Journal articles on the topic 'Prayer camp'
To see the other types of publications on this topic, follow the link: Prayer camp.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Prayer camp.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Ofori-Atta, A., J. Attafuah, H. Jack, F. Baning, and R. Rosenheck. "Joining psychiatric care and faith healing in a prayer camp in Ghana: randomised trial." British Journal of Psychiatry 212, no. 1 (January 2018): 34–41. http://dx.doi.org/10.1192/bjp.2017.12.
Full textAbstract:
BackgroundCare of people with serious mental illness in prayer camps in low-income countries generates human rights concerns and ethical challenges for outcome researchers.AimsTo ethically evaluate joining traditional faith healing with psychiatric care including medications (Clinical trials.gov identifier NCT02593734).MethodResidents of a Ghana prayer camp were randomly assigned to receive either indicated medication for schizophrenia or mood disorders along with usual prayer camp activities (prayers, chain restraints and fasting) (n= 71); or the prayer camp activities alone (n= 68). Masked psychologists assessed Brief Psychiatric Rating Scale (BPRS) outcomes at 2, 4 and 6 weeks. Researchers discouraged use of chaining, but chaining decisions remained under the control of prayer camp staff.ResultsTotal BPRS symptoms were significantly lower in the experimental group (P= 0.003, effect size –0.48). There was no significant difference in days in chains.ConclusionsJoining psychiatric and prayer camp care brought symptom benefits but, in the short-run, did not significantly reduce days spent in chains.Declaration of interestNone.
2
Izzah, Lathifatul, and Ratna Purwaningsih. "Peran Guru Dalam Pembiasaan Sholat Berjamaah." LITERASI (Jurnal Ilmu Pendidikan) 8, no. 1 (September 5, 2017): 1. http://dx.doi.org/10.21927/literasi.2017.8(1).1-10.
Full textAbstract:
<p><em>Article</em><em> is the result of field research (field research) using qualitative methods. This article tries to explain about the kind of worship prayer in congregation usually done in public </em><em>madrasah tsanawiyah (MTs N) Galur Kulon Progo DIY, also will be to explain about the role of teachers in the habit of worship prayer in congregation for students in MTs N Galur Kulon Progo DIY. Thus the conclusion of this article mention that this type of regular daily prayers in congregation is held in the MTs N is Dhuha prayer, prayer Dhuhr, and Friday prayers. The role of teachers in habituation prayer in congregation MTs N is as educators, teachers, tutors, mentors, models and example, transfer camp, as well as generating the view.</em><em></em></p><p><em>Keywords : The role of teacher, </em><em>habit of worship prayer, the worship congregation</em><em></em></p>
3
Salakhov, A. M. "Forerunner of Sh. Marjani's work «Nazurat al-Haqq» («Review of the truth»)." Minbar. Islamic Studies 16, no. 2 (June 9, 2023): 291–301. http://dx.doi.org/10.31162/2618-9569-2023-16-2-291-301.
Full textAbstract:
The article provides a brief description of an unpublished handwritten work by Mukhammad-Amin al-Bulgari, devoted to the issue of the obligation to perform a night prayer on short summer nights, when the evening dawn does not disappear until the dawn. The work is a dispute in absentia between the author and an opponent representing the camp of those who believed that the obligatory nature of night prayer on the mentioned days of the year subsides due to the absence of a reason for its obligatory nature, which is the disappearance of twilight. The author refutes the condition put forward by the opponent by the fact that the real reason for the obligation to perform a prayer is that a person receives benefits from Almighty Allah, while physical signs serve as nothing more than a guideline for its performance. Coordinating the hadith about the imamship of Jibril (Gabriel), which explains the times of five prayers, and the hadith of Dajjal (The Antichrist), which refers to the need to determine the conditional time of prayer during the day, which will last a year, the author concludes that the first does not imply a physical sign (disappearance of dawn), but the corresponding period of time.
4
Stok, Witold. "Shimmer and whisper." Images. The International Journal of European Film, Performing Arts and Audiovisual Communication 30, no. 39 (December 15, 2021): 313–22. http://dx.doi.org/10.14746/i.2021.39.15.
Full textAbstract:
The author of the article, one of the acclaimed Polish cinematographers, describes his practical eforts involved in making two short documentary films on Holocaust directed by him. The first one,Sonderzug (1978), was based on Stok’s idea to recreate his first emotional reaction to the landscape around Treblinka in the film that lasts 9 minutes, as long as the way of the Jews from the ramp to their end in the death camp. The other film, Prayer (1981), is the portrayal of a Japanese Buddhist monk praying at the site of the former Auschwitz-Birkenau concentration camp. The formal inspiration of the film came from Japanese visual art.
5
Petro, Anthony M. "Ray Navarro’s Jesus Camp, AIDS Activist Video, and the “New Anti-Catholicism”." Journal of the American Academy of Religion 85, no. 4 (May 4, 2017): 920–56. http://dx.doi.org/10.1093/jaarel/lfx011.
Full textAbstract:
AbstractThis essay examines the 1990 documentary Like a Prayer, emphasizing performances by Chicano AIDS activist Ray Navarro, to reassess two prevailing narratives in religion and politics. First, it challenges the culture wars distinction between secular progressivism and religious conservatism that haunts histories of religion and sexuality. It locates American AIDS activism at the center of religious and sexual narratives to question the range of subjects that become visible as “religious.” Second, reading Like a Prayer as part of the archive of modern Catholicism exposes scholarly assumptions about the relationships between religion and politics, sincerity and performance, religion and secularism. This essay expands the archive of the culture wars—and of queer and Catholic history—to include another form of religious engagement: the use of camp. Thinking with an analytics of camp suggests how AIDS activists employed religious imagery in ways that confound the very division between Catholic and anti-Catholic, religious and secular.
6
Taylor, Lauren A. "Reconsidering Samuel: A Mental Health Caretaker at a Ghanaian Prayer Camp." Perspectives in Biology and Medicine 59, no. 2 (2016): 263–75. http://dx.doi.org/10.1353/pbm.2017.0011.
Full text
7
Agyeman, Edmond Akwasi, and Emmanuel Carsamer. "Pentecostalism and the spirit of entrepreneurship in Ghana: the case of Maame Sarah prayer camp in Ghana." Journal of Contemporary African Studies 36, no. 3 (July 3, 2018): 303–18. http://dx.doi.org/10.1080/02589001.2018.1502416.
Full text
8
Kanus, Oktari. "REKONSTRUKSI SEJARAH SHALAT SEBAGAI LEMBAGA KEAGAMAAN ISLAM (Telaah kitab Tafsir Ibnu Katsir)." Jurnal Ulunnuha 8, no. 1 (July 5, 2019): 63–88. http://dx.doi.org/10.15548/ju.v8i1.291.
