CHARACTERISTICS OF THE QUR'ᾹNIC MANUSCRIPT OF SYEIKH SURAU TANJUANG

Abstarct: This study aims to determine the characteristics of the Qur'ānic manuscripts of Syeikh Surau Tanjuang and it’s differences from the Qur'ān rasm usmaniy. This research is a library research with a philological and codicological approach. The primary source of this research is the Qur'ānic manuscripts of Syeikh Surau Tanjuang and the secondary sources used are books that are directly related to the discussion. The results of this study indicate that three manuscripts of the Qur'ān were found as relics of Syeikh Surau Tanjuang. The manuscripts were collected by Hayatun Nufus and Datuak Trans as the Tanjuang tribe. The characteristics of the Qur'ānic manuscripts of Syeikh Surau Tanjuang generally do not have a cover and are written in naskhi script. The condition is quite apprehensive because it is no longer intact, many pages are missing, the paper is torn, even eaten by termites, and the paper has started to turn yellow. The comparison of the Qur'ān Syeikh Surau Tanjuang manuscripts with the Qur'ān rasm utsmani can be seen from several aspects, including the aspect of rasm, punctuation (syakl), tajwid sign, waqaf sign which in general has clear differences. Besides that, there were also some errors in writing.


Introduction
The manuscript is an old scripture that is part of human culture for every legacy community. 1 Referring to The Indonesian Bill of Library Act No. 43rd of 2007, In Chapter 1, Act 1, verse 4, it is outlined the old scripture is a written document which is not employed by printing method to multiply or by any way necessary, not only locating in but also outside of the country region, Raging age at least 50 (fifty) years old, and delivering nationality cultural, historical, and scientific value. 2 Consequently, a manuscript, which delivering a philology study, is a handwritten document through pen-brush stroke or even typing, but not a printed document. 3 The study of manuscripts is broader than old scriptures, which is called a manuscript in the Indonesian Bill of Library Act. Therefore, it draws interest to conduct a further study, the study extends to uncover the stated contents within the Qur'anic scripters, instead of the scripture philology only.
There are several classes of a preserved manuscripts in Nusantara, the Qur'ānic scriptures have the most copy of handwritten documents by the local society. It is also ordinarily related to the local society tradition acceptance for the Qur'ān as a prominent religion core in reciting, teaching, and preserving. 4 In 2011, the Ministry of study on these 3 (three) documents. The study essentially reveals historical value legacy and local cultural preservation as further study committed.
The study of Qur'anic manuscripts is not new research approach. It has been discussed by other Islamic Scholars; Manuskrip Al-Qur'an dari Sulawesi Barat Kajian Beberapa Aspek Kodikologi" by Ali Akbar. 11 "Beberapa Karakteristik MuṣḥāfKuno Jambi Tinjauan Filologis-Kodikologis" by Syaifuddin. 12  There are three Qur'ān manuscripts as relics of Sheikh Surau Tanjuang. The name muṣḥāfal-Qur'ān Sheikh Surau Tanjuang is due to the discovery of the muṣḥāf in Surau Tanjuang. Currently, the muṣḥāft has been numbered to become a useful archive for researchers. Previously, mushaf-muṣḥāfini were not well maintained so that the condition and number of pages of the muāf became incomplete. From the information that the author got, these muāfs have been collected by Hayatun Nufus and Datuak Trans as the Tanjuang tribe, but during the process of collecting muāf and other books, there was an incident that caused the process of collecting these manuscripts to be hindered. In addition, some people also take the pieces of the muṣḥāf as a talisman.
