Fikri: Jurnal Kajian Agama.
Sosial dan Budaya https://journal.
id/index.
php/jf Oral Transmission to Symbolic Capital: Pragmatic Analysis of Teacher-Student Interaction in Tasm adth Tradition Ririn Rizkiya Utami1*.
Alauddin Shahih2 Universitas Islam Negeri Syarif Hidayatullah Jakarta.
Indonesia Melbourne Polytechnic.
Australia *Correspondence: ririn_rizkiyautami23@mhs.
Abstract The interaction between teachers .
and students .
has always played a crucial Article History role in Islamic education, particularly within the tasm uadth tradition in pesantren.
Received: 18-09-2025 where knowledge is transmitted both orally and symbolically.
This oral interaction not Revised: 28-10-2025 only represents a pedagogical process but also serves as a social mechanism through Accepted: 15-11-2025 which authority, respect, and scholarly values are reproduced.
This study aims to examine the pragmatic dimensions of communication during the tasm uadth Keywords:
performance and to interpret how these interactions generate symbolic capital within the Oral Transmission.
pesantren context.
The focus of this study is directed toward how utterances, corrections.
Pesantren.
and verbal responses between teachers and students construct symbolic power relations Pragmatics.
and reproduce religious values within the Islamic scholarly tradition.
This research Symbolic Capital.
employs a qualitative approach using participatory observation and in-depth interviews.
Tasm Hadth.
Data were collected through observations conducted at a pesantren in East Lombok.
Data analysis was carried out by identifying speech acts, politeness strategies, and forms of symbolic recognition that emerge during the tasm process.
The findings show that oral interaction between teachers and students functions not only as a means of transmitting religious knowledge but also as a medium for constructing symbolic capital in the form of scholarly legitimacy, hierarchical respect, and the internalization of pious values.
This study offers a new contribution by integrating pragmatic analysis and the theory of symbolic capital within the context of the tasm tradition, which has rarely been explored from an interdisciplinary perspective.
A 2025 Ririn Rizkiya Utami.
Alauddin Shahih This work is licensed under a Creative Commons Attribution-ShareAlike 4.
0 International License.
INTRODUCTION
Since the initial period of Islam, many scholars emerged specifically to study Islamic sciences and interpret the QurAoan.
They often held discussions in various places, such as mosques, homes, and other locations.
By the mid-8th century CE, these study groups were typically led by a learned scholar, forming the early networks of scholars and students who traveled across regions to teach, disseminate knowledge, and acquire new learning from other areas (Kooria, 2.
During the early period of Islamic law .
he 7th to 10th centuries CE), scholars, including the founders of the Sunni schools of thought, emphasized oral transmission in conveying their juridical arguments.
However, in the following centuries, their followers began to prioritize texts as the starting point for formulating and disseminating teachings.
This shift marked an essential transition from orality .
ral transmissio.
to textuality .
ritten transmissio.
(Kooria, 2.
The oral tradition in the teaching of religious knowledge has been practiced since the time of Prophet Muhammad, approximately 1,400 years ago.
At that time, uadth lessons involved only a few close companions, such as Ab Bakr a-iddq.
Al ibn Ab Alib, and Zayd ibn Harthah.
The companions were encouraged to memorize the uadth rather than write them down.
This practice aligns with the ProphetAos prohibition on writing uadth, one of whose purposes was to encourage uadth students, especially those with strong memories, to commit them to memory (Saidi & Jamil.
This memorization method holds significant historical importance and serves as a model for contemporary uadth learning.
Fikri: Jurnal Kajian Agama.
Sosial dan Budaya DOI: https://doi.
org/10.
25217/jf.
Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA The teachings of the Prophet that were preserved in societal traditions subsequently shaped the habitus of early Muslim communities and were recorded as collective memory.
Habitus is the culture, lifestyle, and set of habits of a group of individuals (Bourdieu, 1.
This collective memory originated from sensory experiences, namely everything observed and experienced by the community, which then became tradition or custom.
Efforts to verify uadth at that time did not always refer to documentary or written evidence, as early communities understood uadth as part of the traditions practiced in daily life (Rohman, 2.
In this context.
Rahman .
refers to it as the living sunnah, while Orientalists like Joseph Schacht call it living tradition.
Besides serving as a method of knowledge transmission, oral tradition functions not only as a medium for conveying knowledge but also plays a significant cultural role.
A particular book or work of a teacher is often read and studied in learning circles .
, serving as a means to disseminate the teacherAos teachings.
alaqah is a traditional oral-based teaching method adopted by these schools to produce authentic and sustainable Muslim contributions within the multicultural society of 21st-century England.
Values such as Aaqlyah .
, tadabbur .
piritual reflectio.
, and akhlAq .
oble characte.
have traditionally been cultivated through ualaqah (Ahmed, 2.
Oral transmission also reinforces the authority of instructors, particularly when examined through Pierre BourdieuAos framework of symbolic capital, which interprets knowledge transmission as a process of reproducing social and cultural hierarchies (Bourdieu, 1973.
Bourdieu, 1.
Studying hadth recitation within this theoretical context is significant because it reveals how epistemological authority in Islamic education is not merely textual but embodied and legitimized through oral practice .
(Nasr, 1.
The tasm uadth thus becomes the material object of study an observable pedagogical interaction while the concept of symbolic capital serves as the formal object, offering a lens to understand how oral practices generate legitimacy, respect, and scholarly status.
This research therefore seeks not only to interpret the meaning of these interactions but also to evaluate the phenomenon of authority construction and the reproduction of scholarly habitus within the pesantren tradition, which becomes a benchmark for a studentAos proximity to the authentic source of those teachings, although in practice, differences and debates often arise (Nasr.
Although Islamic history places strong emphasis on writing, oral tradition continues to hold an important role.
