[ 249 ] AL-ALBAB Volume 3 Number 2 December 2014 RELIGION AND HARRITAGE: THE ISLAMIC MANUSCRIPT OF THE QURAN BY ABDURRAHMAN HUSIN FALLUGAH (W.2010) Faizal Amin Pontianak State Institute of Islamic Studies Abstract This article is extracted from the philological-codicological research on the Mushaf Al-Qur’an (codex or collection of sheets of the Qur’an, hereafter referred to as the mushaf) manuscript in West Kalimantan, especially the collection of Abdurrah- man Husin Fallugah (hereafter referred to as AHF). Overall, the Qur’an manu- script collection of AHF is 20 copies, consisting of 15 mushaf in complete condi- tion and six other mushaf which are not complete. The study only focused on 15 mushaf which are intact and complete. The findings of this research showed that: first, judging from its origins, not all of the mushaf manuscript collection of AHF came from West Kalimantan. In addition to West Kalimantan, the 15 complete mushaf also came from Aceh and Central Java. The initiators and supporters of the writing of the manuscript were probably members of a royal family since the Qur’an manuscripts in West Kalimantan were originally obtained from a royal family. Second, the condition of 15 mushaf collection of AHF is generally quite well preserved despite some physical damage especially on the edges of the sheet of paper. If seen from kind of material used, the mushaf collection of AHF were made from different materials, some made from the local paper, some made from European paper and some also made from animal skins. Meanwhile, the collection of the 15 manuscripts is complete; each consists of 30 juz (parts) cov- ering 114 surah. The oldest Mushaf manuscript is coded AHF-06 made by H.M. Said al-Katib in 1067 AH or 1657 AD, while the latest manuscript coded AHF- 02 written by H. Sarqawiy in 1243 AH or 1828 AD. Keywords: Manuscript, West Kalimantan, Abdurrahman Husin Fallughah INTRODUCTION The Guarantee of preservation of the Qur’an has in fact been mentioned ex- plicitly 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 ear- ly days of  Islamic  Development, preservation of the  Quran  has become a tradition  carried out  by Prophet Muhammad  and  the Muslims  in the ear- ly 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 Al- lah 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 gen- eration to generation  through the  dimensions of  space and time.  Nev- ertheless,  the development of  a tradition  of writing  the Qur’an includes special restrictions for people allowed to rewrite it and restrictions re- garding 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 coun- try.  The research on mushaf al-Qur’an in Indonesia  was conducted  by  the Research and Development Center of the Ministry of Religious Affairs in 18 regions of research from 2003-2005 and has found 241 mushaf manuscript.  This research was conducted in Banten, West Java, Central Java, Yogyakarta, East Java, Bali,  West Nusa Tenggara, South Sumatra, West Sumatra, Riau, North Sumatra, Aceh, West Kalimantan, South Kalimantan, East Kalimantan, South Sulawesi, Central Sulawesi, Southeast Sulawesi  and  Ternate (Fad- hal AR Bafadhal and Rosehan Anwar, 2005: xiii). Meanwhile,  the research on  classical  manuscripts  in the city of  Ponti- anak (Faizal Amin, 2011) found as many as 15 manuscripts of mushaf Al-Qur’an from the collection of Abdurrahman Husin Fallugah al-Maghfurlahu (here- after referred to as AHF). The fifteenth mushaf Al-Qur›an manuscripts from the collection of AHF have recently been recorded in the  inventory data  in conjunction with the findings of other classic texts. In addition, to date there has been no research that is specifically conducted on the mushaf manuscripts from the collection of AHF. Nevertheless, this study was not the first because in 2005 there was a similar research in West Kalimantan conducted by Muham- mad Shohib, sponsored by the Research and Development Center of the Min- istry of Religious Affairs. The study was conducted in three locations, name- ly  the city  of Pontianak,  Mempawah  Distsrict,  Sambas  District, and  then found thirteen mushaf Al Qur’an. The the thirteen mushaf are kept separately by individuals as many as 3 manuscripts, the Regional Office of the Ministry of Religious Affairs 2 manuscripts, the Kadariah Palace  Pontianak 3 manu- [ 251 ] AL-ALBAB Volume 3 Number 2 December 2014 scripts, the State Museum Pontianak 4 manuscripts, and the Islamic boarding school 1 manuscript (Fadhal AR. Bafadhal dan Rosehan Anwar, 2005 : 169- 196). Therefore, an analysis on the 15 mushaf al-Qur’an from collection AHF is relevant to complement the historical data of the mushaf al-Qur’an writing  in West Kalimantan. In the context of Indonesia, the effort of research on the mushaf al-Qur’an has actually been carried out by  the Research and Development Center of the Ministry of Religious Affairs in 2003-2005.  