Mujāhadah Students: the Innovation of Student Quranic After-Memorizing at the Institut Agama Islam al-Quran al-Ittifaqiah

This study aims to examine the innovation of quranic after-memorizing through the mujāhadah program conducted by 49 students at the Institut Agama Islam Al-Quran Al-Ittifaqiah (IAIQI). The analysis used in this study is the analysis of the living Quran and social construction theory. The results showed that the mujāhadah program was an effort in maintaining memorization through three stages, namely mujāhadah ulā (confirmation), mujāhadah sāniah (fasting for 40 days), and mujāhadah sāliṡah (evaluation). The three stages are the legitimacy of giving the sanad which leads to three main chains, namely from the K.H. Nawawi Dencik, K.H. Magfur Ali, and K.H. Nawawi Abdul Aziz. This program is the result of externalizing the taḥfīẓ coaches at the Al-Ittifaqiah Islamic Boarding School as well as the leaders and teaching staff at IAIQI. The results of the externalization were institutionalized in the use of mujāhadah guidelines, IQT’s vision, and also the provision of scholarships for mujāhadah students. While internalization occurs in the process of absorbing the value of mujāhadah into the enjoyment of reading the Quran for the perpetrators, the desire of students to complete the three stages of mujāhadah, and the motivation of non-mujāhadah students to participate in memorizing the Quran.


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֎ Studi Multidisipliner: Jurnal Kajian Keislaman, Volume 10 Edisi 1 2023 the Quran. There are a few kinds of literature that specifically discussed the aftermemorizing method of the holy Quran, this is the reason that makes this research important to do.
From the theological perspective, two main problems are always associated with taḥfīẓ al-Qur'an, namely the heavy duty of maintaining the memorization of the Quran and the fear of lack of religious understanding of memorizers of the Quran.
For the first problem, the Prophet Muhammad warned his people: "Always take care of the Quran, indeed it disappears faster than a tied camel." 10 The above-mentioned hadith shows the message of the Prophet Muhammad to be careful in guarding the Quran because it is easy to forget from memory.
Meanwhile, the Prophet also reported the lack of religious understanding of the memorizers of the Quran through his words: "there will come a time for my people when there will be a lot of readers (memorizers) of the Quran but very few of them who understand the fiqh (Islamic jurisprudence) and science that day have become extinct, and there will be riots… 11 In this context, the phenomenon of memorizing the Quran at the Institut Agama Islam Al-Quran Al-Ittifaqiah (IAIQI) becomes interesting to discuss. The Quranic memorizing activity at IAIQI was carried out by the Ilmu Al-Quran dan Tafsir (IQT) program which was attended by 49 students who have memorized Quran 12 .
The mujāhadah program can be understood as a program to strengthen the memorization of the Quran for students who have completed memorizing the 10 Abu Abdillah Muhammad ibn Isma'il Al-Bukhari, Al-Musnad al-Shahih al-Mukhtashar Min 'Umuri Rasulillah Saw Wa Sunanihi Wa Ayyamihi (Beirut: Dar Thauq An-Najah, 1422)., p. 193. Hadits number 5033. 11 Abu Abdillah al-Hakim Ibn Muhammad An-Naisaburi, Al-Mustadrak 'ala as-Shahihain (Beirut: Dar al-Kutub al- 'Ilmiyyah, 1990)., vol IV, p. 504, Hadits number 8412. Abu 'Amr Yusuf ibn Abdullah Al-Qurtubi, Jami' Bayan al-'Ilm Wa Fadhlihi (Arab Saudi: Dar Ibn al-Jauzi, 1994)., vol. I., p. 607., Hadits number 1043. 12 Interview with Zainal Abidin, head of study program Ilmu Al-Quran dan Tafsir IAIQI, on 5 th may 2021. Quran 13 . This program consist three level of mujāhadah, namely mujāhadah ūlā or the first level of mujāhadah, mujāhadah ṡāniah or the second level of mujāhadah, and mujāhadah ṡāliṡah or third level of mujāhadah which also known as mujāhadah majlīs asy-Syāhadah. 14 All of that three levels of mujāhadah are conditions that must be followed by PPI's students to get the legitimacy of the sanad (Syāhadah) which contains explanations related to teachers who narrate the reading of the Quran to be continued until the Prophet Muhammad.
