas'ūd from

Rasulullah. The famous narrators of this qirā’ah are Khalaf and Khallad,

5 Nasaruddin Umar, Ulumul Qur’an 2, 97-98. 6 Nasaruddin Umar, Ulumul Qur’an 2, 99.

75

they took qiraah through Abū Isa Sulaim bin Isa al-Hanafi al-Kūfi from

Hamzah.7

The sixth is Nāfi'(169 AH), his real name is Abū Ruwaim Nāfi' bin

‘Abdurrahman bin Nuaim al-Madāni. He took the knowledge of qirā’ah

from Abū Ja'far al-Qāri’ from 70 tabi'īn from ‘Abdullah bin ‘Abbās, Ubai

bin Ka'ab and Abū Hurairah from the prophet Muhammad. The famous

narrators of this qirā’ah are Qālūn and Warasy. They took a qirā’ah from

Nāfi' directly.8

The seventh is Kisā’i (189 AH), his real name is Abū Ḥasan ‘Alī bin

Hamzah al-Kisā’i al-Nahwi. These famous qirā’ah narrators are al-Ḥāriṡ

and al-Dūri, both of these narrators live in the same era as Kisā’i and learn

first hand. Ad-Dūri besides narrating Kisā’i also narrated the qirā’ah of Abū

‘Amr.9

From the seven qirā’at above, this Qur’ān is only written with one

qirā’ah namely Ḥafṣ from ‘Āṣim bin ‘Abdullah bin Ḥabīb As-Sullamī.

Based on the qirā’ah, this Qur’ān consists of 6236 verses. This information

is obtained from the description of the Qur’ān (ta'rīf bihażā al-Musḥāf al-

Syarīf).10

Its translation:

"This Qur’ān was written and read in accordance with the qirā’ah

of Ḥafṣ bin Sulaiman bin Mughirah al-Asadi al-Kūfi using qirā’ah

Āṣim bin ‘Abdullah bin Ḥabīb al-Sullami from Uṡmān bin ‘Affan,

Alī bin Abī Ṭālib, Zaid bin Ṡābit, Ubay bin Ka'ab from the Prophet

Muhammad.

The spelling is taken from the narration of the rasm scholars from

the Qur’ān manuscripts that Uṡmān sent to be distributed to Baṣrah,

7 Nasaruddin Umar, Ulumul Qur’an 2,100. 8 Nasaruddin Umar, Ulumul Qur’an 2,101. 9 Nasaruddin Umar, Ulumul Qur’an 2,102. 10 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al-

Syarīf. 1.

76

Kufa, Syam, Makkah, then a Qur’ān was made for Madinah

community and a Qur’ān specifically for Uṡmān bin ‘Affān and from

the Qur’ān copied by him”

This qirā’ah is the most widely used reading in the world, Madzkur

quoted Abū ‘Ammar Yasir Qāḍi that the percentage of Ḥafṣ from ‘Asim

qirā’ah usage reached 95%, then Warsy qiraah from Nāfi' 3%, Qālūn from

Nāfi' 0.7%, Abū 'Amr 0.3% and Ibn 'Amir 1%.11 Whereas, the many uses

of the Āṣim qirā’ah are also due to several factors such as, a transmission

of ‘Āṣim is strong because he includes the third transmission, this qirā’ah

is easier to read and there is a policy factor of the Egyptian government in

1924 AD which is this qirā’ah as a reference for various printed Qur’ān

throughout the world.12

To find out the differences in qiraat, here is example of its use. The

first is Mashaf Pusaka Republik Indonesia and the second is Al- Qur’ān of

Marocco.

The Mashaf Pusaka Republik Indonesia writes يؤمنون above the wawu letter

with hamzah, while Al-Qur’ān of Marocco writes يومنون above the wawu

letter without any hamzah. This is one of the qirā’at differences, that the

11 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani (Jakarta: Azza Media, 2018),

117. 12 Mustofa,’’Pembakuan Qira’at ‘Asim Riwayat Hafs dalam Sejarah dan Jejaknya

di Indonesia.”, Jurnal Suhuf, Vol.4 No.2 (2011). 237.

77

Mashaf Pusaka Republik Indonesia uses Ḥafṣ from ‘Asim qirā’ah, while

Al-Qur’ān of Marocco uses Warsy from Nāfi' qirā’ah.13

2. Rasm

Rasm in language means a picture or graffiti. However, the term of

rasm in the Qur'anic studies is the method of writing the Qur’ān (kaifiyah

al-kitābah). In the rasm discourse, there are Uṡmāni rasm and imlā’i rasm.

The definition both of them, Uṡmāni rasm is accordance with the writing of

Uṡmān bin Affan, and imlā’i rasm is accordance with Arabic rules. In the

Uṡmāni rasm discourse, there are two popular scholars, Abū ‘Amr al-Dāni

and his student Abū Dawūd Sulaimān bin Najāḥ. These two rasm experts

were known as al-Syaikhānī, this term began to be widely known because

it was popularized by al-Mukhallalati (d. 1311 H / 1839 AD).14 In the

Mashaf Pusaka Republik Indonesia, these two scholars are the main

references. The following information in the Mashaf Pusaka Republik

Indonesia,

"Whereas the simple letters with different spelling, this Qur’ān follows

the spelling in accordance with the narration of the Ḥafṣ that has been

mentioned. The rasm rules that refer to decision of the rasm scholars about

the various spellings are following Abū ‘Amr al-Dāni and Abū Dawūd

Sulaimān bin Najāḥ, and tarjih (taking one) the second (Abū Dawūd) when

they are different''.15

Abū ‘Amr al-Dāni has the full name Uṡmān Sa'īd bin Uṡmān bin

Sa'īd bin Umar al-Imām al-Ḥāfiẓ Abū ‘Amr. The name Abū ‘Amr al-Dāni

13 Ahsin Sakho and Ramlah Widayati, Manbau’l Barakāt (South Tangerang: IIQ

Press, 2010), 32. 14 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani. 81. 15 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al-

Syarīf. 1-2.

