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Makmunzir, et al. Living Qur’an in Yasinan Tradition During Rabu Abeh…│45
Website: https://ejournal.uinib.ac.id/jurnal/index.php/mashdar
DOI: https://doi.org/10.15548/mashdar.v5i1.6206
P-ISSN: 2685-1547 | E-ISSN: 2685-1555
Living Qur`an in Yasinan Tradition During Rabu Abeh Ritual in
Gampong Lhok Pawoh, Southwest Aceh.
Makmunzir1*, Abdur Rokhim Hasan2, Zakaria Husin Lubis3, Sri Astuti A. Samad4, Ruslan Sangaji5
123 Pascasarjana Universitas PTIQ Jakarta 3Universitas Islam Negeri Ar-Raniry Banda Aceh 3Institut Agama
Islam Negeri Bone Sulawesi Selatan
Email: 1makmunzir01@gmail.com, 2abdurrokhim@ptiq.ac.id, 3zakarialubis@ptiq.ac.id, 4sriastuti@ar-raniry.ac.id
5ruslanssangaji@gmail.com
*Corresponding Author
Submitted: 2023-04-02
Revised: 2023-05-04
Accepted: 2022-06-30
Published: 2023-06-31
Abstract: This article discusses an interesting phenomenon in Gampong Lhok Pawoh, where the community
continues to maintain and preserve the tradition of yasinan in the Rabu Abeh ritual despite the shifting or even
extinction of many religious traditions in the modern era. This research employed qualitative methods (field
research) and adopted Spradley's ethnography approach and the perspective of the living Qur'an. This study
aims to describe how the Qur'an comes alive in the yasinan tradition of the Rabu Abeh ritual, which is still
upheld by the community of Gampong Lhok Pawoh, as well as the significance of this tradition in their daily
lives. The findings reveal that the yasinan tradition in the Rabu Abeh ritual is a tangible manifestation of the
living Qur'an among the people of Gampong Lhok Pawoh in Aceh Barat Daya. This tradition is performed
every year on the last Wednesday of Safar, as a plea for safety and protection from potential disasters on the
day of Rabu Abeh. The community perceives the connection between verse 19 of Surah Al-Qamar/54, which
depicts an unfortunate day, and the Rabu Abeh day; hence, they collectively recite Surah Yasin as a prayer and
safeguard against potential calamities. The tradition holds strong spiritual and social meanings within the
community, serving as an effort to seek salvation from Allah SWT, preserving cultural heritage, fostering
social bonds, and cultivating excellent and respectful personalities. Moreover, the tradition reminds the
community of the importance of maintaining harmonious relationships with nature while strengthening
solidarity and preserving customs and culture.
Keywords: Living Qur'an; Yasinan Tradition; Rabu Abeh Ritual
Abstrak: Artikel ini membahas fenomena menarik di Gampong Lhok Pawoh, di mana masyarakat masih tetap
mempertahankan dan melestarikan tradisi yasinan dalam ritual Rabu Abeh, meskipun di era modern saat ini, banyak
tradisi keagamaan yang mengalami pergeseran atau bahkan punah. Penelitian ini dilakukan dengan menggunakan metode
kualitatif (field research) dan mengadopsi pendekatan etnografi Spradley serta perspektif living Qur'an. Tujuan dari
penelitian ini adalah untuk mendeskripsikan bagaimana Al-Qur`an hidup pada tradisi yasinan dalam ritual Rabu Abeh
yang terus dipertahankan oleh masyarakat Gampong Lhok Pawoh serta bagaimana makna tradisi ini bagi kehidupan sehari-
hari masyarakat setempat. Hasil penelitian menunjukkan bahwa tradisi yasinan dalam ritual Rabu Abeh merupakan potret
nyata dari Al-Qur'an yang hidup di tengah masyarakat Gampong Lhok Pawoh, Aceh Barat Daya. Tradisi ini dilaksanakan
setiap tahun pada hari Rabu terakhir di bulan Safar, sebagai upaya memohon keselamatan kepada Allah SWT dari
kemungkinan bencana yang diturunkan pada hari Rabu Abeh. Masyarakat melihat hubungan antara ayat 19 dari QS. Al-
Qamar/54 yang menggambarkan hari yang nahas dengan hari Rabu Abeh, sehingga masyarakat membaca Surah Yasin
secara bersama-sama sebagai doa dan perlindungan dari bencana yang mungkin terjadi pada hari tersebut. Tradisi ini
46│ Mashdar : Jurnal Studi Al-Quran dan Hadis, Vol.5 No.1 (2023)
memiliki makna spiritual dan sosial yang kuat di masyarakat, baik sebagai upaya untuk meminta keselamatan kepada Allah
Swt., sebagai warisan kebudayaan yang harus dilestarikan, sebagai ajang silaturahim, maupun sebagai sarana untuk
membentuk kepribadian yang baik dan sopan. Selain itu, tradisi ini juga mengingatkan masyarakat akan pentingnya
menjaga harmonisasi hubungan dengan alam, serta memperkuat solidaritas dan pelestarian adat dan budaya.
