In recent decades, the world's Muslim community has faced complex challenges due to the dynamics of globalization, the current of religious reform, and the urge to purify Islamic teachings. Local religious practices, especially those related to death such as Tahlilan, Yasinan, and Khataman of the Qur'an, are increasingly questioned by some groups that encourage the purification of the faith. In the context of Southeast Asia, including Indonesia and Malaysia, this phenomenon not only has an impact on the theological realm, but also creates social tensions and shifts in cultural values [1]. One form of tradition that is highlighted in this discourse is the practice of khataman Al-Qur'an at funerals. In Aceh, especially in Bireuen, this practice has become a cultural-religious expression that has survived in the midst of the pressures of the times [1]. This research focuses on this tradition as a reflection of the concept of Living Qur'an, which is the understanding that the Qur'an is not just read as a text, but is also brought to life through social actions and rites in daily life [2].

The tradition of Khataman Al-Qur'an at the cemetery in Bireuen represents the integration of Qur'anic values into the social life of the Acehnese people. This practice is not only a formal ritual, but also a form of actualization of spiritual and social values based on Islamic teachings [2]. In the view of the local community, reading the Qur'an after a funeral is not only a form of prayer for the deceased, but also as a binder of solidarity between citizens, strengthening Islamic identity, and the media to maintain the moral sustainability of the community. The Qur'an itself provides the theological foundation for this practice, as enshrined in the Qur'an QS. Al-Hasyr (59):10:

وَٱ ذلِيَّنَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ رَ ذبنَا ٱغۡفِرۡ لَاََ وَلِِخََِٰۡونِنَا ٱ ذلِيَّنَ سَبَقُونَا بِٱلِۡيََِٰمنِ وَلََ تَعََۡلۡ فِِ قُلُوبِنَا غِ الّٗ لِٗ ذلِيَّنَ ءَامَنُواْ رَ ذبنَآ إِنذكَ رَءُوفٞ ذرحِي م

" Those who came after them (Muhajirin and Ansar) prayed, 'O our Lord, forgive us and our brothers who believed before us, and do not make envy in our hearts against the believers. O our Lord, verily You are the Most Sustaining and the Most Merciful."

This verse is the main spiritual inspiration for the community to pray for those who have died, including through the collective reading of the Qur'an. This practice is also in line with a wider phenomenon in Indonesia where Islamic death customs often combine the recitation of holy verses with local rites as a form of respect for the deceased [3]. In the treasure trove of academic literature, the concept of Living Qur'an has received wide attention [3]. Previous studies such as those put forward by Saeed [4], and developed in the Indonesian context by Husna [5], confirm that the Qur'an lives not only in literal reading, but also in the social practices of Muslims. However, the focus of the study is still dominant in the context of daily rituals such as taklim and yasinan assemblies [4]. Meanwhile, the space for the actualization of the Qur'an in the context of death, especially through khataman at funerals, is still rarely explored in depth.

There has not been much research that explores how this sacred text is mediated through social practices in sacred moments such as death, especially considering the unique conditions of local religiosity of Aceh [6]. In addition, the response of the younger generation to this practice has not yet become the main object of study in the Living Qur'an literature, even though they have an important position in determining the continuity or transformation of the tradition [7]. Departing from this gap, this study aims to expand the understanding of the Living Qur'an by highlighting the practice of khataman Al-Qur'an in funerals as a form of implementation of sacred texts in socioreligious life [5]. The general purpose of this study is to fill the void of the study of the Living Qur'an in the context of the ritual of death and to provide a new understanding of the social dynamics behind the tradition [6]. In particular, this study aims to: (1) ethnographically describe the implementation of the khataman tradition in Bireuen, (2) uncover the spiritual and social meanings contained in this practice, (3) evaluate the dynamics of change and people's responses to the challenges of religious purification, and (4) test the assumption that Qur'anic texts have a performative function in strengthening the social bonds and moral structure of communities [8].

The initial hypothesis proposed in this study is that the tradition of Qur'anic khataman at funerals is not only seen as a form of respect for the deceased, but also as a social strategy to maintain community identity, affirm Qur'anic values in living practice, and negotiate local traditions with modern religious discourse [7]. In practice, this tradition contains a dynamic between continuity and transformation, between the sacredness of the text and social change [8]. Therefore, phenomenology-hermeneutic approaches [9], and ritual sociology [10] are used in this study to unravel the layers of meaning contained in the collective experience of the Bireuen people.

The novelty of this research lies in two main aspects. First, from a conceptual point of view, this study expands the realm of the Living Qur'an into the transcendental realm of death, which has been rarely touched by similar studies [9]. Second, in terms of methodology, the combination of phenomenology-hermeneutics and ritual sociology approaches provides space for in-depth exploration of the subjective meaning and social structure that surrounds the khataman tradition [10]. Through this framework, research not only contributes to the development of the theory of Living Qur'an but also makes an empirical contribution to the study of contemporary Islamic anthropology [11]. Thus, this research is expected to be a bridge between the normative understanding of the Qur'an and the reality of religious practice at the community level [11]. The tradition of Qur'anic khataman at the Bireuen cemetery is not only an object of ethnographic study, but also a space for dialogue between texts, traditions, and social changes in modern Muslim society.