78

was known in al- Żahabī (748 AH). Abū ‘Amr al-Dāni is known as an

interdisciplinary expert, from qirā’at, Ma’āni al-Qur’ān, interpretations,

ḥadīth and fiqh. He was born in Cordoba in 371 AH and died in 444 AH.

Al-Dāni has several works to some extent, but the most popular in the focus

of rasm is al-Muqni’ fī Ma'rifati Maṣāḥif ahl al-Amṣār.16

Whereas Abū Dawūd Sulaimān bin Najāḥ While Abu Dawud Sulaiman

bin Najah had the full name Sulaimān bin Najāḥ Abī al-Qāsim al-Umawi.

Abū Dawūd is a student of Abū ‘Amr al-Dāni who has the work of al-Bayān

al-Jāmi’ li Ulūm Al-Qur’ān and al-Tabyīn li Hija’ al-Tanzīl. Abū Dawūd

compiled this book by referring to three sources, such as al-Maṣāḥif, al-

Riwāyah and Hija’al-Maṣāḥif. Abu Dawūd passed away on the 16th of

Ramadan 496 AH./1102 AD.17

In general, this Qur’ān applys the six main rules of Uṡmāni rasm as

follows:

a. The al-ḥaẓf rule

The al-ḥaẓf rule is also called the delution rule. This rule applies to

several letters such as alif, wawu, ya’, lam and nun.18

The following are examples:

- An example of alif delution

لعالمينا becomes العلمين in Qs. al-Fātiḥah (1): 2

- An example of wawu delution

in Qs. al-Taubah (9): 19 لا يستون becomes لا يستوون

- An example of ya’ delution

in Qs. al-Anbiyā' (21): 25 فاعبدون becomes فاعبدوني

16 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani. 83. 17 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani. 85. 18 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani. 55.

79

- An example of lam delution

is contained in Qs. al-Lail (92): 1 واليل to والليل

- An example of nun delution

is contained in Qs. al-Anbiyā' (21): 88 نجي to ننجي

b. The al-Ziyadah rule

This rule means the addition. The letters of this rule consist of alif,

wawu and ya’. The following are examples:

- An example of alif addition

الأ ليب ابأولو becomes ب أ ول وا الأي ليب in Qs. al-Ra’d (13): 19

- An example of ya’ addition

نب إ ى becomes ن ب إ in Qs. al-An’ām (6): 34

- An example of wawu addition

أ ر يك مي أ وير يك مي becomes س س in Qs. al-A’raf (7): 145

c. The rule of the Hamza

This rule regulates several writing of the Hamza such as, the Hamza

self, or followed by the letters alif, wawu and ya'. If the consonant

Hamza with sukun then it is written with previous diacritic, example: -

the hamza is above the wawu due to the previous letterswith) ا ؤيت ن

ḍammah) in Qs. al-Baqarah (2): 283.

If the letter hamza is in the beginning, it was written with Alif. If the

hamza is in the middle and its diacritic is fathah it was written with alif,

if its diacritic is ḍammah it was written with wawu, whereas if its

diacritic is kasrah it was written with ya’. The different if the letter

80

hamza is in the last, it was written in accordance with previous letter.

Examples: ش اط ئ ,س ئ ل , إ ذ ا. While if the letter before hamza is sukun, it was written hamza self.

An example, م ليء الأي ريض .

d. Al-Badal rule

This rule means a substitution. The use of the al-Badal rule

such as the letter alif is substituted by wawu, alif is substituted by ya’,

and ta 'muannats is substituted by ta' maftuhah. Examples:

الصل وة, الزك وة -ر ت ى - ي سي .in Qs. al-Baqarah (2): 218 ر حي ت -

e. Al-Waṣl Wa al-Faṣl rule

This rule means the rules of joining and separating. Generally, these

rules are used on a conjunction. Examples:

لا and أ ني the origin of the words are ألا -19.م ا and م ني the origin of the words are م ا -

f. The rule of Mā Fīhi Qira’atāni Wakutiba ‘Alā Ihdāhumā

The rule of cases where there are two qirā’at readings but the text is

written according to one of them. The examples:

- In qirā’ah of Ḥafṣ from Āṣim, was written ى whereas in ,و و ص

qirā’ah of Qālūn from Nāfi', was written و اوصى.

19 Nasaruddin Umar, Ulumul Qur’an 2.113.

81

- another example, ل ك ي ويم ال ديين م To find out the differences in rasm, here is example of its use. The first

is Mashaf Pusaka Republik Indonesia and the second is Al-Qur’ān Pojok

Menara Kudus.

(Al-Qur’ān Pojok Menara Kudus) (Mashaf Pusaka)

In these pictures, there are two examples the rasm differences. The first

Mashaf Pusaka Republik Indonesia shows العلمين without alif, because this

Qur’ān uses al-ḥaẓf rule of Uṡmāni rasm, and ل ك ي ويم ال ديين uses the rule of م

Mā Fīhi Qira’atāni Wakutiba ‘Alā Ihdāhumā. While Al-Qur’ān Pojok

Menara Kudus shows لعالمينا and ل ك ي ويم ال ديينام these are not follow the rule

of Uṡmāni rasm, and use of imlā’i rasm.