Kata Kunci: Living Qur`an; Tradisi Yasinan; Ritual Rabu Abeh
INTRODUCTION
The Qur'an continues to be extensively studied through various approaches in the effort
to understand Islam. The chosen approach for studying the Qur'an plays a significant role
in achieving comprehensive research outcomes. As time progresses, the study of the Qur'an
has also evolved. It has moved from textual analysis to encompassing social and cultural
aspects, making religious communities the subjects of study. This approach is known as
Living Qur`an study.Simply put, Living Qur`an can be understood as a phenomenon
observed in society, manifested through various patterns of behavior that originate from or
respond to certain values in the Qur`an. The study of Living Qur`an not only focuses on its
textual existence but also investigates the social phenomena that arise in relation to the
presence of the Qur'an in specific geographical and temporal contexts (Mustaqim, 2014).
The Qur'an is frequently recited by Muslims in various activities such as circumcision
ceremonies, weddings, religious gatherings, and especially during the month of Ramadan,
where Muslims are encouraged to complete a full recitation (khatam) of the Qur`an.
Although individuals may not necessarily understand the meaning of what they are
reciting, it is part of the diverse efforts to keep the Qur'an alive among Muslims. In Islamic
tradition, certain verses of the Qur'an are used as a medium for supplication, both in written
and oral forms. There are various models and methods of using Qur`anic verses or chapters
as a means of prayer. There are narrations that highlight the virtues of specific chapters,
such as Surah Al-Baqarah, Surah Al-Kahf, Surah Al-Fath, and others. For instance, Al-
Bukhari, for example, includes a specific chapter in his book, Ṣahīḥ al-Bukhārī, which
elaborates on the virtues of certain chapters through hadiths (Al-Bukhārī, 2002).
In Indonesia, many Muslims hold deep reverence for certain chapters of the Qur`an,
including Surah Yasin, which is the 36th chapter in the order of the Qur`an. This chapter is
frequently recited and integrated into religious and cultural rituals. The tradition of reciting
Surah Yasin, known as Yasinan, is particularly unique to Indonesian society and has become
a characteristic feature of Indonesian culture (Sagir, 2021). Now, the practice of the Yasinan
tradition in religious rituals like this can be found in Gampong Lhok Pawoh, located in the
Manggeng Subdistrict of Southwest Aceh Regency. Yasinan is an integral part of the Rabu
Abeh ritual, an annual event aimed at warding off disasters and misfortunes. The local
community believes that the month of Safar, when this ritual takes place, is a time when
calamities are more likely to occur. Therefore, the Rabu Abeh ritual is performed as an effort
to protect oneself from the arrival of disasters and any form of misfortune (Majid, 2022).
Debates arise regarding the extent to which religious traditions, such as the Yasinan
tradition in the Rabu Abeh ritual, which continues to be preserved by the community of
Gampong Lhok Pawoh, impact the lives of the local people. Some social anthropologists may
question whether such traditions merely serve as religious routines without deep
understanding or if they are capable of providing deeper spiritual experiences. For instance,
Clifford Geertz argues that traditions and rituals are symbols and images that give meaning
to the lives of communities, closely tied to their understanding of themselves, religion, and
their relationship with nature (Geertz, 1973). On the other hand, Daniel Lerner believes that
Makmunzir, et al. Living Qur’an in Yasinan Tradition During Rabu Abeh…│47
traditions and religion can create psychological and social barriers that hinder social change
and modernization (Lerner, 1958).
In this literature review, several studies explore the concept of the living Qur'an in
different cultural contexts. One of them is a research conducted by Bahruddin Umar Yakub
et al. on the concept of sibaliparriq in the culture of the Mandar community in Sulawesi.
Umar found that sibaliparriq is an application of the living Qur`an practiced by the Mandar
community, which involves mutual cooperation (ta’āwun) for the greater good within
family life (Yakub, 2023). On the other hand, a study by Halimah Basri et al. discovered that
the inheritance distribution among women in the Makassar community has implications
on the perception of the living Qur`an. This is due to the integration of Islamic teachings,
customs, and culture within the community, resulting in flexible Islamic law (Basri, 2022).
Furthermore, in a study by Munirah, the phenomenon of memorizing the Qur`an as a
dowry in the Banjar community of South Kalimantan is seen as an acculturation between
the Qur'an and local traditions. The community believes that the Qur`an has the power to
bless the life cycle of the local community, including marriages (Munirah, 2017).
In the study by Alhafiza et al., they investigated how the Qur`an and its teachings
provide guidance and tranquility to IIUM students in facing difficult situations. The
findings revealed that tawakkul, as a coping mechanism, has a significant impact in helping
IIUM students overcome challenges during the pandemic (Alhafiza et al., 2022). Another
article by Gusnanda found that the Katam Kaji tradition preserved by the Pauh Kamang
Mudiak community in West Sumatra is an effort to disseminate Islamic teachings and instill
love for the Qur`an in the religious life of the community. This tradition serves as a means
and medium for religious leaders to educate the community in practicing Islamic teachings
(Gusnanda, 2019). Meanwhile, the research conducted by Syafruddin and Hasan also found
that the Qur`an plays a role in the reception of the Sangir community in Solok Selatan, West
Sumatra, regarding giving alms (Syafruddin & Hasan, 2021).