This is especially evident in the context of hereditary knowledge, such as the teaching of religious and heroic texts that are rarely fully documented, so knowledge is passed down through training from generation to generation and from teacher to student (Yadegari, 2.
However, in modern developments, the Islamic education system faces new challenges as oral tradition and classical scholarly systems encounter the demands of educational modernization.
Beginning in the 20th century up to the present.
Islamic education at the theoretical-conceptual level has experienced stagnation due to the strong influence of traditional educational systems.
Furthermore.
Islamic education still tends to be theological-normative without adequately considering social contexts and contemporary needs.
As a result.
Islamic education is often slow in reformulating itself to respond to societal changes, making it more oriented toward the past rather than the future (Langgulung, 1.
Nevertheless, amid these dynamics, pesantren continue to serve as spaces where the tradition of classical Islamic scholarship, particularly through oral transmission, is preserved and maintained.
In the context of pesantren, the tradition of teaching uadth is not merely understood as an academic activity but also as part of shaping the manners and spirituality of students .
(Yadegari, 2020.
Adinda et al.
, 2.
Beyond the mere practice of conveying texts, the tradition of uadth teaching embodies pedagogical, cultural, and spiritual values that help shape the character of Islamic scholarly knowledge (Halimah et al.
, 2.
One concrete manifestation of this tradition in traditional Islamic educational institutions is the tasm uadth procession, namely the recitation or submission of uadth by students directly to their teacher.
Research conducted by AssaAoidi .
indicates that students involved in tasm tend to have stronger memorization, deeper understanding of meanings, and better mastery of recitation.
Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
Number 2.
December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA This tradition not only strengthens academic abilities but also supports the formation of studentsAo religious character.
Furthermore, tasm uadth also serves as a means of social interaction between teacher and student, where the learning process involves not only cognitive aspects .
astery of uadth materia.
but also affective and symbolic dimensions.
The teacher is not merely a transmitter of knowledge but also a holder of scholarly authority recognized socially (Samsul Arifin, 2.
The social relationship between teachers .
and students .
reinforces this dimension.
A kiai is shaped through his relationship with the students as clients (Fox & Dirjasanjoto, 1.
For the students, obedience to the kiai becomes the key to attaining blessings in life, making the kiaiAos words regarded as obligatory (Harnadi et al.
, 2.
In the context of pesantren, a teacherAos speech does not merely function as a conveyance of information but also serves to establish authority, motivate students, and reinforce the social norms prevailing in the educational environment (Muasmara et al.
, 2.
In the social and cultural context of Indonesia, pesantren function not only as centers of religious education but also as hubs for the development of culture, identity, and community The relationship between kiai and santri in pesantren is often viewed as a sacred and respectful bond, in which the kiai serves as a teacher, spiritual mentor, and community leader, while the santri are positioned as students who obey and respect the authority of the kiai (Majid, 1997.
Azra, 1999.
Inayatilah, 2.
Research by Nisa'u & Karsidi .
shows that the kiai is represented as a center of symbolic power with inviolable spiritual-charismatic authority, while students display structural and emotional obedience within a patron-client framework.
Nonverbal communication symbols and the cultural practice of pekewuh further strengthen this structure of Similarly, findings from NisaAou and Widianto .
indicate that the negotiation of religious and cultural values is significantly influenced by the charismatic authority of the kiai, which in turn shapes community perceptions and practices.
On the other hand, the analysis of politeness strategies helps map how teacher-student interactions are conducted respectfully (Yoga et al.
, 2.
, despite apparent differences in status and hierarchy.
Beyond the pragmatic perspective, teacher-student interactions during the tasm procession can also be analyzed through a sociological lens as a form of symbolic capital (Bourdieu, 1.
Educational institutions serve as a crucial medium for maintaining inequality by transmitting cultural values that uphold the existence of higher social classes.
According to Bourdieu, there is a close relationship between education, family, and social class (Bourdieu, 1.
As an educational institution, the teacher, or kiai, functions both as a driving force and an agent who determines the direction and philosophy of the learning model within it.
The uniqueness of the pesantren as a traditional educational institution lies in the centrality of the kiaiAos role.
This centrality is not only due to the kiaiAos institutional position at the top of the pesantrenAos management hierarchy but also because of the communityAos belief in the kiaiAos transcendental power (Harnadi et al.
, 2.
Although studies on uadth in pesantren have been widely conducted, particularly concerning teaching methods and chains of knowledge .
, most research still focuses on the educational aspects of Islamic studies (Asari et al.
, 2024.
Faruq et al.
, 2.
Studies that highlight the pragmatic interaction dimension in the tasm uad .
tructured uadth recitatio.
process remain In fact, verbal interaction between teachers and students in this context plays a crucial role in shaping the scholarly habitus and the symbolic structures embedded in pesantren culture.
This study offers novelty by viewing tasm uad not merely as a transmission of uadth texts but as a pragmatic practice and a form of symbolic capital that shapes social relations within the Using a pragmatic analysis approach and Pierre BourdieuAos .
theory of symbolic capital, this research aims to uncover how communication strategies in the tasm uad process function to reinforce the teacherAos scholarly authority, shape the social image of students, and reproduce the distinctive symbolic structure of the pesantren.
This concept is relevant for understanding how tasm uad in pesantren serves not only as a ritual practice but also as a mechanism for constructing and consolidating scholarly authority and Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
Number 2.
December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA the social legitimacy of both teachers and students.
Based on this background, this study aims to analyze the forms of speech acts, politeness strategies, and mechanisms of symbolic capital that emerge in uadth tasm interactions in pesantren.
This study aims to analyze the forms of speech acts performed by teachers and students during the tasm uadth procession and to examine how this practice reproduces symbolic capital within the social structure of pesantren.