The research on the mushaf  themed  “the History of Mushaf  Al-Qur’an in Indonesia”  was carried out  in 18 provinces and have successfully inventoried 241 mushaf. There were five re- search findings from the study of 241 mushaf , namely: (1) first, the condition of the manuscripts of the Qur’an that are found is generally poorly-preserved, so much  of the  paper  of the manuscript was already  damaged  and  eaten by termites and very difficult to read. (2) only a small portion of the manu- scripts found are written with the Rasm Utsmani. The rest are written with im- la’i Rasm. (3) all manuscripts contained errors and  deficiency in writing the text of the verses, but there is a direct repair effort by adding a sentence on the outer edge of the pages of the text, or in between the lines, but some has yet to be fixed. (4) the calligraphy used in the manuscripts of the mushaf is simple, but all of the script is fairly consistent, as seen from the font size, density, as well as the style. (5) the illumination on the mushaf found is generally on the Ulumul Qur’an, Nisful Qur’an and Khatmul Quran, on the heading of the surah (‘unwan), and on the edges of the page, especially for signs of Juz, Nisf, Hizb,  Mid Hizb and so on. Based on the findings of research on mushaf done by the Research and De- velopment Center of the Ministry of Religious Affairs  in 2003-2005,  the oldest was written in 1585 AD from Ambon. The16th century was the ear- ly  development of the  mushaf  writing  in  Indonesia. Islamic scholars (ula- ma) in various other places in Indonesia probably also did the same, because the texts of ancient Qur’an are also found on other islands; Java, Nusa Tengga- ra, Sumatra, Kalimantan and Sulawesi as the data above shows. Research on mushaf  conducted by  the Research and Development Cen- ter of the Ministry of Religious Affairs  indicated that the writing  of the mushaf  Al  Qur’an  in  Indonesia  has  begun  since four centuries  ago.  The oldest  mushaf  is thought to be  written by a  cleric  of al-faqih  al-Salih  ‘Ab- dul Baqi Afifudin ibn ‹Abdullah al-›Adni, in 1585 AD in Wapanwe, Kaitetu, and  by a person  named  Nur Cahya  (1590  AD)  who completed  the writ- ing of  the  mushaf  in the mountain of Wawane, Ambon.  The 16th centu- ry was the early development of the mushaf writing in Indonesia. Some an- [ 252 ] AL-ALBAB Volume 3 Number 2 December 2014 cient  manuscripts of  the Qur’an  are also  found in  Java, Sumatra,  Sulawesi, Kalimantan,  West Nusa Tenggara, Bali and  so on.  Until now  there has not been a monograph book describing the history of  the mushaf writing from time to time. Similarly, little is known about the writers and places where the mushaf were written. Specifically, this paper will be limited to a discussion about the two main issues, i.e. the: first, physical description of the 15 manuscripts of the mushaf Al Qur’an from the collection of AHF in Pontianak, which includes physical condition, material they were made of, the completeness of the writing, and the time of the making; second, the origin of the 15 manuscripts of the mushaf Al Qur’an from the collection of AHF in Pontianak, which includes the writers, initia- tors and supporters of the writing the mushaf in West Kalimantan. ABDURRAHMAN HUSIN  FALLUGAH AND WEST KALIMANTAN MANUSCRIPT Born in the city of Pontianak on February 5, 1966 AD or on Saturday the 14th day of Syawal 1385 AH, AHF was a descendant of the Arabs who originated from the region of  Hadramaut.  His father  was  Husin  ibn  Salim  ibn  Ahmad, while his mother was Jamilah bint Ahmad  ibn Ali  Saewad. If  traced  to his family  lineage,  hence the name  AHM  was  Abdurrahman ibn Husin ibn Salim ibn Ahmad ibn Salim ibn Ahmad ibn Muhammad ibn Umar ibn Fallugah. AHF had five siblings, but one of them died in infancy. AHF was married to a woman named Anita Ahmad Ali Attamimy and had five children named: Sirkafi,  Fizraivi,  Devwirvi,  Laza  Delvi,  Zad  Syarafi.  AHF  died  in 2010  in Pontianak at the age of 46. His remains were buried in the Kampung Arab in the Mambausshafa boarding school complex he built. His father died when he was nine years old. Based on his father’s will, AHF traveled to East Java to study YAPI Boarding School in Bangil, Pasuruan. In 1983, after six years of studying there, he won a scholarship to continue his studies in  Syria.  However,  his departure  to Syria was canceled due to  the unrest  in  the border area of  the country.  Finally, AHF  decided to  return home to Pontianak.  In the same year,  AHF  continued  learning  from some  leading  scholars  in West Kalimantan.  Al-Habib  Ibn Saalih  Al- Haddad,  Shaikh  Abdurrani  Mahmud  and Ustadz  Thoyyib  Saman  al- Maghfurlahum  were  among the great  scholars  in the  city of Pontianak from whom  AHF  learnt  Islam.  AHF  also  had a chance to learn from Sheikh Ramadan and together they established Khulafaurrasyidin Boarding School. Since  he was young,  AHF  was one of the people who paid attention [ 253 ] AL-ALBAB Volume 3 Number 2 December 2014 to and  loved to collect  classic manuscripts.  According to  his wife, Anita Ahmad Ali Attamimy (interviewed June 2012), he had spent a lot of money to get the classic texts that he was interested in. AHF had traveled from the regions of Aceh on the island of Sumatra to Java to hunt for classic manuscripts. Similarly, he did the same thing to trace the whereabouts of the manuscripts in Kalimantan region, especially in West Kalimantan. In addition to hunting for classic manuscripts, AHF also often gained the trust of the community to preserve manuscript collection. With the charisma as a da›i (Islamic preacher) and his background,  AHF  often received  gifts in the form of classic texts  or  manuscripts  from  people or members of  the majlis ta’lim (gathering for the study of Islam). In general, they voluntarily handed over  a collection of  classic  texts  belonging to their family to  AHF  because they believed  he  could  make  the  texts  more  useful to  Muslims.  