Previous studies have also involved the study of living Qur`an related to the Yasinan
tradition in Indonesia. For example, a study by Akhmad Sagir states that the Yasinan
tradition in Indonesia is part of local wisdom with various purposes and has formed
through the acculturation between Islamic and Indonesian cultures (Sagir, 2021).
Furthermore, Laili Nur Hidayah and Adrika Fithrotul Aini emphasize in their research that
the Yasinan tradition on Rabu Wage by the community of Dukuh Sambong in Bojonegoro
aims to shape a religiously devout society and enhance faith. It also aims to strengthen the
relationship with God and foster interpersonal connections through collective
participation. This tradition promotes unity, financial contributions, and group savings,
providing happiness and positive energy for the participants (Hidayah, 2021). In addition,
Linda Lisnawati and her colleagues found in their research that the tradition of reciting
Yasin 41 in the Musthafawiyah Purbabaru Islamic Boarding School in North Sumatra holds
the meaning of hope for salvation and prayers for the fulfillment of individual desires
(Lisnawati, 2021).
In other related studies, Manan et al., explored the practice of Tulak Bala as a tradition
carried out by a Sharia-based community in an effort to prevent epidemics. The findings of
this research revealed that the Tulak Bala ritual has been passed down through generations
by the Acehnese community to ward off misfortune and disasters in their lives. The ritual
is performed both annually at the end of the second month in the Islamic calendar, Safar,
and during specific disasters such as COVID-19 (Manan et al., 2021). Additionally, Maulida
conducted a study on the Rabu Nehah tradition observed in the community of Gampong
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Paloh Kayee Kunyet, Nisam District, East Aceh Regency. Through ethnographic research,
this study explored the prohibition of entering the rice fields observed by the community.
In this context, the research provided a deep understanding of the cultural and social
significance of the tradition, as well as its impact on daily life and community practices
(Maulida, 2017).
After conducting a search, there is no specific research available that specifically
examines the living Qur`an in relation to the Yasinan tradition in the Rabu Abeh ritual in
Gampong Lhok Pawoh, Southwest Aceh. This phenomenon has attracted the attention of
researchers to further study how the Qur`an comes alive in the Yasinan tradition of the Rabu
Abeh ritual in Gampong Lhok Pawoh and explore the socio-cultural aspects of this tradition.
The main objective of this research is to understand the extent to which the Qur`an is alive
in the Yasinan tradition of the Rabu Abeh ritual, which continues to be preserved by the
community of Gampong Lhok Pawoh, and to explore the meaning of this tradition in the
daily lives of the people in Gampong Lhok Pawoh.
METHOD
This article adopts a qualitative research approach with a focus on field research. The
research method employed is Spradley's ethnography, coupled with the living Qur`an
approach. Ethnography is a research model associated with the field of anthropology,
aiming to study cultural phenomena that reflect the worldview of the subjects under
investigation (Muhadjir, 2016). On the other hand, the living Qur`an approach is utilized to
investigate the influence and connection of the Yasinan tradition within the Rabu Abeh ritual
in Gampong Lhok Pawoh with the local community's understanding and interpretation of
the Qur`an.
In this research, the researcher actively engages in observing and recording the Yasinan
tradition within the Rabu Abeh ritual in Gampong Lhok Pawoh. Data is collected through
participatory observation, in-depth interviews with community leaders, and documentary
research. The collected data is then analyzed qualitatively to understand the extent to which
the Qur`an plays a role in the Yasinan tradition within the Rabu Abeh ritual that continues
to be preserved by the community of Gampong Lhok Pawoh, as well as the significance of
this tradition in the daily lives of the local community.
RESULTS AND DISCUSSION
An Overview of the Gampong Lhok Pawoh Community
Gampong
1
Lhok Pawoh is located in the Manggeng District, Southwest Aceh Regency,
Aceh Province, Indonesia. This village has a unique history related to the origin of its name
“Lhok Pawoh”, where “Lhok” in Acehnese language means “in”, and “Pawoh” is interpreted
as “whale”. According to local folklore, during the Dutch colonial period, a group of Dutch
soldiers witnessed a large whale crossing the shallow waters in Gampong Lhok Pawoh.
After observing the whale for several hours, the Dutch soldiers became concerned about its
presence and decided to shoot it. The whale, feeling the pain from the gunshot, went into a
frenzy and stirred up the sand on the seabed using its tail. This event caused the once
shallow waters to become deep, and the local community turned it into a harbor to support
1
Gampong (village) led by a Keuchik (village head) is the smallest administrative unit in the Aceh region
(Mahmuddin, 2016).
Makmunzir, et al. Living Qur’an in Yasinan Tradition During Rabu Abeh…│49
their livelihoods (Husni, 2022). The geographical location of Gampong Lhok Pawoh can be
seen in the following image:
Figure 1. Map of Gampong Lhok Pawoh.
Gampong Lhok Pawoh consists of three hamlets, namely Paus Hamlet, Tenggiri Hamlet,
and Ujong Aron Hamlet. According to data from the Badan Pusat Statsistik (BPS) of
Southwest Aceh Regency in 2022, the area of Gampong Lhok Pawoh reaches 1.42 square
kilometers (Sari, 2022). As of September 2021, the population of Gampong Lhok Pawoh was
872 individuals, comprising 451 males and 421 females, with a total of 243 households
spread across the three hamlets, as shown in the following table:
Hamlet
Males
Females
Total
Number of KK
Paus
123
109
232
71
Tenggiri
192
191
383
100
Ujong Aron
136
121
257
72
Total Count
451
421
872
243
Table 1. Population of Gampong Lhok Pawoh.