METHODS
This study employs a qualitative approach with a case study design, chosen to gain an indepth understanding of language practices and socio-cultural meanings in religious interactions within the pesantren environment.
The case study allows the researcher to trace and explore the tasm uadth phenomenon contextually by observing teacher-student interactions in real-life This approach enables both the description of communication practices and the interpretation of pragmatic and symbolic meanings of speech acts occurring during the process.
The research was conducted at a pesantren in East Lombok, which consistently integrates the teaching of uadth as a core part of its educational program.
This location was selected purposively because it maintains an established uadth transmission tradition and involves intensive teacher-student The data sources consist of primary and secondary data.
Primary data were obtained from direct interactions between teachers and students during the tasm process, including participant observation and field notes.
The data were collected naturally over the course of the researcherAos three-year engagement in the pesantren, where she regularly participated in uadth learning The informants consisted of kiai and students who were actively involved in the tasm uadth activities.
As an insider researcher, the author had the opportunity to observe and experience the interactions directly, allowing for a deeper understanding of both the pedagogical and symbolic dimensions of the tasm tradition.
Secondary data include the uadth books used, literature on uadth transmission traditions, and theoretical references relevant to the research focus.
Data analysis adopts Jonathan A.
BrownAos .
theory of uadth canonization, which views tasm interactions as a mechanism for reinforcing scholarly authority through mastery of canonically recognized uadth texts.
To explore the pragmatic dimension, the study also applies J.
AustinAos .
and YuleAos .
theories to identify forms of speech acts: locutionary .
he act of saying somethin.
, illocutionary .
he intended meaning or function behind the utteranc.
, and perlocutionary .
he effect produced by the utteranc.
These frameworks help analyze how language functions as both communication and action within the tasm context.
In addition.
Stephen LevinsonAos .
theory of pragmatics is employed to explain how social relations are constructed through linguistic interaction, particularly in terms of politeness, hierarchy, and contextual meaning that emerge during the tasm sessions.
This analysis aims to reveal how communication strategies in the tasm process strengthen teacher authority, shape studentsAo social image, and reproduce the symbolic structures characteristic of the pesantren.
RESULTS AND DISCUSSION
The Practice of Tasm adth in Islamic Boarding Schools One significant concern regarding the conceptual contrast between oral and written strategies is the presence of both the speaker and the listener in speech.
This direct presence safeguards the concept from misunderstanding and error.
For example, moral instructions on magnanimity, which followers had to learn from their seniors, were referred to as Aubreath,Ay indicating the close relationship between the senior and the disciple (Afshari & Madayeni, 2.
Furthermore, pesantren embody an intellectual spirit rooted in the Islamic scholarly tradition, which is reflected in the relationship between students .
and teachers through the system of According to Rahman .
, as cited in Inayatillah .
, sanad emerged from the traditions of Islamic society and was used as a method to assess the authenticity of knowledge.
Historically.
Islamic society adopted much of its knowledge from Greek.
Persian, and Yemeni Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
Number 2.
December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA however, the concept of sanad originated from within Islamic disciplines themselves.
In practice, santri who study classical Islamic texts .
itab kunin.
learn directly from their teachers and regard the teacherAos name as a benchmark for the source of the knowledge they acquire.
This sanad tradition not only represents the transmission of knowledge but also shapes a distinctive pattern of communication in the learning process.
In this context, the study of speech acts in the tasm process can be understood diachronically as a legacy of Islamic educational traditions that have endured for centuries, and synchronically as a communicative practice that continues to thrive within contemporary madrasah learning spaces (Pratiwi et al.
, 2023.
Levin, 1.
As an implementation of the sanad concept, based on observations, the book used in tasm al-uadth activities at one of the pesantren in East Lombok is Ibanatul Ahkam Volume 1.
The choice of this book is not without reason.
Structurally, the book is systematically organized into chapters that group uadths according to legal .
themes and religious practices, making it easier for students to understand the connections between the uadth texts.
Islamic law, and their social context.
This type of presentation demonstrates an integrative effort between textual and contextual approaches in the process of teaching uadth.
Several recent studies have emphasized the importance of a contextual approach in addition to traditional textual learning to ensure that the understanding of uadth remains relevant to the studentsAo lives and contemporary issues (Murjazin et al.
, 2023.
Harun et al.
, 2021.
Hamid & Mokhtar, 2.
In the context of uadth learning in pesantren, using books organized by legal themes, such as Ibanatul Ahkam, becomes an effective means to implement this approach.
This is because each chapter in the book naturally connects the uadth text to legal applications and social practices, enabling students to understand the relationship between the uadth, its historical context, and its relevance in contemporary life.
Furthermore, both teachers and students consider the language used in Ibanatul Ahkam to be accessible and easily translatable.
This ease of language carries important pedagogical implications, as it enables students not only to memorize the matan .
of the uadth but also to understand its syntactic structure and semantic meaning.
Thus, the learning process does not stop at mere text reproduction but develops into a critical understanding of the legal messages and moral values contained within the uadth.
This accessibility of language is further reflected in teaching practices in the field, particularly during tasm uadth activities, which emphasize comprehension and recitation of the text rather than rote memorization.
This ease of language aligns with the methodological tradition in classical uadth transmission, as exemplified by Ibn Ab Shayibah in the compilation of al-Muannaf.
He employed various methods of uadth narration to ensure the authenticity and accuracy of sources, one of which was direct hearing .
s-samAA), a process of receiving uadth directly from the teacher in a single assembly.
This is reflected in the use of phrases such as AuhaddatsanA,Ay indicating that Ibn Ab Shayibah heard the uadth directly from his teacher, and AuakhbaranA,Ay which denotes the formal transmission of uadth by a teacher to a student.
This practice demonstrates methodological rigor in the tradition of uadth transmission, where authenticity is maintained through direct engagement between teacher and student.
