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Introduction

reviewers of the Koran only concentrated on the textual study of the Koran,

because the study or study of the Islamic religion, and related to it, the study of

the Koran was more oriented to religious alignments. That is, the Qur'anic

the study of the Qur'an, it was initiated by non-Muslim observers of interesting

things around the Qur'an in the midst of the lives of Muslims in the form of social

life. For example, social phenomena related to learning to read the Qur'an in

certain locations, the phenomenon of writing certain parts of the Qur'an in certain

Living Quran Study

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area of the Qur'an (Adawiyah, 2020).

IAIN, some of which have now changed their name to UIN, regarding the need

for a study of the Koran in a broader (textual) sense.

The Qur'an is desired not only to be interpreted as a holy book, but also a book

whose contents are realized or trying to be realized in everyday life (Ahimsa-

Putra, 2012).

various interpretations, but also various efforts to realize these interpretations in

Research methods

online and offline such as: scientific journals, books and news sourced from

trusted sources. These sources are collected based on the discussion and are linked

from one information to another. All activities in the context of data collection

and analysis are carried out online considering the limitations of open movement

in public spaces. This data is obtained through triangulation techniques, the data is

analyzed and then conclusions are drawn.

Living Quran can be interpreted as "(Text) of the Koran that lives in society"

(Syamsuddin, 2007). The term Living Quran originates from the phenomenon of Quran

Everyday Life, which is the real meaning of the Koran understood and experienced by the

Muslim community. This phenomenon varies from one Muslim community to another. If

in certain societies the Qur'an can be used as syifa 'in the true sense, namely as a means of

treatment, but it is different in other places, for example the Qur'an becomes a beauty by

glorifying it through being sung or written in calligraphy media.

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Syamsudin, for example, mapped out that the Living Quran is a study/research whose

object is the public's response to the Qur'an and its interpretation, namely how the Qur'an

from one another (Yusuf, 2007).

actually stems from the phenomenon of the Quran in Everyday Life, which is nothing but

"the real meaning and function of the Koran which is understood and experienced by the

Muslim community". The author's intention here as far as I can understand it is "the

practice of functioning the Qur'an in practical life, outside of its textual conditions". Such

functioning of the Qur'an arises because of the "practice of interpreting the Qur'an which

does not refer to the understanding of its textual message, but is based on the assumption

that there is "fadhilah" from certain units of the Qur'anic text, for the benefit of

practicality in the daily life of the people."

Western scientists are interested in examining the phenomenon of the Living Quran.

can be called the Living Quran. Both the Qur'an is seen by the public as science (science)

value on the other. "

event) that intersects with the Koran or – if possible, called the Living Phenomenon of the

Quran (phenomena related to the Koran living [in society]). Nasr Hamid Abu Zayd

(w.2010) calls it The Quran as a living phenomenon, the Koran is like music played by

musicians, while the written text (mushaf) is like a musical note (he is silent).

everyday life. So that the Living Quran does not rely on its textual existence, but the

study of social phenomena that are born related to the presence of the Koran in certain

areas and maybe at certain times. This theory is not to look for positivistic truths that

always look at the context, but merely to carry out an objective "reading" of religious

phenomena that are directly related to the Qur'an.

B. History of Living Quran

SAW, in essence there has been a practice of treating the Koran, certain letters or verses

in the Koran for the practical life of the people.

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As the hadith narrated from 'Aisha r.a. said that the Prophet Muhammad had read the

letter al-Mu'awwidhatain, namely the surah al-Falaq and al-Nas when he was sick before

of interaction between Muslims and the Koran was not limited to understanding the text

alone, but had touched aspects that were completely outside the text.

Mu'awwidhatain to treat his illness is outside the text. Because semantically, the meaning

of the text and the disease suffered by the Prophet Muhammad SAW are not related at all.

As is the case with the practice carried out by the companions of the Prophet who recited

Surah al-Fatihah to treat people who were stung by a scorpion. The series of surah al-

Fatihah literally has nothing to do with the scorpion's sting.

if later understanding developed in the community about fadilah or the benefits and

such as being a solution to psychological problems, namely as motivation, or economic

problems, namely as a tool to facilitate the arrival of sustenance.

treat the Qur'an as a text, but also examines the Qur'an as a living phenomenon in the

same way that ordinary people interact with the Qur'an, treating the Qur'an as something

of value in itself.

is growing and varied, not least by Muslims in Indonesia. The Indonesian Muslim

understanding and appreciation which is then applied in everyday life.

of activity. Among the forms of these activities can be in the form of reading the Koran,

understanding and interpreting the Koran, memorizing the Koran, seeking treatment with

the Koran, invoking various things with the Koran, expelling spirits with the Koran,

writing down Koranic verses for decoration and to ward off distractions, and applying

some explanations related to the form of experiential activities in interacting with the

Qur'an.

