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PERAN MAJELIS TA’LIM DALAM PENGUATAN LITERASI AL-QURAN DAN SIKAP SPIRITUAL
This research is motivated by the need to enhance Qur’anic literacy and spiritual attitudes in urban communities. Majelis ta’lim are community-based religious institutions that function as spaces for learning and internalizing Islamic values. The process of strengthening literacy contributes to the formation of spiritual attitudes. Majelis Ta’lim Tanbihul Qulub was selected as the research site due to its heterogeneous community characteristics, strategic location, and consistent routine activities. The study aims to examine the role of the majelis ta’lim in strengthening Qur’anic literacy and spiritual attitudes in a plural society. This research is analyzed using Anthony Giddens’ structuration theory, the Living Qur’an perspective of Ahmad Rafiq, Al-Ghazali’s concept of tazkiyatun nafs, enriched by the concept of spiritual intelligence from Zohar & Marshall. A qualitative approach with a case study design is employed. Data were collected through observation, in-depth interviews, and documentation from the purposively selected majelis ta’lim. Data analysis follows the model of Miles, Huberman, and Saldana, consisting of data condensation, data display, and conclusion drawing. The findings indicate that Majelis Ta’lim Tanbihul Qulub plays three key roles. First, as an organizational structure that provides rules and resources. Second, as agents (the administrators and teachers), who possess the capacity to act, make decisions, facilitate learning, and instill Qur’anic values. Third, the community as active subjects who contribute to the organization. The strategies employed are divided into two domains. First, Qur’anic literacy strategies include gradual learning and the talaqqi (face-to-face recitation) method. Second, strategies for fostering spiritual attitudes include role modeling, habituation of routine activities, motivation, applicative lecture materials, and an inclusive attitude. The majelis ta’lim faces several challenges in fulfilling its roles: age factors, feelings of shame and lack of confidence, time constraints, physical and environmental conditions, and differences in community organizations. The implications are seen in religious empowerment: first, for the organization, the need for orderly governance and leadership regeneration; second, for administrators and teachers, the need for competency enhancement; and third, for the community, improved Qur’anic reading ability, a culture of independent learning, strengthened quality of worship and social behavior, the formation of social integration, and the preservation of religious traditions in a plural society.
FAKULTAS ILMU TARBIYAH DAN KEGURUAN, UIN SUNAN KALIJAGA YOGYAKARTA
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