3. Name of the surah and its sign

The surahs in the Qur’ān are divided into four parts, namely al-

Ṭiwāl, al-Mi'ūn, al-Mathāni, and al-Mufaṣṣal. The first al-Ṭiwāl, this

section consists of long surahs in the Qur’ān. Secondly al-Mi'ūn, this

section consists of surahs whose verses are more than one hundred or so.

The third is al-Mathāni, this section consists of surahs whose verses are

below al-Mi'ūn. The fourth al-Mufaṣṣal, this section consists of short and

many surahs have faṣl or separation with basmala.20

20 Manna’ Khalīl al-Qattan, Studi Ilmu-Ilmu Al-Qur’an, terj. Mudzakir AS

(Jakarta: Litera Antar Nusa, 2013), 213.

82

For the names of surah in this Qur’ān are written with ṡulūṡ khat,

and a description of the order of the surah, a description of the number of

verses, and description of its previous surah came down. The references of

makky wa madany are from book of Abi al-Qasim Umar bin Muhammad

bin Abd al-Kafi and the several books of qirā’at and tafsīr. In addition,

there are also decorative flowers around the name of the surah. An example

is below,

Picture 4.4 The name of Surah al-Insān

For each page, the writing the name of the surah is only on the right

page, while the left page is juz. Here is an example,

Each Qur’ān gives the name of the surah with its respective

provisions, so it is not surprising that the naming of some surahs between

Qur’ān with one another is sometimes different. Examples are Mashaf

Pusaka Republik Indonesia, 1983 Indonesian Standard Qur’ān and 2002

Indonesian Standard Qur’ān. The following table is the difference:

83

Table 4.2. The different name of the surahs

No Mushaf

Pusaka

Standard

Qur’ān 1983

Standard Qur’ān

2002

1. al-Isra’ Bani Israīl al-Isra’

2. Ghāfir al-Mu’min Ghāfir

3. Fuṣṣilat Ḥa Mīm Sajdah Fuṣṣilat

4. al-Insān al-Dahr al-Insān

5. al-Muṭaffifīn al-Taṭfīf al-Muṭaffifīn

6. al-Syarḥ al-Insyirāḥ al-Syarḥ

7. al-Zalzalah al-Zilzāl al-Zalzalah

8. al-Masad al-Lahab al-Lahab

4. Signs of verses, juz and ḥizb

Each Qur’ān has a different verse signs, juz and ḥizb. Sometimes,

the verse sign uses only a verse number, only uses circles, a verse number

and its circles, even uses a beautiful medal with fancy coloring. The Mashaf

Pusaka Republik Indonesia uses the refrences of juz and ḥizb from

Ghaythun Naf’i a book of al-Safāqusiy and Nāḍimah al-Zuhri a book of

Abu ‘Id Ridwan al-Mukhallaty.21 The number of verses 6232 refer to

Nāḍimah al-Zuhri, the book of Abi al-Qasim Umar bin Muḥammad bin Abd

al-Kāfi and Tahqīq al-Bayān a book of Syaykh Muḥammad al-Mutawallī.

21 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al-

Syarīf. 3.

84

This Qur’ān has the simple verse signs, only a circle with its verse number.

An example,

The juz sign, almost in some Qur’āns are placed in the top right

corner and made like a medal for the beginning of juz. Meanwhile, the

Mashaf Pusaka Republik Indonesia only places the sign of juz on the top of

the left page, because the dimension of this Qur’ān is large. An example,

For the beginning of the juz, Mashaf Pusaka Republik Indonesia has a

medallion style, an example,

This example shows an explanation 29th juz and 57th ḥizb.

There is a use of the term ḥizb in this Qur’ān, but there is no sign of

rubu' (ع) which is the creation of Indian scholars to limit a perfect story (a

Qiṣṣah). The ḥizb was the product of creation in the era of Abu Ja'far al-

Manṣūr al-Darwaniqi (d.158) Abbasid dynasty. The number of ḥizb in

various Qur’ān are 60, these are used to facilitate memorization of the

Qur’ān. for example, someone who wants to memorize the Qur’ān in a year,

85

it is necessary to memorize every one ḥizb a week. The length of the verses

between one ḥizb to another ḥizb varies according to its complexity.22

All of the ḥizb sign are in the medalion, an example,

There is something interesting about the distribution of ḥizb in the

Mashaf Pusaka Republik Indonesia. The numbers of ḥizb are the same as

revealed by Muhammad Sadiq al-Hindi in his work Kunūz Alṭāf al-Burhān

fī Rumūz Awqāf al-Qur’ān, however the beginning place and the ending of

each ḥizb doesn’t always the same. Sometimes, between one ḥizb of Mashaf

Pusaka Republik Indonesia and one ḥizb of Kunūz Alṭāf al-Burhān fī Rumūz

Awqāf al-Qur’ān is different. See the following table,

Table 4.2 The ḥizb difference

No.

