Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Volume 12.
Number 1.
June 2025 https://ejournal.
iai-tabah.
id/index.
php/madinah Madinah.
JSI by IAI TABAH is licensed under a Creative Commons Attribution-ShareAlike 4.
0 International License.
Submitted Revised Published 07 Maret 2025 19 April 2025 10 Juni 2025 DOI : https://doi.
org/10.
58518/madinah.
SIX FORMS.
MULTIPLE MEANINGS: UNPACKING THE YASINAN
TRADITION AS A LIVING ENGAGEMENT WITH THE QUR'AN
IN RURAL INDONESIA
Rino Riyaldi Sekolah Tinggi Agama Islam Negeri Bengkalis.
Bengkalis.
Indonesia E-mail: rinoriyaldi@gmail.
Muslim Sekolah Tinggi Agama Islam Negeri Bengkalis.
Bengkalis.
Indonesia E-mail: habibimus86@gmail.
Kafrawi Sekolah Tinggi Agama Islam Negeri Sultan Abdurrahman Kepulauan Riau.
Bintan.
Indonesia E-mail: kafrawi.
riau@gmail.
ABSTRACT: In Indonesian society, a tradition represents a social response as a form of appreciation for the presence of the Qur'an.
One such tradition that has endured to this day is Yasinan.
Yasinan is a form of cultural acculturation practiced by Muslims in Indonesia for generations.
This tradition can be found in various regions, particularly rural areas or villages.
This research is a field study using a qualitative descriptive approach.
Data collection techniques include observation, interviews, and documentation studies.
The findings reveal several forms of Surah Yasin recitation practices in Wonosari Village, namely: .
Yasin on Friday nights, .
Yasin during the throes of death, .
Yasin after someone's passing, .
Yasin as a form of healing, .
Yasin on the night of Nisfu SyaAoban, and .
Yasin to fulfill specific needs.
This study also highlights how the Yasinan tradition is not merely a religious ritual but also a mechanism for social and cultural adaptation in the face of changing times.
These findings contribute new insights into understanding the role of the Qur'an as a living tradition that continues to evolve and influence the socio-cultural life of Indonesian Muslim communities, particularly at the local level.
Keywords: Islamic Practices.
Living Qur'an.
Tradition.
Wonosari Village.
Yasinan,.
ABSTRAK: Dalam masyarakat Indonesia, terdapat tradisi yang merepresentasikan respons sosial sebagai bentuk apresiasi terhadap kehadiran Al-Qur'an.
Salah satu tradisi 84 Rino Riyaldi et al.
Six Forms.
Multiple Meanings A .
Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Volume 12.
Number 1.
June 2025 https://ejournal.
iai-tabah.
id/index.
php/madinah yang masih lestari hingga kini adalah Yasinan.
Yasinan merupakan bentuk akulturasi budaya yang telah dilakukan oleh umat Islam di Indonesia secara turun-temurun.
Penelitian ini merupakan studi lapangan dengan menggunakan pendekatan deskriptif Teknik pengumpulan data dilakukan melalui observasi, wawancara, dan studi Hasil penelitian menunjukkan bahwa terdapat beberapa bentuk praktik pembacaan Surah Yasin di Desa Wonosari, yaitu: .
Yasin pada malam Jumat, .
Yasin saat sakratul maut, .
Yasin setelah kematian seseorang, .
Yasin sebagai pengobatan, .
Yasin pada malam Nisfu SyaAoban, dan .
Yasin dalam rangka memenuhi hajat Penelitian ini juga mengungkap bagaimana tradisi Yasinan tidak hanya menjadi ritual keagamaan, tetapi juga berfungsi sebagai mekanisme adaptasi sosial dan kultural dalam menghadapi perubahan zaman.
Temuan ini memberikan kontribusi baru dalam memahami peran Al-Qur'an sebagai living tradition yang terus berkembang dan memengaruhi kehidupan sosial-budaya masyarakat Muslim Indonesia, khususnya di tingkat komunitas lokal.
Kata Kunci: Yasinan.
Living QurAoan.
Tradisi.
Desa Wonosari.
Praktik Keagamaan INTRODUCTION Islam is a religion followed by millions of people worldwide, serving as a comprehensive way of life that guides achieving well-being in both this world and the hereafter.
As the divine scripture revealed to Muslims, the Qur'an functions as a primary direction source in their daily lives 1.
Allah commands Muslims to recite the QurAoan, a practice that is not only considered an obligation but also an act of The Prophet Muhammad .
eace be upon hi.
highlighted the spiritual significance of QurAoanic recitation, promising that every letter recited earns the reward of ten good deeds2.
The QurAoan holds paramount importance for the Muslim community, reinforced by the aspiration of many believers to understand and implement its This phenomenon has inspired various forms of engagement with the QurAoan, shaping social and religious practices based on its principles 3.
Consequently, the QurAoan is often regarded as a dialogical partner in addressing lifeAos challengesAithrough simple recitation or deeper contemplation of its In practice.
Muslims demonstrate diverse responses and appreciation toward the QurAoan.
Some focus on interpretation and comprehension, while others engage Shihab.
Membumikan Al-QurAoan.
fungsi dan peran wahyu dalam kehidupan masyarakat.
Bandung: Mizan, 2004 2Hadis ini diriwayatkan oleh Imam al-Tirmi dalam kitabnya, al-JAmiAo.
FasAAoil al-QurAoAn Aoan RaslillAh allallAhu Aoalaihi wa sallam.