The community in Gampong Lhok Pawoh shares similarities in social background,
culture, language, and religion. All of its residents are Muslims, both the native population
and migrants from other regions such as Minangkabau and South Sumatra. The Acehnese
language is the primary language used in daily communication, with a distinct accent from
Southwest Aceh. However, some residents also use the Jamee language
2
as a minority
language. The majority of the population in Gampong Lhok Pawoh relies on fishing or fish
catching as their main livelihood. Additionally, they are also involved in agricultural
activities, livestock farming, and shrimp pond cultivation as additional sources of income.
Gampong Lhok Pawoh, like other gampong in the province of Aceh, is led by a Keuchik
(village head) who is responsible for overseeing the administrative affairs of the gampong.
However, Gampong Lhok Pawoh also has a specific leader for fishermen called Panglima
Laot, who is responsible for governing the fishermen's customs and traditions. The exact
origin of the Panglima Laot institution within the Acehnese adat (customary) system is not
certain. According to some sources, the Panglima Laot institution became part of the
Acehnese adat system during the era of the Aceh Sultanate, particularly under the reign of
Sultan Iskandar Muda (1607-1636 AD). The Panglima Laot holds a crucial role in supporting
governance and security at sea. They enjoy a high degree of autonomy and are officially
appointed by the Sultan. In addition to their responsibility for economic development in
2
Jamee language is a mixture of Minangkabau and Acehnese languages (Yusuf, 2021).
50│ Mashdar : Jurnal Studi Al-Quran dan Hadis, Vol.5 No.1 (2023)
the area, the Panglima Laot also have authority in administering justice and implementing
judgments (Ahmad, 2017).
In Gampong Lhok Pawoh, there is a strong sense of harmony among the residents. The
community members help and support each other in times of adversity or accidents, as they
consider themselves as one big family. Social work and mutual cooperation are integral
aspects of life in this gampong. The spirit of mutual cooperation is practiced in various ways,
including task allocation and the principle of equality. Together, they clean water channels,
gampong roads, meunasah (prayer houses), and mosques. Gampong development is carried
out through self-help efforts, although the government provides assistance. Every resident
is expected to contribute, both financially and with their labor, for the collective welfare. If
someone has been helped, they are expected to reciprocate the assistance in the future. Non-
compliance with these norms may lead to feelings of shame, societal criticism, or even
isolation.
Rabu Abeh Ritual in Gampong Lhok Pawoh
The Rabu Abeh ritual is performed by the community of Gampong Lhok Pawoh on the
last Wednesday of the Safar month.
3
This ritual is also known as the manoe safa or Safar bath
ritual, where people bathe on the last Wednesday of Safar as an effort to ward off
misfortune. Not only in Gampong Lhok Pawoh, but this ritual is still preserved by some
Acehnese communities, both inland and coastal areas. If the inhabitants of inland areas
cannot go to the sea, they will carry out this ceremony on the riverbanks in their respective
gampongs. By conducting this ritual ceremony, they hope that Allah SWT will protect them
from dangers, including suffering such as illness and difficulties in earning a living. The
community believes that disturbances from demons and jinn are forms of misfortune or
disasters for them, so they feel the need to perform the Rabu Abeh ritual ceremony to ward
off such calamities (Syamsuddin, 1985).
The Rabu Abeh ritual has been practiced by the Acehnese community since ancient times.
This ritual aims to ward off misfortune, especially during the month of Safar, which is
associated with hot weather and various illnesses. In Gampong Lhok Pawoh, the Rabu Abeh
ceremony is considered important and must be conducted every year. The ritual takes place
along the coastline as the area is surrounded by the sea. The implementation of this ritual
is communal, where each family prepares their own khanduri, and the climax of the ritual
is performed together at a designated location. Despite undergoing modifications over
time, the Rabu Abeh ritual continues to be observed by the Acehnese community
(Syamsuddin, 1985).
The exact origin of the Rabu Abeh ritual is uncertain, and the informants are unable to
provide a clear explanation about its origins. They only mention that the ritual has been
practiced for a long time and cannot provide precise details about when and how it
originated. For example, Teungku Taufik Amral, a religious figure in Gampong Lhok Pawoh,
states that the origin of the Rabu Abeh ritual is not documented in the customary books of
the Acehnese community. However, the ritual has been practiced for a long time and
continues to be observed in Gampong Lhok Pawoh until the present day (Amral, 2022).
3
In Indonesia, the Rabu Abeh ritual is practiced in various regions with different names, such as Rabu
Capuk in Riau, Rabu Pungkasan in Lampung, Rebo Kasan in Banten and Garut, Rebo Wekasan in Kudus, Arba'
Mustakmir in South Kalimantan, and Mandi Safar in Sulawesi. These rituals have unique practices and cultural
significance in each region (Alfadhilah, 2021).