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1. Learn to Read the Quran

2. Reading the Koran

every day. This is done either individually or together, and whether it is read verse by

verse or letter by letter. There are also those who read the Koran with markings on the

Koran such as marking the parts of the verse that are considered urgent with a pen, either

by circling, underlining or giving a margin note. Sometimes there are individuals who

specialize in reading the Koran at certain times and places.

study or at the graves of figures such as Sun's grave An Ampel, regarding this matter, it is

revelation of the Qur'an in order to understand its meaning, it is mentioned that there is a

wise person who said that in fact every letter of the Qur'an is stored in Lauh Mahfudz and

if all the angels unite and then lift one letter from the Qur'an, they will surely won't be

able to do it. This is because the Qur'an is the holy word of God and is far from all

shortcomings and mistakes.

b. Glorify Allah swt

power of Allah who speaks with the verses of the Qur'an.

c. Focusing on the Qur'an

accompanied by appreciation."

e. Understanding of the Qur'an

understanding is in the meaning and content of the verses as they should be. This is

important to do because the verses of the Qur'an talk about many things, such as the

attributes of Allah, stories about the stories of the Prophets, there are also verses that

Therefore, understanding is needed in accordance with the flow of the content of the

Qur'an.

f. Avoiding Things That Can Block Understanding

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in pronouncing the letters properly in accordance with the makhraj. This happens because

read is correct and there is no other interpretation besides that, thus preventing him from

understanding the Koran from another side.

g. Specialization

invites him to speak. Thus, he will feel responsible for practicing it, also feels that he will

be held accountable on the Day of Resurrection for every letter of the Qur'an.

h. Feel the influence of the Koran

he reads according to the content of the verses such as sad, afraid, full of hope, love of

justice and so on.

perspective. From an informative point of view, scripture is used as a source of

knowledge, doctrine, past history, scientific cues, and so on. From a performative

perspective, holy books are experienced, used as sacred items, for example in sacrificial

rituals, used as sources of state or community law, used as tools for blessing, singing and

competing, and so on. In general, the holy books have the power to change

(transformative power) in the lives of individuals and communities who believe in them.

There are advantages and disadvantages of studies that focus on the scriptures as a way of

understanding religions. The advantages of scriptural studies are quite a lot. Scriptures

scriptures differently, and the different scriptures function differently. The second

drawback is that the translation of the scriptures does not fully capture the original

meaning. The third drawback is that scriptural approaches are often elite and patriarchal.

The fourth drawback is that the focus on the biblical text alone lacks the context of the

life of the text. For the study of the Koran and Hadith, which are believed to have the

main and second authoritative strengths, the weaknesses of textual studies are covered

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only elitist, but emancipatory which invites public participation.

Some examples of Living Quran research applications are as follows:

a) Farid Esack wrote a discussion theme entitled: The Quran in the Lives of Muslims.

Farid tells how African Muslims interact with the Koran. The Koran is read, studied,

memorized and respected in such a way. Farid also told that when cooking, his mother

often hummed the Koran in the hope that the food would be delicious and delicious. Most

houses in Africa are also decorated with calligraphy verses from the Koran in the hope

that the house is protected from harm. Small children in Africa also read certain verses so

as not to be chased by dogs. These various social phenomena led him to conclude that for

Bondowoso Grujugan Society)." Khoirul Ulum in this thesis explains about the tradition

of reading the Koran of the community in the research location, which can be grouped

into two, namely routine traditions, such as Khatmil Quran and Yasinan, and traditions

that are incidental according to the wishes of sohibul hajat. The purposes of reading are:

1) For worship; 2) As Medicine; and 3) As protection in the last days.

c) Educate Andriawan with the title "Using Quranic Verses as Medicine (Study of the

Living Qur'an in the Medical Practice of Dr. KH. Komari Safulloh, Pesantren Sunan

Kalijaga, Pakuncen Village, Patianrowo District, Nganjuk Regency)." Didik Andriawan

in the thesis explained that in the practice of medicine carried out by Dr. K.H. Komari

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be in the form of a verbal text, then in fact the interpretation can be expanded to

be able to balance it with all non-verbal aspects of the text. The study of the

Living Quran is expected to make a significant contribution to the development of

further study of the Koran.

of the community towards the presence of the Qur'an, so that the interpretation is

no longer only elitist, but emancipatory that invites public participation. The

phenomenological, sociological, anthropological and analytical approaches of the

social-humanities sciences as well as several other disciplines, of course, are very

supportive factors in this study. Furthermore, the Living Quran can also be used

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