Bab AuBarangsiapa Membaca Satu Huruf dari Al-QurAoan Baginya PahalaAy, no.
3Mutiarawati.
Hanjany Indy, and Dinil Abrar Sulthani.
"Pengaruh Intensitas Membaca Al-QurAoan Terhadap Sikap Religius Pada Siswa Di Smk Negeri 7 Jakarta Timur.
" Jurnal Ilmiah Mandala Education 9, no.
1 Quraish 85 Rino Riyaldi et al.
Six Forms.
Multiple Meanings A .
Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Volume 12.
Number 1.
June 2025 https://ejournal.
iai-tabah.
id/index.
php/madinah in ritualistic recitation to seek spiritual tranquility 4.
Additionally, beliefs exist in the supernatural and therapeutic properties of QurAoanic recitation 5.
The application of the QurAoan beyond its textual function has been documented since the time of the Prophet Muhammad .
eace be upon hi.
Historical accounts indicate that the Prophet engaged in ruqyah .
piritual healin.
using Surah AlFatihah to cure ailments6 and used Surah Al-MuAoawwizatain7 to seek protection from harm.
These practices, initiated during the Prophetic era, have been creatively adapted across successive generations.
Over time, the QurAoan has interacted with diverse cultural and civilizational contexts, leading to varying interpretations and applications.
Some communities remain steadfast in preserving their fundamental religious functions, while others have expanded their role beyond its textual dimensions8.
In contemporary times, numerous expressions of response and appreciation toward the QurAoan can be observed, many of which represent evolved and creative extensions of earlier QurAoanic recitation has become deeply integrated into Islamic communal life, as seen in practices such as children reciting QurAoanic verses before and after school sessions, expectant mothers listening to QurAoanic recitations for spiritual blessings, the artistic representation of QurAoanic calligraphy, and the formalized discipline of QurAoanic recitation .
Additionally, the QurAoan is increasingly utilized in political rhetoric and public discourse and documented in various digital formats, including audio recordings and mobile ringtones.
In Indonesia, many traditions reflect the response and appreciation of the QurAoan, including the recitation of Surah Yasin in communal gatherings such as Tahlilan and Yasinan.
Other practices include using QurAoanic verses inscribed on objects as talismans, their recitation at specific times for protection, and employing QurAoanic phrases in religious and political discourse to enhance rhetorical appeal.
These traditions exemplify the sociocultural manifestations of QurAoanic engagement, demonstrating the evolving ways in which Islamic communities 4Atabik.
Ahmad.
"The Living Qur'an: Potret Budaya Tahfiz al-Qur'an di Nusantara.
" Jurnal penelitian 8, no.
: 161-178.
5 Ahmad Zainuddin and Faiqotul Hikmah.
Tradisi Yasinan .
ajian living QurAoan di Ponpes Ngalah Pasuruan, dalam Jurnal Mafhum: Jurnal Ilmu al-QurAoan dan Tafsir Program Studi Ilmu al-QurAoan dan Tafsir.
Volume 4.
Nomor 1.
Mei 2019 6Syeikh Imam Al-Qurthubi.
Al-JamiAo li Ahkamil QurAoan wa al-Mubayyin.
Beirut: Muassasah alRisalah, 2006.
7Hasibuan.
Aurandyta.
Aini.
, & Suri.
Surat Al-MuAoawwidzatain dan Hubungannya dengan Mewaspadai Santet.
Jurnal Pendidikan Tambusai, 9.
, 391Ae400.
Retrieved from http://jptam.
org/index.
php/jptam/article/view/24192 8Ahmad Zainuddin and Faiqotul Hikmah.
Tradisi Yasinan .
ajian living QurAoan di Ponpes Ngalah Pasuruan, dalam Jurnal Mafhum: Jurnal Ilmu al-QurAoan dan Tafsir Program Studi Ilmu al-QurAoan dan Tafsir.
Volume 4.
Nomor 1.
Mei 2019 9 Ingrid Mattson.
The Story of The Qur`an, terj ke bahasa Indonesia oleh R.
Cecep Lukman Yasin, (Jakarta: Zaman, 2.
, 214.
86 Rino Riyaldi et al.
Six Forms.
Multiple Meanings A .
Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Volume 12.
Number 1.
June 2025 https://ejournal.
iai-tabah.
id/index.
php/madinah interact with their sacred text 10.
Daily.
Muslim communities actively engage with the QurAoan through various means, including recitation, interpretation, and practice11.
Some engage with the QurAoan within a sociocultural framework, incorporating it into communal traditions and rituals.
This engagement is driven by the belief that consistent interaction with the QurAoan fosters spiritual enrichment and contributes to personal and communal well-being12.
A pertinent example of a contemporary QurAoanic tradition is in Wonosari Village.
Bengkalis District.
Indonesia, where the Yasinan tradition has been preserved as a communal expression of reverence for the QurAoan.
Both men and women participate in Yasinan, which is conducted weekly on Thursday nights after the congregational Maghrib prayer.
In addition to this structured gathering, several other forms of Yasinan traditions are observed within the village, reflecting the deep-rooted cultural and religious significance of QurAoanic Several relevant studies related to the Living Quran and the Yasinan tradition have been conducted, including.
Kajian Living QurAoan: Pembacaan ayatAyat Pilihan Sebagai Thematic Actual Curriculum Di Pondok Pesantren Al-Wafa Cibiru Bandung by Widia and Ilzam 13.
