Prince Paku Ningrat’s Qur’an Manuscript at the Sumenep Palace in 1793: Its Characteristics and Analysis

This article examines the Qur'anic manuscripts written by Prince Paku Ningrat in 1793 at the Sumenep Palace. Through a philological approach, it aims to know the history and characteristics of the manuscripts. This study found the characteristics of philology in Islamic studies through the characteristics of the Qur'anic manuscripts. There are several patterns that make the Mushaf stand out, such as the illumination on the Mushaf, which is beautiful and full of Madura culture. The use of Rasm script, punctuation, Tajweed and Waqf are characteristics of 18th 18th-century scripts from the post-modern era that are different from modern manuscripts.


Introduction
The writing of the Qur'an mushaf in the archipelago is thought to have existed since the establishment of the Samudra Pasai school around the 13th century, coinciding with Islam's first entry into Indonesia. The Mushaf of the Qur'an that we enjoy today certainly does not escape the role of the copyists of the mushaf in the past. It was found that the copying of mushaf manuscripts was carried out by various walks of life in Islam, whether copied by a professional, cleric', religious figure, or even a student (Hasna, 2019). One of the newly discovered manuscripts of the mushaf is the mushaf manuscript located in the British Library complex. This manuscript of the mushaf was named Madurase Quranic Manuscript Or 15877, obtained from Christie's South Kensington, London, in 2001 and has recently been fully digentirelyd.
His numerous manuscripts show evidence that manuscripts and texts were born from various layers of history. For example, the manuscript text f the 12th century is set at a margin; the 15th century established a new border. In contrast, e addition of decorations in the 19th century, or even the Mughal manuscript of the 16th century, While the small addition of the 18th century (Gallop & Fathurahman, and dating of their constittheirt parts. The numbers for addition or improvement, whether for scientific, conservation, aesthetic, or manipulation reasons in the modern century, is incr, easing. Many motives arise, including commercial profit.
One of the sciences that can be used to uncover ancient texts is called philology.
Philology is a discipline of logic that examines texts or handwritten texts (manuscripts), both the actual conditions of the text and the meanings that can describe different data about the order of life of the general public that make it appropriate to the era (Syari'in, 2021). A philological study of the manuscripts of the Mushaf is no different in its research of the philological study of a manuscript which hopes to introduce a message as real as possible towards the beginning of the message composed by the creator with the aim that the beginning of creation must be followed, and then introduced in a structure that has been rearranged (Fathurrahmah, 2015).
Research on philological methods in studying manuscripts has been carried out In previous studies, none of them studied the manuscripts of the Mushaf of the Qur'an in Madura, specifically the manuscript of the Mushaf of the Qur'an of Prince Paku Ningrat Sumeneb 1793. Madura is one of the centers of Islamic learning in East Java. Reviewing the condition of the manuscript which is not possible if it is fully examined, this research will limit it to a few aspects.
In this study, the researcher used a philological and codicological approach to examine the manuscript of the Mushaf al-Qur'an Prince Paku Ningrat Sumenep. The urgency of this penelitian is to convey information about the historical relics f the community that are preserved in the heritage or written historical records (Muhith & Ulum, 2016). Regarding the steps taken in compiling the findings: first, collecting data related to the history of the manuscript and its characteristics, either through interviews, documentation, or direct physical observation of the manuscript.
Secondly, the processing of data collected in analytical and interpretive methods in physical formats and textually related manuscript descriptions, including Rasm, Punctuation, Waqf, Symbols and especially Illumination.

History of Prince Paku Ningrat
The Sumenep Kingdom is closely related to the history of its palace. Sumenep is one of the regions in Madura with a magnificent history and culture until now. One of them is a manuscript of the mushaf located in the British Library complex, on the initial page of which there is an inscription "Pangeran Paku Ningrat Kraton Sumenep 1793". However, gelar Paku Ningrat is not found in the kingdom of Sumenep, but the title is found in the kingdom of Bangkalan. Annabel Teh Gallop stated that the ownership of this manuscript was indeed owned by Prince Pakunataningrat Sumenep, also known as the Prince of Paku Ningrat (Gallop, 2021 Pakunataningrat later replaced the title after the end of the Java War (1830 AD) (Herawati, 2014).