Full textAbstract:
This research was conducted in order to reveal the details and details of the history of prayer history in the interpretation of Ibn Kathir. In this study, several important conclusions can be taken, First, prayer actually has been long before Islam came, as evidenced by the practices of prayer performed by Pagan around the Ka'bah in certain different ways and relationships with the way of Islamic prayer compilation comes. Second, from the interpretation data that the writer can convey the period of the stipulation of prayer in the interpretation of Ibn Kathir into two, namely the obligation prayer before Isra` and Mi`raj, and obliation prayer by Isra` and Mi`raj. To pray before Isra` and Mi`raj, the Messenger of Allah had performed the evening prayer through Surat al-Muzzammil sentence 1 and prayed in the morning and evening with the anatomy of the raka`at prayer only two raka`at-dua raka`at, because of Isra `and Mi`raj as the beginning of the five-day prayer period, raka`at prayer still consists of two raka`at, the prayer provisions are fourteen raka`at fix the Prophet's compilation in Medina, by providing the two prayers raka`at is given to those who is on the way (Safar) and prayer with four raka`at is intended for the settled. Third, the night prayer required to complete the beginning of prophethood became the sunna of the compilation of Muslims already in Medina, due to the factor of seeing the enthusiasm of Muslims who performed the evening prayers so that they were burdensome.
9
Wadi, Hamzanwadi Hamzan. "Manajemen Dakwah dan Moderasi Beragama di Kawasan Wisata Mandalika Lombok Tengah." Mudabbir: Jurnal Manajemen Dakwah 4, no. 2 (December 14, 2023): 142–54. http://dx.doi.org/10.20414/mudabbir.v4i2.8741.
Full textAbstract:
This research basically seeks to explore the management of da'wah and religious moderation in the Mandalika Tourism Area of ??Central Lombok. Apart from that, this research also seeks to provide an overview of the activities of da'wah and religious moderation for local communities and tourists who come to visit to enjoy the beauty of various forms. tourism in Mandalika. The results of research using qualitative descriptive research methodology along with approaches and strategies show that; da'wah management and religious moderation in the Mandalika area of ??Central Lombok. Da'wah management is carried out through programs at the Nurul Bilad Mosque, which is the center for da'wah, including the hiziban program, spiritual recitation or prayer, social service, and greeting tourists who visit the Mandalika area, especially at the Nurul Bilad Mosque. The religious moderation that is carried out is socializing the community, being a mediator in resolving conflicts, undergoing an interfaith youth camp program, developing converts, and not placing restrictions on any tourists.
10
Abdurachman, Abdurachman, Nanang Hanafiah, and Ahmad Sukandar. "Manajemen Program Pembiasaan Shalat Berjamaah dalam Membentuk Karakter Disiplin Siswa." Edukasi: Journal of Educational Research 1, no. 3 (December 15, 2021): 101–15. http://dx.doi.org/10.57032/edukasi.v1i3.103.
Full textAbstract:
Discipline in this day and age is still a difficult thing to apply in life, especially the problem of time discipline, many young people do not care about time. Discipline character is a condition that is created and formed through the process of a series of behaviors that show the values of obedience, obedience, loyalty, order and order. Education is a human civilizing process, and schools are formal institutions to civilize humans. The formation of school culture begins with a process of habituation that is carried out in a planned, integrated, systematic and organized manner. One of the habituation programs carried out at SMP Plus Al-Ittihad Cianjur is the habit of praying fardhu and sunnah prayers in congregation. The purpose of the research in this thesis is to describe the planning, implementation, evaluation, and the things that support and hinder the habituation program for congregational prayers. To discuss these problems, data was collected in the field by applying the instruments of interview, observation and documentation. The data obtained were then analyzed through a qualitative approach with a descriptive study method. The results of the study at SMP Plus Al-Ittihad Cianjur explained that the planning of the congregational prayer habituation program had been formulated in the form of a work program that was in line with the Vision and Mission of SMP Plus Al-Ittihad Cianjur. Plus Al-Ittihad Cianjur through habituation of congregational Fardhu and Sunnah prayers. Evaluation of the congregational prayer habituation program focused on timeliness in carrying out congregational prayers between groups of students who prayed in congregation at the beginning of time and groups of students who prayed in congregation who came late. -Ittihad Cianjur, as well as adequate facilities and infrastructure. The inhibiting factors for the congregational prayer habituation program come from students such as a sense of laziness and low student motivation. Thus, the implications of the congregational prayer habituation program have a positive impact on students, namely increasing faith and piety, praying five times a day without feeling forced. Students who carry out the habit of praying in congregation early in time have a high discipline and responsibility attitude, for example entering class on time, always doing schoolwork well and other obligations, so that they have achievements in both academic and non-academic fields. In addition, students who always carry out the habit of praying together at the beginning of time, they have good morals towards teachers (ustadz-ustadz) and friends and the people around them, in terms of speech as well as their attitudes and behavior.
11
Gitome, Josephine, Newton Kahumbi, Muthoni Mainah, Jacqueline M. Kituku, Teresa Mwoma, Priscilla Ndegwa, and Jennifer Bagelman. "Female Genital Mutilation: A Religio-cultural Sensitive Issue Determining Maternal Healthcare Choices among Somali Women in Dadaab Refugee Camp, Kenya." European Scientific Journal, ESJ 19, no. 15 (May 31, 2023): 16. http://dx.doi.org/10.19044/esj.2023.v19n15p16.
Full textAbstract:
This paper focuses on Kenya’s development challenges in maternal health care, especially the impact of traditional birth attendants (TBAs) and female genital mutilation (FGM) among the refugees. The study identifies four objectives: to discuss the persistence of FGM among Somali women in Ifo Refugee Camp; to establish the hospital process of providing maternal health care to mothers who have gone through FGM; to find out the level of preparedness of the midwives to handle mothers with religio-cultural concerns such as prayer and non-involvement of male nurses; and how the practice of FGM contributes to the preference of TBA by mothers. This study assumes that midwives’ training may not have effectively addressed FGM, a social-cultural sensitive issue affecting childbirth and care. The specific support of midwives in refugee camps contexts also remains limited. A qualitative research approach was used in the study, involving Snowballing sampling method, in-depth interviews, and focus group discussions (FGDs). These methods brought out pertinent issues that make TBAs the preferential option for some mothers despite the presence of level 4 category hospitals in the refugee camps. In case of birth complications, the mother’s choice for TBA delays the family’s decision to take her to the hospital and for healthcare workers to save mother and child. The shortage of midwives and the presence of male midwives in hospitals make some Somali mothers seek assistance from TBAs. There is a need to contextualize midwifery training by enhancing the curriculum with evidence-based/mother-centered skills.
12
SAUNDERS, NATHAN. "Conservative Chick? Conservative Culture Warriors at War." Journal of American Studies 52, no. 3 (February 1, 2017): 738–65. http://dx.doi.org/10.1017/s0021875816002012.
Full textAbstract:
The American New Right that grew to prominence during the second half of the twentieth century consists of three major ideological strands – traditionalism, libertarianism, and anticommunism. The New Christian Right (NCR) that rose to prominence in the 1970s fell within the traditionalist camp. At the same time, not all theological conservatives or social traditionalists joined the NCR. The work of comic book artist Jack Chick demonstrates the phenomenon of opposition to the NCR among some theological and social conservatives. Beginning in the early 1960s, Chick published tracts and comic books that espoused extreme social conservatism while at the same time opposing government enforcement of social norms. He frequently criticized politically active or well-connected preachers such as Jerry Falwell and Billy Graham and opposed prayer in schools. Chick, along with many other fundamentalists, opposed the NCR because it involved cooperation with Roman Catholics. For Chick, doctrinal purity is more important than having a “Christian” nation. This essay concludes by noting how, as evangelicals lose ground in key battles of the culture wars, there are signs that Chick's antipolitics is gaining ground among conservative Protestants.