Tradisi Yasinan (Kajian Living QurAoan Di Ponpes Ngalah Pasurua.
by Ahmad Zainuddin and Faiqotul Hikmah 14.
Living Quran: Studi Kasus Pembacaan al-MaAotsurat di Pesantren Khalid Bin Walid Pasir Pengaraian Kab.
Rokan Hulu by Syahrul Rahman15.
The Living QurAoan : Tradisi Yasinan pada Acara Ahlen oleh Nurul Fithriyah Awaliatul Laili 16.
Tradisi Yasinan Untuk Mengembalikan Barang Hilang: Studi Living Qur'an di Watampone by Ali Said et al17.
Living QurAoan: Tradisi Yasinan Masyarakat Desa Tualang Kabupaten 10 Ahmad Zainuddin and Faiqotul Hikmah.
Tradisi Yasinan .
ajian living QurAoan di Ponpes Ngalah Pasuruan, dalam Jurnal Mafhum: Jurnal Ilmu al-QurAoan dan Tafsir Program Studi Ilmu al-QurAoan dan Tafsir.
Volume 4.
Nomor 1.
Mei 2019 11 Permana.
Asep Amar, and Mohammad Taufiq Rahman.
"Resepsi Santri Ar-Raudah Bandung dalam Pembacaan Ayat 15 dalam Al-QurAoan.
" Mashadiruna Jurnal Ilmu Al-QurAoan dan Tafsir 3, no.
: 91-100.
12 Abdul Mustaqim.
Metode Penelitian Al-Qur`an dan Tafsir.
Yogyakarta: Idea Press Yogyakarta, 2017 13Putri.
, & Ilzam Hubby Dzikrillah Alfani.
Kajian Living QurAoan: Pembacaan AyatAyat Pilihan Sebagai Thematic Actual Curriculum Di Pondok Pesantren Al-Wafa Cibiru Bandung.
Madinah: Jurnal Studi Islam, 10.
, 225-238.
https://doi.
org/10.
58518/madinah.
14 Zainuddin.
Ahmad, and Faiqotul Hikmah.
"Tradisi Yasinan (Kajian Living QurAoan Di Ponpes Ngalah Pasurua.
" Mafhum 4, no.
: 9-26.
15 Rahman.
Syahrul.
"Living Quran: Studi Kasus Pembacaan Al-MaAotsurat Di Pesantren Khalid Bin Walid Pasir Pengaraian Kab.
Rokan Hulu.
" SYAHADAH: Jurnal Ilmu al-Qur'an dan Keislaman 4, no.
16 Laili.
Nurul Fithriyah Awaliatul.
AuThe Living QurAoan : Tradisi Yasinan Pada Acara AhlenAy.
Jurnal Studi Islam Dan Kemuhammadiyahan (JASIKA) 1 .
https://doi.
org/10.
18196/jasika.
17 Said.
Ali.
Bunyamin Bunyamin.
Hasyim Aidit, and Misbahuddin Misbahuddin.
"Tradisi Yasinan Untuk Mengembalikan Barang Hilang: Studi Living QurAoan di Watampone.
" Al-Bayyinah 6, no.
: 53-81.
87 Rino Riyaldi et al.
Six Forms.
Multiple Meanings A .
Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Volume 12.
Number 1.
June 2025 https://ejournal.
iai-tabah.
id/index.
php/madinah Langkat.
Medan.
Sumatera Utara by Dian Yusri Amaruddin 18.
Riset Living Qur'an Mengenai Ritual Pembacaan Yasin 41 Di Pondok Pesantren Musthafawiyah Purbabaru by Lisnawati et al19.
Tradisi Yasinan Sebagai Living QurAoan di Desa Tropodo Kecamatan Waru by Dwi Alma Rosanti20.
Tradisi Yasinan Pada Malam Jumat (Studi Living QurAoan Di Pondok Pesantren AsAoadiyah Sengkan.
by Muhyiddin Tahir et al21.
Studi Living QurAoan:Pembacaan Ayat-Ayat Al-QurAoan Dalam Prosesi Qubur Di Kota Bangkok Thailand by Muhammad Zaenal Arifin and Sarawut Phantawi22.
However, there is still room for more in-depth research, particularly in uncovering the meaning, function, and dynamics of the Yasinan tradition in Wonosari Village as a form of appreciation for the Quran.
This phenomenon is intriguing to study because the Yasinan tradition is one manifestation of the Living Quran, demonstrating how the Quran is integrated into the daily lives of Muslim communities.
This phenomenon reflects the diversity of responses and appreciation toward the Quran and underscores the importance of dynamic interaction between the sacred text and cultural and social This research is expected to contribute to understanding the Yasinan tradition as a form of appreciation for the Quran while enriching the treasury of Living Quran studies in Indonesia.
METHOD
The design of this research uses a qualitative approach with an ethnographic The research location is Wonosari Village.
Bengkalis District.
Bengkalis Regency.
The ethnographic method was chosen because this research aims to understand the yasinan tradition in Wonosari Village from the perspective of the local community.
This research design is flexible and iterative, meaning that the researcher can adjust the research process based on findings in the field.
This research also incorporates an empirical juridical approach to understand the legal or normative aspects that may be related to the yasinan tradition.
The data sources in this research involve two types of data: primary and Primary data is obtained through direct observation, in-depth interviews, and participation in yasinan activities in Wonosari Village.
Amaruddin.
Dian Yusri.
"LIVING QURAoAN: Tradisi YasinanMasyarakat Desa Tualang Kabupaten Langkat.
Medan.
Sumatera Utara.