Referring to the author's interview with a resource person, it is said that Muṣḥāf al-Qur'ān Sheikh Surau Tanjuang was written around the 18th century. The occurrence of the writing of the Qur'an by Surau Tanjuang was driven by the desire of the community to be able to read the Qur'an and study the Qur'an more deeply, in addition to also studying the tarekat. 21 According to Hayatun Nufus as the resource person, who wrote and where the Qur'an was written is not known for certain. However, the person who taught the Qur'an at that time was Tuanku Madun, a master from Punjuang Island, Dharmasraya. He taught the Qur'an from surau to surau, ended and settled to teach the Qur'an at Surau Tanjuang. While teaching the Qur'an, Tuanku Madun was assisted by Syair, the niniak mamak of the Tanjuang people was a student of Sheikh Surau Tanjuang, as well as the brother-in-law of Tuanku Madun. 22 The collection of muṣḥāf al-Qur'ān Sheikh Surau Tanjuang also coincided with the collection of books in Surau Tanjuang. The books are separated from the remaining muṣḥāf. The Muṣḥāf collected consisted of three muāf, Muṣḥāf al-Qur'ān 1 was coded with number MM.01 STBK.01, Muṣḥāf al-Qur'ān 2 was coded with number MM.01 STBK.02, and Muṣḥāf al-Qur'ān 3 is coded with the number MM.01 STBK.03.
In 2005, researchers from Andalas University conducted a study on the Muṣḥāf al-Qur'ān manuscripts as well as numbering each muṣḥāf as a manuscript. The research carried out resulted in conclusions that showed a glimpse of the condition of muṣḥāf and numbering.
Furthermore, in 2008 the Department of Art and Culture of the UPTD Museum Adityawarman issued a book what its discussed about Surau Tanjuang as well as collaborating with researchers in the Poetics study of the Faculty of Letters, Andalas University which was conducted in 2005. Based on the research conducted, it is also unknown who and where the muṣḥāf was written.
The 1 st Muṣḥāfal-Qur'ān The manuscript, the 1st Muṣḥāf al-Qur'ān, sized in 21.8 x 18 cm, with text block of 16 x 10 cm, was written on the European contra-marks paper of Zoonen and J Honic. Each volume contains 18 grafts per 12 sheets of paper, 1 graft contains 24 pages, each page contains 15 lines of writing, and some pages were missing; the page of al-Fatihah, al-Baqarah, and Surah al-Lahab, and An-Nas.
The manuscript was written in the 18th century, without some background of who wrote the manuscript, and yet, the informants cannot confirm the person. Moreover, the informants also cannot confirm when and where the place of the manuscript was being written. For the manuscript's condition, it already does not have a cover page, the paper is a little old, and the bottom of the sheets is slightly crushed.
The manuscript was written mostly with black ink, some red ink at the end of the verse with the decorated black dot in the middle. The first page is decorated with a combination of red and black illumination.
The text field frames 2 bonded red lines surrounding the text, and there are somewhere do not use it as well. The manuscript was written by hand and in Arabic. The manuscript did not have page numbers. According to the informants, there are several pages have been faded because they have been got wet. The manuscript overall employs khat Naskhi -one of the Arabic fonts, which is mostly used in scripting the Qur'an.
The shortcoming lies in the waqf -stop-marks which particularly did not have a distance or other sign that it uses. The mark is a separator between one letter and another is marked with the name of the letter written in red and not spaced or made on a new line. In contrast to muṣḥāf in general, which has a separator from one letter to another by making a new line. The division of the text (Hizb), rubu 'and juzu' the author finds that the Qur'an is marked in red.
The 2 nd Muṣḥāf Al-Qur'ān The manuscript, the 2 nd Muṣḥāf al-Qur'ān, sized in 24 x 15.5 cm, with text block of 17.5 x 10.3 cm, was written on the European. Each volume contains 20 grafts per 12 sheets of paper, 1 graft contains 11 sheets and 24 pages. The letters are ordinary Arabic letters, and the language used is Arabic. Each page contains 15 lines of writing, the pages are incomplete because some letters are missing. 23 The manuscript coded with MM.01 STBK.02, there is a fragment of the letter on the first page of Al-Baqarah with a little illumination left due to tearing apart.
Furthermore, the manuscript begins with the letter al-Baqarah verse 14, complete to the letter An-Nas, there is a prayer for completing the Qur'an at the end of the manuscript. The current condition of the manuscript is not covered, the letters al-Fatihah are missing. The bottom edge of the muṣḥāf paper is slightly perforated as if eaten by termites and the last sheet of the muṣḥāfini is slightly torn apart. The Qur'an was written in the 18th century. Regarding who wrote it cannot be known because no information was obtained, even the informant who was the object of the interview could not confirm who wrote this muṣḥāf al-Qur'ān 2. When this muāf al-Qur'ān was written is also unknown and also the place where this muṣḥāf was written. The writing of the Qur'an generally uses Naskhi khat, which is a type of Arabic calligraphy. As for the muṣḥāfini condition, the paper has aged a little and is starting to turn yellow.
