THE HISTORY AND CHARACTERISTICS OF MASHAF PUSAKA REPUBLIK

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 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

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

i

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 Hidayatullah State Islamic University, Jakarta.

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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 Hidayatullah State Islamic University, Jakarta. 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,

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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.

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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

v 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 Latin Explanation Sign Sign

1. Not symbolized ا 2. B Be ب 3. T Te ت 4. Ṡ Es with a point above it ث 5. J Je ج 6. Ḥ h with a point below it ح 7. Kh ka and ha خ 8. D De د 9. Ż Z with a point above it ذ 10. R Er ر 11. Z Zet ز 12. S Es س 13. Sy es and ya ش

vi 14. Ṣ es with a point below it ص 15. Ḍ de with a point below it ض 16. Ṭ te with a point below it ط 17. Ż zet with a point below it ظ 18. inverted comma above, facing right ع 19. G Ge غ 20. F Ef ف 21. Q Ki ق 22. K Ka ك 23. L El ل 24. M Em م 25. N En ن 26. W We و 27. H Ha ه 28. ˋ Apostrophe ء 29. Y Ye ي

vii 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:

Arabic Vowels sign Latin Vowels sign Explanation

Ai Fatḥah and ya يا Au Fatḥah and wau وا

3. Long Vowel

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

Arabic Vowels sign Latin Vowels sign Explanation

Ā a with a line above it با Ī i with a line above it

بي Ū u with a line above it

وي ب

viii 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

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

No Arabic words Transletiration 1 Ṭarīqah ةقي رط 2 al-Jāmi‘ah al-Islāmiyyah ةيملاسإلا ةعماال 3 Waḥdat al-wujūd دوجولا ةدحو

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

ix 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.

x

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

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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

xii

BIBLIOGRAPHY ...... 109

xiii

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

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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 , 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 (: 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. 1

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 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 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), 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.

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.

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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.

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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.

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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.

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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.

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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 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).

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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).

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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.

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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.

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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.

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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. 19

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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 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 , , , , , , West , , Yogyakarta, , , West , , South , 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, , 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.

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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. PTIQ 12

2. National Library of RI 65

3. Bayt Al-Qur'ān TMII 23

Jakarta

4. TB Walisongo 5

5. Kesultanan 3 Kacirebonan Cirebon 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

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13. Sumedang Prabu Geusan Ulun 2 Museum

14. ‘’Sri Baduga’’ state 2 museum

15. Persons 2

16. Banten The Great Mosque, 5 the tomb of Maulana Yusuf and the tomb of Pangeran Mas

17. Sidoarjo Mpu Tantular state 50 museum

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. State Museum 70

26. Banda Aceh The library of Ali 12 Hasjmy

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27. Tanoh Abee 3

28. Persons 18

29. Pontianak Any collections 13

30. Samarinda Mulawarman 10 Museum, Mosque

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, Persons 10 Sumbawa Besar

39. Buton Persons 3

40. Maluku Persons 12

41. Ternate Kraton (Palace) dan 6 Sultanate Mosque

Total 455

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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 British Library 9

2 The United SOAS 1 Kingdom 3 Royal Asiatic Society 1

4 Netherlands Museum and 32 Libraries

5 France National Library 5

6 Germany Berlin 1

7 Australia Michael Abbott, 21 Adelaide

8 Taman Warisan 2 Melayu Singapore 9 Malay Art Gallery 3

10 Baalawi Mosque 5

11 Asian Civilisation 3 Museum

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12 KL State Library 40

13 KL State Museum 1

14 Islamic Arts Museum 20 KL

15 Personal collections 9

16 Museum Qur’an 13 Malaysia Melaka

17 Museum Seni Asia 2 KL

18 Museum Tokoh 1 Pahang

19 Terengganu State 10 Museum

20 Museum Negeri and 4 persons in Kelantan

21 Museum Seni Islam 5 Serawak

22 Brunei Balai Pameran Islam 15 Darussalam Hassanal Bolkiah

Total 203

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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.

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:

Elite (Sultanates to President of Manuscript RI) (from 13th or 16 centuries) Educational Institution (Pesantren)

Qur'ān in printed (from the Indonesia last 19thh century)

Braille (since 1952)

digital (since 2016)

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.

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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.

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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.

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 / ṣifah mumayyizah.23 In this context, the characteristics of صفة َمي زة 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.

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.

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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 امللئكة ,joining).29 The indicator words were used by Saefullah to check are He explains that the use of .الكتب and ,الصلحت, العلمني, احليوة, 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 .م iqlāb sign with ,غم or غ iḍgām with ,ن or ظ symbol (~), iżhār sign with waqaf murakhkhas with ,ج While for waqaf signs such as waqaf jāiz with ,ال may not stop with ,ز waqaf mujawwaz with ,ط waqaf muṭlaq with ,ص waqaf which is not specified by some ,صلى waqaf mustaḥab wasluhu with These signs in the Qur’anic standard of Indonesian, have .ق scholars with 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.