" SYAHADAH: Jurnal Ilmu al-Qur'an dan Keislaman 4, no.
19 Lisnawati.
Linda.
Bambang Husni Nugroho, and Zaki Mubarak.
"Riset Living QurAoan Mengenai Ritual Pembacaan Yasin 41 Di Pondok Pesantren Musthafawiyah Purbabaru.
" At-Tahfidz: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no.
: 50-65.
20 Dwi Alma.
AuTradisi Yasinan Sebagai Living QurAoan Di Desa Tropodo Kecamatan WaruAy.
Jurnal PUBLIQUE 4 .
:39-48.
https://doi.
org/10.
15642/publique.
21 Tahir.
Muhyiddin.
Abdul Latif.
And Muhammad Baharuddin.
"Tradisi Yasinan Pada Malam Jumat (Studi Living QurAoan Di Pondok Pesantren AsAoadiyah Sengkan.
" Tafasir: Journal Of Quranic Studies 2.
No.
: 1-28.
22 M Zaenal Arifin et al.
AuStudi Living QurAoan: Pembacaan Ayat-Ayat Al-QurAoan Dalam Prosesi Isi Qubur Di Kota Bangkok Thailand,Ay Realita: Jurnal Penelitian dan Kebudayaan Islam14, no.
: 122Ae134.
88 Rino Riyaldi et al.
Six Forms.
Multiple Meanings A .
Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Volume 12.
Number 1.
June 2025 https://ejournal.
iai-tabah.
id/index.
php/madinah Meanwhile, secondary data is obtained through literature studies, such as books, journals, village documents, or historical records relevant to the yasinan tradition.
The participants in this research are the people of Wonosari Village who are directly involved in the yasinan tradition.
Participants are selected using purposive sampling, which means choosing informants with the most understanding and experience of the yasinan tradition.
Participants include community leaders such as religious figures, community members who regularly participate in yasinan activities, and those who practice the yasinan tradition The number of participants is not rigidly determined.
Still, it follows the principle of data saturation, meaning that data collection stops when the information obtained is sufficient to answer the research questions.
Data analysis in this research is conducted qualitatively using a thematic analysis approach.
The data analysis process includes several stages.
First, data Data is collected through interviews, observation, and document Second, data reduction, where the collected data is simplified and focused on information relevant to the research objectives.
Third, data presentation, where the data is presented in narrative form.
Fourth, drawing conclusions, where the researcher derives meaning from the analyzed data, identifying patterns, themes, or relationships between various aspects of the yasinan tradition.
RESULTS AND DISCUSSION
Living QurAoan Studies Living QurAoan refers to the manifestation of the QurAoanic text as it exists and functions within society, while Living Tafsir pertains to interpreting the Qur'an within this lived experience.
The concept of a Auliving QurAoanic textAy refers to the engagement of the QurAoanic text within real-life contexts, where it receives responses from the community based on their understanding and interpretation.
The term Aucommunity responseAy includes their reception of specific QurAoanic texts and particular interpretations.
Social reception of the QurAoan can be observed in everyday life, such as the tradition of reciting specific surahs or verses during certain religious and social ceremonies23.
The phenomenon of community interaction or the Aureading modelsAy of the Muslim society toward the QurAoan within social spaces is highly dynamic and diverse, reflecting socio-cultural responses and appreciation.
Muslim communitiesAo responses and appreciation toward the QurAoan are deeply influenced by their mindset, social cognition, and the context surrounding their The various forms and models of these responses and interactions with the QurAoan constitute what is known as the Living 24.
Scientific research on the Living QurAoan is crucial to prevent the insertion of religious biases, which often lead to rigid orthodox judgments, classifying practices as "black or white," "Sunnah or bidAoah," or "Shariah-compliant or non23 Sahiron Syamsuddin.
Ranah-ranah dalam Penelitian Al-Qur`an dan Hadis.
Kata Pengantar, dalam Metodologi Penelitian Living QurAoan dan Hadis.
Yogyakarta: Teras.
24 Abdul Mustaqim.
Metode Penelitian Al-Qur`an dan Tafsir.
Yogyakarta: Idea Press Yogyakarta, 2017 89 Rino Riyaldi et al.
Six Forms.
Multiple Meanings A .
Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Volume 12.
Number 1.
June 2025 https://ejournal.
iai-tabah.
id/index.
php/madinah Shariah.
" The field of living Quran studies has significantly contributed to expanding the scope of Quranic studies.
As a new paradigm in QurAoanic research, it moves beyond textual analysis to explore how societies respond to and embody the QurAoanic message in their daily practices and behaviors.
Definition of Yasinan Yasinan refers to the communal recitation of Surah Yasin to commemorate the passing of a deceased individual, with the primary aim of praying for the forgiveness and mercy of Allah SWT upon the departed souls 25.
This tradition represents a social and spiritual routine in which community members interact with one another, engage in a spiritual connection with the deceased, and strengthen their relationship with God26.
This practice has been passed down for centuries despite opposition from certain groups questioning its validity.
In essence.
Yasinan is the act of reciting Surah Yasin, whether individually, with family, or in a congregation.
The presence of food offerings depends on the host's ability to give charity .
Even a glass of water suffices if one cannot afford to provide a meal.
There is no compulsion in Yasinan, as it merely consists of reciting Surah Yasin and sharing food as a form of shadaqah.
In Islamic tradition.
Yasinan refers to the common practice among some Muslims of gathering to recite Surah Yasin.
However.
