Institutional Repository UIN Sunan Kalijaga YogyakartaRESEPSI QS. SABA’ (34): 10–11 SEBAGAI UPAYA PENGUATAN JASMANI DAN ROHANI DI PP. BAHRUL MAGHFIROH YOGYAKARTANIM.: 22105030115NovaliadiauthorThis study examines the reception of the Qur’an in relation to QS. Saba’ [34]: 10–11, which is practiced as a dhikr at PP. Bahrul Maghfiroh Yogyakarta. The study is motivated by the practice of regularly reciting Qur’anic verses among students (santri) as part of their religious observances, particularly as an effort to strengthen both physical and spiritual well-being. This study aims to investigate the history of the transmission of the practice of reciting QS. Saba’ [34]: 10–11, its implementation, as well as the meanings and functions attributed to the practice by its practitioners at PP. Bahrul Maghfiroh Yogyakarta. This study employs a field research method with a qualitative approach. Data were collected through observation, interviews, and documentation. The analysis draws on the theory of Qur’anic reception, particularly functional reception, as well as the concepts of transmission and transformation to examine the process through which the practice of reciting QS. Saba’ [34]: 10–11 was transmitted and subsequently transformed. The findings show that the practice was transmitted by Gus Lukman Al Karim after he received the dhikr practice from the environment of PP. Tebuireng around 1978–1985. The practice was subsequently performed and passed down within PP. Bahrul Maghfiroh and eventually developed in Yogyakarta. The recitation of QS. Saba’ [34]: 10–11 is performed 41 times as a dhikr after the Asr prayer on Tuesdays. Over time, the practice has undergone changes in terms of its interpretation and functions. Based on the perspective of functional reception, QS. Saba’ [34]: 10–11 is not only understood in terms of its textual meaning but is also received and practiced as a dhikr believed to possess faḍīlah (spiritual virtues) for physical and spiritual well-being. Physically, the practice is understood as a means of supplicating for strength and bodily health, while spiritually, it functions as a means of increasing enthusiasm for worship and learning, as well as fostering closeness to Allah SWT. Thus, the practice of reciting QS. Saba’ [34]: 10–11 demonstrates a form of Qur’anic reception manifested in religious practice, which continues to undergo processes of transmission and transformation in accordance with the context of life within the pesantren.297.1226 Tafsir Al-Qur'an, Ilmu Tafsir2026-08-24UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS USHULUDIN DAN PEMIKIRAN ISLAMThesis

For work being deposited by its own author: In self-archiving this collection of files and associated bibliographic metadata, I grant Institutional Repository UIN Sunan Kalijaga Yogyakarta the right to store them and to make them permanently available publicly for free on-line. I declare that this material is my own intellectual property and I understand that Institutional Repository UIN Sunan Kalijaga Yogyakarta does not assume any responsibility if there is any breach of copyright in distributing these files or metadata. (All authors are urged to prominently assert their copyright on the title page of their work.)

For work being deposited by someone other than its author: I hereby declare that the collection of files and associated bibliographic metadata that I am archiving at Institutional Repository UIN Sunan Kalijaga Yogyakarta) is in the public domain. If this is not the case, I accept full responsibility for any breach of copyright that distributing these files or metadata may entail.

Clicking on the deposit button indicates your agreement to these terms.