13
Kitching, C. J. "‘Prayers fit for the time’: fasting and prayer in response to national crises in the reign of Elizabeth I." Studies in Church History 22 (1985): 241–50. http://dx.doi.org/10.1017/s0424208400007981.
Full textAbstract:
Special prayers, and masses and processions with a special intention, were well established in English tradition before the Reformation as weapons against adversity, and appear to have been increasingly encouraged under Cranmer’s influence until the Edwardian Articles and Injunctions put paid to processions and sounded a note of caution also about fasting. The English Litany, conceived as a procession in 1544, became a static observance from 1547 but in either mode was (and is) a treasury of supplications against most conceivable adversities. The successive Books of Common Prayer went further than the pre-Reformation service books in furnishing prayers for use in times of dearth and famine, war and tumult, plague and sickness and for a time obviated further special prayers and ceremonies. But scarcely were the 1559 Prayer Book and Act of Uniformity promulgated than the staple ingredients of the former and the minimum requirements of the latter for church attendance on Sundays and feast days came to be seen as inadequate to meet spiritual needs in a crisis. Church and state authorities began regularly to print and distribute special prayers to supplement the Prayer Book, tailored to each emergency: both prayers of supplication while a crisis lasted and prayers of thanksgiving when it was over.
14
Gitome, Josephine, Newton Kahumbi, Muthoni Mainah, Jacqueline M. Kituku, Teresa Mwoma, Priscilla Ndegwa, and Jennifer Bagelman. "Female Genital Mutilation: A Religio-Cultural Sensitive Issue Determining Maternal Health Care Choices among Somali Women in Dadaab Refugee Camp, Kenya." European Scientific Journal, ESJ 8 (August 23, 2022): 209. http://dx.doi.org/10.19044/esj.2022.v8n0p209.
Full textAbstract:
The paper addresses Kenya’s development challenges in maternal health care with a specific focus on the impact of traditional birth attendants (TBAs) and female genital mutilation (FGM) among the refugees. It purposes to achieve four objectives: to discuss the persistence of FGM among Somali women in Ifo Refugee Camp, to establish the hospital process of providing maternal health care to mothers who have gone through FGM; find out the level of preparedness of the midwives to handle mothers with religio- cultural concerns such as prayer, non-involvement of male nurses and how the practice of FGM contributes to the preference of TBA by mothers. The study assumes that midwives’ training may not have effectively addressed FGM, a social-cultural sensitive issue affecting childbirth and care. Secondly, the specific support of midwives in refugee camps contexts remains limited. A qualitative research approach was used in the study, involving Snowballing sampling method, in-depth interviews, and focus group discussions (FGDs). These methods brought out pertinent issues that make TBAs the preferential option for some mothers in spite of the presence of level 4 category hospitals in the refugee camps. In case of birth complications, the mother’s choice for TBA delays the family’s decision to take her to the hospital and for health care workers to save mother and child. The shortage of midwives and the presence of male midwives in hospitals make some Somali mothers seek assistance from TBAs. There is a need to contextualize midwifery training by enhancing the curriculum with evidence-based /mother-centered skills.
15
Galasheva, Tatiana N. "THE 1914 DIARY OF THE RUSSIAN PEASANT PROKOPII NIKIFOROV: THE WAR AND CAPTIVITY THROUGH THE EYES OF A SOLDIER." Texts and History Journal of Philological Historical and Cultural Texts and History Studies 2 (2022): 75–105. http://dx.doi.org/10.31860/2712-7591-2023-2-75-105.
Full textAbstract:
This is the first publication and study of a diary written by Prokopii Nikolaevich Nikiforov (Institute of Russian Literature, Pinega Collection, no. 754), which covers the period from July 18 to December 30, 1914. The entries describe his mobilization, first battles, his capture near Opatov on September 21, and his stay in two German prisoner of war camps. The diary, which is preserved in the original, was written in pencil in a special «Notebook», a printed edition for the lower ranks. This study focuses on several topics: the image of the enemy, which changes over the course of the diary, as opposed to the general Russian soldiers; prayer chants that served as a means of self-identification for Prokopii Nikiforov and other prisoners; and important aspects associated with camp life — rumors, food, the weather, holidays, and daily routines or incidents. The article examines Nikiforov’s notes in the context of similar passages in the diaries and letters of other soldiers. It is not known what happened to the author of the diary after 1914, but the description of the Pinega Collection provides some information about his life in peacetime: notes on printed and handwritten books reveal that they belonged to his grandfather, his father, and Prokopii Nikiforov himself.
16
Kituku, Jacqueline, Teresa Mwoma, Josephine Gitome, Newton Kahumbi, Priscila Ndegwa, Muthoni Mainah, and Jen Bagelman. "Respectful maternal care and by who? perspectives of Somali community at IFO refugee Camp, Dadaab, Kenya." International Journal of Pregnancy & Child Birth 8, no. 1 (January 20, 2022): 4–10. http://dx.doi.org/10.15406/ipcb.2022.08.00252.
Full textAbstract:
Respectful maternity care is where women are accorded the freedom to make informed choices, protects them from any form of harm and harassment, provides continuous support during labour and child birth and also upholds their privacy, confidentiality and dignity. Previous studies have demonstrated that any care deemed to disrespect the woman may henceforth determine her care seeking behaviour. In the lacuna created by some forms of disrespect of women of child bearing age in the healthcare system, some women may seek alternative care from traditional birth attendants, who are neither skilled nor able to promptly recognize, manage or refer complications arising during pregnancy, labour, child birth and puerperium. Globally, the high maternal mortality rate is associated with preventable complications which occur during pregnancy, labour, child birth and the puerperium, with those who encounter near misses or who narrowly survive death, end up suffering lifelong disability which affects their quality of life. Services offered by traditional birth attendants (TBAs) continue to be sort by a few women of reproductive age in both rural and urban settings including Dadaab, despite the availability of both public and private health facilities. TBAs are preferred among the Somali community as they are deemed to offer a type of care that is regarded as being respectable to the woman and her family as well as being aligned to their culture and religion. Hence, this study aimed to investigate the perspectives of the Somali community residing in Dadaab refugee camps on respectful maternal care. A qualitative study was conducted at Ifo refugee camp in Dadaab, where three TBAs, two save mothers, two married men and two expectant women were interviewed. Two focused group discussions were conducted among the men and pregnant women. The TBAs and the save mothers were interviewed. The TBAs were also video recorded as they performed some of their activities. Data was coded, categorized into thematic areas and the content was analyzed. The findings demonstrated that TBAs and save mothers accorded the women both social and psychological support during pregnancy, child birth, and postnatal period, and treated them with respect. They accompanied the mother throughout the labour and childbirth and gave her so much encouragement. The findings further revealed that cultural beliefs and practices such as prayer, disposal of the placenta and the gender of the care provider, play a big role in maternal care of the women. The placenta is valued as a significant part of the woman’s body and thus has to be buried according to their culture, as opposed to it being disposed of after giving birth in a health facility. Respectful maternal care should be accorded to all women irrespective of their background and should also be culturally sensitive
17
Warsito, Warsito Warsito, and Samino Samino Samino. "IMPLEMENTASI KURIKULUM DALAM PEMBENTUKAN KARAKTER SISWA KELAS III SD TA’MIRUL ISLAM SURAKARTA." Profesi Pendidikan Dasar 1, no. 2 (December 12, 2016): 141–48. http://dx.doi.org/10.23917/ppd.v1i2.1008.