Yasinan is not limited to the recitation of Surah Yasin alone.
it is often followed by the recitation of other short surahs, selected verses, collective dhikr, discussions, and concluded with supplications .
uAo.
Yasinan is an integral part of Islamic religious expression and an effective medium for dawah (Islamic preachin.
However, not all Muslims accept this Some groups reject Yasinan, arguing that it was not exemplified by Prophet Muhammad and is, therefore, not recommended.
Consequently, they classify Yasinan as an innovation .
and consider those who practice it to be Additionally, they argue that the hadiths regarding the virtues of Surah Yasin are classified as daAoif .
and should be avoided in religious practice.
Yasinan is fundamentally a communal activity of reciting the QurAoan Reciting the QurAoan is a form of dhikr .
emembrance of Allah SWT).
Allah states in Surah Al-Kahf .
25 Muhatadin.
Yasinan dan Tahlilan dalam Komunikasi Islam.
Jurnal Abdi MOSTOPO.
Vol.
01 No.
26 Yudi Prayoga.
AuYasinan sebagai Pusat Interaksi dan Informasi Masyarakat,Ay November 15, 2021,https://lampung.
id/syiar/yasinan-sebagai-pusat-interaksi-dan-informasi-masyarakatV9fmd 90 Rino Riyaldi et al.
Six Forms.
Multiple Meanings A .
Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
,: 2620-9497 (Onlin.
Volume 12.
Number 1.
June 2025 https://ejournal.
iai-tabah.
id/index.
php/madinah Aa aOE aO A AO OaEO a OA
AOOA a I OA OA
AEO OI OEacaOIo aaOIO OA
AO ON nNu OA
AO EOaOaO aOaOIO OA
AacNI a EOa O Oa OA
AOaOO A AO OaEEIO aOI NuA
AO OaE a OI Ia O AO EaOECO EONu OA
AOA
a a aN I aOA
AOEOacO ON o ON OA
AaI aaE aI OA
AE OO OaEa acIO nE OA
AAEA
Meaning:
"And be patient with those who call upon their Lord in the morning and the evening, seeking His pleasure.
And do not turn your eyes away from them, desiring the adornments of worldly life.
And do not obey those whose hearts We have made heedless of Our remembrance, who follow their desires, and whose affair is in neglect.
" (Surah Al-Kahf 18:.
In a hadith recorded by Imam Muslim from Abu Hurairah (RA), the Messenger of Allah (SAW) said:
"Whenever a group of people gathers in one of the houses of Allah, reciting the Book of Allah .
he Qur'a.
and studying it together, tranquility will descend upon them, they will be enveloped in mercy, angels will surround them, and Allah will mention them in the presence of those near Him .
, the angel.
"27
This hadith encourages the collective recitation of the Qur'an and highlights its numerous virtues.
These include bringing about inner peace, invoking divine mercy, attracting the presence of angels, and being honored by Allah in the presence of His angels.
Types and Practices of Yasinan in Wonosari Village The tradition of reciting Surah Yasin in Wonosari Village follows a common practiceAicollective recitation of Surah Yasin.
However, variations exist in the manner and objectives of its recitation.
Below are the different types of Yasinan practices observed by the local community:
Yasinan on Thursday Night Yasinan on Thursday night refers to the communal recitation of Surah Yasin, performed every Thursday evening.
This practice is typically held in mosques or prayer halls .
within Wonosari Village, where the local community gathers to recite Surah Yasin together after the Maghrib prayer28.
In some neighborhoods (RT).
Yasinan is conducted after Isha prayer in a rotating manner at different homes29.
This tradition is usually led by a local religious scholar .
or ustadz.
The session begins with a collective recitation of istighfar, followed by an introductory supplication .
The congregation then recites Surah Yasin, followed by Surah Al-Ikhlas .
hree time.
Surah Al-Falaq, and Surah AnNas.
This is followed by tahlil, salawat, and selected Qur'anic verses, culminating in a concluding supplication .
uAo.
The spiritual rewards of the recitation are dedicated to the deceased family members of the host, praying for their protection from the torment of the grave, forgiveness of their sins, and acceptance of their 27 Al Imam Abi al Husain Muslim bin Al Hajjaj Al Qusyairy An Naisabury.
Shohih Muslim, juz dua.
Libanon: Daar al Fikr, 1992 28 Interview with Imam Prayer.
Amiruddin Mustaqim.
July 06, 2023.
29 Interview with Ramlan.
July 06, 2023 91 Rino Riyaldi et al.
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Multiple Meanings A .
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id/index.
php/madinah good deeds.
Beyond its spiritual significance.
Yasinan fosters social cohesion and strengthens communal ties.
It enhances villagers' relationships and nurtures empathy, solidarity, and mutual support.
As part of this tradition, attendees regularly contribute financial donations, which serve multiple purposes, such as assisting the next host family in preparing refreshments.
These contributions also support mosque construction and financially aid sick community members.
At the end of the session, the host typically serves food according to their capacity and preference, followed by informal discussions before attendees depart.
This interaction further reinforces social bonds within the village.
Yasin Obat (Healing Yasin Ae Yasin 21 and Yasin .
Yasin Obat refers to the recitation of Surah Yasin for individuals suffering from prolonged or severe illnesses.
When medical treatments fail to yield results, families turn to Yasin Obat as an act of surrender to Allah, seeking divine intervention for healing.
Yasin Obat consists of two types30:
C Yasin 41: Recited for critically ill patients, hoping for their recovery while accepting the possibility of their passing.
