Fatika Anisa Aulia, Muhammad Jamil

Pengobatan Menggunakan Ayat-Ayat Al-Quran: Studi Living di Sei Dadap-Kisaran

Introduction

Pengobatan menggunakan ayat-ayat al-quran: studi living di sei dadap-kisaran. Telusuri pengobatan ayat Al-Quran (ruqyah syar'iyyah) di Sei Dadap-Kisaran. Studi Living Qur'an ini ungkap terapi komplementer penguat spiritualitas dan ketenangan batin masyarakat.

Abstract

This study examines the practice of medicine using Qur'anic verses that occurred in Sei Dadap-Kisaran, North Sumatra, within the framework of the Living Qur'an. This practice is part of the religious heritage that is still preserved and developed in the community, and is carried out by local figures such as Mr. Shobari and Mr. Ponidi. This research employs a qualitative approach. The results of the study show that people not only understand the Qur'an textually, but also operationalize it in their daily lives, especially when facing diseases and non-physical disorders. The community widely accepts this practice because it is considered effective in providing inner peace, strengthening spirituality, and fostering a sense of dependence on Allah SWT. From the perspective of sharia and faith, this method falls under the category of ruqyah syar'iyyah, which is justified as long as it does not contain elements of shirk or deviant practices. The study also confirms that Qur'anic medicine is not intended to replace medical treatment, but rather serves as a complementary therapy that strengthens the religious and social dimensions of society. These findings demonstrate how the concept of the Living Qur'an is actualized in the form of contextual, spiritual, and socially impactful treatment practices.

Review

This study offers a compelling exploration into the practice of Qur'anic verse medicine within the framework of the Living Qur'an in Sei Dadap-Kisaran, North Sumatra. The research effectively highlights how local communities operationalize sacred texts beyond mere textual understanding, integrating them into daily life, particularly in managing health and non-physical ailments. By focusing on local figures like Mr. Shobari and Mr. Ponidi, the study provides a grounded, empirical perspective on how religious heritage is preserved and developed, utilizing a qualitative approach to delve into the nuances of this spiritual healing tradition. The abstract effectively outlines several key findings that underscore the significance of this practice. It reveals that the community's wide acceptance stems from the perceived effectiveness in fostering inner peace, strengthening spirituality, and cultivating dependence on Allah SWT. Crucially, the study situates this method within the acceptable boundaries of *ruqyah syar'iyyah* from a sharia and faith perspective, provided it remains free from elements of *shirk* or deviant practices. This theological contextualization is vital. Furthermore, the research makes a critical distinction, clarifying that Qur'anic medicine functions as a complementary therapy, designed to bolster religious and social dimensions, rather than replacing conventional medical treatment. Overall, this paper appears to make a valuable contribution to the understanding of lived religion and popular Islamic practices. Its strength lies in demonstrating the concrete actualization of the "Living Qur'an" concept through contextual, spiritual, and socially impactful treatment practices. The clear articulation of the practice's role as complementary therapy, coupled with its sharia justification, enhances the scholarly utility and practical relevance of the findings. This study should be of significant interest to scholars of Islamic studies, medical anthropology, and sociology of religion, offering rich insights into the interplay between faith, health, and community life.

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