Full textAbstract:
The type of this research is a qualitative field research. The data collection used in thisresearch is observation method, interview, and documentation. In the qualitative descriptiveanalysis using inductive approach. The result of these research are; firstly; themanagement of curriculum in forming student’s character in Ta’mirul Islam ElementarySchool of Surakarta, consist of several points, there are: the process of learningcurriculum planning which consist of staff coordination meeting and early meeting bymaking learning administration. Secondly, implementing curriculum that forming somecharacter, such as discipline and responsible, in line with some good habituation likereciting a holy Qur’an, patriotism, obligatory, and sunnah prayer, doing exercise, theimplementation of student’s monitoring book, assignments, and charity and religiousactivities such as charity’s camp and pesantren ramadhan. Thirdly, the evaluation ofimplementation activities in forming the character that packed in supervision and monitoringactivities. The management of curriculum implementation which build third classin Ta’mirul Islam Elementary School of Surakarta is really affective and efficient, sothat many educational success can be reached in academic as well as in non-academicsector’s, especially in building discipline and responsible character. There are severaldifficulties that management of curriculum implementation face in building charactersuch as, the number of students, the students economic background, a little gap betweenschool and student’s parents, less communication, the distance of students homewith school, and some other student’s environment factors that unsupported
18
Radiat, Arfin, Wirdati Wirdati, and Mhd Zen. "Pemahaman Jamaah Terhadap Ibadah Salat Jumat." An-Nuha 2, no. 3 (August 31, 2022): 587–97. http://dx.doi.org/10.24036/annuha.v2i3.203.
Full textAbstract:
The implementation of Friday prayers is an order from Allah SWT to all Muslims who are already mukallaf. The law of performing Friday prayers is obligatory for every Muslim man. This obligation is stated in QS Al-Jumuah Verse 9. If you look at the facts on the ground, especially at the Air Tawar Barat Nurul Islam Mosque, most of the worshipers are still negligent in carrying out Friday prayers and if the Friday prayer time comes at 12:15 WIB, then most of the worshipers come. to the mosque at 12:10 WIB and some of them even came during the second sermon to perform Friday prayers. This study describes how Muslims (congregants of the Nurul Islam Air Tawar Barat Mosque) understand the terms and timing of Friday prayers through descriptive qualitative methods with the type of case study research in which the data were collected from 30 informants, both youths, pilgrims, adults/students, and parents. The results of the study were that most of the worshipers did not understand the conditions for Friday prayers and understood the timing of the Friday prayers, but there were some congregations, especially teenagers and adults/students whose awareness was still lacking in hastening to carry out Friday prayers. For this reason, the authors suggest religious leaders, ustadz, preachers are expected not to get tired of conveying about the implementation of Friday prayers, the virtues that are on Friday and how important it is to come to the mosque to carry out Friday prayers as well as the congregation are expected to continue to learn and understand about Friday prayer.
19
Mahdiya, Najma Nuro, and Zuhair Abdullah. "Terapi Doa dan Herbal Menggunakan Tumbuhan Pandan Berduri (Pandanus tectorius) dalam Mengobati Sakit Gigi." JOUSIP Journal of Sufism and Psychotherapy 3, no. 1 (May 15, 2023): 49–66. http://dx.doi.org/10.28918/jousip.v3i1.911.
Full textAbstract:
The practice of treating toothache using prayer and herbs is still used by some people. Therefore, the purpose of the research namely: 1) to find out the practice of prayer and herbal therapy in treating toothache; 2) to know the benefits of prayer and herbal therapy. This research is a qualitative research, with the type of field research. The primary data sources in the study came from therapists and patients, while the secondary data sources came from books, scientific articles, websites and other relevant sources. Data collection techniques were carried out by interviews, observation, and documentation. The results of this study are: 1). therapy is carried out in several stages, first, the therapist reads prayers and short letters in the Koran; second, the therapist takes the sap of the Pandanus tectorius plant and attaches it to the outer area of the cheek which is close to the part of the tooth that hurts; third, the therapist ends the treatment by reading hamdalah. 2). according to the narrative of the patient, this therapy is beneficial to his recovery. Through the prayer given, the patient feels calm and peace of mind. Psychological conditions like this can bring out the hormone of happiness which also acts as a pain reliever. Scientifically, the Pandanus tectorius plant contains natural chemicals that are anti-inflammatory to reduce inflammation, analgesics to relieve pain, and antibiotics to kill germs and prevent infection. The benefits of prayer and natural chemicals are indicated to be intermediaries in the patient's recovery.
20
Pardede, Rizky Nur Zannah, Ira Suryani, Hafsah Winona Pohan, Widya Nur’aini, and Dwiansyah Aldi. "Langgar Lembaga Pendidikan Islam." El-Mujtama: Jurnal Pengabdian Masyarakat 4, no. 2 (June 28, 2023): 561–69. http://dx.doi.org/10.47467/elmujtama.v4i2.4106.
Full textAbstract:
Langgar (prayer house) or often called mushollah. According to the 2018 KBBI, the word langgar is a small mosque that is usually used as a place of prayer or Quran recitation, but there are no Friday prayers in it. Langgar is the oldest Islamic institution in the field of education that has existed and developed in the Islamic community of our country. Langgar is an Islamic educational institution that was first established before the pesantren came into existence. Langgar has an educational element that makes up a system that includes caregivers, learners (students), goals, methods, materials, assessment. Langgar also has quite a broad position, namely helping the community solve problems in a forum and supporting the continuous learning process teaching Islam to Muslim citizens.
Keywords: langgar, islamic institution
21
Литвин, Андрей Юрьевич. "History of the Development of the Orthodox Mission in Henan Province." Theological Herald, no. 4(51) (December 15, 2023): 333–58. http://dx.doi.org/10.31802/gb.2023.51.4.017.
Full textAbstract:
После разрушения Миссии в 1900 г. в Пекине и некоторого периода скитаний по городам севера и северо-востока Китая она была перенесена в Шанхай, и это послужило началу деятельности миссионеров в центре и на юге Китая. Одной из важнейших провинций, где утвердилось православие, стала расположенная в восточной части центрального Китая провинция Хэнань. Необходимо отметить, что начало миссионерской деятельности возникло здесь не обычным образом, а было положено крупным пожертвованием местного жителя, бывшего уездного начальника, который в благодарность миссии за помощь русских во время беcпорядков 1900 г. пожертвовал Духовной миссии свою усадьбу в г. Вэйхуэйфу и более двадцати одного гектара земли, где для начала сам же и устроил здания для школы и жилья миссионеров, а также молитвенный дом. Благодаря внушительной материальной базе, этот стан стал основным для деятельности Миссии по всей провинции. Миссионеры активно посещали Вэйхуэйфу и, как правило, надолго там останавливались, совершая поездки по всей Хэнань и в соседнюю Хубэй, где также было много верующих и готовящихся ко Крещению. Таким образом, появление здесь миссионерского стана стало важным событием для просвещения центрального Китая, как в собственно провинции Хэнань, так и в соседней Хубэй. After the destruction of the Mission in 1900 in Beijing and some period of wandering through the cities of the north and northeast of China, it was moved to Shanghai, and this served as the beginning of missionary activity in the center and south of China. One of the most important provinces where Orthodoxy established itself was Henan Province, located in the eastern part of central China. It should be noted that the beginning of missionary activity did not arise here in the usual way, but was initiated by a large donation from a local resident, a former district chief, who, in gratitude to the mission for the help of the Russians during the unrest of 1900, donated his estate in the city of Weihuifu and more than twenty-one hectares of land, where, to begin with, he himself built buildings for a school and housing for missionaries, as well as a prayer house. Thanks to its impressive material base, this camp became the main one for the Mission’s activities throughout the province. The missionaries actively visited Weihuifu, and as a rule stayed there for a long time, making trips throughout Henan and to neighboring Hubei, where there were also many believers and those preparing for Baptism. Thus, the appearance of a missionary camp here became an important event for the enlightenment of central China, both in the province of Henan itself and in neighboring Hubei.