The illumination on the first page is not very clear due to the large torn condition, there is a little left which shows that the illumination on this muṣḥāf is dominated by red and black, looks a little green. The text field frame is limited by 2 red lines that surround the text. Beside the column, there are some small notes explaining the letters that are not clear in the muṣḥāf but not on all the pages. This manuscript is written by hand and in Arabic. Regarding the numbering of each page, muṣḥāfini does not have page numbers.
The ink used in this muāf is black. Between one letters to another, there is no limit, only limited to the naming of the letter written in red ink. At the end of the verse, there is a red round mark with a black dot in the middle, on another page, there is a red round mark with 3 black dots on the circle as a sign of the end of the verse. There is no page numbering in this Qur'an.
The division of the manuscript text (Hizb), rub 'or juz,' in the Qur'ān, it is The manuscript, the 2nd Muṣḥāf al-Qur'ān, was written on the BHP Contramark European paper without the frontpage and incomplete pages of verses; the leftover form the Ali Imran to Al Isra. It is sized in 20 x 16 cm, with a text block of 15 x 10 cm, there 12 grafts for every volume, for 1 graft contains 11 sheets and 24 pages. There 13 lines for one page. 24 The manuscript coded MM.01 STBK.03 with incomplete of Al Baqarah verse, it starts from the 90th ayat, there an upper page which torn apart, nevertheless several ayat is stretched out. The last of the manuscript is torn apart as well, however, the Al Kahfi still have 5 fully completed ayat and cut out for the 6 ayat. The manuscript the muṣḥāfini each page consists of 13 lines, but in Surah al-Kahf it only consists of 9 lines. There is an illumination in Surah al-Kahf which is made simply using red ink. In the form of a framework like the dome of a mosque, semi-circle at the bottom and top.
The text field frame is limited by 2 red lines that surround the text. While this manuscript is written by hand and uses Arabic, generally with Naskhi-khat. Regarding the numbering of each page, the manuscript does not have page numbers. The manuscript is written in black ink, while the end of the verse is red with a round shape with a black dot in the middle. There is no numbering at the end of each verse, only a red circle with a black dot in the middle. The red color is also used to write the division of maqra', juz, and tsumun. No sign of waqf was found in the manuscript.
Similar to the previous al-Qur'ān, this manuscript is also thought to have been written in the 18th century. Regarding who wrote it cannot be known because no information was obtained, even the informant who was the object of the interview could not confirm who wrote this manuscript. When the manuscript was written is also unknown and also the place where was written.

Manuscripts
If its examined more deeply and compared the Qur'ān manuscripts of Sheikh Surau Tanjuang with the Utsmani the Qur'ān manuscripts there are several differences between the two, including aspects of rasm, punctuation (syakl), tajwid signs, waqaf signs which generally have obvious difference. Below, the researcher will explain about these differences.