C Yasin 21: Recited solely to seek healing.
It is believed that Allah may grant recovery through the recitation of Surah Yasin.
If the patient is destined to pass away, the recitation serves to ease their final moments .
akaratul mau.
and grant them a blessed end .
usnul khotima.
The practice of Yasin 41 follows a structured sequence.
Surah Yasin is recited 41 times, ideally with 41 individuals, each reciting it once.
If fewer than 41 participants are available, some members recite the surah multiple times until the total reaches 41.
Before the recitation begins, a water container is placed before the This water is intended for the patient to drink or be used to anoint their face and body.
A designated person leads the recitation and begins with tawassul, followed by dedicating Surah Al-Fatihah to Prophet Muhammad (SAW).
Sheikh Hasbullah Al-Matin.
Sheikh Abdul Qadir Al-Jailani, the souls of all deceased Muslims, and, specifically, for the recovery of the patient.
The following surahs are then recited in sequence:
C Surah Al-Inshirah .
hree time.
C Surah Al-Fil .
hree time.
C Surah Quraysh .
hree time.
C Surah Al-Kafirun .
C Surah An-Nasr .
This is followed by the recitation of Surah Yasin.
Surah Al-Ikhlas .
hree time.
Surah Al-Falaq .
, and Surah An-Nas .
The session concludes with a supplication for the patientAos healing or, if recovery is not destined, a prayer for ease in their final moments.
The practice of Yasin 21 is similar to Yasin 41, with key differences:
30 Interview with Samsaimun.
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Multiple Meanings A .
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Certain verses of Surah Yasin are repeated seven times.
C The concluding supplication focuses solely on requesting the patientAos The specific verses that are repeated in Yasin 21 include:
A OArepeated seven times.
ca A OOEArepeated seven times.
AO EO aE aIA AI O aO aEI OCO Eac ONE O aEEO O Ca A a AaO EO aA A EOI CO O aE aII ac ac aIA A OArepeated seven times.
Yasin for Those in the Agony of Death (Sakaratul Mau.
The recitation of Surah Yasin has become a deeply rooted tradition in Wonosari Village, consistently practiced and upheld in various circumstances.
It serves as a spiritual means .
to ease difficulties, overcome hardships, and fulfill righteous intentions.
Those who remain steadfast .
in its recitation, with sincere faith in Allah, believe He will facilitate all matters for them.
One of the specific contexts in which Yasin is recited is when a person is experiencing severe illness and nearing the end of life .
akaratul mau.
This particular type of Yasinan is performed when a Muslim is in the throes of death, a condition that can sometimes last for hours and cause immense The recitation follows the same structure as any other Yasinan, differing only in its intention and purpose.
Typically, the recitation is conducted by close family members and relatives who have gathered to offer their prayers.
The primary purpose of this Yasinan is to supplicate to Allah SWT, asking for the dying person's transition to be eased and for them to pass away in a state of divine grace .
usnul khotima.
Yasin After Death The recitation of Surah Yasin after a person has passed away is a common practice among Muslims in Wonosari Village.
When someone dies.
Surah Yasin is recited by those present at the funeral or the night following the burial 31.
The recitation of Yasin for the deceased is highly recommended, as it provides spiritual comfort to the soul of the departed and those who mourn.
This is based on the belief that a dying personAos heart may tremble in fear when facing Allah, and Surah Yasin offers solace and reassurance32.
For the people of Wonosari Village, reciting Surah Yasin for the deceased is an established tradition to offer prayers and blessings for the departed soul.
It is typically performed on the first, second, and third nights after death.
Some families extend the practice to the seventh, fortieth, hundredth, and even the thousandth night after passing.
These gatherings are not only an expression of devotion but also serve to maintain social and familial bonds through shared remembrance and supplication.
31 Interview with Ramlan.
July 06, 2023 32 Quraish Shihab.
Yasin Dan Tahlil.
Tangerang: Lentera Hati, 2013 93 Rino Riyaldi et al.
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The night of Nisfu SyaAoban .
he 15th night of the Islamic month of SyaAoba.
is considered a special and sacred night, and many Muslims prepare to observe it with devotion.
One of the key reasons for its significance is the belief that Allah grants forgiveness to all His creations on this night.
This is supported by a hadith narrated by At-Thabrani and Ibn Hibban:
"On the night of Nisfu SyaAoban.
Allah SWT looks upon His creation and grants forgiveness to all, except those who associate partners with Him .
and those who harbor enmity toward others.
Many recommended acts of worship can be performed on this night.
The traditional practice of Yasinan is one way the people of Wonosari Village observe Nisfu SyaAoban33.
Although there is no direct hadith from the Prophet Muhammad (SAW) specifically instructing the recitation of Surah Yasin on this night, scholars agree that the practice does not conflict with Islamic teachings and, therefore, should not be considered controversial.
On Nisfu SyaAoban.
Surah Yasin is recited three times after Maghrib prayer, with each recitation carrying a distinct intention:
First recitation: To seek longevity in a life dedicated to worshiping Allah.
Second recitation: To request abundant and lawful sustenance .
to strengthen oneAos devotion to Allah.
Third recitation: To ask for steadfast faith .
and perseverance .
in goodness and truth until the end of life .
usnul khotima.
, as faith determines a person's ultimate destiny.
The observance of Nisfu SyaAoban through Yasinan reflects a communal commitment to spiritual growth, supplication, and mutual support, reinforcing the cultural and religious identity of the Muslim community in Wonosari Village.