It  is also because their generation could no longer understand texts written in Arabic or  Malay  with  Jawi  or  Arabic script.  They also believed that  by handing over the classical  manuscripts  to AHF, the text will be well preserved.  In addition, the physical  form of the classic texts were generally made of “low quality paper» which will only make their home look dirty, but if discarded they believe it will bring bad luck, natural disasters or misfortune for themselves or family members who have inherited it. This is another reason why AHF had a large collection of classic texts or manuscripts. DESCRIPTION OF THE MUSHAF FROM THE COLLECTION OF AHF The description of the  codicological data  of  the mushaf  manuscripts from the collection of AHF is based on the results of observation of softcopy version in the form of digital photographs that  I obtained. Several notes on a copy of the manuscript made by AHF on a piece of paper were also used to add information in the colophon.  In addition, I also used  information from interviews  with  Anita  Ahmad  Attamimy, the wife of AHF.  Due to limited space for describing the entire codicological data, Table 1 is an example of a 15 pieces of description that have been made. [ 254 ] AL-ALBAB Volume 3 Number 2 December 2014 Tabel1 Deskripsi Data KodikologiNaskah Mushaf AHF-01 No Aspect Remark 01 Publication of the man- uscript Not available 02 Number and code of manuscript AHF-01 03 Title -[Al-Qur’an al-Karim] 04 Author - 05 Copyist H. Al-haafiz Muhammad Anwar as-Sam- basy 06 Year of writing 1083 AH (1672/73 AD) 07 Place of storage Home of Anita Ahmad Ali Attamimy, the wife of the late AHF. 08 Origin of the manu- script Sambas District, West Kalimantan 09 Owner of the manu- script H. Abdurrahman Fallu- gah Husin al-Maghfurlahu. 10 Type of cover Local paper 11 Physical condition Fairly good (little damage on the edge of paper) 12 Binding Fairly good (the middle part starts to tear) 13 Watermark & counter- mark Not available 14 Thick and thin lines Not available 15 Thick line distance Not available 16 Number of thin line Not available 17 Guide lines Not available 18 Text frame Available 19 Number of folded sheets ? 20 Number of sheets 309 sheets 21 Number of pages 618 pages 22 Blank pages 10 pages 23 Number of lines per page 15 lines 24 Length and width of the manuscript 32 x 24 cm 25 Length and width of text 19 x 12 cm [ 255 ] AL-ALBAB Volume 3 Number 2 December 2014 26 Page numbering Not available 27 Verse numbering Not available 28 Translated words Yes, several 29 Letter Arabic 30 Language Arabic 31 Types of calligraphy/ handwriting Naskhi almost like Muhaqqaq 32 Types of rasm Rasm Imla>’i>/Qiya>si>/Is}t}ila>hi> dan Rasm ‘Usma>ni> in certain words such as الصلوة – الزكوة – القيمة – السموت. 33 Punctuation Not available 34 Color of letter Black, Red, Green 35 Colophon Available 36 Images - 37 Illumination There are floral swirl (style. Colors: red, green, yellow, black and white) 38 Rubricated image Available 39 Marginalia Available 40 Content summary Complete Quran 30 juz : and 114 surah (with a note on Qur’an khatmil prayer) . Source : Digital Photographs, Zarkasyi:2012 The mushaf  AHF-01  was written  by H>. Muhammad Anwar al- Hafidz as-Sambasy in 1083  AH.  This information  can be found on the colophon: “Sambas,  on Saturday  two  Muharram  1083;  written  by al- Hajj Muhammad Anwa r al-Hafidz al-Sambasiy “. For better description, here are examples of some of the important parts in the Mushaf from the collection of AHF: [ 256 ] AL-ALBAB Volume 3 Number 2 December 2014 Figure 01 Illumination on first page of Mushaf AHF-01 Source: Digital photograph Faizal Amin 2012 Figure 02 Rubrication and Marginalia on Mushaf AHF-01 Source: Digital photograph Faizal Amin 2012 Figure 03 Rubrication and Marginalia on Mushaf AHF-01 Source: Digital photograph, Faizal Amin 2012 [ 257 ] AL-ALBAB Volume 3 Number 2 December 2014 Figure 04 Marginalia and heading on Mushaf AHF-01 Source: Digital photograph, Faizal Amin 2012 Figure 05 Illumination on the last surah of Mushaf AHF-01 Source: Digital photograph, Faizal Amin 2012 Figure 06 Teks Doa pada Mushaf AHF-01 Source: Digital photograph, Faizal Amin 2012 [ 258 ] AL-ALBAB Volume 3 Number 2 December 2014 Figure 07 Colophon on the last page of Mushaf AHF-01 Source: Digital photograph, Faizal Amin 2012 PHYSICAL STATE OF THE QUR’AN MANUSCRIPT OF AHF Linguistically,  the word  mushaf  (plural  masa  hif)  is synonymous with  ‘book’.  Terminologically,  in  daily definition, the word  mushaf  usually understood as the Holy Book of Muslims. So al-mushaf al-syarif means the Glorious Qur›an. A Mushaf is a copy of God›s revelation (Qur›an) in the form of written sheets of paper. In fact, a mushaf can be in the form of sheets that are incomplete due to missing or corrupted. The definition of mushaf also in- cludes additional notes in a one-page form that deals with the main verse rec- itation  of the Qur’an. Nevertheless,  the tafsir book  is not included  in  the notion of  mushaf.  