This study uses a phenomenological qualitative approach with an exploratory goal to deeply understand the socio-spiritual experience of the Bireuen people in the tradition of Qur'anic khataman at funerals. This approach was chosen because it is able to uncover the hidden meanings that arise from individual and community interactions with religious practices in the context of local culture [12]. This method is also in line with the principles of Living Qur'an studies which emphasizes the importance of the connection between the text of the Qur'an and the social reality of Muslims [12].

Data was collected through three main methods: in-depth interviews. A total of 17 informants were selected purposively based on their active role in the implementation of traditions, consisting of religious leaders (Tgk or village ulama), students or reciters who read the Qur'an, the family of the deceased as the organizers of the event, and the general public including the younger generation [13]. Data collection was carried out for 3 months All informants were given an explanation of the purpose of the research and agreed to participate through an informed consent process.

Interviews are conducted in a semi-structured manner with the flexibility to dig deep into the deep meaning of personal experiences. In addition, community archives such as recordings of previous khataman processions were used to reinforce the phenomenological narrative [14]. To maintain the validity and reliability of the data, the researcher applied the triangulation technique of sources and methods, conducted member checking by confirming the summary of the results of the interview to the informant, and peer debriefing with colleagues from the field of Islamic anthropology to test the interpretation of the data critically and reflectively.

All data were analyzed using the Interpretative Phenomenological Analysis (IPA) approach. The analysis begins with a re-reading of transcripts and field notes to internalize the informant's narrative of experience, then identifies the units of meaning classified in key themes such as: spirituality, social solidarity, traditional transformation, and reinterpretation of the younger generation. These themes are interpreted within the framework of the theory of the Living Qur'an and the sociology of Islamic rituals.

The main parameters in this study include five dimensions: (1) the spiritual meaning of khataman as a form of charity, (2) social function in strengthening community solidarity, (3) the emotional experience of participants during the ritual, (4) cross-generational perception of the relevance of traditions, and (5) the transformation and adaptation of khataman practices to the purification of religious teachings [15]. This focus is designed to capture the relationship between Qur'anic texts, social practices, and the construction of the meaning of life as articulated in the context of the Living Qur'an [13]. With this methodological approach, the research is expected to make an empirical contribution to the study of the Living Qur'an in the context of death rituals and expand the understanding of how local Muslim communities bring sacred texts to life in transcendental and collective situations [14].

This research has revealed that the tradition of Khataman Al-Qur'an at the Bireuen cemetery is a tangible manifestation of the concept of Living Qur'an, where the sacred text of the Qur'an is brought to life in the form of social rituals that are full of spiritual meaning and community solidarity. This tradition is not only a religious activity, but also a form of internalization Qur'anic values such as ukhuwah, charity, and respect for fellow human beings in the transcendental context of death. Despite facing challenges from puritans who consider it heretical, the tradition has survived with adaptive flexibility amid social and generational changes. Through a phenomenological approach, this study shows that the khataman tradition enriches religious experiences and strengthens the social network of the Bireuen community, proving how the text of the Qur'an is not only memorized, but also brought to life in the real experience of the community.

The theoretical contribution of this research lies in the expansion of the understanding of the Living Qur'an into the realm of ritual death, an area that was previously understudied in the literature. This research also demonstrates the importance of a contextual approach in understanding the dynamics of local religious practices, as well as underlining how tradition can be a powerful medium for preserving Qur'anic values in modern society. (a) The Most Important Finding (Hikmah/Wisdom): The khataman tradition not only shows the spiritual commitment of the Muslim community to the Qur'an, but also teaches the importance of social solidarity in the face of death. The most prominent lesson is that religiosity is not merely a ritual, but a reflective and transformative space to build strong social cohesion in the midst of modernization. (b) The Power of Writing (Scientific Contributions and New Paradigms): This study introduces a new paradigm in the study of the Living Qur'an by highlighting the practice of death rituals as a living expression of the Qur'an. This ethnographic and phenomenological approach enriches the study of culture-based Islam and encourages the development of a framework of Qur'anic Anthropology that is still rare in contemporary Indonesian literature. (c) Limitations of Research Scope: This study is exploratory in nature with local coverage limited to the community in Bireuen. No systematic comparisons were made with similar practices in other regions. In addition, the involvement of the younger generation as key participants is still limited so that it cannot fully represent the change in perspectives across generations as a whole. Advanced research with interregional coverage and quantitative approaches can provide a more comprehensive picture. This research opens up space for further studies that can further explore the transformation of the Living Qur'an tradition in the midst of globalization and religious reform, as well as how the younger generation can become agents of the preservation and reinterpretation of these values in a new context.

Siti Khodijah: Conceptualization, Methodology, Writing – review & editing, Supervision, Project administration. Sori Monang: Methodology, Writing – review & editing, Investigation.

We would like to express our sincere gratitude to UIN Sumatera Utara for its institutional support during the preparation of these papers. We are also deeply grateful to the anonymous reviewer whose insightful comments and constructive feedback significantly enhanced the clarity and scholarly quality of our work.

The authors declare no conflicts of interest.

This research did not receive any financial support.