In a manuscript kept by a descendant of Sultan Raden Idris in Panggeran village,
Lieutenant Colonel Hamzah of Kepanji, Sultan Pakunataningrat is also known as an alim and knowledgeable person; it is also mentioned that he had memorised the holy book of the Quran from an early age. Before adulthood, he was said to have been involved in clerical assemblies'. Prince PI Ningrat also likes to do riadlah with Beruzlah while meditating. In Sufism, Sultan Abdurrahman got the title and talked of four orders at once; Naqsabandiyah, Khalwatiyyah, Sathariyah and Sammaniyah (Amri, 2017).
After a reasonably long study and study, the researcher found that the history of  (Amri, 2017). This possibility is very largehugeinformation circulating that he is a Qur'an hafiz and once wrote a Qur'an mushaf with his own hands, which is now in the Sareenep Palace Museum (Hakim, 2016).

Manuscript Description
Among the various types of Nusantara manuscripts, mushaf is one of the most copied. This refers to the position of the Qur'an as the primary source of Islam. Thus influencing the tradition of reading, teaching and copying in the community. Teaching how to read and write the Qur'an is widely regarded as a fundamental teaching of Islam (Rohmana, 2018). Each mushaf manuscript spread across the archipelago always has distinctive characteristics and carries different characteristics, as well as the manuscript of the mushaf al-Qur'an of Prince Paku Ningrat Sumenep.
In this discussion, the author will describe various aspects of the codicology of the manuscript of the Qur'an mushaf Pangeran Paku Ningrat Sumenep. Codicology is a science that examines deeply everything related to manuscripts, also called codicology is the science of thiticriticisesscripts and physical descriptions of manuscripts (Baried, et l., 1985). The discussions contained in the codicology include a brief history of the manuscript, the place where the manuscript was made, the binding of the manuscript, the location where the manuscript is stored, the copyist or scribe, the mate al used for writing the manuscript, the number of banjars for each page, the age of the manuscript, and the illumination and ornamentation used in the manuscript (A'la, 2019).
The writing of the manuscript of the mushaf al-Qur'an of Prince Paku Ningrat uses the primary material of daluang or barley paper, which is paper produced from the fabric of the Broussonetia Papyrifera tree, while on the page after the cover it uses European form (Gallop, 2021). This is in line with the copying of mushaf carried out in Java and Madura in the 18th century AD, which was written using daluang paper, and European paper did use these two types of paper (Gallop & Fathurahman, 2022).
The storage and maintenance of the mushaf manuscript have been managed by the British Library in London, England, since 2001 and has only been digitalizedeeeee in its entirety in 2021.

Figure 1. Manuscript cover and binding
On the cover page of this manuscript, it is decorated with ornaments typical of the 19th century, and it appears that in the middle of the cover, there is a box frame decoration at the end, which is decorated using gold-coloured ink powder. The Vol. 3 No. 2 December (2022) binding and embellishment process of the mushaf manuscript is estimated to be carried out in the 20th century (Gallop, 2021). The process of embellishing the manuscript is also carried out on the decoration and ornaments contained on a full page after the cover, the beginning of the juz marker on the edge of the page, and the beginning of each surah. The inks used in copying this manuscript are dominated by black ink, while for ornaments, illuminations, markers, and decorations, use red, green and gold inks.

. Illumination on surah al-Kahfi
In all manuscripts of the Qur'an produced in the tradition of the archipelago, the frame ornament decorated in the middle will frame the beginning of Surat al-Kahfi (Gallop & Fathurahman, 2022). Still, in the Qur'an (Awsatul Qur'an), precisely on juz 15, verse 19 of the surah al-Kahfi.

Manuscript Characteristics
This discussion will explain more about some of the characteristics of the mushaf manuscript of Prince Paku Ningrat, such as rasm, syakl, waqf sign, and the symbols contained in this mushaf manuscript. This discussion is helpful to make it easier to understand the characteristics contained in the manuscript of the Mushaf al-Quran Prince Paku Ningrat Sumenep and know its uniqueness (Rahmayani, 2017).
This discussion of written manuscripts is a feature of philological studies of ancient Islamic texts, especially the Mushaf of the Qur'an.

Rasm
Rasm has various definitions. Terminologically, rasm is interpreted as an imitation that studies the procedures for writing mushaf al-Qur'an and was established by Usman bin Affan at the time of writing mushaf (Hastuti & Hasan, 2020). In the manuscript of Prince Paku Ningrat, the dominant rasm writing rule in it is the rasm imla'i writing rule. This is in accordance with most manuscript writing styles of mushaf al-Qur'an in the archipelago in the 18th and 19th centuries using the rules of writing rasm imla'i (Amin, 2020).