Hizb

Ḥizb of Kunūz Alṭāf al-

Burhān fī Rumūz Awqāf

al-Qur’ān

Ḥizb of Mashaf Pusaka

Republik Indonesia

22 Muhammad al-Sadiq al-Hindi, “Kunūz Alṭāf al-Burhān fī Rumūz Awqāf al-

Qur’ān”, p.21, downloaded, 24 November, 2019, https://ketabpedia.com/-تحميل/كنوز-الطاف

./البرهان-في-رموز-اوقاف-القرآ

https://ketabpedia.com/تحميل/كنوز-الطاف-البرهان-في-رموز-اوقاف-القرآ/




86

1 al-Fātihah to al-Baqarah

verse 42

al-Fātihah to al-Baqarah

verse 73

2 al-Baqarah verse 43 to

verse 105

al-Baqarah verse 74 to

verse 141


verse 176


verse 202


verse 229


verse 252


verse 275


Ali ‘Imran verse 14

6 al-Baqarah verse 276 to Ali

‘Imran verse 54

Ali ‘Imran verse 15 to

verse 92

7 Ali ‘Imran verse 55 to verse

151

Ali ‘Imran verse 93 to

verse 170

8 Ali ‘Imran verse 152 to

verse 200

Ali ‘Imran verse 171 to al-

Nisā’ verse 23

9 al-Nisā’ verse 1 to verse 53 al-Nisā’ verse 24 to verse

87

10 al-Nisā’ verse 54 to verse

113

al-Nisā’ verse 88 to verse

147

11 al-Nisā’ verse 114 to verse

176

al-Nisā’ verse 148 to al-

Māidah verse 26

87

12 al-Māidah verse 1 to verse

50

al-Māidah verse 27 to

verse 81

13 al-Māidah verse 51 to verse

113

al-Māidah verse 82 to al-

An’ām verse 35

14 al-Māidah verse 114 sampai

al-An’ām verse 71

al-An’ām verse 36 to

verse 110

15 al-An’ām verse 72 to verse

140

al-An’ām verse 111 to

verse 165

16 al-An’ām verse 141 to al-

A’raf verse 38

al-A’raf verse 1 to verse

87

17 al-A’raf verse 39 to verse

137

al-A’raf verse 88 to verse

170

18 al-A’raf verse 138 to verse

206

al-A’raf verse 171 to al-

Anfāl verse 40

19 al-Anfāl verse 1 to ayat 75 al-Anfāl verse 40 to al-

Taubah verse 33

20 al-Taubah verse 1 to verse

58

al-Taubah verse 34 to

verse 92

21 al-Taubah verse 59 to verse

121

al-Taubah verse 93 to

Yūnus verse 25

22 al-Taubah verse 122 to

Yūnus verse 67

Yūnus verse 26 to Hūd

verse 5

88

23 Yūnus verse 68 to Hūd

verse 40

Hūd verse 6 to verse 82

24 Hūd ayat 41 to Yūsuf ayat

14

Hūd verse 83 to Yūsuf

verse 52

25 Yūsuf verse 15 to verse 100 Yūsuf verse 53 to Ar-Ra’d

verse 18

26 Yūsuf verse 101 to Ibrahīm

10

Ar-Ra’d verse 19 to

Ibrahīm verse 52

27 Ibrahīm 11 to al-Ḥijr verse

99

al-Ḥijr verse 1 to al-Naḥl

verse 50

28 al-Naḥl verse 1 to 83 al-Naḥl verse 51 to verse

128

29 al-Naḥl verse 84 to al-Isra’

