OTORITAS POLITIK DALAM KODIFIKASI MUSHAF PADA MASA KHULAFĀ’ AL-RĀSYIDĪN
This paper seeks to explore the history of the study of codification of manuscripts which still remains problematic. Even some Muslim thinkers doubt the authenticity of the manuscripts circulating now, or commonly referred to as Mushaf ‘Uṡmāni. In Islamic history, the Qur'an at the time of the...
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| Format: | Article |
| Language: | Arabic |
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Ushuluddin and Humanities Faculty, Antasari State Islamic University of Banjarmasin, Indonesia
2019-12-01
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| Series: | Jurnal Ilmiah Ilmu Ushuluddin |
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| Online Access: | http://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/3188 |
| _version_ | 1819060297552363520 |
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| author | MUHAMMAD ANSHORI |
| author_facet | MUHAMMAD ANSHORI |
| author_sort | MUHAMMAD ANSHORI |
| collection | DOAJ |
| description | This paper seeks to explore the history of the study of codification of manuscripts which still remains problematic. Even some Muslim thinkers doubt the authenticity of the manuscripts circulating now, or commonly referred to as Mushaf ‘Uṡmāni. In Islamic history, the Qur'an at the time of the Prophet Muhammad was not codified as it is now. At that time, the diversity of reading methods (qirā'ah) was so rich that many friends had their own manuscripts. But in the time of ‘Uṡmān, the Mushaf only had one version because the other Manuscripts were “destroyed". Even many Mushaf were burned at that time, so some friends (campanions/ṣaḥābah) did not accept this. This will not happen without anyone behind it, and certainly has to do with the caliph's political authority at that time as the holder of power. Then why did the time of khulafā 'al-rāsyidīn united the mushaf? What is the reason for the caliph of the early days of Islam to united the Mushaf and burned the other manuscripts? With a historical approach and analytical-critical method, this paper seeks to examine in depth the background or motives for the union of Mushaf and the burning of other best manuscripts. In addition, this paper will also briefly described some of the best-known Mushaf in the history of the Qur'an. They are ‘Alī bin Abū Ṭālib (d. 40 H), Ibn Mas'ūd (d. 32 H), and Ubay bin Ka'ab (d. 21/22 H). |
| first_indexed | 2024-12-21T14:24:45Z |
| format | Article |
| id | doaj.art-0a38434b24bd4f57bab2d5d591daf915 |
| institution | Directory Open Access Journal |
| issn | 1412-5188 2549-3752 |
| language | Arabic |
| last_indexed | 2024-12-21T14:24:45Z |
| publishDate | 2019-12-01 |
| publisher | Ushuluddin and Humanities Faculty, Antasari State Islamic University of Banjarmasin, Indonesia |
| record_format | Article |
| series | Jurnal Ilmiah Ilmu Ushuluddin |
| spelling | doaj.art-0a38434b24bd4f57bab2d5d591daf9152022-12-21T19:00:40ZaraUshuluddin and Humanities Faculty, Antasari State Islamic University of Banjarmasin, IndonesiaJurnal Ilmiah Ilmu Ushuluddin1412-51882549-37522019-12-0118219721110.18592/jiiu.v18i2.31881986OTORITAS POLITIK DALAM KODIFIKASI MUSHAF PADA MASA KHULAFĀ’ AL-RĀSYIDĪNMUHAMMAD ANSHORI0Mahasiswa Doktor Studi Islam Konsentrasi Studi Alqur’an dan Hadis UIN Sunan KalijagaThis paper seeks to explore the history of the study of codification of manuscripts which still remains problematic. Even some Muslim thinkers doubt the authenticity of the manuscripts circulating now, or commonly referred to as Mushaf ‘Uṡmāni. In Islamic history, the Qur'an at the time of the Prophet Muhammad was not codified as it is now. At that time, the diversity of reading methods (qirā'ah) was so rich that many friends had their own manuscripts. But in the time of ‘Uṡmān, the Mushaf only had one version because the other Manuscripts were “destroyed". Even many Mushaf were burned at that time, so some friends (campanions/ṣaḥābah) did not accept this. This will not happen without anyone behind it, and certainly has to do with the caliph's political authority at that time as the holder of power. Then why did the time of khulafā 'al-rāsyidīn united the mushaf? What is the reason for the caliph of the early days of Islam to united the Mushaf and burned the other manuscripts? With a historical approach and analytical-critical method, this paper seeks to examine in depth the background or motives for the union of Mushaf and the burning of other best manuscripts. In addition, this paper will also briefly described some of the best-known Mushaf in the history of the Qur'an. They are ‘Alī bin Abū Ṭālib (d. 40 H), Ibn Mas'ūd (d. 32 H), and Ubay bin Ka'ab (d. 21/22 H).http://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/3188political powerkhulafā 'al-rāsyidīncodification of manuscripts |
| spellingShingle | MUHAMMAD ANSHORI OTORITAS POLITIK DALAM KODIFIKASI MUSHAF PADA MASA KHULAFĀ’ AL-RĀSYIDĪN Jurnal Ilmiah Ilmu Ushuluddin political power khulafā 'al-rāsyidīn codification of manuscripts |
| title | OTORITAS POLITIK DALAM KODIFIKASI MUSHAF PADA MASA KHULAFĀ’ AL-RĀSYIDĪN |
| title_full | OTORITAS POLITIK DALAM KODIFIKASI MUSHAF PADA MASA KHULAFĀ’ AL-RĀSYIDĪN |
| title_fullStr | OTORITAS POLITIK DALAM KODIFIKASI MUSHAF PADA MASA KHULAFĀ’ AL-RĀSYIDĪN |
| title_full_unstemmed | OTORITAS POLITIK DALAM KODIFIKASI MUSHAF PADA MASA KHULAFĀ’ AL-RĀSYIDĪN |
| title_short | OTORITAS POLITIK DALAM KODIFIKASI MUSHAF PADA MASA KHULAFĀ’ AL-RĀSYIDĪN |
| title_sort | otoritas politik dalam kodifikasi mushaf pada masa khulafa al rasyidin |
| topic | political power khulafā 'al-rāsyidīn codification of manuscripts |
| url | http://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/3188 |
| work_keys_str_mv | AT muhammadanshori otoritaspolitikdalamkodifikasimushafpadamasakhulafaalrasyidin |