This is exemplified in KitAb al-ahArah, where Ibn Ab Shayibah affirmed the authority of the sanad through direct hearing from his teachers (Kurniawan & Dalimunthe, 2.
This methodological tradition finds its actual form in the practice of tasm uadth within the pesantren environment in East Lombok.
Based on field observations, the tasm uadth activities in this pesantren emphasize the reading and understanding of uadth texts rather than mere Although not entirely based on rote memorization, these activities still function as a form of oral knowledge transmission that reinforces the authority of the teacher and strengthens the pedagogical interaction between teacher and students.
The spatial arrangement of the tasms activities is organized hierarchically and symbolically: the teacher sits on a designated chair at the front, elevated and clearly visible, while the students sit cross-legged in neat rows facing the This arrangement not only facilitates academic interaction but also represents the socioFikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
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December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA religious structure of the pesantren, affirming the teacherAos role as the holder of scholarly authority and the studentsAo role as recipients of knowledge within the continuous chain of uadth From a linguistic perspective, the practice of tasm uad demonstrates a structured yet dynamic exchange of communication between teacher and student.
This interaction reflects the concept of parole, namely the actual and spontaneous use of language in a specific context, which manifests in utterances carrying both instructional and symbolic meanings (Saussure, 1.
In the tasm process, teachers often employ directive speech acts such as AuBegin from the isnAd,Ay AuRepeat the sanad correctly,Ay or AuSlow down your recitation.
Ay These utterances not only function to regulate pronunciation and rhythm but also reaffirm the teacherAos pedagogical authority.
Conversely, students usually respond with short affirmations such as AuNam Abah,Ay as an expression of respect and obedience, while also indicating readiness to continue.
In the utterance AuRepeat the sanad correctly,Ay the sentence structure reveals a syntagmatic relationship that is grammatically organized between the verb and the object (Pratiwi et al.
, 2.
According to LeechAos .
classification of meaning, the teacherAos directive utterances in tasm carry both conceptual and connotative meanings.
Conceptually, such utterances function to provide instruction within the learning process.
however, connotatively and socially, they reaffirm the teacherAos position of authority as well as the values of politeness and obedience upheld by students within the culture of Islamic education.
In other words, speech acts within the tasm context do not merely represent linguistic dimensions but also embody the social relations, ethics, and spiritual values that animate the tradition of pesantren.
The concept of collective conscience proposed by Durkheim .
inspired Saussure in distinguishing between langue and parole, as explained by Toksyz .
This concept indicates that language does not exist independently but is part of a collective social system.
Such a notion can also be found in Islamic educational traditions, particularly within the sanad system in pesantre, where the transmission of knowledge occurs not merely on an individual level but within a social framework bound by shared authority, values, and legitimacy (Rahman, 1979.
Inayatillah.
The sanad tradition can thus be regarded as a concrete form of langue, a social structure of knowledge inherited collectively.
Nevertheless, while Saussurean structuralism has been criticized for emphasizing formal systems without adequately considering living social practices, the pesantren tradition demonstrates a balance between structure .
anad as a social syste.
and practice .
asm and teacher student interactio.
as manifestations of a dynamic and contextual social language.
Furthermore, in this context, the practice of tasm uadth shares a fundamental similarity with the halaqah system as a form of classical Islamic education.
The halaqah has long served as a primary platform for the acceleration of daAwah (Islamic propagatio.
and the transmission of religious knowledge since the time of the Prophet Muhammad.
According to Karim .
, the effectiveness of daAwah is primarily determined by the depth of a daAiAos understanding of religious teachings and their ability to respond to the communityAos issues quickly and accurately.
One of the avenues to achieve this capability is through participation in scholarly halaqahs, which are learning forums that intensively study various religious sciences.
Karim .
explains that a halaqah is a teaching-learning process where students sit in a circle around the teacher to listen to their recitation, explanation, or commentary on a text, and this activity occurs continuously.
The continuity of this tradition is clearly evident in the implementation of tasm uadth, which begins with a series of ritualistic opening activities.
These stages typically include an opening greeting, a special prayer for the author of the text and the supervising teacher, and a sequential recitation of the sanad of the uadth, symbolizing the scholarly connection passed down from generation to generation.
After the opening ceremony is completed, the activity continues with the uadth being recited in turn by the students in front of the kiai or teacher.
This form of recitation follows a structured and disciplined pattern, emphasizing accuracy in reading, intonation, and Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
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Alauddin Shahih Oral Transmission to Symbolic CapitalA The principle of turn-taking, as explained by Levinson .
, is also clearly evident in these The teacher initiates and concludes each reading turn, while students speak only when addressed or permitted.
This orderly pattern of exchange demonstrates a hierarchical communicative structure, yet it also cultivates an atmosphere of discipline and attentiveness, values that form an essential part of the pesantrenAos educational ethos.
Moreover, brief informal conversations that occur after the recitation, such as the teacherAos praise (AuAhsanta or Ahsanti, qiratukum jayyid.
BArakallAhu fkumA.
or light humor, serve expressive and phatic functions, maintaining emotional closeness and solidarity between teacher and student.
The teacher plays an active role in correcting mistakes in makhraj .
rticulation point.
and harakat .
owel mark.
, transforming this activity from a mere ritual of recitation into a phonetic exercise and text comprehension practice focused on the accuracy of sanad .
hain of transmissio.
and matan .
Such patterns of interaction reflect the principle of talaqq wa musyAfahah, the transmission of knowledge through direct meetings and oral interaction between teacher and student, as classical Islamic scholarly tradition emphasizes the importance of liqAA .
hysical meetin.
between the narrator and the source of knowledge (Zaidar et al.
, 2.
Generally, talaqq comprises three main elements: samAA, qirah, and ijAzah (Zaidar et al.