verse 49

al-Isra’ verse 1 to verse 98

30 al-Isra’ verse 50 to al-Kahfi

verse 28

al-Isra’ verse 99 to al-

Kahfi verse 73

31 al-Kahfi verse 29 to

Maryam verse 21

al-Kahfi verse 74 to

Maryam verse 98

32 Maryam verse 22 to Taha

verse 75

Tāhā verse 1 to verse 135

33 Tāhā verse 76 to al-

Anbiyā’ verse 50

al-Anbiyā’ verse 1 to

verse 112

89

34 al-Anbiyā’ verse 51 to al-

Ḥajj verse 37

al-Ḥajj verse 1 to verse 78

35 al-Hajj verse 38 to al-

Mu’minūn verse 67

al-Mu’minūn verse 1 to al-

Nūr verse 20

36 al-Mu’minūn verse 68 to al-

Nūr verse 50

Al-Nūr verse 21 to al-

Furqān verse 20

37 al-Nūr verse 51 to al-

Furqān verse 77

al-Furqān verse 21 to al-

Syu’ara verse 110

38 al-Syu’arā’ verse 1 to verse

227

al-Syu’arā’ verse 111 to

al-Naml verse 55

39 al-Naml verse 1 to al- Qaṣas

verse 11

al-Naml verse 56 to al-

Qaṣas verse 50

40 al-Qaṣas verse 12 to verse

88

al-Qaṣas verse 51 to al-

‘Ankabūt verse 45

41 al-‘Ankabūt verse 1 to al-

Rūm verse 26

al-‘Ankabūt verse 46 to

Luqmān verse 21

42 al-Rūm verse 27 to al-

Sajdah verse 30

Luqmān verse 22 to al-

Aḥzāb verse 30

43 al-Aḥzāb verse 1 to verse 59 al-Aḥzāb verse 31 to

Sabā’ verse 23

44 Sabā’ verse 1 to Fāṭir verse

14

Sabā’ verse 24 to Yāsīn

verse 27

90

45 Fāṭir verse 15 to al-Ṣaffāt

verse 18

Yāsīn verse 28 to al-

Ṣaffāt verse 144

46 al-Ṣaffāt verse 19 to Ṣād

verse 60

al-Ṣaffāt verse 145 to al-

Zumar verse 31

47 Ṣād verse 61 to al-Zumar 75 al-Zumar verse 32 to

Ghāfir verse 40

48 Ghāfir/al-Mu’min verse 1

sampai verse 85

Ghāfir verse 41 to Fuṣṣilat

verse 46

49 Fuṣṣilat verse 1 to al-

Zukhruf verse 4

Fuṣṣilat verse 47 to al-

Zukhruf verse 23

50 al-Zukhruf verse 5 to al-

Dukhān verse 24

al-Zukhruf verse 24 to al-

Jāṡiyah verse 37

51 al-Dukhān verse 25 to al-

Aḥqāf verse 35

al-Aḥqāf verse 1 to al-

Fatḥ verse 17

52 Muḥammad verse 1 to al-

Hujurat verse 11

al-Fatḥ verse 18 to al-

Żāriyāt verse 30

53 al-Hujurat verse 12 to al-

Najm verse 23

al-Żāriyāt verse 31 to al-

Qamar verse 55

54 al-Najm verse 24 to al-

Wāqi’ah verse 72

al-Rahmān verse 1 to al-

Ḥadīd verse 29

55 al- Wāqi’ah verse 73 to al-

Ḥasyr verse 9

al-Mujādalah verse 1 to al-

Ṣaf verse 14

91

56 al-Ḥasyr verse 10 to al-

Taghābūn verse 18

al-Jumu’ah verse 1 to al-

Tahrīm verse 12

57 al-Ṭalaq verse 1 to al-

Qalam/Nūn verse 52

al-Mulk verse 1 to Nūn

verse 28

58 al-Ḥāqqah verse 1 to al-

Muddatsir verse 56

al-Jinn verse 1 to al-

Mursalāt verse 50

59 al-Qiyāmah verse 1 to al-

Infiṭār verse 19

al-Naba’ verse 1 to al-

Ṭāriq verse 17

60 al-Muṭaffifīn verse 1 to al-

Nās verse 6

al-A’lā verse 1 to al-Nās

verse 6

5. The punctuation (ḍabt)

The laying ḍabt (punctuation) in this Qur’ān refers to the methods of the

ḍabt scholars. Among them was Imam al-Tanasī with his book al-Ṭirāz ‘alā

Ḍabt al-Kharrāz. This book is a syarḥ of the nażom ‘Umdah al-Bayān by

Muhammad bin Muhammad al-Umawī al-Syarīsī al-Kharrāz. While the

form follows the formulation of Imam al-Khalil bin Ahmad and his students

who are widely spread in the Muslim countries in the eastern hemisphere.23

The terms of punctuation/ḍabt in the Mashaf Pusaka Republik

Indonesia:

- Ṣifr Mustadir above ‘illat (alif, wawu and ya’) letters: In the form

of small circle, to indicate the presence of additional letters in

writing. However, this letter is not pronounced either during the


Syarīf, 2.

92

waṣl or waqf.24 It means cannot be read long. The following are

examples from Mashaf Pusaka Republik Indonesia in accordance

with book al-Tirāz ‘alā Ḍabt al-Kharrāz 25:

- Ṣifr Mustaṭīl takes the form of an elliptical circle above the letter alif

after the letter with harakat (a vowel mark). This form indicates to

the addition of writing, whereas, its reading is short during the waṣl

and length if the waqf.26 The examples:

- Alif is ignored by the reciter if afterward a letter with the sukūn, for

example:

- The sukūn in a form of the small high dotless head of kha’ (ح) means

the letter is read clearly (iżhār).27The examples:


Syarīf, 4. 25 Imām Abī ‘Abdillāh Muhammad ibn Abdillāh al-Tanasī, at-Tirāz ‘alā Ḍabt al-

Kharrāz (Madīna: Mujamma’ al-Malik al-Fahd lī Ṭibā’ah Mushāf al-Syarīf, 2000), 156. 26 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihadhā al-Musḥāf al-

Sharīf, 4. 27 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihadhā al-Musḥāf al-

Sharīf, 4.

93

- There is no sukūn, only empty. However, in the next letter there is a

tasydīd to show the reading of iẓghām from the first letter to the

second. The following are examples from Mashaf Pusaka Republik

Indonesia in accordance with book at-Tirāz ‘alā Ḍabt al-Kharrāz 28

- Without the sukūn above a nūn or mīm and without the tashdīd

above the next letter. This form shows the existence of disguising

(ikhfā’) from a first letter to second. The examples:

- There is no sukūn, only empty above a nūn. Specially a nūn with

sukūn meets a wawu or ya’. This reading is iẓghām nāqiṣ or reading

that merges the first letter to second letter but it is not pronounced

clearly. It means the first letter is still visible when read. The

following are examples from Mashaf Pusaka Republik Indonesia in

accordance with book at-Tirāz ‘alā Ḍabt al-Kharrāz .29

- The small mīm (م) is a substitute for the second harakat of letter with

tanwīn or located above the letter nūn which should have a sukūn,

however are replaced by a small mīm. In this case the next letter is

28 Imām Abī ‘Abdillāh Muhammad ibn Abdillāh at-Tanasī, at-Tirāz ‘alā Ḍabt al-

Kharrāz (Madīna: Mujamma’ al-Malik al-Fahd lī Ṭibā’ah Mushāf as-Sharīf, 2000), 68. 29 Imām Abī ‘Abdillāh Muhammad ibn Abdillāh at-Tanasī, at-Tirāz ‘alā Ḍabt,

68.

