<![CDATA[The understanding of the Qur’an produces a variety of cultural practices, which are the results of the reception of Muslims to the Qur’an. One of them is the practice of reciting selawat which is carried out at Ar-Rizqy Selawat Majlis, Buntet Village, Astanajapura District, Cirebon Regency. It is the reception of QS. al-Aḥzâb verse 56. There are two results of this study. The first one is that the background of the selawat tradition was a part of the practices of the QS. Al-Aḥzab’s command (verse 56). In addition, the recitation of the Qur'an as dhikr was believed to have strength or virtue. Another form of Living Qur'an practices was reciting the Qur’an by reading it as much as one nis}f (half of a juz), then reading QS al-Fâtiḥaḥ once, and then reading QS al-Ikhlâs}, al-Falaq, al-Nâs, and al-Kursiy Verse 70 times. The number of the counts (70) was based on the ijazah (certificate) given by the teacher. Besides, the number 70 is an odd number and Allah favors odd numbers. The second result is the reception to the Qur'an was a functional reception which consisted of 3 functions. The first function was to protect oneself from the disturbance by supernatural creatures. Qur’an’s verses considered as verses that could protect oneself from the disturbance by supernatural creatures were found in the sixth verse of QS al-Nâs, the third verse of QS al-Falaq, and in “ya'lamu ma baina aidihim wa makhalfahum†in al-Kursi. The second function was to use water as medicine. And the last one was to provide a psychological effect, namely to reassure the soul.Keywords: selawat tradition, reception and phenomenology. Pemahaman terhadap Alquran menghasilkan beragam perilaku kultural. Perilaku kultural merupakan hasil dari resepsi umat Islam terhadap al-Qur’ân. Salah satu praktiknya ialah resepsi terhadap QS. al-Aḥzab ayat 56 yakni praktik pembacaan selawat atau disebut dengan selawatan yang dilakukan di Majelis Selawat Ar-Rizqy Desa Buntet kecamatan Astanajapura, Kabupaten Cirebon. Hasil dari penulisan tersebut adalah pertama latar belakang tradisi selawatan bagian dari perilaku dari perintah QS. Al-Aḥzab ayat 56 dan pembacaan Alquran dijadikan sebagai bacaan dzikir dipercaya memiliki kekuatan atau keutamaan. Bentuk praktik Living Qur’an lainnya ialah pembacaan Alquran antara lain membaca Alquran sebanyak satu nishfu (setengah juz). Kemudian membaca surat al-Fâtiḥaḥ 1 Kali, dan membaca surat al-Ikhlâs, al-Falaq, an-Nâs, dan ayat Kursi sebanyak 70 Kali. Banyaknya jumlah hitungan 70 kali berdasarkan hasil ijazah dari gurunya. Selain itu, angka 70 merupakan angka ganjil, dan Allah menyukai angka yang ganjil. Kedua, resepsi terhadap Alquran yaitu resepsi fungsional, 1) melindungi diri dari gangguan makhluk. Ayat Alquran yang dianggap sebagai ayat yang dapat melindungi diri dari gangguan makhluk menurut para pelaku ialah terdapat dalam ayat ke-6 surat an-Nâs, ayat ke 3 surat al-Falaq dan pada lafaz ya’lamu mâ bayna aydîhim wa mâ khalfahum dalam ayat kursi. 2) Penggunaan media air sebagai obat. 3) dapat memberikan efek psikologis yakni menentramkan jiwa.Kata Kunci: Tradisi selawatan, Resepsi dan Fenomenologi]]>
