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After the burial process is complete, there are many traditions carried out by some Muslims in various parts of Indonesia, such as sprinkling flowers on graves, watering graves with flower water, reciting the Quran in graves, and various other traditions. During the time of the Prophet, there was never any activity to recite the Quran in the grave. Some Muslims in Indonesia who carry out this activity, take several traditions to strengthen the activity of reciting the Quran at the cemetery. The method used is literature study. This article discusses the arguments for the practice of reciting the Quran in a grave based on the Prophet's hadith, the views of four fiqh scholars and Indonesian Islamic organizations, as well as models of the practice of reciting the Quran in graves. There are five traditions that are included in the article about reciting the Quran in the grave. There are also differences in the views of scholars towards reciting the Quran in the graves. There are three models of the practice of the Quran in the grave, namely reciting the Quran in the grave after burial, reciting the Quran in the grave on Friday, and reciting the Quran after the Eid prayer. Based on the Prophet's hadith, there are two views of the Islamic scholars of fiqh and Indonesian Islamic organizations. Abstrak: Setelah proses penguburan selesai, ada tradisi yang dilakukan oleh sebagian muslim di berbagai daerah di Indonesia, seperti menaburkan bunga di atas kuburan, menyiram kuburan dengan air bunga, mengaji al-Qur’an di kuburan, dan berbagai tradisi lainnya. Tradisi mengaji al-Qur’an di kuburan tidak pernah dilakukan  pada masa Rasulullah Saw. Namun, sebagian muslim di Indonesia yang melakukan kegiatan ini, mengambil beberapa hadis untuk memperkuat argumen membolehkan kegiatan mengaji al-Qur’an di kuburan. Fenomena ini tentunya memerlukan penelitian lebih lanjut untuk melihat dasar dalil yang digunakan dan pendapat imam mazhab serta ormas Indonesia tentang praktek dan model mengaji di kuburan oleh masyarakat ini. Untuk mendapatkan jawaban dari tujuan penelitian ini, maka digunakan metode studi literature atau content analysis. Yaitu sebuah analisis terhadap hadis Rasulullah Saw, pandangan empat ulama fikih dan organisasi Islam Indonesia, serta model-model praktek mengaji di kuburan yang terdapat di Indonesia. Dari penelitian terhadap literatur yang digunakan tersebut diketahui bahwa mereka tidak menyandarkan pandangannya pada dalil al-Qur’an, akan tetapi kepada hadis-hadis Nabi tentang kedaan si mayit di kuburan sebanyak 5 (lima) buah hadis. Pandangan 4 imam mazhab dan ormas Indonesia terhadap mengaji al-Qur’an di kuburan ada yang membolehkan dan ada yang memakruhkan. Terdapat pula tiga model praktek mengaji di kuburan yaitu mengaji di kuburan setelah penguburan, mengaji di kuburan pada hari Jumat, dan mengaji al-Qur’an setelah shalat ied.

TRADISI MENGAJI AL-QUR’AN DI KUBURAN DALAM MASYARAKAT INDONESIA