Thus,  the definition of mushaf  in this research  is  a copy of the Qur›an as a whole, which includes the text of verses (nas), illumina- tion (decoration around the text) and other physical aspects such as the paper, size of the paper, binding, etc. All  the mushaf  manuscripts  examined  in  this research  belong to  the late AHF. Overall, there were 21 copies. There were 15 copies of the mushaf written in full 30 juz, while 6 others were incomplete. When   preliminary research was conducted in October 2011-June 2012, all manuscripts had yet to be recorded, and nor had they been digitized. However in September 2012, when I was at- tending the training of the Philological Research Method Short Course in Ja- karta  for three months  (July – September 2012), all mushaf al Qur’an  from the collection of  AHF  had been  photographed  digitally  by Mr.  Zarkasyi, an employee  at the Lajnah Pentashih al-Quran  under  the Research and Development Agency of the Ministry of Religious Affairs. This then resulted [ 259 ] AL-ALBAB Volume 3 Number 2 December 2014 in  the  constraints  on  the continuation of  the process of collecting  research data because the entire collection of manuscripts of AHF could only be ac- cessed  through  one person  related to the family members  and  appoint- ed with specific requirements. Since then I could no longer access the man- uscripts of mushaf Al Qur’an  from the collection of AHF directly.  I lost  the opportunity to do direct observation of the manuscripts. I only received dig- ital photographic data so that a large part of the data collected was obtained through digital photography only. Until to  this research  was carried out, all  hard copy  manuscripts of the collection of AHF were located at the home of Anita Ahmad Ali Attamimy, the wife of the late AHF. Meanwhile all soft copies of the digital photographs kept by two persons in two places, i.e. Mr. Zarkasyi in Bait al-Qur’an Museum in Jakarta and Mr. Arief Rachman in Pontianak.  Mr Zarkasyi re-coded all the manuscripts of the mushaf  al  Qur’an  owned byAHF  with  ARF-01through ARF-21. However in my opinion, the code ‘ARF’ is not suitable since it does not  correspond to  the initials of  the  name of the  AHF  and  could give rise to misunderstandings about the actual owner of the manuscripts. ‘ARF’ is clos- er to the initial “Arief Rachman” as compared to “Abdurrahman Husin Fallu- gah” or “Abdurrahman Fallugah”. Therefore, I chose to use the code AHF to record and describe the physical condition of the manuscripts in this research. Overall,  the physical state of  15  texts  from the collection of  AHF  is  still quite  good  and complete. Thread and  glue  were used in the binding pro- cess with cover made of animal skin and blackish-brown colored paper. Of the 15  copies of  the  mushaf,  one of them presumably does not  belong to  AHF.  According to  Anita Ahmad  Attamimy,  AHF’s wife,  the fif- teenth  mushaf  Al  Qur’an  manuscripts  were  borrowed  by a Singaporean. All the mushaf were taken tohis country to be photographed digitally. How- ever,  it turns out there was one mushaf returned to Anita that does not be- long to AHF. Therefore the manuscript was stored separately by Anita Ahmad Attamimy because it would be exchanged by the Singaporean who took hold of the mushaf belonging to AHF. The average size of the mushaf is 32 x 24 cm, while the size of the text in aver- age 19 x 12 cm. the manuscripts in average have 618 pages with several blank pages; some even have10 blank pages without any script like AHF-01. The av- erage number of lines is15 per page, except on three manuscripts coded AHF- 12 AHF-13, and AHF-14 where there are 13 lines per page. On the illuminated pages of the Qur’an, the number of lines is between 6 to 7 lines per page. The manuscript materials can be classified into three kinds, namely local pa- per, European paper and animal skin. The local paper material consists of some [ 260 ] AL-ALBAB Volume 3 Number 2 December 2014 sort of degree of smoothness and gradation. The researcher has not conduct- ed laboratory test specifically to determine the type and age of paper used. The European  paper material  can be identified  from  the  watermark  and  coun- termark that can be seen  if  the sheet  of paper  is seen through.  