22
Fernini, Ilias M. "Astronomy at the service of the Islamic society." Proceedings of the International Astronomical Union 5, S260 (January 2009): 514–21. http://dx.doi.org/10.1017/s1743921311002778.
Full textAbstract:
AbstractThe Islamic society has great ties to astronomy. Its main religious customs (start of the Islamic month, direction of prayer, and the five daily prayers) are all related to two main celestial objects: the Sun and the Moon. First, the start of any Islamic month is related to the actual seeing of the young crescent after the new Moon. Second, the direction of prayer, i.e., praying towards Mecca, is related to the determination of the zenith point in Mecca. Third, the proper time for the five daily prayers is related to the motion of the Sun. Everyone in the society is directly concerned by these customs. This is to say that the major impetus for the growth of Islamic astronomy came from these three main religious observances which presented an assortment of problems in mathematical astronomy. To observe these three customs, a new set of astronomical observations were needed and this helped the development of the Islamic observatory. There is a claim that it was first in Islam that the astronomical observatory came into real existence. The Islamic observatory was a product of needs and values interwoven into the Islamic society and culture. It is also considered as a true representative and an integral par of the Islamic civilisation. Since astronomy interested not only men of science, but also the rulers of the Islamic empire, several observatories have flourished. The observatories of Baghdad, Cairo, Córdoba, Toledo, Maragha, Samarqand and Istanbul acquired a worldwide reputation throughout the centuries. This paper will discuss the two most important observatories (Maragha and Samarqand) in terms of their instruments and discoveries that contributed to the establishment of these scientific institutions.
23
Kravetskii, Aleksandr. "Archaic imitation: history of the cult of Tsarevna Sophia and rhetorical strategies of messages to her." Przegląd Wschodnioeuropejski 11, no. 1 (June 30, 2020): 145–60. http://dx.doi.org/10.31648/pw.5977.
Full textAbstract:
The article is devoted to texts which appeared in connection with the cult of Tsarevna Sophia Alekseyevna (1657-1704). It has been established that the veneration of Sophia, associated with the Moscow Novodevichy Convent, did not start until the 21st century. An analysis of the prehistory of this cult shows that before the revolution, in Soviet times, the the Novodevichy Convent preserved the memory of Sophia and displayed objects associated with her, yet this memory of Sophia was of a local history nature. Elements of religious worship were not present there. At the beginning of the 21st century, a certain cult arose around one of the Convent’s towers: people who came there wrote messages addressed to Sofia on the wall. It was a secular cult that was not supported by the Church, so there are no well-composed prayers to Sophia, on which the authors of the inscriptions could have relied on. A study of the corpus of inscriptions copied in 2010-2014 shows that these texts were written in Russian, but their authors used stylistic markers, which, in their opinion, endowed these appeals with the status of a prayer. The language and stylistic features of the inscriptions are openly eclectic in nature: here one can notice both prayer formulas and attempts to imitate conjurations, as well as appeals to the modern epistolary style. Moreover, the authors of the texts were convinced that they were writing correct prayers addressed to the saint.
24
Anzaikhan, M. "Eclipse in a Philosopher's Perspective; Construction of Myth, Tawhid, and Shari'a." At-Tafkir 16, no. 1 (May 31, 2023): 83–98. http://dx.doi.org/10.32505/at.v16i1.5980.
Full textAbstract:
Eclipse is a natural phenomenon that has a variety of determinations from time to time. Historically, eclipses were first believed to be mythical events and were closely associated with the existence of gods. When Islam came, the eclipse changed into the dimensions of tawhid and Sharia. Tawhid talks about how natural phenomena show the power and existence of Allah Almighty, while the dimension of sharia is reflected in the existence of eclipse prayers in Islam. Long before Islam came, philosophers had discussed the phenomenon of eclipses, nowadays eclipses are a serious study, especially in the study of Falak. This article is classified as literature research with a qualitative approach. The methodology used is a descriptive analysis study. The results of the study concluded that eclipses in philosophers' thoughts are still connected with the dimensions of myth and sharia. The eclipse prayer service is a manifestation of tawhid as a form of gratitude and hope.
25
Nylén, Daniel, and Jonny Holmström. "Digital innovation in context." Information Technology & People 32, no. 3 (June 3, 2019): 696–714. http://dx.doi.org/10.1108/itp-05-2017-0148.
Full textAbstract:
Purpose The purpose of this paper is to investigate how digital innovation processes emerge and evolve in organizational settings, and how serendipitous and unbounded digital innovations affect organizations’ overall digital directions. Design/methodology/approach The authors draw on an interpretive case study of the Church of Sweden, tracing in detail the design, deployment and governance of an interactive website for digital prayer, the Prayer Web (PW). Findings The findings show how the site came about in a serendipitous manner, created by an advertising agency as part of a marketing campaign. In turn, the unbounded nature of digital innovation was revealed as the wide and rapid adoption of the PW raised issues concerning the church’s overall digital direction linked to centralized control, as well as the nature and role of pastors, prayer and communities, as the site allowed people to post prayers and spread their messages (initially with no moderation). Originality/value The authors explore the serendipitous and unbounded ways in which digital innovation emerged and evolved in a traditional organization with a long legacy as an important societal institution. The paper contributes by generating rich insights on the role of the distinct aspects of digital technology in serendipitous and unbounded digital innovation. It particularly highlights how the editability and reprogrammability of digital artifacts triggered unexpected new behaviors and governance requirements in the organization under study. The authors encourage further research into the interrelationship between multiple unbounded and serendipitous digital innovations in an organization over time.
26
Montrose, Victoria Rose. "Floating Prayer." Journal of Religion in Japan 3, no. 2-3 (2014): 177–97. http://dx.doi.org/10.1163/22118349-00302005.