After each recitation of Surah Yasin on the night of Nisfu SyaAoban, a special DuAoa Yasin is recited, specifically dedicated to this blessed night.
This supplication is intended to seek AllahAos mercy, forgiveness, and abundant blessings, by the spiritual significance of Nisfu SyaAoban.
Yasin for a Specific Purpose This refers to the recitation of Surah Yasin when seeking divine blessings for a particular intention or need.
For instance, when moving into a new house, the homeowner may request a Yasinan gathering, followed by a supplication .
uAo.
, hoping the new residence will bring peace and tranquility to its occupants.
The prayer also seeks protection from disturbances, whether from supernatural entities .
or human interference, and asks for the household to be filled with divine blessings.
The practice is conducted in the home that will be occupied, and the recitation of Surah Yasin follows the standard format.
The only difference lies in the specific intention behind the recitation34.
33 Interview with Ramlan 34 Interview with Ramlan.
July 06, 2023 94 Rino Riyaldi et al.
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Madinah : Jurnal Studi Islam ISSN : 1978-659X (Printe.
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php/madinah Motives and Objectives of the Yasinan Tradition in Wonosari Village Yasinan as a Social Act of Worship to Strengthen Communal Bonds Every individual plays a significant role in their social environment.
social beings, people engage in interactions that allow them to connect, understand, and foster relationships with others.
The primary goal of these interactions is to facilitate meaningful Communication that brings mutual However, modern societal shifts have led to increasing individualism, particularly in urban areas, where many prioritize personal interests over communal responsibilities.
Empathy, compassion, and mutual assistance have become less common as individuals focus on their goals and personal fulfillment.
Even in rural communities, urban lifestyles have begun influencing traditional village life, leading to declining communal values.
Many people now prefer to live independently despite surrounded by neighbors who may still need This shift toward individualism reflects a broader societal trend toward pragmatism and self-sufficiency.
In response to these changes, initiatives that reinforce communal engagement and self-awareness are needed.
For the people of Wonosari Village, the Yasinan tradition is a longstanding practice that strengthens social ties and fosters a spirit of unity.
This tradition brings the community together in religious devotion and encourages empathy and solidarity among neighbors.
By participating in Yasinan, individuals cultivate a sense of shared responsibility and connection, reinforcing the social fabric of the Yasinan as a Routine Religious Practice The Yasinan tradition is a regular religious practice among the residents of Wonosari Village.
It serves as a means of deepening their understanding and application of Islamic teachings in daily life, fostering gratitude toward Allah, and seeking personal and communal well-being.
The practice also instills a sense of discipline in worship and strengthens faith.
In Wonosari Village.
Yasinan is typically conducted on Thursday nights and attended by men, women, and children.
These gatherings take place in mosques or mushalla within the village.
After the recitation, participants often share a modest communal meal, further fostering a sense of togetherness and mutual Yasinan for Healing and Recovery from Illness Historically, the application of QurAoanic recitation beyond textual study has been practiced since Prophet Muhammad (SAW).
As noted by Mansur 37, the Prophet himself engaged in similar practices, such as reciting Surah Al-Fatihah as ruqyah .
piritual healin.
for the sick and using Surah Al-MuAoawwizatain to protect against sorcery.
35 Interview with Imam Prayer.
Amiruddin.
July 06, 2023 36 Interview with Supno.
July 06, 2023 37 M.
Mansur.
AuLiving Qur`an dalam Lintasan Sejarah Studi Qur`anAy dalam Sahiron Syamsuddin .
Metodologi Penelitian Living QurAoan dan Hadis.
Yogyakarta: Teras.
95 Rino Riyaldi et al.
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php/madinah In Wonosari Village, the recitation of Surah Yasin is believed to have spiritual benefits, including healing.
Many villagers practice Yasinan as a complementary act of worship, alongside conventional medical treatment, seeking divine intervention for recovery from illness.
They view Surah Yasin as part of the Qur'anAos divine blessings, capable of bringing both spiritual and physical relief 38 Yasinan to Ease the Process of Death (Sakaratul Mau.
Surah Yasin is widely regarded for its numerous virtues.
While it is commonly recited on Fridays, its benefits extend beyond specific occasions, making it a recommended practice at any time.
The recitation of the QurAoan, including Surah Yasin, is fundamentally an act of dhikr .
emembrance of Alla.
Engaging in dhikr brings inner peace, and the recitation of Surah Yasin is believed to provide comfort, particularly during moments of distress.
As a Makkiyah surah revealed in Makkah before the Prophet migrated to Madinah.
Surah Yasin contains key themes, including affirming belief in resurrection, recounting the lives of past communities, and presenting evidence of AllahAos oneness.
It also describes paradise and its rewards for the faithful.
With its 83 verses.
Surah Yasin is often called the Auheart of the QurAoan.
Ay One of its notable virtues is its role in easing the final moments of life.
narrated in a hadith by At-Thabrani, the Prophet Muhammad (SAW) stated:
AuWhoever regularly recites Surah Yasin every night and unexpectedly meets death, they will die as a martyr.
Ay (HR.
At-Thabrani, from Anas bin Mali.
Based on this narration, it is believed that those who frequently recite Surah Yasin will experience a smoother passing and be granted the honor of dying in a state of shahadah .
Yasinan as a Means of Offering Supplications for the Deceased Reciting Surah Yasin for the deceased is a widely practiced tradition among many Muslim communities.
It is believed to bring blessings and forgiveness to the departed soul.
