Studi khusus yang berfokus pada kitab suci ini atau kumpulan hadis, belum dilakukan. The Tradition of Writing Qur’anic Commentaries – Ervan Nurtawab 165 Walaupun Al-Qur’an dan hadis merupakan sumber utama agama Islam, Through my study of the Turjum ān, I argue that the Turjumān, of course together with all acts of interpreting and translating the Qur’ ān implemented in the forms of independent writings, is actually tafsir, the work of interpretation. As a matter of fact, these two terms are very different in terms of their definitions as well the acceptance of the work in the Arab world.
While he calls the Turjum ān “tafsir,” he seems not to feel this kind of identification as a serious matter worth for academic inquiry.
Nevertheless, he does not comment on the use the term “tafsir” in it. thesis at the UIN Syarif Hidayatullah Jakarta, 1988). thesis title: “Hakekat Tafsir Tarjum ān al-Mustafīd Karya Abdurrauf Singkel,” (Ph.D. On the other hand, Harun basically identifies the Turjum ān as a commentary as shown in his Ph.D. He could be the th example of how a great Malay scholar did Islamic education in the 17 century in Aceh. Furthermore, Johns sees this work as the result of ‘Abdurra’ ūf’s oral tradition with which he taught the students the meanings of the Qur’ ān in his Madrasah. This is a commentary in his eyes, and the reflection of the Malay ‘ulam ā’ attempting to vernacularize Islam and the Qur’ān. Meanwhile, Anthony Johns prefers to regard the Turjum ān as more than just a translation. Finally, the use of linguistics approach for his analysis automatically affects Riddell’s pre-supposition that the Turjum ān is essentially a translation. Furthermore, it has been proven that ‘Abdurra’ ūf himself chose the interlinear method for the compilation of the Turjum ān, which shows his Malay style as being imitated from Arabic grammar. Riddell seems to consider it a translation due to its nature itself, which is the translated version of the Jal ālayn. TheĮxample of this is the identification of the Turjuman al-Mustaf īd of Abdurra‘ūf al-Fansuri al-Sinkili (d. Yet, both terms have been used without clear distinct definitions.
van den Berg in 1886, Steenbrink writes:ġ The terms tafsir and terjemah are Malay/Indonesian words derived from Arabic. It is with the case of Karel Steenbrink's study.Ĭoncluding the survey of L.W.C. In this article, either Qur’anic com- mentary or translation is considered the work of interpretation. Standing of the Qur’an through the production of Qur’anic com. In general, most scholars believe that prior to the early 20 th century Southeast Asian Muslims had not developed the under. I also investigate how far these manuscripts contributed to the making of local Islam in Southeast Asia, specifically in Java and Sunda. Some works are however available in printed forms. The socio-historical background behind the production of such manuscripts. Regions of the island of Java from 18 th to early 20 centuries in terms of the choice of script, language and wrting styles, as well as This article aims to examine the tradition of writing or copying Qur’anic commentaries in the Javanese and Sundanese cultural The Tradition of Writing Qur’anic Commentaries in Java and SundaĮrvan Nurtawwab UIN Syarif Hidayatullah, Jakarta
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