Full textAbstract:
With over forty thousand attendees every year, the Shinnyo-en Hawaii Lantern Floating—an adapted version of the traditional Japanese Buddhist obon ritual, tōrō nagashi—is among the largest annually held Buddhist rituals undertaken outside of Asia. One way to approach understanding of this rite is as an example of a ‘glocal’ Buddhist ritual. Drawing from Roland Robertson’s framework of glocalization, this study examines the steps Shinnyo-en took to adapt its global message to a new local culture. While other examples of the tōrō nagashi are found in Hawaii, none have developed on the rite to the extent that Shinnyo-en has. Some innovations include: moving the date of the rite to Memorial Day, the inclusion of local cultural elements and other religious groups, and allowing the public to personalize the individual lanterns. Through examples of the ritual’s various Hawaiian and global elements, I explain why the Shinnyo-en version of the lantern floating rite, over other versions of the same rite, came to reach its status as the Hawaiian Lantern Floating Ceremony. Finally this study argues for the important, often overlooked role of both ritual and new religious movements in globalization.
27
Jannah, Husnul, Sri Nopita Primawati, and Nita Eriesta. "Analisis Pemanfaatan Hutan Kota Giong Siu Kecamatan Sandubaya Kota Mataram sebagai Destinasi Wisata Edukasi." Bioscientist : Jurnal Ilmiah Biologi 11, no. 2 (December 30, 2023): 1594. http://dx.doi.org/10.33394/bioscientist.v11i2.9396.
Full textAbstract:
The existence of urban forests is very important in supporting climate, health and educational facilities in urban areas. The Giong Siu City Forest tourism was born from the creativity of the Babakan community, the Bahana Sustainable Tourism Awareness Group (Pokdarwis). Potential of Giong Siu City Forest as an educational tourism facility. This research really needs to be carried out, considering the function of urban forests which is really needed in educational institutions and the community, more specifically in forestry study programs where one of the subjects is urban forests. The method used is descriptive qualitative, where data collection is carried out by classifying primary data and secondary data. For secondary data, interviews are conducted with managers and visitors as samples which are carried out using the exidential technique, namely collecting as much data as possible from potential and presentative visitors. Data analysis through the existing facilities approach (amenities, accessibility, accommodation, attractions and activities) as a guide in presenting data scientifically and clearly regarding events in the field at the time of the survey (existing conditions) by telling the true conditions of the urban forest. The research results show that 70% of the information obtained from visitors about the existence of the Giong Siu City Forest is from friends, meaning that socialization is still done manually by word of mouth, only 10% is from social media (Instagram) and 20% is from residents who actually live there. around the Giong Siu City Forest. The results of interviews with Giong Siu tourism managers, who more often visit the Giong Siu City Forest, mostly students, students and kindergarten or elementary school children who do outdoor study, Giong Siu is usually busy on Saturday nights and Sundays, because it is not only a place To relax, Giong Siu City Forest itself has prepared several tents and hammocks which have been facilitated by the government for visitors who want to camp. Based on the description above, it can be concluded that the Giong Siu City Forest already has various adequate facilities as a recreation area, camping ground, flying fox, prayer room and bathroom. However, there are several shortcomings that the Giong Siu City Forest management must pay attention to, such as the addition of bathroom facilities that do not utilize the empty land that still exists around the Giong Siu City Forest.
28
Menn, Esther M. "No Ordinary Lament: Relecture and the Identity of the Distressed in Psalm 22." Harvard Theological Review 93, no. 4 (October 2000): 301–41. http://dx.doi.org/10.1017/s0017816000016370.
Full textAbstract:
One of the most significant shifts in Psalms scholarship in recent years has been the emergence of a new interest in tracing how early religious communities interpreted this religious poetry within the context of an emerging scriptural canon. Whereas the form-critical studies that dominated much of the twentieth century concentrate on recovering the originalSitz im Leben(or “life setting”) of the liturgical compositions collected in the Psalter within Israel's religious cult, the recent scholarly turn emphasizes how these prayers and praises came to be reread in light of narratives and other material found elsewhere in the Bible. In point of fact, the earliest evidence for this practice of canonical relecture is preserved within the Book of Psalms itself, where historical superscriptions correlate a number of psalms with specific events in King David's life. Through the addition of superscriptions, the moving penitential prayer found in Psalm 51 becomes “A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba” (compare 2 Samuel 11-12), the lament of an individual surrounded by threatening enemies found in Psalm 3 becomes “A Psalm of David, when he fled from Absalom his son” (compare 2 Samuel 15-18), and so forth.
29
Georgini, Sara. "John Quincy Adams at Prayer." Church History 82, no. 3 (August 30, 2013): 649–58. http://dx.doi.org/10.1017/s000964071300067x.
Full textAbstract:
At seventy-three years old, John Quincy Adams embarked on a winter lecture tour to share his views “On Faith” and drew on his “intercourse with the world” to describe the “many liberal minded and intelligent persons—almost persuaded to become Christians” whom he had met. So powerful was Adams's religious message that when his youngest son came across the manuscript years later, he simply docketed it: “Two sermons/JQA.” The speech, delivered from Boston to Salem and Hartford to Brooklyn—but never printed—laid out his decades of seeking and the formulation of Adams's own theology. Overall, Adams came to believe that man's unity of faith, hope, and charity could defeat earthly ills and clarify choices in the early republic's burgeoning religious marketplace. “Faith must have its bounds, and perhaps the most difficult and delicate question in morals is to define them clearly,” Adams said, praising the American government's nonintervention in forming official articles of faith. “But allow me to say that this unbounded freedom of religious faith, far from absolving any individual from the obligation of believing, does but impose it upon them, with a tenfold force.” This insight was especially true of Adams's own religious history. Therefore this essay offers a reintroduction to America's sixth president based on the diverse circles of prayer that he moved through, and the religious poetics that he created to narrate that pilgrimage. It ends with a glimpse of the curious afterlife that American religious culture assigned to him.
30
Aziz, Abdel Bari. "Ruling on Taking Compensation for the Call to Prayer and Iqaamah - a Comparative Jurisprudential Study -." Islamic Sciences Journal 12, no. 10 (March 17, 2023): 1–27. http://dx.doi.org/10.25130/jis.21.12.10.1.1.
Full textAbstract:
ABSTRACT
Since the call to prayer has a high status as it is one of the rites of Islam that calls for the establishment of great worship because it is one of the clearest principles of the religion. Muslims have been interested in it, ancient and modern in terms of sound and time, and who is more worthy of its performance And when mosques became widespread across the globe and the number of muezzins increased, it was and the consequences thereof. Establishing controls for their work, including taking compensation for the call to prayer and iqaamah, given that it is permissible to take compensation for many acts of worship and legal transactions.
So the jurists worked to draw the most prominent features of this issue in the folds of their books in terms of the permissibility of taking the consideration and its non-existence, between a deterrent who sees it as a bone ritual that has a special nature, and a permissible one who sees it as a ritual that must be continued, and between those who mediate between them and made the consideration of compensation when necessary and the need of the muezzin to the money. Since these issues are scattered in the folds of their books, these pages came to collect and put forward what the jurists, may Allah have mercy on them, dealt with in their books, with a statement of their statements by presenting and discussing the evidences of both groups and a discussing of the statements through the investigations and demands of this research
I ask Allah to guide us to what is right and what is good for the worshippers, and may Allah’s prayers and peace be upon our master Muhammad and his family and companions.
31
Hays, Bradley D. "The Curious Case of School Prayer: Political Entrepreneurship and the Resilience of Legal Institutions." Politics and Religion 5, no. 2 (July 30, 2012): 394–418. http://dx.doi.org/10.1017/s1755048312000089.