Makmunzir, et al. Living Qur’an in Yasinan Tradition During Rabu Abeh…│51
The purpose of conducting the Rabu Abeh ritual is to cleanse oneself from various sins
and impurities, as there have been many unfavorable events in the past year. By performing
the Rabu Abeh ritual, the community hopes to be protected from the disturbances of demons
and to not encounter obstacles or hindrances in their livelihoods. They also hope for an
abundant catch of fish from the sea and for the spiritual and physical well-being of their
families and the entire village population (Syamsuddin, 1985).
The Implementation Technique of Rabu Abeh Ritual
The Rabu Abeh ritual is conducted with specific techniques by the community of Gampong
Lhok Pawoh. Firstly, they select a designated location along the coastal area of Gampong
Lhok Pawoh, agreed upon by the community, as the venue for the ceremony. Then, in the
morning leading up to noon, the villagers gather at the chosen location and bring the
necessary ingredients for the khanduri that will take place after the completion of the ritual,
such as chicken meat and other side dishes. Subsequently, they cook these ingredients and
prepare them to be served to the attendees of the Rabu Abeh ritual.
Afterward, the santri (religious students) recite prayers together and have a communal
meal. The Rabu Abeh ritual involves a number of recitations, including Surah Al-Fatihah,
Istighfār (seeking forgiveness) three times, Selawat (praise to the Prophet Muhammad) ten
times, Surah Yasin, Asmā al-Husna (the Divine Names), Zikir Tolak Bala (prayers to ward off
calamities), Zikir Samadiyah (remembrance of Allah's oneness), Surah Al-Ikhlas, Surah Al-
Falaq, Surah An-Nas, Tahlīl (recitation of the Shahada and prayers for the deceased), and
concludes with a closing prayer led by Teungku Imum (the religious figure who leads the
Rabu Abeh ritual). After reciting the prayers, a meal consisting of rice, chicken, coffee, and
cakes is served, and the rice is typically wrapped in banana leaves. They then eat together
as a community.
After completing the aforementioned activities, the final step in the Rabu Abeh ritual is
to descend into the sea or river for a communal bath. A portion of the community, ranging
from children to adults, participate together in this bathing ritual. The purpose of the Rabu
Abeh bath or Safar bath is to cleanse oneself of sins and illnesses, as well as to remove
calamities and disturbances caused by evil spirits from the body and the surrounding
environment of the local community. According to reliable sources, the Rabu Abeh bath
holds the significance that each drop of water that falls from the body represents the
eradication of anything considered to bring misfortune on the day of Rabu Abeh (Amral,
2022).
Figure 2. View of Rabu Abeh Ritual in Gampong Lhok Pawoh
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The Parties Involved in Rabu Abeh Ritual
The Ritual Rabu Abeh ceremony involves the entire community of Gampong Lhok Pawoh,
without exception. Strong togetherness, high spirit of mutual cooperation, and high
tolerance among the community members are the main factors why no resident is absent
from the ceremony. The reason is due to the high solidarity and harmony within the
community, especially in facing issues such as declining fish catches or frequent outbreaks
of diseases, which are perceived as threats by the residents. To avoid potential disasters
that could harm them, the participation of all parties in the Ritual Rabu Abeh ceremony is a
must. Based on field observations, the ceremony is led by authoritative figures from the
teungku (Islamic scholars) who have received knowledge and certification from Syekh H.
Teungku Muhammad Waly al-Khalidy, also known as Abuya Muda Waly, within the
Acehnese community. Abuya Muda Waly is a recognized scholar whose knowledge is
acknowledged by the Acehnese community. In 1939, he established Dayah Darussalam as
a place for religious education and to establish relationships with the community. Dayah
Darussalam has since produced teungku who have become religious leaders in most
gampongs (villages) in the Aceh region (Amral, 2022).
Analysis of Living Qur`an in the Tradition of Yasinan During Rabu Abeh Ritual
Living Qur`an is one of the fields of Quranic studies that aims to gain a strong and
convincing understanding of the culture, practices, traditions, rituals, thoughts, or lifestyle
of a community inspired by various verses of the Quran (Hasbillah, 2019). The approach of
Living Qur`an in Quranic studies goes beyond the understanding of the Quranic text itself
and also includes the study of social phenomena that arise in relation to the presence of the
Quran in the geographical context of a particular community and during a specific period
of time. This approach sees the Qur`an not only as a sacred text but also as a living entity
that engages in complex interactions with Muslim communities (Mansyur, 2007).
Society is a creature that has structured patterns of customs and traditions. In
responding to significant events, humans have unique ways to express meaning and
occurrences. Creativity arises based on the understanding of an agent (someone who brings
teachings in interpreting texts). The understanding of such an agent then becomes the key
to the causes of behaviors that influence society, resulting in enduring traditions. The
understanding received by an agent can involve religious teachings, culture, local
knowledge, and personal experiences. When individuals understand and apply their
understanding, it affects their actions and attitudes, which in turn influence the
surrounding community (Qudsy, 2016).
The tradition of Yasinan in the Rabu Abeh ritual in Gampong Lhok Pawoh is inseparable
from the influence of agents or individuals who play a key role in understanding and
conveying the related teachings. These agents can be teungku
4
(religious leaders) or
individuals who possess specialized knowledge and expertise in this tradition. Their
understanding of religious teachings, local culture, and personal experiences forms the
foundation for the implementation of this tradition. For example, in this case, Teungku
Abdul Majid is an agent who is responsible for and leads the entire series of Rabu Abeh ritual
in Gampong Lhok Pawoh. Based on the conducted interview, he conveyed that Rabu Abeh is
4
Teungku is a title used for "ulama" or religious scholars in Aceh who possess extensive knowledge of
religion and are capable of providing teachings to the Muslim community (Burhanudin, 2014).