For exam- ple, the mushaf Al Qur’an coded AHF-09 uses paper type of Pro-Patria with a code ‘DCC’. The complete  data for  new research  can  present  two pieces  of  codicologi- cal description of the 21 manuscripts of mushaf Al Qur›an from the collection of AHF. It was due to my limitation as a researcher to get the whole data of the digital softcopy made by Zarkasy, an employee of the Lajnah Pentashih al-Qu- ran under the Research and Development Agency of the Ministry of Religious Affairs. I was not allowed by the family of AHF to examine the physical man- uscripts directly. Therefore, I chose two pieces of manuscripts to the best of my ability. The two mushaf Al Qur›an were the ones codes AHF-01 and AHF-09. The second selection was based on several considerations. First, the informa- tion on the colophon mentions that the author or the copyist of the mushaf  is a person from Sambas and it was written in Sambas. Therefore an attempt to describe the existence of “the mushaf al-Qur’an Manuscripts of West Kaliman- tan”  in this research can be carried out despite obstacles mentioned earlier. Second,  the page display  of the  manuscripts,  especially  on the illuminated parts, both mushaf have similarities. Third, although both of these manuscripts have similarities to each other, they also have striking differences. The AHF- 01 has a lot of marginalia, both containing notes about passages written at the time of copying or writing or other explanations related to a verse or surah in the Qur›an. In addition to both manuscripts, I could not get data about the exixtence of wa- termark or countermark on the paper, thick lines and thin lines, thick line dis- tance, number of thin lines, total  number of  sheets,  folded sheets,  num- ber of pages, size of paper, and size of  the text in  the manuscript  as I did before  all  pages were photographed digitized.  This  has caused  the descrip- tion of the codicology of the manuscripts from the collection of AHF to be incomplete, especially for the purpose of providing data for making a catalog. Table 2 AHF’s mushaf based on place of origin No Code Writer/Copyist Place of Origin 01 AHF-01 H. Muhammad Anwar al-Hafidz as-Sambasy Sambas – West Kali- mantan 02 AHF-02 H. Syarqawi al-Hafidz [West Kalimantan] [ 261 ] AL-ALBAB Volume 3 Number 2 December 2014 03 AHF-03 Sayyid Muhammad Hasan al-Qa- driy [West Kalimantan] 04 AHF-04 Not available [West Kalimantan] 05 AHF-05 Not available [West Kalimantan] 06 AHF-06 H. Muhammad Sa’id al-Katib [West Kalimantan] 07 AHF-07 Syeikh Abdul Manan and his students [West Kalimantan] 08 AHF-08 Haji Asy’ari Al-Hafidz Sambas – West Kali- mantan 09 AHF-09 H. Usman bin Umar al-Bugishiy [West Kalimantan] 10 AHF-10 M. Ambo’ Arifin [Central Java - West Kalimantan] 11 AHF-11 H. Muhammad Ridwan [West Kalimantan] 12 AHF-12 H. Abdus Shamad [West Kalimantan] 13 AHF-13 H. Ismail al-Hafidz [West Kalimantan] 14 AHF-14 Yusuf bin Hasan Aceh – Sumatera 15 AHF-15 Not available [West Kalimantan] Source : Codicological data Fourteen out of fifteen manuscripts  I  gathered have colophons  on the last pages before the back cover. One manuscript that does not have a colophon the one coded AHF-05. The information found in it generally only mentions the name of the copyist and time or year of completion. There are two manuscripts that mention the origin and place where the texts were copied from. The colophon in the mushaf coded AHF-01 says that the manuscript was copied in Sambas on Saturday the 2nd day of Muharram 1083 AH or on Saturday April 30, 1672 AD.  The manuscript  was written  by H.  Al-Haafiz  Muhammad  Anwar  as- Sambasy.  Meanwhile  the colophon in the mushaf  Al  Qur›an  coded  AHF- 08 mentions that the manuscript was completed in Sambas by Haji al-Haafiz Al- Ash’ari on 2nd day of Safar 1072 AH or on Tuesday 27th September 1661 AD. Table 3 AHF’s mushaf based on the age Code Writer/Copyist The Year the Manuscript was Copied Age of manu- script AHF-01 H. Muhammad Anwar al-Hafidz as-Sambasy 1083 AH (1672/73 M) 339/340 AHF-02 H. Syarqawi al-Hafidz 1243 AH (1827/28 AD) 184/185 [ 262 ] AL-ALBAB Volume 3 Number 2 December 2014 AHF-03 Sayyid Muhammad Hasan al-Qadriy 1221 AH (1806/07 AD) 205/206 AHF-04 Not available Not available - AHF-05 Not available Not available - AHF-06 H. Muhammad Sa’id al-Kat- ib 1067 AH (1656/57 AD) 355/356 AHF-07 Syeikh Abdul Manan dan murid-muridnya 1120 AH (1708/09 AD) 303/304 AHF-08 Haji Asy’ari Al-Hafidz 1072 AH (1661/62 AD) 350/351 AHF-09 H. Usman bin Umar al- Bugishiy 1205 AH (1790/91 M) 221/222 AHF-10 M. Ambo’ Arifin 1223 AH (1808/09 AD) 203/204 AHF-11 H. Muhammad Ridwan 1153 AH (1740/41 AD) 271/272 AHF-12 H. Abdus Shamad 1152 AH (1739/40 AD) 272/273 AHF-13 H. Ismail al-Hafidz 1121 AH (1709/10 AD) 302/303 AHF-14 Yusuf bin Hasan 1201 AH (1786/87 AD) 225/226 AHF-15 Not available 1231 AH (1815/16 AD) 196/197 Source : Codicological data Based on  the above  table,  the oldest mushaf is old  355  or  356  years old.  It was written by H. Muhammad Sa’id al-Katib. Meanwhile, the most recent is 184 or 185 years old which is coded AHF-02, written by H. Sarqawiy on 3rd day of Syawal 1243 AH or on Friday 18th day of April 1828 AD. Meanwhile there are two manuscripts whose copyist and time of writing them are unknown as there is no information can be obtained from the colophon or other sources. On each page there are text frames in the form of thick and thin lines. The thick line is on the outer side made of three thin lines combined with the red color to the outer edge and two black lines. The thin lines are made with black color and spaced in such a way to form a frame and with pale yellow color. As  a  handwritten  manuscript, all  mushaf  Al  Qur›an  from the collection  of AHF have never been recorded in an official catalog and published. According to  Ali  Akbar (2012, http://lajnah.kemenag.go.id/artikel/45-sejarah- penulisan-mushaf/117),  the National Library of  the Republic [ 263 ] AL-ALBAB Volume 3 Number 2 