IjAzah is a statement, certification, and permission granted by a teacher .
to indicate that a student has mastered a particular field of knowledge well.
Typically, the wording of a teacherAos ijAzah to a student is.
AuI grant you this ijAzah as my teacher granted it to me,Ay and the student responds with.
AuI accept,Ay or other phrasing that signifies the teacherAos permission for the student to transmit the knowledge to others (Johari & Shah, 2.
Recent studies support that oral-based learning methods, such as tasm, play a significant role in maintaining the authenticity of religious texts while also fostering academic discipline among For instance, a study by Huda binti Zainal Abidin et al.
demonstrates that the talaqq and musyAfahah systems in schools or pesantren not only transmit knowledge but also instill values of etiquette, diligence, and intellectual responsibility through direct interaction between teachers and students.
Thus, tasmal-uad using Ibanatul Ahkam can be understood as an integrative pedagogical practice: combining textual dimensions .
eading and correcting uadt.
, epistemological aspects .
erification of sanad through the symbol Aan and the concept of liqAA), and affective elements .
he development of emotional closeness between teachers and student.
This tradition demonstrates the continuity between the classical uadth transmission system and contemporary Islamic educational practices in pesantren, as noted by Mahmudulhassan et al.
, that the sustainability of the oral learning model in pesantren represents the preservation of Islamic epistemology emphasizing scholarly authority based on riwAyah wa dirAyah .
ransmission and critical understandin.
Speech Acts and Pedagogical Functions in Tasm In recent developments in the study of the sociology of power, attention to traditional educational institutions as spaces for reproducing power relations has become increasingly Islamic boarding schools, as the oldest Islamic educational institutions in Indonesia, play a central role in shaping social structures supported by the symbolic and charismatic authority of a kiai (NisaAou & Karsidi, 2.
Furthermore, in the tasm uadth process at this pesantren, various types of speech acts were identified that reflect the communicative and social functions between teachers and students.
This interaction pattern is not random.
instead, it forms a structured and meaningful communication framework, in line with the speech act theory proposed by J.
Austin .
In the context of tasm uadth, language is not merely a tool for conveying information, but also an instrument for reinforcing authority, teaching, motivation, as well as legitimizing scholarly knowledge and the sanad.
In the research conducted by Widodo .
, the analysis results indicate that several uadths use figurative language, which requires interpretation and deep understanding for their communicative function to be fully comprehended.
This shows that speech act theory provides a Fikri: Jurnal Kajian Agama.
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Alauddin Shahih Oral Transmission to Symbolic CapitalA strong perspective for understanding Islamic texts, particularly uadths, beyond their literal It demonstrates that the ProphetAos utterances function not only as a conveyance of religious messages in an informative sense but also as communicative acts with purposes, implicit meanings, and psychological as well as social effects on the audience.
Thus, the use of speech act theory allows researchers to uncover the layers of meaning hidden behind each utterance of the Prophet, making the understanding of uadths more profound, contextual, and applicable in the religious life of Muslims.
One of the most prominent forms of speech acts in tasm uadth activities at the pesantren in East Lombok is the directive speech act, which refers to utterances aimed at guiding or influencing the actions of the interlocutor (Yule, 1.
In the tasm uadth process, this directive form appears in teachersAo instructions or corrections of studentsAo recitations, such as expressions like AuRepeat from the sanadAAy or AuSlow down your reading a littleAAy.
Although its function is to give commands or directions, the delivery is subtle and careful, so it does not convey a sense of This demonstrates the teacherAos pragmatic awareness in maintaining a balance between instructional authority and respect for students as learning subjects.
This speech act also plays a role in ensuring the accuracy of memorization while preserving the quality of oral transmission of uadth, which is highly valued in the Islamic scholarly tradition.
The next type of speech act is the assertive, which involves statements or affirmations of the truth of certain information.
In this context, the teacher often provides scholarly explanations to reinforce the validity of the uadth being presented, for example.
AuThis uadth is narrated by alBukhari, and its sanad is continuousA.
Ay Such utterances demonstrate the teacherAos scholarly authority as a musnid, while also providing additional learning for the students regarding the authenticity of the sanad and the sources of the uadth.
The assertive speech act not only conveys information but also builds the teacherAos epistemic image as a guardian and inheritor of the authenticity of knowledge.
It serves a dual function: as a form of academic legitimacy and as an educational tool (Austin, 1.
Next, there is also the expressive speech act, which is a form of utterance that conveys the speakerAos psychological attitude toward the interlocutor.
In the context of tasm uadth, teachers often use expressions of praise and encouragement to build the studentsAo self-confidence, for example, saying AuGood, your recitation is already fluent,Ay or AuMashallah, just a little more to go.
Ay These expressions serve an important social and affective function: they create a supportive learning atmosphere, strengthen the emotional bond between teacher and student, and foster intrinsic motivation in the students to continue improving their memorization.
In pragmatic terms, these expressive speech acts function as a balance to the directive speech acts, which tend to be more instructive (Austin, 1.
Thus, the entirety of speech acts in the tasm uadth process functions not only as a means of communication but also as a mechanism for symbolic and social reproduction.
Directive speech acts establish discipline and order in the transmission process.
Assertive acts reinforce the teacherAos scholarly authority, expressive acts strengthen the emotional bond between teacher and students, while commissive and declarative acts represent the pinnacle of the ritual, affirming the sanad.
This pattern demonstrates that the tasm uadth process is not merely a cognitive activity of memorization but also a pragmatic and social practice that reflects the hierarchy of knowledge, respect for the sanad, and the formation of the scholarly habitus of the pesantren.
Within the framework of speech act theory by Austin .
and Searle, every utterance is an action, not merely AusayingAy but Audoing something.
