PEMBACAAN RUTINAN ASMĀ’UL HUSNĀ (Studi Living Qur’ān di Masjid al-Fajar Sukarame II Bandar Lampung),

Ahmad, Nasrulloh (2026) PEMBACAAN RUTINAN ASMĀ’UL HUSNĀ (Studi Living Qur’ān di Masjid al-Fajar Sukarame II Bandar Lampung),. Diploma thesis, UIN RADEN INTAN LAMPUNG.

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Abstract

ABSTRAK Penelitian ini mengkaji praktik pembacaan rutinan Asmā‘ul Husnā di Masjid Al-Fajar Sukarame II, Bandar Lampung, yang dilaksanakan setiap pukul 8 malam setelah salat Isya. Berlandaskan kajian Living Qur‘ān dan menggunakan teori Sosiologi Pengetahuan Karl Mannheim, penelitian ini menganalisis pemaknaan, proses transmisi, dan transformasi dari rutinitas tersebut. Metode penelitian ini adalah kualitatif dengan pendekatan penelitian lapangan (field research), berlokasi di Kelurahan Sukarame II, Kecamatan Teluk Betung Barat, Kota Bandar Lampung. Pengumpulan data dilakukan menggunakan tiga metode utama: observasi untuk mengamati langsung praktik yang berlangsung, wawancara mendalam dengan para tokoh dan jamaah yang terlibat, serta dokumentasi yang relevan. Fokus penelitian ini adalah menelusuri pemaknaan, proses transmisi, dan transformasi dari kegiatan rutinan tersebut. Data yang terkumpul kemudian dianalisis menggunakan teknik deskriptif kualitatif untuk memahami fenomena secara komprehensif. Hasil penelitian menunjukkan bahwa Pembacaan Asmā‘ul Ḥusnā di Masjid Al-Fajar Sukarame II memiliki makna sosial dan spiritual yang mendalam. Berdasarkan teori Sosiologi Pengetahuan Karl Mannheim, praktik ini secara objektif memperkuat solidaritas sosial dan silaturahmi jamaah, secara ekspresif menjadi wujud penghambaan serta pendekatan diri kepada Allah, dan secara dokumenter telah membentuk identitas religius masyarakat setempat. Secara historis, praktik ini ditransmisikan melalui KH. Amjad Al- Ḥāfiẓ—pendiri Majelis Mujahadah Asmā‘ul Ḥusnā kepada KH. Selamet Bunyamin di Sukarame II, yang kemudian ditransformasikan menyesuaikan bentuknya agar lebih kontekstual: dari pembacaan 1.000 kali menjadi 33 kali. Meskipun jumlah bacaan berbeda, keduanya berakar pada sumber yang sama, yakni al-Qur‘ān, hadis, dan tradisi ulama, serta memiliki tujuan serupa taqarrub ilallāh dan penguatan spiritual jamaah melalui dzikir yang penuh kesadaran, kekhusyukan, dan keistiqamahan sebagai hasil dari proses transmisi dan transformasi amalan keagamaan yang berkesinambungan. Kata Kunci: Pembacaan Asmā’ul Husnā, Living Qur’ān ii iii ABSTRACT This study examines the practice of routine recitation of Asmā’ul Husnā at the Al-Fajar Sukarame II Mosque, Bandar Lampung, which is carried out every 8 pm after the Isha prayer. Based on the Living Qur'an study and using Karl Mannheim's Sociology of Knowledge theory, this study analyzes the meaning, transmission process, and transformation of this routine. This research method is qualitative with a field research approach, located in Sukarame II Village, West Teluk Betung District, Bandar Lampung City. Data collection was carried out using three main methods: observation to directly observe the ongoing practice, in-depth interviews with figures and congregations involved, and relevant documentation. The focus of this study is to trace the meaning, transmission process, and transformation of this routine activity. The data collected was then analyzed using qualitative descriptive techniques to understand the phenomenon comprehensively. The results of the study show that the recitation of Asmā’ul Husnā has several meanings. Objectively, this activity is understood as a means of solidarity between congregations and an effort to strengthen ties among residents. Expressively, the congregation interprets it as a form of devotion to Allah, an introduction to prayer that strengthens faith and maintains manners, and a form of dhikr worship that is essential for bringing Allah into everyday life. Meanwhile, the documentary meaning reveals that this routine has developed into a religious culture that is deeply rooted in the mosque environment, forming a distinctive characteristic of the local community's religious practices. The process of transmitting this practice began with the initiation of Mr. Selamet Bunyamin, which was based on the legalization of the Qur'an and Hadith and discussions with Mrs. Suwarsih. This transmission was strengthened by obtaining a formal diploma from K.H. Amjad al-Hafidzh, the compiler of the book nazam Asmā'ul Husnā, which provided legitimacy and encouraged the continuation of the activity. The transformation of this practice reflects the evolution of the art of da’wah since the time of the Prophet, with the nazam of Asmā’ul Husnā used in the Al-Fajar Mosque as part of the expansion and adaptation of this routine, showing how religious practices continue to develop and adapt over time. Keywords: Recitation of Asmā’ul Husnā, Living Qur’ān.

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