December 2014 of Indonesia (PNRI) Jakarta houses a lot of mushaf manuscripts. The Catalog of  Indonesian  Manuscripts, vol.  4:  the National Library of  the Republic of Indonesia edited by T.E. Behrend (Jakarta: Yayasan Obor Indonesia and the École française d’Extrême-Orient, 1998) mentioned the existence of 65 Qur’an at PNRI, alongside  other texts  related to the  Qur’an  namely  passages  of the Qur’an such as JuzAmma, Surah Yasin, Surah al-Kahf, etc. (15 manuscripts in total); the works of tafsir Al-Qur’an, including Tarjuman al-Mustafid, Tafsir al- Jala, and other Tafsir al-Baghawy (26 manuscripts); and the Sciences of  the Qur’an , such as tajwid, qiraat, etc., (22 manuscripts). In the list of the manuscripts, this catalog also includes  a wide range of  collections,  namely  Arabic(A), Abdurrahman Wahid  (AW),  J.L.A.  Brandes  (Br),Von de Wall  (W), A.B. Cohen Stuart (CS), Malay (ML), and Miscellaneous (M). All the mushaf manuscripts in the PNRI catalogare entitled al-Qur’an or Al- Qur’an  al-Karim.  The manuscripts under this title  65  pieces,  namely  A.46, A.47, A.48, A.49, A.50, A.51a-e, A.52a-k, A.53a-k, A.54a-e, A.205, A.214, A.221, A.265, A.269, A.270, A.271, A.272, A.568a, A.575, A.584, A.600, A.613, A.616, A.618, A.619, A.628, A.630, A.632, A.633, A.635, A.641, A.642, A.645, A.646, A.647, A.648, A.650, A.663, A.680, A.694, A.700, A.733, A.734, A.735, AW.102, AW.104, AW.106, AW.129, AW.4, AW.6, AW.88, AW.91, AW.92, AW.93, AW.94, AW.95, Br.204, M.75x, M.78x, ML.319, ML.542, ML.41, ML.116, ML.290, dan W.278.  However,  some of them  turns out to be not the mushaf. The manuscript ML.41 is a translation of the Qur’an without verse texts. While the ML.116 is a translation or concise interpretation of the Qur’an;  the verse texts  are written  in red, while the translation  is written in black ink, written continuously, one after another. As for the manuscript ML.290, it is not the Qur’an, but the book of Sihahal Jauhary. Explicitly,  I did not find  a single title of the  15  manuscripts of the mushaf Al Qur›an from the collection of AHF. Based on its content, I gave the  name of the  Al-Quran  Al-Karim.  The texts in  the  15  mushaf  from  the collection of  AHF were  written  or copied  in full, comprising  30  juz  and 114 surah. There are a number of texts which even are equipped with a prayer text written on the final page after surah al-Nas. Meanwhile in the  PNRI catalog,  the mushaf  Al  Qur›an  which was given  the title of  Al-Quran  and Al-Qur›an  al-Karim  are not  sorted, among  which  some have 30 juz  in full,  some have only have a  few  surah. However,  a description of  the existing  number of pages will be useful for researchers as they can  predict whether  a manuscript  is  complete  with 30 juz  or not.  A  complete  mushaf  usually  contains  about 450  pages or more. The mushaf under the title Al-Qur›an that have pages fewer than this [ 264 ] AL-ALBAB Volume 3 Number 2 December 2014 amount  can be  quickly  judged as incomplete.  For example,  manuscripts  of the Qur’an  coded  AW  (Abdurrahman Wahid), totaling  12  manuscripts, all of which  use paper  made from bark.  Manuscripts  that seem  to originate from the pesantren quoted from the Qur’an, generally in  the first part only have about 200 pages or fewer. So is the case with other 27 manuscripts, they simply contain text passages of the Qur’an which are less than 30 juz/114 surah. More detailed information — as suggested by T.E. Behrend in the preface of his book— found in the two catalogs of special old Arabic manuscripts. The first catalog was the work of L.W.C. van den Berg & R. Friederich, Codicum Arabicorum in Bibliotheca Societatis Artium et Scientiarum quae Bataviae floret asservatorum catalogum, (Batavia: Bruining et Wijt; Hagae Comitis: M. Nijhoff, 1873), which contains the coded texts  from A. 1 to A. 159. Another catalog  was the work of  Ph.  S.  van Ronkel,  Supplement to the  catalogue of  the Arabic manuscripts preserved  in the Museum of the Batavia Society of Arts and Sciences, (Batavia: Albrecht, 1913), which contains the coded texts from A. 133 and A. 160 to A. 679. The two catalogs contain a more detailed description of the Arabic-language , including the manuscript of the Qur’an. Manuscripts of the Qur’an in the catalog of van den Berg published  in «Pars Altera»,  the second part of this catalog was written by van den Berg himself,  i.e.  the manuscripts A.46, A.47, A.48, A.49, A.50, A.51a-e, A.52a-k, A.53a-k, A.54a-e. In his classification, van den Berg put the Qur’an on the first order amongst the branches of science, such as tafsir, Hadith, history, mysticism, theology, and law. In van Ronkel catalog, which  in terms of data of collection  is a continuation of the catalog made by van den Berg,  the manuscripts related to  Al-Quran  (all  71  manuscripts) are sub-classified  into  five categories, namely (1)  Qur’an  30 juz in full  [8  manuscripts];  (2)  the passages  of Surah  [27  manuscripts];  (3)  the  Qur’an  accompanied by translation  [2  manuscripts];  (4) tajwid  [9  manuscripts];  and (5)  tafsir Al- Qur’an [25 manuscripts]. This catalog can quickly help researchers who deal with the study of the Qur›an, because the classification and the description are quite clear. Van Ronkel put classification related to the Qur’an at the first order amongst the classification of other science branches i.e. Hadith, theology, law, history and biography, a variety of sciences, philology, poetry, and stories. One thing that is important but not found in the mushaf manuscript collection of AHF is  verse  number  and  page number  of the mushaf.  