Rasm
The conclusion of several studies that have been carried out over the past few years covered various aspects of Rasm which used in the ancient Qur'ān manuscripts employed Imla'i Rasm, the writing of words in the Qur'ān scripting based on the scholars' pronunciation or reciting. The conclusion of several studies that have been carried out over the past few years covered various aspects of Rasm which used in ancient al-Qur'ān manuscripts employed Imla'i Rasm, the writing of words in the Qur'ān scripting based on the scholars' pronunciation or reciting. 25 Although the following three the Qur'ān manuscripts in this study employed the Imla'i Rasm, the third has dominantly referred to Ustmani Rasm. To figure out the principle of Rasm, the writer applied the 6th principle of Ustmani Rasm; hadżf, ziyādah, hamz, badal, fash and washl. 26 Overviewing this principle, the writer applied the Qur'ān referenced from the Indonesian Ministery of Religious Affairs: with the alif ‫)ﺍ(‬ letter, after the "ta" ‫)ﺕ(‬ as stated on the above, however, if it adjusts to Ustmāni Rāsm, the alif ‫)ﺍ(‬ letter after the "ta" ‫)ﺕ(‬ have to be omitted, it was changed with the alif fathah to the letter "ta" ‫,)ﺕ(‬ Therefore, the Imla'i Rasm the word ‫ﺍﻟﻜﺘﺎﺏ‬ was changed to be ‫ﺐ‬ ٰ ‫ﺍﻟﻜﺘ‬ in Ustmāni Rāsm. The Syakl (Qur'anic Punctuation Marks) The marks of Syeikh Surau Tanjuang manuscripts employed the standard of Qur'anic Punctuation Marks. The fathah with alif marks with italic character above the letter ( َ◌), the kasraḥ with alif marks with italic character bellow the letter ( ِ ◌), the ḍammāh with small waw above the letter ( ُ◌), the fatḥatāin with double alif marks with italic character above the letter ( ً◌), the kasrahtāin with double alif marks with italic character bellow the letter ( ٍ ◌), and the ḍammahtāin with double small reverse waw above the letter ( ٝ ◌). Although there is vowel level inconsistency with the standard of Qur'an, for the words; ‫ﺫﻟﻚ‬ and ‫ﻛﺬﻟﻚ‬ , in the Qur'an, these words vowels on standing fatḥaḥ ( ٰ ◌) the above of ża ‫)ﺫ(‬ letter, the 1 st and 3 rd manuscripts employed a normal vowel of fathah ( َ◌).

‫ﻻﻳﺖ‬ ‫ﻟﻚ‬ ٰ ‫ﺫ‬ ‫ﻓﻲ‬ ‫ﺍﻥ‬
The ḍammahtāin for several ayat in the 3rd Muṣḥāf mark on the level with the small waw above the letter, not similarly to two other manuscripts, which one of it employed reverse waw. The sukun -stop marks-of these 3 manuscripts employed level small o ( ْ◌).

The Tajwid mark (Qur'anic Recitation Marks)
The usage of tajwid mark of these 3 manuscripts not clearly visible. 27 The regulation of Tabi'i Mad signed with standing alif fatḥaḥ, however, in the 1 st and 2 nd manuscripts conversely also employed the leveled alif, the 3rd manuscript employed standing alif fatḥaḥ to indicate leveled recitation.
Furthermore, the Mad regulation of Jaiz level, however, these 3 manuscripts writers were falling inconsistency to apply the wavy marks. The writer found several ayat which did not apply at all for the Tajwid mark of Jaiz Munfasil and Wajib Muttashil.
The Waqf mark (Qur'anic Stoping Marks) The usage of Waqf 30 mark in the 1 st and 3 rd manuscript posted in a red circle shape with a black dot within. The waqf mark of the 2 nd manuscript is indicated with the shape of waqf ‫)ﻁ(‬ which is classified as absolute waqf or recommended stop in. The waqf ‫)ﺝ(‬ is classified as jaiz for allowing to stop but not required, and the waqf ‫)ﻗﻒ(‬ is the common mark in the 2nd manuscript. The writer believed that the waqf ‫)ﻗﻒ(‬ marks waqf ( ۗ ◌) sign, which is commonly found in the Qur'an.
The numbering mark of the last for ayat for each manuscript is indicated by red circle with a black dot within. However, the 2 nd manuscript indicated the last of ayat with 3 (three) black dots within. The writer identified the errors of Syeikh Surau Tanjuang manuscript mostly by the leftover punctuation marks, letters, double letters, and the misplaced, and replying letters in one ayat. The writer argued that these errors have happened in the scripting; less carefully and thoroughly process. The errors were revised by referencing with adding information on the paper edge, where the existed errors are located, however, there are directly corrected by adding letters to the paragraph that is left behind. The writer projected the errors within table 4. The errors are mostly happened on the leftover punctuation marks, letters, double letters, and the misplaced, and replying letters in one ayat of these three of Syeikh Surau Tanjuang manuscripts. It is really vital erorrs for its leftover punctuation marks which shifts the meaning of the scriptures, words, and so on.