Ay In the context of tasm, expressive speech acts serve as a AucounterbalanceAy to the rigidity of directives, ensuring that the learning process does not become a mechanical or repressive interaction.
Symbolic Capital and Politeness Strategies There are three groups with differing views on the kitab kuning .
lassical Islamic text.
The first group comes from the pesantren (Islamic boarding schoo.
community, which seeks to Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
Number 2.
December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA preserve the kitab kuning as an intellectual heritage of Islamic thought from the past.
In the pesantren education system, the teaching of kitab kuning is an inseparable part of its fundamental elements, the mosque, the students .
, and the kiai (Dhofier, 1.
Mastuhu .
and Rudiamon et al.
, .
emphasizes that the kitab kuning serves as the AusoftwareAy of the pesantren education system.
According to Bruinessen .
, the use of kitab kuning as a learning source has become an inherent and inseparable identity.
indeed, the pesantren functions as an institution capable of transmitting traditional Islam as contained in the kitab kuning.
Meanwhile, the second group comes from the modernist circle, which seeks to abandon and replace the classical Islamic intellectual tradition with contemporary literature.
According to Marzuki Wahid .
, this view emerged because the kitab kuning is considered irrelevant to the context of the modern era and merely a burden for Muslims in pursuing progress, as it is regarded as having a low level of scholarship and being a factor contributing to intellectual stagnation.
In contrast to the two previous perspectives, the third group adopts a more moderate stance.
They continue to preserve the valuable and beneficial intellectual heritage of the past while adopting new and better intellectual products to meet the demands of the times and the challenges of the future.
The motto embraced by this group is Aual-uife bi al-qadm al-Aliu, wa al-akhdzu bi aljadd al-alauAy .
reserving the good from the old and adopting the better from the ne.
(Fadhil.
In the context of the sociology of power, the debate among these three groups can be understood as a form of dynamic relationship between tradition, modernity, and scholarly authority.
The pesantren, as the oldest Islamic educational institution in Indonesia, functions not only as a center for the transmission of knowledge but also as a site for the reproduction of symbolic power relations (Bourdieu, 1.
Within the pesantren tradition, the kiai holds a high level of symbolic capital as a recognized inheritor of religious and scholarly authority, as well as a guardian of the legitimacy of classical Islamic tradition through the teaching of the kitab kuning (NisaAou & Karsidi.
One of the significant findings of this study shows that the tasm uadth ceremony functions as an arena for the production and distribution of symbolic capital within the pesantren Referring to the framework of symbolic capital explained by Wajdi and Khabibullah .
, symbolic capital includes elements such as honor, recognition, and spiritual legitimacy.
This form of capital holds considerable power because social acceptance makes it appear natural, proper, and legitimate in the eyes of the community.
In the context of the pesantren, this aligns with the findings of Efendi .
, who identified two orientations in the implementation of gender equality, namely gender normativity and Normatively, the implementation is carried out by pesantren teachers and kiai, while textually, it is carried out by badal .
ubstitute teacher.
and madrasah teachers.
Meanwhile.
Ayu ErvianaAos research reveals that the roots of pesantren tradition are still influenced by patriarchal This influence is evident through the kiaiAos hegemony over the santri .
, one example of which can be seen in the concept of santri ndalem, students who voluntarily devote themselves to serving the kiai (Faridah, 2019.
Erviana, 2.
These two studies illustrate the contradiction between educational values and traditional structures within the pesantren.
In the context of the tasm uadth, this symbolic capital is manifested through scholarly authority and mastery of the sanad .
hain of transmissio.
, which serve as the main assets for both teachers and students in establishing their position and legitimacy within the pesantrenAos social Symbolic capital in this context refers to the ability to assert a vision of reality and social hierarchy without the use of physical force, but rather through symbols, language, and culturally accepted and legitimized behaviors (Alam, 2.
Charismatic authority, as proposed by Weber, arises from the belief in an individualAos sanctity or extraordinary heroism, granting them influence beyond the limits of institutionalized norms.
Within the framework of communication, the kiai-santri communication pattern represents a form of ethical-pedagogical communication that shapes collective habitus within the pesantren Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
Number 2.
December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA Habitus, as explained by Bourdieu, is a system of internalized dispositions formed through socialization that unconsciously structures an individualAos perceptions, thoughts, and actions in alignment with the dominant social order.
This communication is characterized by emotional relationships and symbolic hierarchies, reinforced through the tradition of kitab kuning and the ijazah system (Abu Aman et al.
, 2.
The analysis of politeness strategies in the tasm uadth procession shows that the interaction between teacher and student does not occur solely within a pedagogical framework but also contains a strong socio-cultural dimension.
Referring to the politeness strategy theory by Penelope Brown and Stephen Levinson, the communication structure in tasm uadth is built upon an asymmetrical social relationship, with the teacher occupying a position of scholarly authority and the student as the learning subject who shows respect and obedience.
In this context, the practice of politeness can be understood as a form of preservation, that is, the action of maintaining and ensuring that something remains in its original condition.
Conceptually, the term preservation not only refers to physical conservation but also encompasses efforts to safeguard values, traditions, and socio-cultural identity (Hayden & Wong, 1.
Thus, politeness strategies in the tasm uadth procession function as a mechanism for preserving the values of adab .
roper conduc.
, scholarly hierarchy, and traditional ethics in Islamic education.
In this study, the concept of preservation is used to explain the role of pesantren in maintaining the status of the kiai as traditional religious authorities, particularly amidst the emergence of new religious authorities in the digital space.
In a situation described by Dale Eickelman and James Piscatori .
as the Aufracturing of Islamic authority,Ay the role of the kiai is preserved through the function of the pesantren as a space for social and cultural reproduction.
The ritual of tasm uadth also reflects a mechanism of symbolic exchange between teacher and student.
