Religion and Harritage: The Islamic Manuscript of the Quran by Abdurrahman Husin Fallugah (W.2010)

Abstract

This article is extracted from the philological-codicological research on the Mushaf Al-Qur' an (codex or INTRODUCTIONThe Guarantee of preservation of the Qur'an has in fact been mentioned explicitly by the Allah Almighty: "Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian. " (Q.S. 15:9). However, by no means, the efforts of preserving the Qur'an were not done by Muslims. Since the early days of Islamic Development, preservation of the Quran has become a tradition carried out by Prophet Muhammad and the Muslims in the early days of Islam. Writing mushaf Al-Qur' an has become an inseparable part of the efforts in the preservation of the Qur'an by Muslims. The tradition [ 250 ] AL-ALBAB Volume 3 Number 2 December 2014 of maintaining the Qur'an has been performed by Prophet Muhammad and his companions since the early development of Islam. The Messenger of Allah always repeated his recitation of the Qur'an every year with the guidance of the Archangel Gabriel. In addition, the Prophet also appointed several companions to be the katib al-wahyi (writer of revelation), such as Abdullah ibn Tasbit. The reading of the Qur'an over and over again has resulted in the qurra' (memorizer of the Qur'an), while the writing of the Qur'an was done on wooden barks, stone slabs and animal skins has resulted in artifacts that have been collected and written or copied back into the mushaf.The two types of tradition of the Qur'an preservation developed from generation to generation through the dimensions of space and time. Nevertheless, the development of a tradition of writing the Qur'an includes special restrictions for people allowed to rewrite it and restrictions regarding the writing style that serves as a common reference. In the context of Indonesia, the tradition of re-writing or copying the mushaf al-Qur' an has been in practice for a long time and done in various regions across the country.

Islamic Manuscripts of Meranaw Muslims In Mindanao: An Inquiry of The Richness of The Intellectual Heritage

“…To understand the intellectual properties of a manuscript, looking closely to the formal objects being discussed within the thorough detail of the manuscript is the required first step (Patmawati & Wahida, 2018). And Manuscripts also carry important materials that become human heritages as they are originated from human cultures (Amin, 2014;Syarif, 2020). In the following session I intend to provide explanations for eight important manuscripts from the Meranaw Muslim collection in Mindanao.…”

“…Scholars agreed to the notion that manuscripts have their own characteristics including character of writing, pattern, model, tendency and art (Asna, 2019;Amin, 2014). In the olden times, Meranaw had no system of writing, and why the Meranaw epic called Darangen has not been transcribed.…”

The Borneo Islamic Heritage and The Significance of Idahan Jawi Manuscript

“…The influence of Islam in Borneo can also be seen in the extent of the Islamic empire under the rule of the Malay sultanate of Brunei, encompassing the Sulu Sultanate, the Sultanate of Sambas, the Pontianak Sultanate and the Sultanate of Banjar Hole-Tarakan (Hamka, 2016;Arnold, 2012;Amin, 2014;Patmawati & Wahida, 2018). The presence of this sultanate that once conquered all and ruled Borneo Island shows that not only has Islamic dominance resulted in a significant historical legacy, it has also left behind treasures of civilization that can be recognized as belonging to the world heritage.…”