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KONSTRUKSI SOSIAL PRAKTIK TAHFIZ AL-QUR’AN SANTRI TUNARUNGU: STUDI LIVING QUR’AN DI PONDOK PESANTREN TUNARUNGU DARUL ASHOM
The phenomenon of Qur’anic memorization (tahfiz Al-Qur’an) is generally associated with students who have the ability to hear, whether in Islamic boarding schools (pesantren) or tahfiz institutions. However, this study departs from an interesting reality found at Darul Ashom Islamic Boarding School for the Deaf, where deaf students are the main subjects in the practice of Qur’anic memorization. This condition challenges common assumptions about hearing limitations in the process of memorizing the Qur’an, while at the same time showing that the deaf community has its own distinctive ways of engaging with the Qur’an. Therefore, this study is important to understand how the social construction of tahfiz practice in the context of deaf disability is formed, as well as how their religious experiences can broaden the horizons of Living Qur’an studies and Deaf Studies. This research employs a qualitative approach with a descriptive objective and is based on field research. Primary data were obtained through participatory observation, in-depth interviews with the caretaker, teachers, and deaf students, as well as document studies supported by triangulation techniques. Secondary data in the form of literature, archives, and previous research further strengthened the analysis. The method of analysis used is descriptive-analytic with a sociological model. Peter L. Berger’s theory of social construction - which includes externalization, objectivation, and internalization - was applied as the main analytical tool, combined with the frameworks of Living Qur’an and Deaf Studies. This integration provides a comprehensive understanding that the tahfiz practices of deaf students are not only religious activities but also social constructions rooted in Deaf cultural identity. The findings show that at the stage of externalization, the tahfiz practices of deaf students are strongly grounded in theological foundations from Qur’anic verses such as Q.S. Al-Qamar [54]: 17, 22, 32, 40; Q.S. Al-Baqarah [2]: 185 and 286; and Q.S. Fathir [35]: 29, as well as the Prophet’s hadiths on the virtue of learning the Qur’an and the double reward for those who recite it with difficulty. At the stage of objectivation, Qur’anic memorization through sign language, letter visualization, and routine muraja‘ah in the pesantren has been institutionalized as a distinctive collective practice. Furthermore, internalization is reflected in the religious identity of deaf students who perceive themselves as Qur’an memorizers in a different, yet equally valid and meaningful way. From the perspective of Deaf Studies, this practice demonstrates that Qur’anic memorization by deaf students is not a limitation, but rather a religious expression and an affirmation of Muslim Deaf cultural identity, rejecting audism and affirming spiritual equality with the hearing community.
FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA
KONSTRUKSI SOSIAL PRAKTIK TAHFIZ AL-QUR’AN SANTRI TUNARUNGU: STUDI LIVING QUR’AN DI PONDOK PESANTREN TUNARUNGU DARUL ASHOM (Text)
KONSTRUKSI SOSIAL PRAKTIK TAHFIZ AL-QUR’AN SANTRI TUNARUNGU: STUDI LIVING QUR’AN DI PONDOK PESANTREN TUNARUNGU DARUL ASHOM (Other)
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