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“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.

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.

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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 waqaf muṭlaq ,ص murakhkhaṣ waqaf with ,ج waqaf jāiz with ,م lāzim with 38.ال and the prohibition to stop with ,ز waqaf mujawwaz with ,ط with Following a general summary about the characteristics of the Qur'āns in Indonesia, Table 2.2. The Characteristics of Indonesian Qur'āns

The old The old Qur'ān Mushaf Characteristics Qur'ān Bahriyah from Istiqlal from Ellite Qur'ān Pesantren imlā'i or Rasm imlā'i Uṡmāni Mix Uṡmāni Tajweed simple or simple Simple simple Sign complete The Text without with with with Punctuation isymām, isymām, isymām, isymām, and waqaf imālah etc. imālah etc. imālah etc imālah etc signs Name of floral style floral and khat ṡulūṡ khat ṡulūṡ surah or red ink colorful

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.

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with with Red circle Gold circle number Sign of verses number etc. or flower and and circle medallion medallion Simple Simple on with color medallion Sign of juz the edge medallion and above and above margin the verses the verses Simple Simple naskhi or naskhi by naskhi by Calligraphy naskhi naskhi by its rules its rules its rules Hvs European Germany paper Daluwang printing paper Durex Paper Out Typical of Flowers or Gold color, ornament lines and text Illumination simple geometry, of simple lines or flowers Indonesian flowers culture

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

when waqaf the kasrah harakat is ,(ى) before ya' without the two point 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 -adam al (ال) .waqf lāzim 2 (م) .The 12 waqf signs are as follows, 1 .1980 .waqf mumazzaq 6 (ز) .waqf murakhkhas 5 (ص) .waqf jāiz 4 (ج) .waqf 3 (ط) .al-waqf hall 9 (قف) .Qīla alaih al-waqf 8 (ق) .al-wasl aula 7 (صلى) .saktah 12 (سكتة) .kadhālik mutābiq 'alā mā qablah 11 (ك) .waqf muṭlaq 10 ال, ج, صلى, قلى, سكتة؞ ؞) mu'ānaqah. Then there are only 7 symbols only) 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.

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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. 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.

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. 45

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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 , 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 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 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 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 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.

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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.

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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.

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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.

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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

16 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 19.

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.

17 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 22.

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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

18 Aboebakar, Risalah Bangsal Pelaksanaan Quran Pusaka, 23.

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.

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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 () 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.

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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.

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 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 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.

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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,

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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.

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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. 69

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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.

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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.

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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,

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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.

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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.

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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.

above the wawu letter يؤمنون The Mashaf Pusaka Republik Indonesia writes above the wawu يومنون with hamzah, while Al-Qur’ān of Marocco writes 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.

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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 in Qs. al-Fātiḥah (1): 2 العلمني becomes العاملني - An example of wawu delution in Qs. al-Taubah (9): 19 ال يستون becomes ال يستوون - An example of ya’ delution in Qs. al-Anbiyā' (21): 25 فاعبدون becomes فاعبدوين

16 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani. 83. 17 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani. 85. 18 Zainal Arifin Madzkur, Perbedaan Rasm Utsmani. 55.

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- 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 جني 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 becomes in Qs. al-Ra’d (13): 19 أُولو أ ول وا ياأل لي ب ب األ ليب اب - An example of ya’ addition becomes in Qs. al-An’ām (6): 34 نب إ ى ن ب إ - An example of wawu addition in Qs. al-A’raf (7): 145 سأ و ر يكم becomes سأ ر يكم ي ي ي 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 يؤ ُت 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

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hamza is in the last, it was written in accordance with previous letter. Examples . شاط ئ ,سئ ل , إذ ا : While if the letter before hamza is sukun, it was written hamza self. . ملء ياأل ر ض ,An example ي ي 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, َّالز كوة - - َي يس رت ى - in Qs. al-Baqarah (2): 218. ريْح 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: ال and أ ين the origin of the words are أال - 19 .ما and من the origin of the words are َم ا - ي 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 , whereas in و و َّصى qirā’ah of Qālūn from Nāfi', was written . واوصى

19 Nasaruddin Umar, Ulumul Qur’an 2.113.

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مل ك ي و م ال دين ,another example - rasm , here is example of its use. The first يin يTo find out the differences 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 without alif, because this العلمني Mashaf Pusaka Republik Indonesia shows Qur’ān uses al-ḥaẓf rule of Uṡmāni rasm, and uses the rule of ملك ي يوم ال ديين Mā Fīhi Qira’atāni Wakutiba ‘Alā Ihdāhumā. While Al-Qur’ān Pojok Menara Kudus shows and these are not follow the rule م الك ي يوم ال ديين العاملني 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.