94

only ba’. The following are examples from Mashaf Pusaka Republik

Indonesia in accordance with book at-Tirāz ‘alā Ḍabt al-Kharrāz.30

- The writing two harakat (one above the other), namely ḍammatain,

fatḥatain, and kasratain. This harakat shows a reading clearly

(idhhār). The following are examples from Mashaf Pusaka Republik

Indonesia in accordance with book at-Tirāz ‘alā Ḍabt al-Kharrāz .31

- The tanwīn followed by tashdīd shows the iẓghām readings of letters

such as lam, nūn, mīm and ra’.32 The examples:

Whereas the reading of iẓghām nāqiṣ, the tanwīn doesn’t followed

by tashdīd.

- The tanwīn without tashdid above the letter after tanwīn for the

ikhfa’ reading Qur’ān:

30 Imām Abī ‘Abdillāh Muhammad ibn Abdillāh at-Tanasī, at-Tirāz ‘alā Ḍabt,

63. 31 Imām Abī ‘Abdillāh Muhammad ibn Abdillāh at-Tanasī, at-Tirāz ‘alā Ḍabt,

49. 32 Imām Abī ‘Abdillāh Muhammad ibn Abdillāh at-Tanasī, at-Tirāz ‘alā Ḍabt,

53.

95

- The small letters (alif, wawu, ya’ and nūn) which are not written in

the Uthmāni Qur’ān, but must be read.33 The previous scholars

when writing these small letters in red.34 The examples:

- There are the letters written with substitutes, this applies the

badal concept. Example:

- The mad signs or long reading with a symbol . The examples;

- There are several other signs, such as verses sajdah, recite imālah

and ishmām. The verse sajdah uses a small circle at the end of the

sign verse, this verse refers to the fiqh books of four madhhab. Then

imālah, signed with a point below the letter ra’. While ishmām is

signed with a point above the letter mīm.35

33 Imām Abī ‘Abdillāh Muhammad ibn Abdillāh at-Tanasī, at-Tirāz ‘alā Ḍabt.

119-120, 270. 34 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al-

Syarīf, 7. 35 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al-

Syarīf, 9.

96

6. Waqaf signs

Mashaf Pusaka Republik Indonesia has several waqaf signs which are also

explained in the final statement of the Qur’ān. There are only seven waqaf

signs used in this Qur’ān, in contrast to the Indonesian Bombay Al-Qur'ān

which have twelve waqaf signs. There are 1. (م) waqf lāzim 2. (لا) adam al-

waqf 3. (ج) waqf jāiz 4. (ص) waqf murakhkhas 5. (ز) waqf mumazzaq 6.

(ط) .al-waqf hall 9 (قف) .Qīla alaih al-waqf 8 (ق) .al-wasl aula 7 (صلى)

waqf muṭlaq 10. (ك) kadhālik mutābiq 'alā mā qablah 11. (سكتة) saktah 12.

mu'ānaqah. While this Qur’ān refers to Muhammad bin ‘Ali bin (؞ ؞)

Khalaf Al-Ḥusaini, The following table is a description of the waqaf signs.36

Table 4.3 Waqf Signs

Sign Name Function

must stop الوقف اللازم

It is forbidden to stop الوقف الممنوع لا

May to stop الوقف الجائز ج

الوقف الجائز مع كون الوصل اولى

May to stop, however better

to continue

الوقف الجائز مع كون الوقف اولى

Better to stop


Syarīf,10.

97

﮶ ﮶ Stop at one of point three تعانق الوقف

Pause سكتة س

7. A dū’a at the beginning of the page

In this Mashaf Pusaka Republik Indonesia, there is also a prayer text

(dū’a) at the beginning of the page. The writing of this prayer is also

accompanied by a beautiful green illumination. The following is the dū’a:

Picture 4.5 A du'a of beginning page

98

8. A dū’a Khatm Al-Qur'ān

The dū’a khatm Al-Qur'ān is recited on the completion of the

Qur'ān. The Mashaf Pusaka Republik Indonesia includes the content of the

dū’a of khatm Al-Qur'ān which refers to the book of Tafsīr Al-Bayḍawī;

Anwār al-Tanzīl wa Asrār al-Ta'wīl, in this book the name is written, Dū’a

of Khatm Al-Qur'ān Al-Jāmi’ Al-Asmā’ Al-Suwār Al-Qur’āniyyah.37 This

prayer collects all of the surah names of the Qur'ān. The following is the

beginning of dū’a of khatm Al-Qur'ān page.38

Picture 4.6 a Dū’a of Khatm Al-Qur'ān

37 Nashir al-Din Abd Allah ibn Umar al-Bayḍawī, Tafsīr al-Bayḍawī; Anwār al-

Tanzīl wa Asrār al-Ta'wīl, (Beirut: Dar al-Kutub al-Ilmiyah, 2017), 637. 38 Mashaf Pusaka Republik Indonesia BQMI.1.1.24. Dū’a Khatm al-Qur'ān.

99

C. Analysis of The Previous Qur’ān as The Reference of Mashaf Pusaka

Republik Indonesia

This sub-chapter analyzes the reference of Mashaf Pusaka Republik

Indonesia. This analysis uses the information from the physical aspect and

its characteristics in the previous sub-chapter. Therefore, a summary of their

characteristics is needed. From the physical side, aspects that have

similarities with other Qur’ān are the number of lines, and the number of

pages. This Qur’ān consists of 604 pages, each page consists of 15 lines,

and with corner verses. This information shows Mashaf Pusaka Republik

Indonesia refers to al-Qur'ān Istanbul or Baḥriyah Qur'ān which is widely

circulated in the middle 19th century to the early 20th century in Indonesia.