Makmunzir, et al. Living Qur’an in Yasinan Tradition During Rabu Abeh…│53
a form of the community's reception to a verse from the Qur'an, specifically Surah Al-
Qamar (54), verse 19.
“We unleashed upon them a tempestuous wind on a day of continuous misfortune.” (QS. Al-
Qamar/54:19)
The verse explains that Allah SWT sent a calamitous wind upon the people of 'Ad on a
day of continuous misfortune as a punishment for their denial of the religion preached by
Prophet Hud. Interestingly, the community of Gampong Lhok Pawoh understands that the
day of continuous misfortune mentioned in the verse refers to the last Wednesday of the
month of Safar, known in the Acehnese language as “Rabu Abeh”. This understanding aligns
with the interpretation of Imam ar-Rāzi in his tafsir Mafātih al-Ghaib, as well as Imam
Jalāluddīn al-Maḥallī and Imam Jalāluddīn as-Ṣuyūti in their Tafsīr Jalālain.
In the tafsir Mafātih al-Ghaib by Imam Fakhruddin ar-Rāzi, it is mentioned that the day
of continuous misfortune referred to in the verse occurs in the second month of the Islamic
calendar, which is Safar. However, the specific day is not mentioned in the tafsir (Al-Rāzī,
1998). On the other hand, in the tafsir Jalālain by imam Jalāluddīn al-Maḥallī and Imam
Jalāluddīn al-Ṣuyūti, it is explained that the day of continuous misfortune mentioned in the
verse occurs on the last Wednesday of the month, using the wording “wa kāna yauma al-
arba’ ākhira syuhūr” (the last Wednesday of the month) without specifically mentioning the
month in which the day of continuous misfortune occurs (Al-Maḥallī, 2017).
Through these two interpretations by the scholars, it can be understood that Rabu Abeh
in Gampong Lhok Pawoh aligns with the interpretation of Imam al-Rāzi in the tafsir Mafātih
al-Ghaib and Imam Jalāluddīn al-Maḥallī along with Imam Jalāluddīn al-Ṣuyūti in the Tafsīr
Jalālain. This understanding combines the two perspectives that the day of continuous
misfortune occurs in the second month of the Hijri calendar, which is Safar, and on the
fourth day, which is Wednesday, at the end of the month of Safar. From this, the term “Rabu
Abeh” (meaning the last Wednesday of Safar) emerges.
As part of the Rabu Abeh ritual, on that day, the community of Gampong Lhok Pawoh
gathers collectively on the shore of Gampong Lhok Pawoh to recite Surah Yasin, prayers,
and engage in zikir tolak bala (remembrance to ward off calamities). This is done with the
aim of rejecting or warding off the possibility of disasters on that day. The recitation of
Surah Yasin on Rabu Abeh is based on the hadith regarding the virtue of Surah Yasin,
narrated by (Al-Tirmidzi, 2016) in his Sunan from Anas bin Malik, where the Prophet
Muhammad (peace be upon him) said:
.
“Verily, everything has a heart, and the heart of the Quran is Surah Yasin. Whoever recites Surah
Yasin, Allah will record for them the reward of reciting the entire Quran ten times.”
The recitation of Surah Yasin in a specific manner at a particular time is a tradition
inherited from the previous scholars. This has been extensively explained in Islamic
literature. In the book Tafsīr Sūrah Yāsīn by Hamami Zadah, it is revealed that the method
of reciting Surah Yasin is connected to the text itself and the subsequent traditions that
developed around it (Zādah, 2001). The explanations in the book Tafsīr Sūrah Yāsīn by
Hamami Zadah refer to the hadith in Sunan At-Tirmidzi, which was written in the 3rd
century Hijri. Imam At-Tirmidzi placed the same discussion regarding the virtues of Surah
Yasin in the chapter of Faḍā'il Al-Quran, where one of the virtues mentioned is the
excellence of Surah Yasin.
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Similarly, in the book Syamsul Ma'ārif, written around the year 622 H (Al-Buni, 1998), it
is explained that the phrase “salāmun qaulan min rabbir rahīm” in Surah Yasin is one of the
wirid or remembrances recited by Prophet Adam A.S. after being sent down to Earth.
Prophet Adam A.S. recited this verse 313 times until he was reunited with Eve at Jabal
Rahmah. In the chapter on “wird of Friday”, it is mentioned that when Prophet Adam was
descended to Earth, it coincided with Wednesday. However, this information is solely
based on the kashf (spiritual unveiling) of Sheikh al-Buni, and at the end of the statement,
he concludes with “wallahu a'lām”, meaning that the ultimate truth is known only by Allah
(Halifah, 1998).
