eprintid: 79104
rev_number: 10
eprint_status: archive
userid: 12460
dir: disk0/00/07/91/04
datestamp: 2026-10-14 04:18:18
lastmod: 2026-10-14 04:18:18
status_changed: 2026-10-14 04:18:18
type: thesis
metadata_visibility: show
contact_email: muh.khabib@uin-suka.ac.id
creators_name: Novaliadi, NIM.: 22105030115
title: RESEPSI QS. SABA’ (34): 10–11 SEBAGAI UPAYA PENGUATAN JASMANI DAN ROHANI DI PP. BAHRUL MAGHFIROH YOGYAKARTA
ispublished: pub
subjects: 297.1226
divisions: jur_ial
full_text_status: restricted
keywords: Resepsi Al-Qur’an, QS. Saba’ [34]: 10–11, Zikir, Transmisi, Transformasi, Jasmani dan Rohani
note: Imas Lu’ul Jannah, M.A.
abstract: This 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.
date: 2026-08-24
date_type: published
pages: 145
institution: UIN SUNAN KALIJAGA YOGYAKARTA
department: FAKULTAS USHULUDIN DAN PEMIKIRAN ISLAM
thesis_type: skripsi
thesis_name: other
citation:   Novaliadi, NIM.: 22105030115  (2026) RESEPSI QS. SABA’ (34): 10–11 SEBAGAI UPAYA PENGUATAN JASMANI DAN ROHANI DI PP. BAHRUL MAGHFIROH YOGYAKARTA.  Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.   
document_url: https://digilib.uin-suka.ac.id/id/eprint/79104/1/22105030115_BAB-I_IV-atau-V_DAFTAR-PUSTAKA.pdf
document_url: https://digilib.uin-suka.ac.id/id/eprint/79104/2/22105030115_BAB-II_sampai_SEBELUM-BAB-TERAKHIR.pdf