Tradisi Pembacaan Surah Yasin dalam Istighosah: Studi Living Qur’an di Pondok Pesantren Hidayatul Furqon Tasikmalaya

Desi  Hasninadia; Yedi Kuswandi; Asep Abdul Muhyi

Authors

Desi Hasninadia UIN Sunan Gunung Djati Bandung Author
Yedi Kuswandi UIN Sunan Gunung Djati Bandung Author
Asep Abdul Muhyi UIN Sunan Gunung Djati Bandung Author

Keywords:

istighasah , living quran , pondok pesantren , quranic reseption , surah yasin

Abstract

This study investigates the tradition of reciting Sūrah Yāsīn within the istighaṣah ritual at Hidayatul Furqon Islamic Boarding School (Pondok Pesantren), Tasikmalaya, West Java. The tradition has been institutionalized since 2014 through a chain of scholarly authorization (ijāzah) and is conducted every Thursday evening (malam Jumat) after the Maghrib prayer. Employing Ahmad Rafiq’s Qur’anic reception theory and Alfred Schutz’s social phenomenology, this qualitative field research examines the practice, functions, and subjective meanings of this tradition for the santri (students). Data were gathered through participatory observation, semi-structured in-depth interviews with six informants (pesantren leaders, teachers, and santri of varying educational levels), and documentation. Analysis followed Miles and Huberman’s interactive model comprising data reduction, display, and conclusion-drawing, with data triangulation to ensure validity. The findings reveal three interrelated Rafiqian reception typologies operative in a single ritual practice: (1) functional reception dominates, manifesting as a spiritual wasilah (intermediary medium) for seeking divine blessing and protection, as a social cohesion mechanism among santri from different dormitories, and as a tarbawi (educational) instrument for cultivating tawakal (reliance on God) character; (2) exegetical reception emerges progressively across educational levels, from love-based habituation (maḥabbah) in junior santri to systematic tafsir engagement through Taf̣sīr Yāsīn Ḥamāmī and Taf̣sīr Jalālayn in senior santri; and (3) aesthetic reception, visible in the use of the Bayātī and Ḥijāz maqam modes during congregational recitation, enriches the collective spiritual experience even though it functions as a supporting rather than primary typology. Longitudinally, santri’s subjective meanings undergo a transformation from because-motive (rule-based compliance) toward in-order-to-motive (self-motivated spiritual aspiration), demonstrating that the istighaṣah tradition constitutes a dynamic socialization mechanism that gradually internalizes Qur’anic values as part of the santri’s religious identity formation. This study confirms that Sūrah Yāsīn recitation in istighaṣah is not a mere ritual routine but a rich, living Qur’an practice in which all three Rafiq reception typologies converge into a unified, multidimensional religious experience.

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