Abstract

This study analyzes the ritual community as an association of people who try to get closer to God through religious rituals. The focus of the community is not to carry out joint rituals but on studies, sharing religious experiences, and how to increase religious obedience. There are two types of ritual communities; those formed by religious leadership and by similar interests in studying religion. This study examines the second community, by examining the values, principles, and beliefs that unite community members. Research is needed to understand religious phenomena, increase understanding, and religious tolerance. The study was conducted by library study of ritual community, in this case, the community of Salat Khusuk, and Emile Durkheim's theory contained in The Elementary Forms of the Religious Life. Descriptions, interpretations, historical continuity, internal coherence, and holistic are methodical elements in this study. The results of the study show that the attachment and social relations of the community are built by the value of identity and inward solidarity inherent in each member of the ritual community.

Highlights

  • The living Qur’an, the ways in which the Quranic tenets and fundamental principles are internalized in Muslim daily lives and their peaceful interactions with others, has been highlighted in Indonesia as a new phenomenon and continues to transform in exploring the possibility of Quranic studies

  • In a broader context, understanding religion in solidarity shows the emphasis on Durkheim's moral side on the aspect of humanist sociology (Prus, 2011: 56-111), which is more comprehensive as Durkheim developed in The Evolution of Educational Thought (1904–1905), The Elementary Forms of the Religious Life (1912) and Pragmatism and Sociology (1913–1914)

  • The ritual community refers to the meaning of a group of people or followers of religion who specialize in efforts to increase religious obedience, personal and social piety, and improve the quality of worship

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Summary

INTRODUCTION

The living Qur’an, the ways in which the Quranic tenets and fundamental principles are internalized in Muslim daily lives and their peaceful interactions with others, has been highlighted in Indonesia as a new phenomenon and continues to transform in exploring the possibility of Quranic studies. Recitation of the Qur’an in public spaces, according to Nelson (2001: xiv), is a common phenomenon that occurs in Muslim communities, as it constitutes a usual symptom in Egypt and all contexts of Islamic societies. This current study highlights that the Qur’an recitation by applying the Kempekan model in Babakan, Ciwaringin, Cirebon, West Java-Indonesia has been introduced by Kiai Tamam Kamali since 1955. In line with Nelson (2001), the variation of the Qur’an readings in Egypt copes with forms of practice, polemic discourse, mapping of assembly points, and separation between music and the Qur’an recitation It illustrates how Nelson conducted grounded research, attended qira’ah events, interviewed reciters, understood their recitation techniques, and observed relating issues. Since this study emphasizes the phenomenon of Kempekan tradition, it does not elaborate much on the songs used in reading the Koran itself, such as how the character of the song or composition in it

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CONCLUSION
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