If you don’t have  good  memory,  then there is no  other way to  find  a verse  in the  mushaf  except by counting the  sequence  from the  first  verse.  The only sign that is used to distinguish one paragraph with the next is a sign of a yellow [ 265 ] AL-ALBAB Volume 3 Number 2 December 2014 or gold circle, or a plain circle at the end of each sentence. In the meantime, to distinguish  one page  with the other, it  can be seen  by  looking at  the previous paragraph or sentence connection. The other easy way is to look at the translation, but not all manuscripts have this feature. If ever the translation is found in a manuscript, then usually not all pages have them. The absence paragraph numbering and page numbering on the mushaf is very common and it also occurs in manuscripts of Al-Quran mushaf  from other provinces in Indonesia. The tradition of numbering the paragraphs and pages in the mushaf Al Qur’an in Indonesia probably began at the beginning of the 20th century (Ali Akbar, 2005: 105). Another interesting  thing  found in the mushaf  of AHF collection  is the marginalia, i.e. special note made by the copyist of mushaf. The text in the note was  written on  the margin, the  bottom,  right-hand  and  left-hand  margin. The note sometimes describes a range of qira’at and Hadith or story around the fadilah  or  the virtue of  reading  a verse  or  surah  in the  Qur›an.  In addition,  marginalia  are also used  to record  the  missing  passages  in the  manuscript page.  This is a  regular  phenomenon  in the tradition  of writing/copying  mushaf  AlQur›an  in  Indonesia.  According to the  results of the  research  on the mushaf of the Qur’an  conducted by Research and Development Center of the Ministry of Religious Affairs in 2003-2005, that all  manuscripts contained  errors in writing  the text paragraphs.  The errors  indicate that the writing of  the text paragraphs  of  the mushaf  was not through a process of pentashihan. These errors were corrected directly by adding words at the outer edge of the page of text, or  in between the lines, and some were not fixed. Marginalia notes are also commonly used to signify variation on reading the Qur’an. As we know, the Qur’an can be recited using a number of different methods. Generally, in Indonesia, people use the Qira’at Hafs for reading. There are several other types which are also known in the Islamic world, for example Qira’at Warasiy, Qira’at Qunbul, Qira’at Nafi’, Qira’at Qalun, and so on. If seen from the aspect of recitation, the mushaf manuscripts from the collection of AHF are written by using Qira’at Hafs. The word ملكis written as مالك intended for ishbat alif after mim; the word صراط is pronounced with kasrah on ha’ and sukun on mim jama’; the word عليهم the word ;(sad) ص ha’ kinayah is provided with regular harakat kasrah anf not pronouncedفيه هدى with silah; the word يؤمنونhamzah mufrad is provided with sukun meaning it should be pronounced tahqiq; and the word كفوا after fa’ comes waw while other than hafs variation, it is written كفؤا written with a hamzah. [ 266 ] AL-ALBAB Volume 3 Number 2 December 2014 ORIGIN OF THE COLLECTION OF AHF’S MUSHAF    There is no authentic written data that explains the origin of all the mushaf from the collection of AHF. The interviews with Anita Ahmad Ali Attamimy (June 2012), the wife of AHF provided information that during his lifetime, AHF was fond of  collecting  classic  texts.  With the  charisma  and the background  of his leadership,  AHF  frequently  received gifts  in the form of a number of classic texts from community members or members of his majlis ta›lim. In addition,  AHF  also traveled  from Aceh  of Sumatra  to  Java  to  hunt  for manuscripts.  According to  Ms.  Anita Ahmad  Ali  Attamimy,  AHF  also often purchased old manuscripts for his own collection. In addition, AHF also did some maintenance to and made notes on the mushaf. However, his work could not be completed as he died in 2010. Even though the 15  manuscripts  that I found,  all  have colophons and/ or  notes made  by AHF, due to  the limitation of  the existing  data sources, I could not get information about the initiators and supporters of the copying process.  However,  it can be assumed  that  there was  close  link  between the author  of the mushaf and the  ruling sultanate.  The  sultans were thought to  advocate  the copying  of the mushaf  al-Qur’an, in addition to  Islamic scholars,  students, and proponents of  the Islamic religion in the past.  It is based on the findings of a large number of mushaf written  in the past, and most of which were in the possession of the family of the sultanate. What’s interesting is  that there is one  mushaf  coded  AHF-07  whose colophon mentions  that it was jointly written by Sheikh Abdul Manan and his students.  