The written of ‫ْﺪﷲ‬ ‫ﻭﻋ‬ for the 31 st of Q.S. Ar-Ra'd on the 1 st manuscript scripted with fathah of 'ain letter, it drastically shifted the meaning of the original words. The word ‫ْﺪﷲ‬ ‫ﻭﻋ‬ is the Madhi fi'il, past verb, for translation to Allah the Almighty gave His promise, however, the word actually isim mashdar, functioned as the noun not a verb, then, it is translated as Allah's promise. Therefore, it is a fatal error that is not identified unless on a deep study about the words of the manuscript.
The existence errors induced the obsolete status of Syeikh Surau Tanjuang manuscripts to use apply in daily life. Therefore, the writer suggested it essential to commit a further revision to preserve these manuscripts.
The writer believes that the result of the investigation for these three manuscripts was scripted by three different Islamic scholars. The philological of the manuscripts; the 1st manuscript has a well-ordered, trifling, and a narrow space writing, the 2nd manuscript has a bulky, wide distance, and clear words separation writing, and the 3rd has medium, well-ordered, proper words separation writing.
The projected fact of the Syeikh Surau Tanjuang manuscripts are the handwriting scriptures, which are different from today Qur'ān; printed, and standardized. Moreover, the Syeikh Surau Tanjuang manuscripts were finished by collective work without the numbering on the last ayat as the today Qur'ān.
The Tajwid marks, the Syeikh Surau Tanjuang manuscripts were not consistently applying the marks. It is projected by several verses that should be marked with tajwid Wajib Muttasil or Jaiz Munfasil Mad, but in the three manuscripts, it is not found. Unlike the current manuscript, which has complete recitation markings, some even mark them with several colors to distinguish between tajwid signs.
The Hizb of these 3 manuscripts were marked by red inks. There is the word of rubu' which signifies a quarter of the hizb. The word tsumun on the edge of the manuscript signifies one-eighth of the juz. For the waqf sign, it is only found in the 2nd manuscript, the manuscript 1st and 3rd did not have it, only a red circle with a black dot in the middle. This deficiency is no longer found in the Qur'an now because every sheet and page already contains all aspects, both aspects of the waqf sign or others. So that the information contained in the Qur'an is now different from the information used by the Sheikh Surau Tanjuang manuscript. The explanation of the Qur'an is now more structured and conventional.
The Sheikh Surau Tanjuang manuscript is proof of enthusiasm in studying the Qur'an, in addition to practicing the tarekat and doing routine worship for the local community. This is the reason for writing manuscripts for the local community, considering that in the past there were no printed versions that could be obtained easily. Therefore, the three muāf were used by the sheikhs and my masters to teach the Qur'an to the local community.
The cessation of all activities at Surau Tanjuang around the 20th century resulted in Surau Tanjuang no longer being maintained as it used to be, as were the manuscripts and muāf al-Qur'ān in the surau. Many manuscripts are scattered and damaged, such as wet with water or eaten by termites. Around the 18th and 19th centuries, of course, this muāf al-Qur'ān Sheikh Surau Tanjuang was very necessary and had a huge influence on the surrounding community. With this muṣḥāf, the surrounding community can learn the Koran so that they can read and write the Qur'an.
The recent condition of the manuscripts is no longer maintained, even when the process of collecting the manuscript, and other scriptures. There are events that cause the process of collecting these manuscripts to be hindered, as the author explained earlier. Currently, the Qur'ān manuscripts of Sheikh Surau Tanjuang are at the house of one of the Tanjuang head community, Hayatun Nufus. He is a descendant of the influential figures at Surau Tanjuang, Sheikh Karim, he was also an Islamic scholar who collecting the manuscripts and Qur'ān in Surau Tanjuang. The Qur'ān was put in a large brown envelope, then stored in a cupboard complete with preservatives.

Conclusion
The results of the study indicated that there are three muāf al-Qur'ān as relics of Sheikh Surau Tanjuang. These muāfs were collected by Hayatun Nufus and Datuak Trans as the Tanjuang community. The characteristics of the muāf al-Qur'ān of Sheikh Surau Tanjuang generally do not have a cover and are written in naskhi script. The condition is quite worrying because it is no longer intact, many pages are missing, the paper is torn, even eaten by termites, and the paper has started to turn yellow.