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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:

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Table 4.2. The different name of the surahs

No Mushaf Standard Standard Qur’ān Pusaka Qur’ān 1983 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.

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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 which is the creation of Indian scholars to limit a perfect story (a (ع) 'rubu 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,

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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. Ḥizb of Kunūz Alṭāf al- Ḥizb of Mashaf Pusaka Hizb Burhān fī Rumūz Awqāf Republik Indonesia al-Qur’ān

22 Muhammad al-Sadiq al-Hindi, “Kunūz Alṭāf al-Burhān fī Rumūz Awqāf al- تحميل/كنوز-الطاف-/Qur’ān”, p.21, downloaded, 24 November, 2019, https://ketabpedia.com ./البرهان-في-رموز-اوقاف-القرآ

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1 al-Fātihah to al-Baqarah al-Fātihah to al-Baqarah verse 42 verse 73

2 al-Baqarah verse 43 to al-Baqarah verse 74 to verse 105 verse 141

3 al-Baqarah verse 106 to al-Baqarah verse 142 to verse 176 verse 202

4 al-Baqarah verse 177 to al-Baqarah verse 203 to verse 229 verse 252

5 al-Baqarah verse 230 to al-Baqarah verse 253 to verse 275 Ali ‘Imran verse 14

6 al-Baqarah verse 276 to Ali Ali ‘Imran verse 15 to ‘Imran verse 54 verse 92

7 Ali ‘Imran verse 55 to verse Ali ‘Imran verse 93 to 151 verse 170

8 Ali ‘Imran verse 152 to Ali ‘Imran verse 171 to al- verse 200 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 al-Nisā’ verse 88 to verse 113 147

11 al-Nisā’ verse 114 to verse al-Nisā’ verse 148 to al- 176 Māidah verse 26

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12 al-Māidah verse 1 to verse al-Māidah verse 27 to 50 verse 81

13 al-Māidah verse 51 to verse al-Māidah verse 82 to al- 113 An’ām verse 35

14 al-Māidah verse 114 sampai al-An’ām verse 36 to al-An’ām verse 71 verse 110

15 al-An’ām verse 72 to verse al-An’ām verse 111 to 140 verse 165

16 al-An’ām verse 141 to al- al-A’raf verse 1 to verse A’raf verse 38 87

17 al-A’raf verse 39 to verse al-A’raf verse 88 to verse 137 170

18 al-A’raf verse 138 to verse al-A’raf verse 171 to al- 206 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 al-Taubah verse 34 to 58 verse 92

21 al-Taubah verse 59 to verse al-Taubah verse 93 to 121 Yūnus verse 25

22 al-Taubah verse 122 to Yūnus verse 26 to Hūd Yūnus verse 67 verse 5

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23 Yūnus verse 68 to Hūd Hūd verse 6 to verse 82 verse 40

24 Hūd ayat 41 to Yūsuf ayat Hūd verse 83 to Yūsuf 14 verse 52

25 Yūsuf verse 15 to verse 100 Yūsuf verse 53 to Ar-Ra’d verse 18

26 Yūsuf verse 101 to Ibrahīm Ar-Ra’d verse 19 to 10 Ibrahīm verse 52

27 Ibrahīm 11 to al-Ḥijr verse al-Ḥijr verse 1 to al-Naḥl 99 verse 50

28 al-Naḥl verse 1 to 83 al-Naḥl verse 51 to verse 128

29 al-Naḥl verse 84 to al-Isra’ al-Isra’ verse 1 to verse 98 verse 49

30 al-Isra’ verse 50 to al-Kahfi al-Isra’ verse 99 to al- verse 28 Kahfi verse 73

31 al-Kahfi verse 29 to al-Kahfi verse 74 to Maryam verse 21 Maryam verse 98

32 Maryam verse 22 to Taha Tāhā verse 1 to verse 135 verse 75

33 Tāhā verse 76 to al- al-Anbiyā’ verse 1 to Anbiyā’ verse 50 verse 112

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34 al-Anbiyā’ verse 51 to al- al-Ḥajj verse 1 to verse 78 Ḥajj verse 37

35 al-Hajj verse 38 to al- al-Mu’minūn verse 1 to al- Mu’minūn verse 67 Nūr verse 20

36 al-Mu’minūn verse 68 to al- Al-Nūr verse 21 to al- Nūr verse 50 Furqān verse 20