Surah Yasin and the prayer for safety have a close relationship in society. The
information regarding the use of Surah Yasin as a fortress and a means of seeking safety
through prayer, as mentioned in Sunan at-Tirmidzi, is also cited in the book Misykāt al-
Maṣābīḥ by Muhammad Ibn Abdul Khatib al-Umri Abu Abdullah Waliyuddin at-Tibrizi,
written in 741 H, in the chapter on Faḍā' il Al-Qur'an (Al-Tibrizi, 1991). The same hadith is
also cited in the book Tāj Jāmi' lil Uṣūl fī Aḥādīs Ar-Rasūl, placed in the chapter on the virtues
of Surah Yasin and Surah Ad-Dukhan, written in 1346 H (Nasif, 1998). Al-Musnad al-Jāmi'
also cites the same hadith, but with a slight difference in that it is not mentioned in the
context of the virtues of the Qur`an, but in the chapter on readings for safety from the
Qur`an. The exact year of its writing has not been found, but the researcher found the year
of authentication to be 1413 H (Ma’rūf, 1998). This indicates that Surah Yasin has been
frequently practiced in religious rituals and events from early to mid-periods, with the
belief that it possesses numerous virtues, particularly in terms of seeking safety.
The interpretation process carried out by Teungku Abdul Majid regarding Surah Yasin
serves as a reference for the practice of the Yasinan tradition in the community of Gampong
Lhok Pawoh. He places Surah Yasin in various events and interprets it mathematically.
According to Teungku Abdul Majid, it is indeed difficult for people to complete the
recitation of the entire Qur`an, but in order to attain the rewards of completing the Qur`an,
people can recite Surah Yasin until completion. In fact, people in the past easily memorized
Surah Yasin due to the cultural practice of reciting it, even though the basis for this practice
is a weak hadith.
The meaning of the phrase “salāmun qaulan min rabbirrahīm” in verse 58 of Surah Yasin,
according to Teungku Abdul Majid, is the peaceful greeting (salam) from Allah, the Most
Merciful, to His servants. It signifies that Allah truly loves His servants and does not wish
for their destruction. That is why there is a specific remembrance (zikir) for Rabu Abeh,
which is as follows:
“O Most Gentle and Kind One, save us from the descending calamities. Indeed, You are the Most
Gentle and Kind One, so be gentle and kind to us and to all Muslims.”
In the recitation of the zikir tolak bala, the reciter acknowledges that their feet and hands
do not possess the power to fulfill the individual's requests, as only Allah, the Almighty,
has complete control over everything. This supplication is uttered by the reciter to Allah,
the Supreme Owner of the universe, seeking protection from all kinds of calamities that
may occur. This supplication verse demonstrates that the specific supplications recited
during the Rabu Abeh ritual in the community of Gampong Lhok Pawoh are not only about
seeking protection from impending calamities but also about requesting Allah, the
Almighty, to shower His mercy upon them and the entire Muslim ummah. This highlights
Makmunzir, et al. Living Qur’an in Yasinan Tradition During Rabu Abeh…│55
the importance of a servant continuously seeking refuge and seeking protection from the
ruler of the universe, Allah, the Almighty.
From this interpretation, Teungku Abdul Majid invites the students and the community
of Gampong Lhok Pawoh to draw closer to Allah by seeking His assistance through Surah
Yasin on the day of Rabu Abeh, seeking forgiveness and protection. This is because even the
angels seek forgiveness for the servants of Allah who seek salvation. If traced, the substance
of the interpretation of Surah Yasin originates from the Books of Tafsir and later appears in
the book Syamsul Ma'ārif. This sequence demonstrates a long process of transmission and
internalization throughout history. The tradition continues by referring to the linguistic
meanings contained in the Qur'an and Hadith, the reception of the Companions, the Tabi'in,
the Tabi' Tabi'in, and subsequent scholars regarding the verses of the Qur'an with diverse
explanations and understandings. Lastly, there is a historical aspect that underlies the
existence of such a ritual. As Ahmad Rafiq revealed, there is a lengthy dialogue that takes
place between religion and culture, which can be understood through meaning, form, and
function by people worldwide.
5
The Spiritual and Social Meanings of the Yasinan Tradition in the Rabu Abeh Ritual for
the Life of the Gampong Lhok Pawoh Community
Society is the result of a complex social structure. Within it, there are diverse
characteristics and individual traits, but one important aspect of society is the establishment
of harmony and agreement in collective thinking, which then becomes traditions followed
together (Sohrah, 2023). From this, it can be understood that every event or tradition within
a society carries a shared meaning that has been agreed upon. This includes the
interpretation of the Yasinan tradition in the Rabu Abeh ritual, which is considered highly
significant and therefore must be preserved by the community and celebrated as an annual
event held every Wednesday in the month of Safar, known as Rabu Abeh.
The Yasinan tradition in the Rabu Abeh ritual, which is continuously preserved by the
community of Gampong Lhok Pawoh, is a tradition that reflects the community's belief in
the existence of supernatural forces that influence their daily lives. In order to maintain the
presence of these supernatural forces, the community must show reverence and strive for
balance in their way of life. The Yasinan tradition in the Rabu Abeh ritual serves as a means
to honor and establish a harmonious relationship with the supernatural forces that impact
the sea. Therefore, it is evident that the Yasinan tradition in the Rabu Abeh ritual has a strong
influence on the daily routines of the community. In both spiritual and social aspects, this
tradition serves the following purposes within the community:
Firstly, the Yasinan tradition in the Rabu Abeh ritual is a specific effort by the community
to pray and seek safety from Allah. The community believes that it is unfortunate for
someone if they do not seek prayers for safety on Rabu Abeh. Some individuals claim that
unfortunate events have occurred when this tradition is not observed, considering that it
has been practiced and preserved by their ancestors for generations (Zainuddin, 2022). This
is a form of spiritual expression that connects the community with a higher source of power.