There are three interesting things to be discussed regarding the Quranic memorizing program at IAIQI. First, the main discussion in this program is the effort of maintaining Quranic memorization, not the method of memorization. Second, the provision of scholarships for mujāhadah students. Third, the process of fostering and maintaining the memorization of the Quran for mujāhadah students is carried out with an on-class and off-class system. 15 Some of the uniqueness, peculiarities, and specificities of these mujāhadah students attracted the interest of researchers to formulate how the normativity, historicity, and social construction were to maintain the memorization of the Quran for mujāhadah students at IAIQI. To answer the problems above, the author uses the Living Quran analysis. By using this analysis, the author hopes to provide scientific contributions and also answer the theological-normative problems of taḥfīẓ al-Qur'an namely the problem of safeguarding and the problem of understanding.
For this research to be systematically structured, the research questions posed include two things: First, how is the normativity, historicity, and social construction of the phenomenon of mujāhadah students at IAIQI? Second, What are the innovations and implications of the Koran memorization program developed for mujāhadah students at IAIQI?

METHOD
This research is field research that uses qualitative methods. 36 The data collected will be presented using a descriptive-analytical method using a sociological approach, particularly the social construction theory of Peter L. Berger.

RESULTS AND DISCUSSION
This section discusses the findings obtained from the one interview conducted. There were several interview questions posed to help answer the central research question. This section will focus on the themes that emerged from the interview question. The themes identified in this study will be shown in the table below: The Normativity of Mujāhadah Taḥfīẓ al-Quran Etymologically, the word mujāhadah means struggle or jihad accompanied by sincerity. 37 This word is formed from the root word Jāhada-Yujāhidu which means to exert all abilities. 38 This is to Ibn Fāris' explanation that every word whose origin is the letters Jīm, Ḥā, and Dāl, shows one original meaning, namely difficulty or sincerity. 39 In this study, the meaning of mujāhadah is connoted to earnest effort or jihad through the activities of preserving the memorization of the Quran. Mujāhadah is a mandatory agenda that must be followed by students who memorize the Quran at Al-Ittifaqiah Islamic Boarding School. This is as emphasized in the LEMTATIQI rules article I paragraph 12, namely: "Semua santri yang telah khatam 30 Juz, wajib melaksanakan dan menjalani amaliah sebagai berikut: (1) taḥsīn at-tahfīẓ wa al-Qirā'ah, (2) Tabarruk (mujāhadah ūlā dan mujāhadah ṡāniah Mujāhadah ūlā is the first level for students who have completed memorizing the Quran with one teacher and then it is recommended to re-submit their memorization to three other teachers. 43 This activity provides benefits for students to avoid reading errors and also as a form of confirmation of memorization and how to read to other teachers. The normative basis of this memorization re-deposit activity is to follow the habits of the Prophet Muhammad. who always re-deposits his memorization to the angel Jibril. As narrated by Abdullah ibn 'Abbas 44 as follows: Rāzi, 46 47 Niẓamuddīn an-Naisābūri, 48 and also Abū 'Abdillāh Muḥammad al-Miṣri 49 as follows: In the Islamic tradition, the number 40 occupies a fairly central position. 40 days into the transition phase of the human form when in the mother's womb. 40 days are the limit of not accepting the practice of someone who drinks khamr. Even Ali 'Ali ibn Sulṭān Muḥammad 50 says that the count of 40 is enough to turn people into obedience or disobedience.
The third stage is Mujāhadah ṡāliṡah. Mujāhadah ṡāliṡah is a final evaluation tool where students are asked to recite the Quran for 15 hours and are listened to by all teaching staff and taḥfīẓ students at PPI. 51 At first, mujāhadah was a Quranic aftermemorizing activity that was applied in PP. An-Nur Yogyakarta. This Islamic boarding school is one of the main supports for the establishment of taḥfīẓ al-Qur'an activities in Ittifaqiah by sending students who have completed mujāhadah activities. Among the students who were sent at that time were Muyassaroh, Zaenal Abidin, Ummi Rosyidah, and Ahmad Royani. Because of that, when mujāhadah activities were "transferred" to the PPI, the procedures or kaifiyyah for their implementation were still using the same method.