This practice, deeply embedded in cultural traditions, is often performed during funerals or on specific nights following a person's passing.
The benefits of reciting Surah Yasin for the deceased include:
Serving as a form of supplicationAia heartfelt prayer for the deceased's Providing continuous reward .
mal jariya.
Aias a beneficial act that continues to bring blessings to the departed.
Offering comfort to grieving familiesAiby strengthening their faith and providing spiritual solace.
Encouraging engagement with the Qur'anAias a means of remembrance and reflection.
Preserving Islamic traditions and cultural heritageAithrough communal religious practices.
While there is no explicit QurAoanic or Prophetic command to recite Surah Yasin specifically for the deceased, the practice is rooted in longstanding Islamic 38 Interview with Samsaimun 96 Rino Riyaldi et al.
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Some scholars justify it based on general hadiths emphasizing the significance of QurAoanic recitation and supplication for the deceased.
Among the relevant hadiths are:
Hadith from Abu Hurairah (RA) The Prophet Muhammad (SAW) said:
AuWhen a person dies, their deeds come to an end, except for three: continuous charity .
adaqah jariya.
, beneficial knowledge, or a righteous child who prays for them.
(HR.
Musli.
Based on this hadith, some scholars argue that reciting Surah Yasin for the deceased can be considered beneficial knowledge or supplication that benefits the departed soul.
Hadith from Ummu Salamah (RA) The Prophet Muhammad (SAW) said:
"Indeed.
Allah does not withhold the reward of a believer when they pray for their deceased brother, saying.
AoO Allah, grant my brother the reward for what he has done for me.
Ao" (HR.
Musli.
This hadith highlights the importance of supplicating for others, including the Many Muslims interpret the recitation of Surah Yasin as an extension of this act of supplication.
The Yasinan tradition in Wonosari Village serves multiple spiritual and social purposes.
It reinforces communal bonds, strengthens religious practice, provides healing, eases the death process, and acts as a supplication for the While its significance is deeply rooted in tradition, it continues to play a crucial role in maintaining the community's religious and cultural identity.
Regardless of differing opinions on its theological basis, the practice remains integral to Islamic communal life, fostering faith, unity, and mutual support among believers.
The Meaning Embedded in the Yasinan Tradition in Wonosari Village The people of Wonosari Village have practiced the Yasinan tradition for They perceive Yasinan as a meaningful and beneficial religious activity that should be preserved.
The practice carries various significant values.
A Means of Strengthening OneAos Relationship with Allah There are many ways for individuals to draw closer to Allah, including through dhikr and supplication during Yasinan.
Engaging in collective dhikr and prayer at designated times has been shown to strengthen both faith and social bonds among the congregation.
A Source of Spiritual Merit for Practitioners When a Muslim passes away, their wealth, family, and status remain behind.
their acts of worship and good deeds accompany them in the hereafter.
In this regard, the dhikr and recitation of Surah Yasin serve as a lasting spiritual investment, providing profound benefits for the soul.
A Remedy for Physical and Spiritual Ailments For the people of Wonosari Village, the recitation of Surah Yasin is believed to have healing properties, both physically and spiritually.
Many individuals recite it 97 Rino Riyaldi et al.
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php/madinah to seek relief from ailments and supplement medical efforts with prayer and A Source of Inner Peace for Reciters Reciting the QurAoan is a highly recommended practice in Islam, bringing immense spiritual rewards and peace of mind to those who engage in it.
As part of the QurAoan.
Surah Yasin is believed to offer significant benefits to its reciters.
Wonosari Village, the Yasinan tradition has been integrated into various religious gatherings, allowing participants to experience tranquility and spiritual serenity.
Community members have affirmed the impact of this practice: Amiruddin stated that the recitation of Surah Yasin, as practiced in Wonosari Village, fosters a closer connection with Allah SWT.
He also highlighted the numerous benefits of its recitation, both physically and spiritually.
Salmah, a regular attendee of Yasinan every Thursday night, shared that participating in the recitation of Surah Yasin brings her peace of mind and emotional relief.
Hazlan expressed a similar sentiment, stating that after reciting Surah Yasin collectively, he feels a deep sense of inner calm, and his thoughts become clearer.
CONCLUSION
Surah Yasin is an integral part of the QurAoan, and its recitation is considered an act of worship that carries excellent rewards in the sight of Allah SWT.
Establishing a routine of reciting Surah YasinAiwhether on specific days or at any timeAibrings numerous benefits to those who practice it.
Among Muslims in Indonesia.
Surah Yasin is often recited on Thursday nights or other designated Similarly, the people of Wonosari Village.
Bengkalis District.
Riau Province, have maintained the practice of Surah Yasin recitation across various religious and communal settings.
Over time, this practice has evolved into a deeply ingrained tradition that continues to be observed.
For the people of Wonosari Village, the Yasinan tradition holds immense value in fostering a closer relationship with Allah SWT, providing relief from physical and spiritual ailments, and instilling a sense of peace and harmony among individuals and within the broader community.
The various forms of Yasinan practiced in Wonosari Village include:
Yasinan on Thursday nights Yasinan for those in the throes of death .
akaratul mau.
Yasinan, after someone has passed away Yasinan for healing and recovery (Yasin Oba.
Yasinan on the night of Nisfu SyaAoban Yasinan for special requests and supplications .
ajat tertent.
It is important to note that while the recitation of Surah Yasin remains consistent across these occasions, the primary difference lies in the specific intention and additional elements incorporated into the practice.
98 Rino Riyaldi et al.
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