Waqaf
The waqaf sign is found at the beginning or end of a verse in the Qur'an, whose function is to cut off the sound when reading the Qur'an. From the many studies, ancient mushaf manuscripts in the archipelago have different waqaf marks (Hakim, 2018). Unlike most mushaf manuscripts originating from Java and Madura, the mushaf manuscripts of Prince Paku Ningrat do not have waqaf marks and tajwid marks in them.

Syakl
Briefly, syakl or dabt can be interpreted as a science to understand the signs contained in the hijaiyah letters: harakat, breadfruit, tasydid signs, long signs, and others. Abu al-Aswad ad-Du'ali hopes that the knowledge he initiated is used in mushaf so that non-Arab people do not experience mistakes when reading the Qur'an (Hakim, 2018).

Symbols
Manunaskah mushaf Prince Paku Ningrat has unique symbols; this is indeed common in the writing of ancient manuscripts. One of the special symbols in the manuscript of the mushaf of Prince Paku Ningrat is found in the barriers between his verses, including: In figure 5 of the beginning of juz 1, the delimiter between the verses uses the red circle symbol and is coloured gold. In figure 6, at the beginning of juz, one sign of the verse boundary is the end of the verse circled in red ink. In Figure 7, in the middle of juz 1 to the end, use a symbol in the form of a dot encircled by a red line.

Analysis
Based on the results of the research, when viewed from a historical perspective, From the results of the research above, when viewed from the characteristics of the manuscripts, the illumination is used for a decorative purpose to beautify the manuscripts. Like most manuscripts in the Archipelago, especially in Southeast Asia, the Prince Pakuningrat Mushaf Al-Qur'an Manuscript has a dome, medallion, and geometric-style illumination. The color combination contained in it is red, gold, and green. Other illuminations that are found at the beginning of the juz, forgetting the pattern in which it is golden in color, are also characteristic of the Javanese Mushaf in the 18th century. In addition to beautifying the manuscripts, the illumination on the manuscripts also considers who this manuscript was made for. This is in accordance with, the writing of mushafs in ancient times was usually initiated by: the Kingdom (Sultanate), the social elite as well as Islamic boarding schools. Manuscripts written by royalty or presented to kings usually have beautiful and colorful illumination. In contrast to mushafs written by individuals or pesantren which have ordinary illumination.
In general, a manuscript of the Al-Qur'an Mushaf must have its own messages, such as the ideals of the kingdom, the geographical conditions of Indonesia, and the customs of each region. This can also be seen in the characteristics of Prince Paku Ningrat's Mushaf of the Qur'an. It can be seen in the mushaf that the khat/calligraphy is consistent in its writing, the illumination has a beautiful design, colophonies, and also watermarks on paper are a form of culture of glorifying the Al-Qur'an so that it creates a special attraction for the Al-Qur'an . The culture that wants to be preserved is the culture of maintaining the values of the Qur'an through the writing/text itself.
As for the copying of the Mushaf, Abdul Lathif copied very carefully, and can be seen from the consistency of the writing which was very neat, this was done by Abdul Lathif to give the best impression to Sultan Abdurrahman Pakunataningrat as the mandate giver and a sultan of Sumenep.

Conclusion
Tracing the history and origins of the manuscript of the Qur'an Mushaf of Prince Paku Ningrat Sumeneb 1793 provides an illustration that ownership of this manuscript originated in Abdul Lathif's handwriting, which was then gifted to Sultan Abdurrahman Pakunataningrat who was the sultan of Sumenep at that time. For the age of the manuscript, this manuscript originates from daluwang paper, which is estimated to be around the 18th century, or around 170 years old. This estimate refers to the writing that is on the page after the cover, which has full illumination and reads Prince Paku Ningrat Kraton Sumeneb 1793, which is written 1793 when converted to the Javanese Saka year, it is found around 1845 AD.
The discovery of manuscript of the Al-Qur'an Mushaf of Prince Paku Ningrat Kraton Sumeneb 1793, was found at the Christie's South Kensington auction in London in 2001. Currently, the preservation and maintenance of the manuscript are managed by the British Library, in London, England. The origin of this manuscript is believed to come from Sumenep Madura, which can be proven by the pattern of illumination of geometric shapes and round signs in the form of medallions on the dividers between juz located beside the frame of the verses of the Qur'an, as well as the combination of green, red, yellow and the use of daluwang paper and European paper which is characteristic of manuscript copying in the 18th and 19th centuries in the Java region. The characteristics of manuscript copying use the rules of writing rasm imla'i, such as the general manuscript copying used in the writing of ancient