37 al-Nūr verse 51 to al- al-Furqān verse 21 to al- Furqān verse 77 Syu’ara verse 110

38 al-Syu’arā’ verse 1 to verse al-Syu’arā’ verse 111 to 227 al-Naml verse 55

39 al-Naml verse 1 to al- Qaṣas al-Naml verse 56 to al- verse 11 Qaṣas verse 50

40 al-Qaṣas verse 12 to verse al-Qaṣas verse 51 to al- 88 ‘Ankabūt verse 45

41 al-‘Ankabūt verse 1 to al- al-‘Ankabūt verse 46 to Rūm verse 26 Luqmān verse 21

42 al-Rūm verse 27 to al- Luqmān verse 22 to al- Sajdah verse 30 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 Sabā’ verse 24 to Yāsīn 14 verse 27

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45 Fāṭir verse 15 to al-Ṣaffāt Yāsīn verse 28 to al- verse 18 Ṣaffāt verse 144

46 al-Ṣaffāt verse 19 to Ṣād al-Ṣaffāt verse 145 to al- verse 60 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 Ghāfir verse 41 to Fuṣṣilat sampai verse 85 verse 46

49 Fuṣṣilat verse 1 to al- Fuṣṣilat verse 47 to al- Zukhruf verse 4 Zukhruf verse 23

50 al-Zukhruf verse 5 to al- al-Zukhruf verse 24 to al- Dukhān verse 24 Jāṡiyah verse 37

51 al-Dukhān verse 25 to al- al-Aḥqāf verse 1 to al- Aḥqāf verse 35 Fatḥ verse 17

52 Muḥammad verse 1 to al- al-Fatḥ verse 18 to al- Hujurat verse 11 Żāriyāt verse 30

53 al-Hujurat verse 12 to al- al-Żāriyāt verse 31 to al- Najm verse 23 Qamar verse 55

54 al-Najm verse 24 to al- al-Rahmān verse 1 to al- Wāqi’ah verse 72 Ḥadīd verse 29

55 al- Wāqi’ah verse 73 to al- al-Mujādalah verse 1 to al- Ḥasyr verse 9 Ṣaf verse 14

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56 al-Ḥasyr verse 10 to al- al-Jumu’ah verse 1 to al- Taghābūn verse 18 Tahrīm verse 12

57 al-Ṭalaq verse 1 to al- al-Mulk verse 1 to Nūn Qalam/Nūn verse 52 verse 28

58 al-Ḥāqqah verse 1 to al- al-Jinn verse 1 to al- Muddatsir verse 56 Mursalāt verse 50

59 al-Qiyāmah verse 1 to al- al-Naba’ verse 1 to al- Infiṭār verse 19 Ṭāriq verse 17

60 al-Muṭaffifīn verse 1 to al- al-A’lā verse 1 to al-Nās Nās verse 6 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

23 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al- Syarīf, 2.

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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:

means (ح) ’The sukūn in a form of the small high dotless head of kha - the letter is read clearly (iżhār).27The examples:

24 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al- 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.

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- 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

is a substitute for the second harakat of letter with (م) The small mīm - 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.

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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.

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- 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.

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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 -adam al (ال) .waqf lāzim 2 (م) .which have twelve waqaf signs. There are 1 .waqf mumazzaq 6 (ز) .waqf murakhkhas 5 (ص) .waqf jāiz 4 (ج) .waqf 3 (ط) .al-waqf hall 9 (قف) .Qīla alaih al-waqf 8 (ق) .al-wasl aula 7 (صلى) .saktah 12 (سكتة) .kadhālik mutābiq 'alā mā qablah 11 (ك) .waqf muṭlaq 10 ؞ ؞) 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 الالزم َ

It is forbidden to stop الوقف املمنوع ال

May to stop الوقف اجلائز ج May to stop, however better الوقف اجلائز مع كون َ to continue الوصل اوىل Better to stop الوقف اجلائز مع كون َ الوقف اوىل

36 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al- Syarīf,10.

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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

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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.

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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.

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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

40 Mashaf Pusaka Republik Indonesia BQMI.1.1.24, ta'rīf bihażā al-Musḥāf al- Syarīf, 1-4.

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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/.

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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/.

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Picture 4.9. Egyptian Qur'ān 1924, Source:https://corpuscoranicum.de

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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

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same. This similarity can be seen in terms of its rasm and its waqf signs. In uses Uṡmāni كتب terms of rasm, for example the word Kitāba, written with imlā’i rasm. Then, the word razaqnāhum is written كتاب rasm, not .with imlā’i rasm رزقناهم with the rules of uthmāni rasm, not رزقنهم with 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.

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).

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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.

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