Therefore, this tradition enlivens their belief and hope for safety and unites the community
in seeking protection and blessings from God, which is expected to bring goodness and
blessings in their daily lives.
5
These three factors are the main causes for the emergence of a Quranic tradition from the beginning
until the present day (Barir, 2017).
56│ Mashdar : Jurnal Studi Al-Quran dan Hadis, Vol.5 No.1 (2023)
Secondly, some members of the Gampong Lhok Pawoh community interpret the tradition
of yasinan in the Rabu Abeh ritual as a cultural heritage passed down by past scholars that
should be preserved (Areh, 2022). Despite accusations of cultural and religious syncretism,
the community does not pay much attention to them. For them, the ritual tradition of
yasinan in the Rabu Abeh ceremony is a righteous act because its purpose is to seek salvation
from Allah through the recitation of prayers from the verses of the Quran. There appears
to be a shifting perspective evolving within the community. In the early days of Islam's
development, prayer was conducted through offerings and the recitation of mantras.
However, as Islam became the majority and dominant religion, the practice of prayer
shifted towards an Islamic approach, primarily through the recitation of the Quran.
Thirdly, the tradition of Yasinan in the Rabu Abeh ritual serves as a platform for fostering
social bonds and strengthening relationships within the community (Yasir, 2022). It
provides a space for people to greet and interact with one another, leading to improved
social connections and harmony in their daily lives. Throughout the implementation of this
tradition, community members collaborate and support each other in the preparations and
execution of the event. They work together to clean the place of worship, provide food and
beverages for the participants, and organize various activities. This spirit of mutual
assistance and cooperation creates a positive social atmosphere among the community
members.
Fourthly, without realizing it, this tradition has given rise to a religious function for the
people of Gampong Lhok Pawoh in shaping a good and polite society. It is considered as an
ideal value that should be embraced by the entire community, including leaders,
intellectuals, and formal authorities. The success in achieving good and courteous behavior
is the goal of the Rabu Abeh ritual. The participation of the community in this tradition also
serves as an indicator of success in achieving prosperous and prosperous lives. An
individual's well-being depends on their behavior, so self-reflection to improve one's
behavior is crucial for that individual.
Fifthly, another aspect of the meaning of the yasinan tradition in the Rabu Abeh ritual for
the people of Gampong Lhok Pawoh is as a reminder to maintain harmonious relationships
between individuals and nature (Samsuir, 2022). In the daily lives of the majority of the
community, who are fishermen, there has been a decline in fish catches due to
overexploitation of the sea. This may be attributed to advanced fishing technologies that
can disrupt the survival of fish. Therefore, through the yasinan tradition in the Rabu Abeh
ritual, greedy fishermen are reminded that the reproduction of fish in the sea relies heavily
on natural processes and humans must preserve that ecosystem. Greed can lead to scarcity
and the destruction of fish ecosystems, which harm many people, and norm violations can
disrupt the social system within the community.
Overall, the yasinan tradition in the Rabu Abeh ritual serves various important spiritual
and social functions for the community. Aside from being a means of prayer for safety and
a cultural heritage that should be preserved, this tradition also plays a role in strengthening
social relationships, shaping good character, reminding the importance of maintaining
ecological balance, and teaching the values of togetherness to the younger generation. This
tradition has become an integral part of community life and is continuously upheld and
practiced as a form of respect for their ancestors and religious beliefs. If a tradition does not
bring benefits and usefulness, it is unlikely to endure amidst the development of
globalization. For communities that have carried on the tradition from generation to
generation, they will continue to preserve their culture so that it is not eroded by time.
Makmunzir, et al. Living Qur’an in Yasinan Tradition During Rabu Abeh…│57
CONCLUSION
The yasinan tradition in the Rabu Abeh ritual is a reflection of the living Qur`an found in
the community of Gampong Lhok Pawoh, Manggeng District, Southwest Aceh Regency.
This tradition is observed every year on the last Wednesday of the month of Safar, as an
effort to seek safety and protection from Allah. The community sees a connection between
Surah Al-Qamar/54 verse 19, which describes a fateful day, and the Rabu Abeh day. They
collectively recite Surah Yasin as a form of prayer and protection from potential disasters
that may occur on that day. This tradition has strong spiritual and social functions in the
community, including serving as an act of supplication and seeking safety from Allah,
preserving cultural heritage, fostering social bonds through gatherings, and shaping good
and respectful character. Furthermore, the tradition serves as a reminder to maintain
harmonious relationships with nature, teaches values of gratitude and frugality, and
strengthens solidarity and the preservation of customs and traditions. Overall, the yasinan
tradition in the Rabu Abeh ritual in Gampong Lhok Pawoh exemplifies how the Qur`an serves
as a source of inspiration and guidance in the daily lives of the community, creating
harmony between spiritual, social, cultural, and environmental aspects.
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