The kaifiyyah explains the procedures that need to be done before a santri performs mujāhadah. Among the steps that need to be taken care bathing in repentance, praying two raka'at, reading certain prayers, and sending fatihah for several names that are connected to Al-Quran teachers. Although mujāhadah is an obligation for students, it turns out that many students are unable to complete this stage. This happens because of the tight schedule of formal lessons followed by the students. Therefore, in 2018, PPI and IAIQI initiated the establishment of a study program that was able to develop the study of the Quran and provide a forum for students who had not completed their mujahadah obligations. The IQT study program was established which allowed these students to continue to attend lectures with special treatment in the first and second semesters through an off-class system, because of that the students who then continued their studies at IQT were known as "mujāhadah students".
According to Berger,57 humans are born with the condition of being in two accompanying dimensions, namely the geographical dimension and the cultural dimension. Humans are born in rudimentary biological conditions so they will always be bound to these two dimensions. Humans born in certain geographic and cultural contexts will be greatly influenced by these geographical and cultural conditions. The strong desire to continue memorizing the Quran that had been received earlier or while still a student at LEMTATIQI was externalized in the selection of further study programs that Khurun'in participated in. Even the selection of the same taḥfīẓ teacher as in the previous phase also emphasized the existence of externalization actions that Khurun'in himself might not have fully realized.
This level of externalization is also increasingly visible in the act of giving the Qur'anic sanad. Ahmad Royani and Muyassarah recounted the mujāhadah activities they carried out during their time as students at the An-Nur Islamic Boarding School which became their foundation in preparing the mujāhadah ūlā and mujāhadah Ṡāniah programs at PPI and IAIQI. 61 In addition, Maryati's sima'an assembly experience was also externalized in the form of mujāhadah majlīs ash-syahādah activities and also routine simaan that she usually did with mujāhadah students. In the context of mujāhadah students, the form of objectification is contained in the mujāhadah guidelines which are the same as the mujāhadah guidelines in LEMTATIQI. In its application, the procedures or kaifiyyah used also still refer to the kaifiyah in the PP. An-Nur is the place of origin for most of the teaching staff of taḥfīẓ al-Quran at IAIQI. 65 Kaifiyah mujāhadah 40 days is a form of institutionalization or objective reality of mujāhadah 40 days in PP. An-Nur. The tradition is carried out by community members (students and alumni) of PP. An-Nur thus becomes intersubjective deposition or shared experience deposition. This is referred to by Berger 66 as sedimentation and tradition.
The intersubjective sedimentation of taḥfīẓ trainers at IAIQI mostly comes from PP.
An-Nur Yogyakarta and had undergone negotiations with the coaches of other pesantren which later became an objective reality under the name mujāhadah. This objective reality can only be passed down from one collectivity to another, or from one generation to another through legitimacy. This legitimacy is present in the LEMTATIQI 67 article 1 paragraph 12 concerning obligations which reads: "Semua santri yang telah khatam 30 Juz, wajib melaksanakan dan menjalani amaliah sebagai berikut: (1) tahsin al-tahfidh wa al-Qiro'ah, (2) Tabarruk (mujāhadah ūlā dan mujāhadah ṡāniah) / (All students who have completed 30 Juz, are obliged to carry out and undergo the following deeds: (1) tahsin altahfidh wa al-Qiro'ah, (2) Tabarruk (mujāhadah ūlā dan mujāhadah ṡāniah))" When this obligation has not been fully implemented due to the tight study schedule for the students, and at the same time IAIQI opens a new study program, namely IQT, and requires new registrants, the mujāhadah student program appears. Through the externalization process between all parties involved, from IAIQI leaders and lecturers, taḥfīẓ teachers at LEMTATIQI, and mujāhadah students themselves, a new sedimentation of consciousness was formed while still using the previous institutionalization.
The objective reality of society will only survive across generations if it has gained legitimacy from the community itself. The rules that have been compiled by the LEMTATIQI Trustees occupy the right position as a description of the existence of objectification in society or more accurately referred to as the objective reality of the subject of mujāhadah.
As a means to ensure that this objective reality will continue to survive, IAIQI further strengthens the existence of mujāhadah with several legitimacy steps, namely: Third, the legitimacy of mujāhadah also appears in the provision of scholarships to those who memorize the Quran. IQT provides a scholarship program with free provisions for one semester for students who are able to memorize 5 chapters, two semesters for students who can memorize 10 chapters, three semesters for students who can memorize 15 chapters, four semesters for students who can memorize 20 chapters, six semesters for students who can memorize 20 chapters and eight semesters for students who can memorize 30 chapters. 70 The three things above become a form of institutionalizing the objective value of mujāhadah experienced by the subjects involved in IAIQI. These objective meanings must have settled as a result of the continuous externalization process from various parties. After becoming an objective reality and also institutionalized, especially in the IQT Vision, then in the next section, this spirit of mujāhadah will settle in the subjective consciousness of all IQT subjects or known as internalization in Peter Berger's theory.

