AbstrakThe absence of study on history of Qur'an printing in some Ulumul Qur'an (Qur'anic Studies)books is the evidence that the muslim scholars did not much concern on history of Qur'an printing due to it had nothing to do with the authenticity of Qur'an. Whereas, historically many conflicts, motives, pro and contra appeared in accepting the printing qur'an. In addition, whatever the muslim attitudes to respond the moveable type of print, the West has constributed to the spreading of Qur'an around the world. As muslim appreciation, this article tries to cover simply and briefly the history of printing Qur'an from Venice printing version to Indonesian version.Kata Kunci: Percetakan al-Qur'an, Venecia, Hamburg, Raja Fahd, Leipzig, Mesir, Indonesia A. Pendahuluan emua orang yang beragama mengetahui atau mengenal Al-Qur'an. Hampir semua orang Islam tahu Al-Qur'an. Sebab Al-Qur'an adalah kitab suci mereka. Tidak hanya orang Islam saja, bahkan orang nonmuslimpun mengetahui bahwa al-Qur'an adalah kitab suci umat Islam. alQur'an menjadi objek studi yang marak digandrungi di Barat.Meskipun mereka mengenal al-Qur'an, namun tidak semua orang bisa mengetahui secara detail siapa yang pertama kali mencetak al-Qur'an, kapan dan di mana al-Qur'an pertama kali dicetak, versi cetakan manakah alQur'an yang sampai pada umat Islam sekarang ini, dan kapan umat Islam sendiri mulai mencetak al-Qur'an sendiri. S
Basically, the study of the Qur’an does not always focus on the text (or what is in the text), exegesis or research into its science and knowledge. The study can be extended to the fields of anthropology and sociology of religion in examing how people use the Qur'an in their daily lives. This is the so-called “living Qur'an†and the article seeks to introduce developments in mainstream Qur’anic research into the “living Qur'anâ€. This is a field which has not yet received sufficient attention in textual studies of the Qur’an. Studying the Qur’an within the context of the “living Qur'anâ€Â can present an interesting alternative approach for contemporary times.
Artikel ini menggambarkan sejarah Al-Qur’an dan Terjemahnya Kementerian Agama sejak edisi pertama (1965) hingga edisi terakhir (2019). Dengan pendekatan sejarah dan analisis isi, artikel ini merekonstruksi sejarahAl-Qur’an dan Terjemahnya khususnya terkait karakteristik pada setiap edisi revisi. Al-Qur’an dan Terjemahnya telah direvisi empat kali, yaitu pada 1971, 1990, 2002 dan 2019. Penyempurnaan dilakukan pada waktu dan oleh tim yang berbeda, sehingga menghasilkan karakteristik yang berbeda pula di setiap edisi. Edisi Jamunu (1965) dikemas dalam tiga jilid dan masih terkesan sangat letterlijk. Bahasa daerah, terutama Melayu masih banyak digunakan. Edisi Saudi Arabia (1990) menampakkan packaging mushaf yang lux, kertas tipis kuning dan cover yang bagus. Tidak ada revisi yang substansial. Edisi 2002 mengalami perubahan substansi pada terjemah, gaya bahasa, pengurangan footnote, penghilangan muqaddimah dan subjudul ayat. Edisi 2019 juga mengalami perubahan substansi terjemah, gaya bahasa, format, dan sistematika penyusunan.
This article describes the varieties of colored-text Qur'anic mushafs in modern Indonesia. The colors in Qur'anic texts started at 2005s. There is at least four model of this coloredtext Qur'anis mushafs in modern. 1) Coloring the a word (Allah, Ilah, Rabb, Rahman and Rahim) with red and blue colors. 2) Coloring the letters: a) The letters are red-colored. On the top of letters, there is a number telling the tajwid and many colors for many letters for many rules of pronunciation (tajwid). This category is very common used by the publishers.3) Coloring and Blocking the verse: a) The text of Qur'an is colored blue and some groups of verses are blocked with light blue, while other groups remain. The blue colored text (more than one word) is initial word. b) blocking the verse with certain color for certain purpose. The al-Qur'anul Karim for Special Women is the kind of category. It blocked the verses related to the women issues. Coloring the initial words of Qur'anic verses. 4) The colored text of this mushaf is at the beginning of ayats or verses, usually more than one word. The text is colored with red. This mushaf is for those who learn to memorize the Qur'an. Coloring the Qur'anic text is one of creativity in presenting mushaf. This creativity should be attracting the people to read and learn the Qur'an.
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