Students confer respect and legitimacy to their teachers through practices of taAdzim .
, obedience, and recognition of the teacherAos scholarly authority.
In return, teachers provide formal acknowledgment that enhances the studentAos status within the pesantren community.
This exchange is not material in nature but symbolic, yet it has tangible effects on the social structure and distribution of honor within the pesantren environment.
In BourdieuAos .
terminology, this process illustrates how symbolic capital is produced and reproduced through ritual practices that appear simple but are laden with social and political significance.
This perspective is reinforced by Clifford GeertzAos .
analysis, as cited by Bashri .
In studies of Islam and socio-political life in Indonesia, scholars often focus on the figure of the kiai as a key actor who holds social roles, such as educating the community, driving social change, and performing functions of control and conflict resolution within society.
Geertz describes the kiai as a cultural symbol that connects various dimensions, physical, organic, social, and psychological, which are manifested within the pesantren system.
Zulkifli .
explains that the paradigm of the kiai as a religious figure has created symbolic power, which subsequently develops into certain political preferences within the social structure of society.
The kiai is positioned as an agent of change because of their role in shaping public attitudes.
Their views and opinions carry binding authority on various issues not only in the religious domain but also encompassing political, economic, and cultural matters.
As a religious scholar, the kiaiAos authority over society is not limited to social relationships but also extends to the political sphere.
this authority possesses both theological validity and socio-political legitimacy.
Indeed, within both traditional and modern societal structures in Indonesia, kiai receive higher respect compared to other elites (Zulkifli, 2.
The two roles of the kiai described earlier are carried out with the support of a leadership pattern often associated with classical attributes, namely charismatic and traditional leadership.
This pattern characterizes the kiaiAos leadership across various roles, such as teaching and guiding students in religious matters, performing social control within the community, driving change, acting as a mediator, and resolving various social issues.
Bahtiar Effendy .
argues that kiai in Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
Number 2.
December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA this position have carried out what is referred to as the Audomestication of IslamAy within the cultural and political structure of society.
The tasm uadth procession in the pesantren tradition functions not merely as a memorization ritual but also as a social mechanism that maintains structures of authority, regulates hierarchies of respect, and reproduces the core values of the pesantren.
In this context, religious practice cannot be separated from the dynamics of symbolic power.
The findings of Makki et al.
indicate that the leadership of tuan guru, rooted in Islamic values and humility, enables them to navigate social resistance while inspiring active community participation, both in material and non-material forms.
Thus, the religious charisma of the tuan guru serves as a source of moral authority that strengthens their social legitimacy within the pesantren community and the surrounding society.
However, when viewed from the perspective of Paulo FreireAos .
philosophy of education, this tradition contains its own paradox.
Freire .
, through his philosophy of humanism, positions humans as active subjects in the educational process rather than as objects who merely receive knowledge.
For him, humans are entities that exist within a dialectical relationship with the social realities surrounding them.
Within this framework, the educational practices in pesantren can be critically examined in terms of how far they open dialogical spaces and foster critical consciousness .
, or conversely, reinforce vertical and hierarchical relationships between teachers and students.
The position of teachers within the pesantren environment carries a complex dimension of Firmansyah et al.
emphasize that teachers hold a central role in the production of symbolic capital.
As musnid, teachers gain scholarly legitimacy recognized by the pesantren community due to their mastery of sanad and expertise in the field of uadth.
However, this authority does not stem solely from academic capability but also from social recognition, both from the santri .
and fellow teachers.
Thus, the teacher becomes the holder of symbolic capital who determines who is recognized as the authority of sanad, who has the right to submit memorization, and how academic standards are upheld.
Every correction, praise, or approval expressed by the teacher during the tasm process is not merely an academic evaluation, but also a form of symbolic capital reproduction that strengthens the teacherAos authority and reinforces the scholarly hierarchy within the pesantren.
At this point, pesantren education can be understood as a space of dialectics between tradition and critical consciousness, between the reproduction of authority and the potential for liberation that positions the santri as subjects of knowledge.
A concrete form of recognition of this symbolic capital is evident in the physical actions of students who humble themselves before their teachers, such as bowing or lowering their heads during interactions.
These actions reflect spiritual and educational respect that is an integral part of the scholarly ethics in pesantren.
Such hierarchies of respect are deeply rooted in Islamic tradition, where reverence for knowledge and for those who convey it is a highly esteemed principle.
Thus, both symbolically and in practice, the relationship between teachers and students in pesantren becomes a space where symbolic capital is produced, acknowledged, and transmitted through interactions rich in meaning (Azra, 2015.
Firmansyah et al.
, 2.
In todayAos digital era, uadth scholars face two realities.
First, as sources of religious guidance, uadth are expected to provide solutions for various aspects of life, requiring adaptation to modernity.
Second, understanding uadth necessitates appropriate methodologies that can be applied to contemporary contexts to ensure accurate knowledge for practical use (Ansori & Fiddaroyni, 2.
The tasm uadth procession in pesantren, when examined closely, represents one of the most authentic forms of oral transmission practices within the Islamic scholarly tradition.
This activity cannot be equated with routine academic tasks or mere memorization of religious texts.
It has strong historical and epistemological roots, directly stemming from the traditions of the ProphetAos companions, the tabiAin, and classical uadth scholars.
Throughout the history of uadth development, the transmission of knowledge has always occurred through direct encounters Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
Number 2.
December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA between teachers and students, between a muhaddith as the guardian of the sanad and the Alib alAilm as the seeker of knowledge, following a highly distinctive pattern of interaction.
In the tradition of tasm uadth in pesantren in East Lombok, this activity constitutes the core of the learning process, emphasizing the direct transmission of religious knowledge through oral interaction between teachers and students.