Internalization: Inheritance of Mujāhadah Tradition
Humans are born in a condition of not knowing any concept, even though they are equipped with the capital of readiness to accept and understand these concepts from two main dimensions, namely the geographical dimension and the cultural dimension. This basic capital will continue to grow through its biological development. The process of internalization or absorption and acceptance of these objective values can be obtained through externalizing each unit of society such as parents, teachers, spouses, friends, and others. Even the internalization process can also be carried out together with other people who are actively involved in defining the objective value.
However, the internalization process never occurs in its entirety, humans are not able to absorb all objective reality as a whole. The internalization process necessitates the existence of parts of the objective reality that are not fully absorbed and will re-adjust when the subjective reality is externalized to other social conditions. 72 The LEMTATIQI and IAIQI's mujāhadah traditions which have experienced two cultural moments namely externalization and objectification are then internalized into the entire IAIQI community, especially mujāhadah students and regular students (nonmujāhadah). In Berger's perspective, this interaction process is at the level of secondary social interaction. Secondary social interaction can occur continuously so that it becomes a subjective reality that exists in the stock of knowledge of individuals or humans in society.
The internalization process is experienced by mujāhadah students as a consequence of the continuous externalization they experience. In this context, mujāhadah students feel that reading and repeating the memorization of the Quran is a pleasure in itself. Related to this, Meira Jelita shared her individual experience during the mujahadah Jelita's statement above shows a subjective experience that she has experienced so that she considers that mujāhadah and murājaah are not just obligations but become necessities and can provide comfort. In addition, the mujāhadah students who had not completed the mujāhadah ṡāniah and mujāhadah ṡālitsah programs stated that they were very interested in joining the program. The same desire was also explained by Dwi Jayanti, 75 according to her although at first, she joined this program because of the obligation to complete the mujāhadah, for her there were many positive impacts from this activity. One of the effects is the increase in the spirit of murājaah. In addition, Jayanti also admitted that she was very interested in completing this mujāhadah program.
The subjective experiences experienced by Jelita, Aryanti, and also Jayanti above show that the mujāhadah program has been integrated into their daily lives and also presents a strong desire to complete the program even though at first this program was a form of obligation. The obligatory side of the mujāhadah program does not seem to be a burden for the three students. on the contrary, mujāhadah becomes comfort and encouragement for them to continuously repeat the memorization of the Quran they have.
Another form of internalization is also experienced by regular students (nonmujāhadah). Most of them have an interest in memorizing the Quran. Some of the reasons they gave include wanting to give a crown for talents, supporting lectures, and motivation to catch up with mujāhadah students. 76 The results of the absorption of these values they show through the activities of memorizing the Quran which they do independently. In this case, some students have memorized up to 5 juz such as Muhammad Agung Saputra 77 and Yunizar, 78 10 juz such as As a closing statement from this description, it can be concluded that the mujāhadah tradition was formed or constructed by the leaders and teaching staff at IAIQI based on collaboration with LEMTATIQI, legitimized and maintained by the coaches through the preparation of the IQT Vision, strengthening memorization in courses, and also providing scholarships, and subjectively absorbed by students, both mujāhadah students and regular students. Social construction in the phenomenon of student mujāhadah is a continuation of the process of forming the mujāhadah tradition in LEMTATIQI through three stages of construction, namely externalization, objectification, and internalization. The externalization process in the process of establishing the mujāhadah program, the process of selecting memorized listeners, the process of giving the sanad, and also the model of the sanad used.
The process of objectification occurs in the use of mujāhadah guidelines, kaifiyyah mujāhadah, IQT vision, and also providing scholarships for mujāhadah students. While internalization occurs in the process of absorbing the value of mujāhadah into an enjoyment of reading the Quran for the perpetrators, the desire of students to complete the three stages of mujāhadah, as well as the motivation of non-mujāhadah students to participate in memorizing the Quran. Nevertheless, the writer realizes that this research is not perfect.
Other aspects cannot be fully explained in this study, such as how the tradition of giving the sanad of the holy Quran takes place in a wider environment. Then how do students interpret the tradition of preserving the memorization of the Quran amid the massive influence of digitalization? thus, these aspects can be taken into consideration for subsequent studies.