Full textAbstract:
AbstractSchool prayer represents a curiosity of Reagan era politics. Reagan and the social conservative movement secured numerous successes in accommodating religious practice and faith in the public sphere. Yet, when it came to restoring voluntary school prayer, conservatives never succeeded in securing the judicial victory that they sought despite conditions that seemingly favored change. Herein, we attempt to reconcile Reagan era successes with Reagan era failures by exploring Reagan's entrepreneurial activity to affect both the demand (i.e., judges) and supply (i.e., litigants) side of legal change. Identifying Reagan's entrepreneurial activities in his attempt to alter national social policy reveals the resilience of legal institutions to presidential and partisan regimes. Reagan's efforts to change national school prayer policy gained some measure of legislative success by securing the Equal Access Act but it failed to garner a change in school prayer jurisprudence. We conclude by noting that the difficulty of influencing both the demand and supply side of legal change in a timely manner and its implication for reconstructing policy through the courts.
32
Shahrin, Siti Ayeshah, and Haji Abdul Hafidz Omar. "A Review on the Fundamental Aspects of Female-Friendly Prayer Areas in Shopping Centres." Al-Misbah (Jurnal Islamic Studies) 10, no. 2 (December 7, 2022): 136–43. http://dx.doi.org/10.26555/almisbah.v10i2.6662.
Full textAbstract:
Performing the five-time prayer is an obligation for every Muslim, no matter where they are. The provision of prayer rooms in commercial buildings is one of the facilities offered by building managers to accommodate Muslim buyers in most Muslim countries. However, the muṣallá provided is often remote, placed in a small or poorly planned space that most users, especially women, will feel uncomfortable and uncomfortable. This article aims to identify the feasibility of places of worship facilities for women in malls. The method in this study is qualitative with a descriptive-analytical approach. The results showed that the problems that came to the fore included the unresponsiveness of prayer rooms for the needs of women, inadequate entrance locations, uncomfortable ablution places, not being equipped with the necessary facilities, and some even not being child-friendly for parents. From this literature search, several research recommendations to investigate features and facilities in prayer rooms to make the area more responsive to the needs of Muslim female buyers. The results of this research have contributed to the development of Islamic education, namely increasing mutual awareness about the importance of providing decent worship facilities, especially for women.
33
Puri, M. Rehan, Robert Sahl, Shawwna Ogden, and Salma Malik. "Prader–Willi Syndrome, Management of Impulsivity, and Hyperphagia in an Adolescent." Journal of Child and Adolescent Psychopharmacology 26, no. 4 (May 2016): 403–4. http://dx.doi.org/10.1089/cap.2015.0240.
Full text
34
Yusuf, Muhammad Hananika Anugerah, and Muh Hizbul Muflihin. "Program Qur’an Camp dalam Penguatan Kecintaan Al Qur’an pada Anak di Sekolah Alam Perwira Purbalingga." AS-SABIQUN 4, no. 5 (November 1, 2022): 1196–208. http://dx.doi.org/10.36088/assabiqun.v4i5.2224.
Full textAbstract:
This article describes the Qur'an camp program, its methods, and the love of the Qur'an by children. The program is motivated by the declining interest in reading students or children towards the Qur'an. Therefore, this program has several objectives, including motivating children to improve with the Qur'an and broadcasting to learn the Qur'an. This article is a research that uses data reduction analysis techniques, data presentation, and data levers, with data collection techniques of observation, interviews, and documentation called qualitative research. This research resulted in several concepts in the Qur'an Camp Program, namely first, the emergence of the desire of students and coaches to be able to train themselves and have useful knowledge (amal Jariyah) so that children can love the Qur'an. second, the founders of the foundation have some relatively similar experiences with qur'an activities in educational institutions. Furthermore, regarding the process of activities from this program carried out in certain months or routinely every month of Ramadan. This program has the advantage of memorizing with hand movements. Followed by supporting activities such as memorization deposits, congregational prayers, evening prayers, motivational materials, bonfires, cheerful tales of hafidz qur'an.
35
Moriarty, Michael. "William Palmer Ladd and the Origins of the Episcopal Liturgical Movement." Church History 64, no. 3 (September 1995): 438–51. http://dx.doi.org/10.2307/3168949.
Full textAbstract:
The liturgical movement in the American Episcopal Church owes its origin to William Palmer Ladd (1870–1941), a pragmatic New England Yankee whose ideas helped reorient the church's worship and self-understanding, and came to fruition in the current liturgy, the 1979 Book of Common Prayer.
36
Selfa Sastre, Moisés. "Al voltant de la relació epistolar entre Joan Coromines i Joan Sales: un recull d'antroponímia i toponímia de Vallclara (1954)." Zeitschrift für Katalanistik 25 (July 1, 2012): 283–303. http://dx.doi.org/10.46586/zfk.2012.283-303.
Full textAbstract:
Summary: The epistolary relationship between Joan Coromines (Barcelona, 1905 – Pi-neda de Mar, 1997) and Joan Sales (Barcelona, 1912–1983) documents how Sales actively collaborated in the collection of toponymic materials for the Onomasticon Cataloniae in municipalities and parishes of the Camp de Tarragona, Muntanyes de Prades and the Segarra. Joan Sales reported to Coromines his routes and the difficulties that he encountered in these areas. A result of the surveys carried out in these sites is the collection of Vallclara (Tarragona) presented in our work. [Keywords: Joan Coromines; Joan Sales; Onomasticon Cataloniae; toponymy; Camp de Tarragona; Muntanyes de Prades; Segarra]
37
Anis, Fatihunnada, and Afaf Nazrat Uyun. "Pemahaman Hadis Doa Pengalihan Hujan Pendekatan Geografis Jakarta menurut Ali Mustafa Yaqub." ILMU USHULUDDIN 7, no. 1 (May 14, 2020): 37–56. http://dx.doi.org/10.15408/iu.v7i1.14698.
Full textAbstract:
This article will explain and analyze Ali Mustafa Yaqub’s hadith understanding on the hadith of transferring a heavy rain with a geographical approach. The author observes that there are still many problems of misunderstanding on this type of hadith that are apparent among Indonesian Muslim communities, especially the citizen of Jakarta when facing heavy rains and floods in early 2020. The geography science is not a source of Islamic law, but this science can be one of the instruments on understanding the hadith correctly. Based on the geomorphology of geography, the hadith prayer for transferring a heavy rain cannot be practiced by the Jakarta residents because that prayer will only cause floods in Jakarta due to heavy rain that came down in Bogor and return to Jakarta. Ali Mustafa offered a prayer for the citizens of Jakarta when facing heavy rain with the phrase "O Allah, send down a rain at the sea, not to us and around us". This kind of understanding is only applicable to the residents of Jakarta and other cities that have a form of land like Jakarta like Bekasi. For the cities which have landforms like Madinah can recite the prayer because it was indeed recited by the Prophet when heavy rains and floods occurred in the Medina.
38
Julianto, Toni, Risky Setiawan, and Rufer Firma Harianja. "Local-Social Wisdom in the Nyadran Tradition as a Means of Gathering." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, no. 2 (April 22, 2021): 830–36. http://dx.doi.org/10.33258/birle.v4i2.1862.