Unlike mere memorization, the form of tasm in this mahad emphasizes the oral recitation of uadth texts before the teacher, where students read carefully, paying attention to tajwd, intonation, and the meaning of the text.
This principle is grounded in the concept of isnAd, which serves as the foundation of uadth scholarship.
As the classical scholars stated.
Aual-isnAd min ad-dnAy .
he sanad is part of the religio.
, emphasizing that the authenticity of religious knowledge is determined not only by the content of the text but also by a valid and reliable chain of transmission.
Within this framework, teachers do not merely assess studentsAo memorization but act as a living link in the chain of Islamic scholarly transmission.
Their presence as musnid makes every tasm procession not just a memorization ritual, but an actualization of scientific and spiritual authority that connects directly to the primary source: the Prophet (Zaidar, 2.
Furthermore, the implementation of tasm in pesantren also serves as a form of preserving the authenticity of religious knowledge.
Amidst the changing times and the development of print and digital technologies, this oral tradition continues to be maintained as a form of living tradition that safeguards the continuity of Islamic scholarly authority.
It is not merely a symbol of traditional conservatism, but rather evidence of the resilience of the classical Islamic transmission system that has endured across centuries (Marlina, 2.
In this context, tasm of uadth can be understood as an epistemological practice that goes beyond mere teaching and learning activities, serving as a means of preserving the sanad .
hain of transmissio.
, adab .
thical conduc.
, and the authority of Islamic knowledge itself.
The principles that safeguard the authenticity of knowledge through tasmi,A namely precision, ethical conduct, and continuity are also relevant in social and political contexts.
Over time, social and political norms evolve, and the QurAoan supports adaptation to change while upholding ethical By combining ancient wisdom with modern knowledge, society can manage progress while ensuring justice, equality, and the common good.
Thus, the continuity of Islamic scholarly tradition is not only manifested in the realm of education but also provides inspiration for the practice of sustainable and just governance (Ruhullah & Ushama, 2.
The findings of this study affirm that the tasm uad tradition in Indonesian pesantren represents a living form of oral transmission that integrates pedagogical, linguistic, and symbolic Unlike previous studies that have primarily examined tasm from theological or didactic perspectives .
AssaAoidi, 2021.
Huda binti Zainal Abidin et al.
, 2.
, this research expands the discussion by incorporating a pragmatic analysis of speech acts and politeness strategies, alongside BourdieuAos .
theory of symbolic capital.
This interdisciplinary framework reveals that every verbal exchange between teachers and students is not merely an instructional act but also a performative process that reproduces social hierarchy, adab .
thical conduc.
, and scholarly authority within the pesantren.
The results indicate that the pesantrenAos oral tradition sustains its epistemic legitimacy through disciplined and symbolic interactions, a perspective that complements YadegariAos .
findings on the preservation of cultural meaning through oral communication.
While Mahmudulhassan et al.
, .
explored the integration of Islamic epistemology in education, this study contributes by demonstrating how that epistemology is linguistically enacted through directive, expressive, and assertive speech acts in tasm sessions.
Furthermore, the findings align with yet extend beyond the sociological insights of Zulkifli .
and NisaAou & Karsidi .
, who conceptualized the kiai as a holder of symbolic power.
In the context of tasm, symbolic capital is not only embedded in the teacherAos authority but also reproduced dialogically through studentsAo acts of acknowledgment and verbal submission, forming a reciprocal exchange of respect and legitimacy.
This finding offers a new perspective by linking Fikri: Jurnal Kajian Agama.
Sosial dan Budaya Volume 10.
Number 2.
December 2025 Ririn Rizkiya Utami.
Alauddin Shahih Oral Transmission to Symbolic CapitalA symbolic capital with pragmatic speech behavior, an area that remains underexplored in pesantren CONCLUSION The tasm uadth procession in pesantren is not merely a practice of reading religious texts, but rather a social, linguistic, and symbolic event that embodies educational values, spirituality, and the legitimacy of Islamic knowledge.
Through pragmatic analysis and Pierre BourdieuAos theory of symbolic capital, this study demonstrates that the interaction between teachers and students during the tasm not only reflects pedagogical relationships but also reveals the living socio-religious structures within the pesantren environment.
Speech acts that emerge, whether directive, assertive, or expressive, function not only as a means of communication but also as a mechanism for shaping scholarly habitus, reinforcing the authority of teachers, and instilling values of politeness and respect for knowledge.
The politeness strategies employed by teachers emphasize that the teaching process in pesantren occurs in a balance between authority and compassion, guidance and respect.
From a sociological perspective, tasm uadth serves as a space for the reproduction of symbolic capital, where studentsAo respect for teachers and teachersAo recognition of students form a mechanism of symbolic exchange that strengthens the social structure of the pesantren.
Thus, tasm uadth not only preserves the continuity of the oral transmission of uadth knowledge but also serves as a medium for maintaining authority, adab .
thical conduc.
, and the authenticity of the sanad .
hain of transmissio.
in the face of modernity and digitalization.
Overall, this study affirms that the practice of tasm uadth represents a heritage of Islamic education that remains relevant in contemporary contexts.
It serves as a symbol of the continuity of tradition, scholarly integrity, and spiritual knowledge, connecting the past, present, and future of pesantren in Indonesia.
This study provides theoretical contributions by strengthening the understanding of tasm uadth as an epistemological practice that integrates social, linguistic, and symbolic Thus, this study provides an original contribution to the fields of pragmatic linguistics and Islamic education by bridging theoretical and ethnographic approaches.
It positions tasm uadth as a dynamic communicative ritual where knowledge, ethics, and symbolic power intersect.
Future research is recommended to conduct cross-cultural comparisons of oral pedagogical models in other Muslim communities to assess how pragmatic strategies can sustain religious epistemologies in the era of digital transformation.
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