Therefore, the difference is rasm aspect, due to al-Qur'ān Istanbul generally

is written with Imla'i rasm, and the number of pages is 610. Meanwhile

Mashaf Pusaka Republik Indonesia uses Uṡmāni rasm and the number of

pages is 604. 39

39 Abdul Hakim, “Al-Quran Cetak di Indonesia Tinjauan Kronologis Pertengahan

Abad ke-19 hingga Awal Abad ke-20”, Jurnal Suhuf, Vol.5, No.2 (Desember 2012), 241.

100

Picture 4.7 Bahriyah Qur’ān, source: http://quran-nusantara.blogspot.com/2012/04/mushaf-

bahriyah.html

The Mashaf Pusaka Republik Indonesia is written with one qirā’ah,

namely Ḥafṣ from ‘Āṣim bin ‘Abdullah bin Ḥabīb al-Sullamī. The decision

of the rasm is following Abū ‘Amr Al-Dāni and Abū Dawūd Sulaimān bin

Najāḥ, and tarjīḥ (taking one) the second (Abū Dawūd) when they are

different. This Qur’ān uses the refrences of juz and ḥizb from Ghayṡun Naf’i

a book of al-Safāqusiy and Nāḍimah al-Zuhri a book of Abu ‘Id Ridwan al-

Mukhallaty. The number of verses 6232 refer to Nāḍimah al-Zuhri, the book

of Abi al-Qasim Umar bin Muḥammad bin Abd al-Kāfi and Tahqīq al-

Bayān a book of Syaykh Muḥammad al-Mutawallī. The references of

makky wa madany are from book of Abi Al-Qasim Umar bin Muḥammad

bin Abd al-Kafi and the several books of qirā’at and tafsīr. The references

of the ḍabt refers to Imam at-Tanasī with his book al-Ṭirāz ‘alā Ḍabt al-

Kharrāz.40


Syarīf, 1-4.

101

These characteristics are similar to Egyptian Qur'ān was one

completed under the patronage of King Fu’ād I in 1924 AD, because this

Qur'ān has become a ‘standard version’ and come to be widely printed

throughout the Muslim world.41 Nevertheless, Egyptian Qur'ān consists of

827 pages, each page consists of 12 lines. These numbers are certainly not

similar to Mashaf Pusaka Republik Indonesia. It is possible that Fachry

compared and collaborated several Qur’ān from Turkey and Egypt.

Moreover, his calligraphy education was also pursued in Egypt, at the

Madrasah Tahsīn al-Khuṭūt al-'Arabiyah and graduated in 1930. Then he

continued at Tazhīb al-Khuṭūt in 1932 and obtained a diploma from al-

Azhar and Darul Ulum in 1935, of course he was no stranger to the

Qur’ān.42

Uniquely, the Mashaf Pusaka Republik Indonesia is actually similar

to the Holy Qur’ān published by King Fahd Complex and written by Usmān

Ṭahā. Even though the publisher was built in 1985,43 the Mashaf Pusaka

Republik Indonesia was completed in 1960. There is a note from the Berlin-

brandenburgische Akademie Der Wissenchaften, that the Qur’ān which was

printed in 1924 in Cairo, also underwent repairs and was reprinted in 1952

as the second edition. This edition was also referred to as the Medina edition

and it was written, “The edition of Medina (Cairo 1952, second edition) has

different pause regulations compared to the first edition shown at around

41 Mustofa,’’Pembakuan Qira’at ‘Asim Riwayat Hafs dalam Sejarah dan Jejaknya

di Indonesia.”, Jurnal Suhuf, Vol.4 No.2 (2011). 237, and Keith E.Small, Textual Criticism

and Qur’an Manuscripts (North America: Lexington Books, 2011), 170. Accesed April

28, 2020.https://books.google.co.id/ books?id=uh8sAwAA QBAJ&dq=Egyptian

+Qur%27%C4%81n +in+1924+AD&source=gbs_navlinks_s. 42 M. Kasim Abdurrahman, Biografi Prof. H.M. Salim Fachry, MA Sang Penulis

Al-Quran Pusaka di Indonesia, (not published), 15. 43 Overview of the Complex Mujamma’ Al-Malik Fahd li Ṭibā’ati al-Musḥaf al-

Syarīf Accessed April 28, 2020 https://qurancomplex.gov.sa/ kfgqpc/about/.

https://books.google.co.id/%20books?id=uh8sAwAA%20QBAJ&dq=Egyptian%20+Qur%27%C4%81n%20+in+1924+AD&source=gbs_navlinks_s




https://qurancomplex.gov.sa/%20kfgqpc/about/


102

800 text passages”.44 Thus, the similarity between the Mashaf Pusaka

Republik Indonesia and the Uṡmān Ṭahā Qur'an could be from the same

source.