It is also the case with  the  illumination and rubrication. I assume that  the picture  ornament  on the mushaf  must have been made by an illuminator separately and not by the author or the copyist. It can also be seen from the blank pages commonly found in the section before and/or after pictures of the illumination. CONCLUSION Based on the description of data on 15 manuscropts of mushaf Al Qur›an from the collection of AHF, in this section I would like to present the findings to answer the research questions. First, to answer the questions about the physical description of  15  manuscripts  of mushaf  collection of  AHF  in Pontianak, it can be described that in general the condition quite well preserved. There are several manuscripts  that have suffered damage, for example,  lost sheets at the beginning and at the end parts of the manuscript, some of the paper is torn and the ink has already faded, the binding is no longer is good state, and other damages resulting from a lack of care. There are 6 manuscripts in [ 267 ] AL-ALBAB Volume 3 Number 2 December 2014 the collection that were not included in this study that have suffered serious damage, including missing pages and the text verses no longer intact. In fact there appears to be an effort of the owner or the heirs to take care of the mushaf such as using paper patch or overlay the torn page with transparent plastic tape. However, due to the possible lack of technical knowledge about the  care  or  preservation of the manuscript, the  attempt to fix the damage only caused  further damage to  the manuscript.  What’s interesting is  there is an effort made by AHF to inventory his collection by making a note on a piece of paper inserted in the musahf manuscript of the Qur’an. Nevertheless, the data need to be  re-examined because  the paper sheet belonging to one manuscript might sometimes be inserted into another. If  seen from material used,  the mushaf manuscript collection of AHF were made of paper and  animal skins.  These  materials were derived from  the local paper and some from Europe. With regard to the completeness of the manuscript collection of AHF, 15 of them are complete manuscripts consisting of 30 juz covering 114 surah, while 6 of them –which were not included in this study– were incomplete.  As for the  time  of the making,  the oldest mushaf is 355 or 356 years old, coded AHF-06 made by H.M. Said al-Katib on 15th Rabi’al-Akhir 1067 AH or on Wednesday, January 31st, 1657 AD. Whereas the most recent manuscript is  184  or185  years  old coded  AHF-02  written by H. Sarqawiy on 3rd Syawal 1243 AH or on Friday 18th April 1828 AD. Second,  to answer the question about  the origin of  the 15 manuscripts of the mushaf  collection  of AHF  in Pontianak, it  can be concluded  that there is a manuscript that originated from West Kalimantan. The description found on the colophon written in  Jawi  script  of Malay  clearly  mentions that  the manuscript  was written  in  Sambas  by  a person (persons)  originating  from the region of Sambas, one of the Districts in the northern part of the coastal area of West Kalimantan. Meanwhile, the colophon on some other texts also mentions that its author carried al-Qadry name, but it was uncertain if it was written by a person from Pontianak. This is because there is a manuscript that originated  from outside  West Kalimantan,  i.e. Aceh  which is  described  in the Arabic text of  the colophon.  There is also  a script  of colophon written in the Pegon character of the Javanese language which is presumed to have come from Central Java. Among the writers/copyists, there was a person who originated from West Kalimantan. With regard to the initiators and supporters  of the writing  or  copying  of the mushaf  manuscripts in West Kalimantan, I shared  the ideas of Muhammad  Shohib  (2005: 193) who argued they were the nobles of  the Kingdom  because as  individual  collections, many of  the mushaf  in West [ 268 ] AL-ALBAB Volume 3 Number 2 December 2014 Kalimantan are found among the royal family. This phenomenon is interesting because  West Kalimantan had a number of  Islamic  kingdoms  in the form of  Sultanates that accomplished  a lot of achievements but have yet to be revealed by history. REFERENCES A. Rustam, Hermansyah, Erwin dan Rusdi Sulaiman. 2010. “Islam Sufistik di Kalimantan Barat : Studi Filologi atas Naskah H. Muhammad Saad Selakau, Sambas”. Laporan Penelitian. Pontianak : P3M STAIN Pon- tianak Ab. Karim, Ab Razak. 2006. Analisis Bahasa dalam Kitab Tib Pontianak. Kua- la Lumpur : Dewan Bahasa dan Pustaka. Akbar, Ali. 2005. 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Websites : www.manassa.or.id www.melayuonline.com http://naskahkuno.blogspot.com/ http://ppim.or.id http://www.republika.co.id/ [ 271 ] AL-ALBAB Volume 3 Number 2 December 2014 http://ricasdb.ioc.u-tokyo.ac.jp/daiber/db_index.html h t t p : / / t i i m . p p i m . o r. i d / i n d e x . p h p ? f i l t e r B y = p r i n t e d & p r i n t - ed=2011101210030511 http://yusriadiebong.blogspot.com/2009/07/naskah-klasik-dari-kalbar.html http://lajnah.kemenag.go.id/artikel/45-sejarah-penulisan-mushaf/117-nas- kah- mushaf-al-quran-koleksi-perpustakaan-nasional-ri-jakarta.html [ 272 ] AL-ALBAB Volume 3 Number 2 December 2014