MANUSKRIP MUSHAF AL-QUR’AN KYAI HARUN SEBAGAI LIVING TEXT: KAJIAN FILOLOGIS ATAS ILUMINASI, RASM, QIRA’AT, DAN SCHOLIA FADHAI’IL SUWAR

Raden Angga Permana, NIM.: 24205031054 (2026) MANUSKRIP MUSHAF AL-QUR’AN KYAI HARUN SEBAGAI LIVING TEXT: KAJIAN FILOLOGIS ATAS ILUMINASI, RASM, QIRA’AT, DAN SCHOLIA FADHAI’IL SUWAR. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This research departs from the problem of how Nusantara Qur'anic manuscripts functioned as more than just static ritual objects. The focus of the study is directed at the Kyai Harun Qur'anic Manuscript from the Pondok Pesantren Simbah Gus Jogorekso, Gunung Pring, Magelang, which preserves a wealth of paratexts and orthographic variations. This study aims to examine the form of illumination and the Pegon-scripted scholia fadhā'il suwar text, as well as to analyze its codicological and textological characteristics (rasm and qirā'āt). As a philological study of a single manuscript (codex unicus), this research applies an analytical division of labor integrating the theories of codicology (Déroche), illumination (Gallop), textology (S.O. Robson), and paratext (Genette and Gacek). The analysis of the central text employs a purposive sampling technique (Juz 7, 14, and 24). The standard edition method is applied to perform philological restoration of the scholia texts truncated due to trimming, utilizing Tafsīr al-Tha'labī as an external comparison. The research results present two main findings. First, from the aspect of illumination and paratext, the ornaments function as text separator navigation. Furthermore, out of the 31 successfully restored scholia data, 13 were found to contain Pegon-scripted glosses in the makna gandul style, proving the occurrence of vernacularization of tafsir literature at the local level. Second, from the codicological and textological aspects, the central text shows the dominance of the ad-Dānī rasm school and the Ḥafṣ qirā'āt transmission, yet with findings of local variations (such as the use of the word yūḥā) that record traces of transmission intersections. Overall, this research concludes that the Kyai Harun Mushaf is a living text; actively utilized as a space for tafsir transmission and a pedagogical medium in the traditional Islamic boarding schools of the past.

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