Picture 4.8 Surah al-Baqarah of Mashaf Pusaka Republik Indonesia

44 Berlin-brandenburgische Akademie Der Wissenchaften, Egyptian Print from

1924, Accessed April 28, 2020 https://corpuscoranicum.de/.

https://corpuscoranicum.de/

103

Picture 4.9. Egyptian Qur'ān 1924, Source:https://corpuscoranicum.de

104

Picture 4.10 Madina Qur'ān by Uṡmān Tahā. Source: Qur'ān Medina Application

Figures 7,8 and 9 are the beginning pages of Surah Al-Baqarah from

the Mashaf Pusaka Republik Indonesia, the Egyptian Qur'ān 1924 and the

Madina Qur'ān. In aspect of text, the characteristics of these Qur'āns are the

105

same. This similarity can be seen in terms of its rasm and its waqf signs. In

terms of rasm, for example the word Kitāba, written كتب uses Uṡmāni

rasm, not كتاب with imlā’i rasm. Then, the word razaqnāhum is written

with رزقنهم with the rules of uthmāni rasm, not رزقناهم with imlā’i rasm.

While the waqf signs in these three Qur'āns, for example, the use of three

points mu’ānaqah ( ﮶ ﮶ ) and the use of ṣad lam (pictures 7 and 9).

This analysis shows that the Mashaf Pusaka Republik Indonesia is

a Qur’ān written based on Middle Eastern Qur’āns references. In terms of

text characteristics, the writing follows the Egyptian Qur'ān 1924. While in

terms of physical aspect, such as the number of pages and lines follows the

Istanbul or Baḥriyah Qur'ān. Then, as a comparison with the printed Qur'ān,

the Mashaf Pusaka Republik Indonesia has the same text writing, number

of pages and lines with the Madina Qur'ān Uṡmān Tahā.

107

CHAPTER V

CLOSING

This chapter consists of two sub-chapters, the conclusion and the

suggestion.

A. Conclusion

A conclusion is a summary of the Problem Statatement’s answers.

Furthermore, the main statements of this study are the history and

characteristics of Mashaf Pusaka Republik Indonesia. For the history, The

planning and initiative to the writing of Mashaf Pusaka Republik Indonesia

in 1946, while the ceremonial of the beginning of writing in July 1948 with

a scratch hand of the President of the Republic of Indonesia Soekarno, and

the vice-president Muhammad Hatta. Unfortunately, due to the unstable

political and social conditions especially in terms of maintaining

independence, then after 1948 this writing project stopped, until 1950 the

Minister of Religion established a foundation Bangsal Pelaksanaan Al-

Qur'ān Pusaka Republik Indonesia.

Salim Fachry was appointed by KH. Masykur to continue the work

of the Mashaf Pusaka Republik Indonesia after the foundation was

established. During the writing of the Qur'ān, the political conditions of the

Muslim community separated, such as the separation of NU from Masyumi.

But this case did not make the writing of the Mashaf Pusaka Republik

Indonesia failed. At that time, there was still a commitment from Muslims

to struggle for their religion. As evidenced by the completion of the Mashaf

Pusaka Republik Indonesia writing, due to Salim Fachry as a Masyumi

cadre and Minister of Religion from NU. Then, the inauguration of the

Manuscript was also attended by Sukarno and recorded in the National

Archives of the Republic of Indonesia (ANRI).

108

For the characteristics, Mashaf Pusaka Republik Indonesia is the

first Official Qur’ān of the Indonesian nation after Indonesia's

independence. Its physical dimensions are 2 x 1 meter, consists of 100 x 75

centimeters for the paper dimensions each page and 50 x 80 centimeters for

the dimensions of the written page. This Qur’ān consists of 604 Qur’anic

pages and each page consists of 15 lines. Some illuminations in this Qur’ān

are the styles from many regions in Indonesia.

This Qur’ān is written with Ḥafṣ from ‘Āṣim qirā’ah, with Uṡmāni

rasm that follow Abū ‘Amr al-Dāni and Abū Dawūd Sulaimān bin Najāḥ.

The number of verses refers to Nāḍimah al-Zuhri, the book of Abi al-Qasim

Umar bin Muḥammad, and Tahqīq al-Bayān. The juz and ḥizb from

Ghayṡun Naf’i and Nāḍimah al-Zuhri. The makky wa madany refers to a

book of Abi Al-Qasim Umar bin Muḥammad, several books of qirā’at and

tafsīr. While, the references of the ḍabt from al-Ṭirāz ‘alā Ḍabt al-Kharrāz.

From these characteristics, the analysis about Mashaf Pusaka

Republik Indonesia shows that this Qur’ān is written based on Middle

Eastern Qur’āns references, such as Egyptian Qur'ān 1924 (in text aspect)

and Istanbul or Baḥriyah Qur'ān (in the number of pages and lines aspect).

While this Qur’ān has similarity with the Medina printed Qur'ān in

characteristics of text and the number of pages and lines aspect.

B. Suggestion

This study is the maximum effort of the author, nevertheless certainly

there are many errors and deficiencies. While the study related to Mashaf

Pusaka Republik Indonesia is still very broad, so the authors hope that

someday there will be studies that continue to perfect with the same object.

109

Abdurrahman, M. Kasim.“Biografi Prof. H.M. Salim Fachry, MA Sang

Penulis Al-Quran Pusaka di Indonesia.” (not published).

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Indonesia.” Journal of Qur’an and Hadith Studies. vol.8, no.2

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Aboebakar. Risalah Bangsal Penglaksanaan Qur’an Pusaka Republik

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________. Sedjarah Al-Quran. Jakarta: Sinar Pudjangga, 1952.

Akbar, Ali. “Khazanah Mushaf Kuno Nusantara,” In Filologi dan Islam

Indonesia, ed. Oman Fathurrahman. Jakarta; Kementerian Agama

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