Full textAbstract:
Since ancient times the Javanese people have been familiar with the belief system. Before Islam came the beliefs of Animism and dynamism as well as Hindu and Buddhist religions had already developed in Javanese society. Islam is accepted in Javanese society with youth and peace, because preachers have a high tolerance for Javanese culture. One of the forms of cultural acculturation or inherent in the soul of Javanese society is the Nyadran tradition. The Nyadran tradition is a symbolic ritual that is full of meaning Nyadran traditional ceremony includes partially oral folklore because in it there is a form of oral fochlor, namely the prayers used in the ceremony and there is also a form of non-verbal folklore in the form of uba rampe in the ceremony. In socio-cultural terms, the implementation of nyadran tardisi is not only limited to ceremonial cleaning of ancestral burials , salvation (kenduri), making apem cakes, compote, sticky rice, and various snacks from the market which are used as elements of "offerings" as well as being a prerequisite for the ritual prayer procession. However, the nyadran ritual in a socio-cultural context has also become a medium of friendship between families and communities, as well as a social, cultural and religious transformation. Nyadran is an expression and expression of social piety in a society where a sense of mutual cooperation, solidarity, and togetherness is the main pattern of this tradition.
39
M. Dja'far, Alamsyah. "Restrictions on Congregational Prayers and Negotiations on Religious Freedom during Pandemic in Indonesia." Indonesian Journal of Political Studies (IJPS) 1, no. 1 (April 15, 2021): 36–53. http://dx.doi.org/10.15642/ijps.2021.1.1.36-53.
Full textAbstract:
This article discusses the policy of restricting religious rights or beliefs during the pandemic time in Indonesia. Most studies presume that restriction policy is in line with the principles and rights of religious freedom. These studies have not much directed towards answering how the restriction on the worship right, such as congregational prayers, able to accommodate and negotiate various rejections and neglects by some Islamic communities. This paper comes with the idea that policies to restrict congregational prayers should not be uniform but provide several alternative approaches. This approach needs support from central and local authorities negotiating abilities. The main research data came from the policy documents of the central government and provincial government. Secondary data came from media coverage and relevant literature. This study found that restrictions in the early days of the pandemic applied uniformly in the form of the absence of congregational prayers during the lockdown period. The policy does not provide alternatives such as still allowing it by establishing health protocols.
40
Misiarczyk, Leszek. "The Nous Seeing its Own Light According to Evagrius Ponticus." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no. 2 (October 1, 2023): 257–78. http://dx.doi.org/10.1515/zac-2023-0012.
Full textAbstract:
Abstract Evagrius of Pontus (345–399 AD) presents in his spiritual doctrine the concept of “pure prayer,” that is, prayer not only devoid of any contact with material things but also divorced from any concrete image in the νοῦς (i. e., the mind/intellect). Upon reaching this state of deep purification, the νοῦς sees during such a prayer the light of God and also perceives himself as radiant. Evagrius specifies that the νοῦς sees itself in the colour of the sapphire or in sky-blue, or even as a star. Scholars have been asking for a long time whether, for Evagrius, this light originated within the mind itself, or came from God. It seems that monk of Pontus joins these two lights together, although considering them always as separate. The light of νοῦς itself is but a reflection of the divine light, in the same way like the moon reflects the light of the sun. Even if the νοῦς is not the source of its own light, nevertheless its light is real. In a time of deep spiritual union with God, His light illuminates the human νοῦς and turns it into radiance.
41
Clark, Elizabeth. "Anti-mission law of Russia in the context of law." Religious Freedom, no. 20 (March 7, 2017): 26–29. http://dx.doi.org/10.32420/rs.2017.20.855.
Full textAbstract:
On July 7, 2016, President of the Russian Federation V.Putin signed the law “On the package of amendments with the stated goal of combating terrorism and ensuring public safety”. The amendments, known as the “Spring Act”, which came into force on July 20, represent a number of serious restrictions on religious freedom, in effect banning the preaching, prayer, and distribution of religious materials outside the official places.
42
Singh, Deepan, Nevil Kadakia, and Aaron Pinkhasov. "Significant Reduction of Aggression with Guanfacine Extended Release in an Adolescent with Prader–Willi Syndrome." Journal of Child and Adolescent Psychopharmacology 25, no. 4 (May 2015): 376–77. http://dx.doi.org/10.1089/cap.2014.0141.
Full text
43
Banga, Alok, and Daniel F. Connor. "Effectiveness of Naltrexone for Treating Pathologic Skin Picking Behavior in an Adolescent with Prader–Willi Syndrome." Journal of Child and Adolescent Psychopharmacology 22, no. 5 (October 2012): 396–98. http://dx.doi.org/10.1089/cap.2012.0028.
Full text
44
Shukr, Dr Hassan Mahmoud. "Fear In The Holy Koran." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 226, no. 2 (September 1, 2018): 455–70. http://dx.doi.org/10.36473/ujhss.v226i2.71.
Full textAbstract:
Abstract:
In the name of God the most gracious the most merciful And prayers and peace be upon Muhammad and his good and pure family. The fear of God is a characteristic of the messengers, and reached by the close angels and righteous Worshipers, so my research was to study (Fear in the Holy Quran) because of the importance of this subject in the life of man from several aspects of educational social socialism, and characterized by fear overwhelm his actions and statements and that got the happiness of the realm and the hereafter It is a light cast by God in the heart of His worshipers , and worship without fear has no effect, only if the worshiper subjected his body and heart to God Almighty, it sends life to work, but make worship loving the soul. My research has been divided into an introduction, three researches, and a conclusion. As for the introduction, it dealt with the importance of the topic and the extent to which societies need it. As for the first topic: the definition of fear of language and terminology, and its virtues and fruits. As for the second topic: I dealt with the reasons for the fear and opposition to it. The third topic: I have showed the types of fear. As for the fourth topic: I have addressed the fear of prayer as a model. At the end of my research I came out with the result that fear is a blessing from the grace of God on man, which he enjoys by whom he wishes of his worshipers to be pleased with the first life and the last life .
45
Siahaya, Johannis. "Misi dalam Doa Yesus Menurut Yohanes 17." JURNAL TERUNA BHAKTI 1, no. 2 (March 19, 2019): 64. http://dx.doi.org/10.47131/jtb.v1i2.14.
Full textAbstract:
Jesus came into the world with a "mandate" special of the Father in Heaven, seeking and saving the lost. As an envoy mission of the eternal kingdom of heaven, Jesus becomes the "owner", and "implementing" the mandate of the Father for approximately three years in his work on earth. One way of doing mission by is through prayer. Prayer is a powerful weapon that should be possessed by any Christian or for those who would be the envoy's mission.
Abstrak
Yesus datang kedalam dunia dengan membawa ”mandat” khusus dari Bapa di Sorga, yakni mencari dan menyelamatkan yang hilang. Sebagai seorang utusan misi dari Kerajaan Sorga yang kekal, Yesus menjadi ”pemilik”, sekaligus ”pelaksana” mandat dari Bapa selama kurang lebih tiga tahun dalam karyaNya di bumi. Salah satu cara melakukan misi oleh adalah melalui doa. Doa adalah senjata ampuh yang seharusnya dimiliki oleh setiap orang Kristen atau bagi mereka yang akan menjadi utusan misi.
46
Ismaya, Nada, Ratnawati Ratnawati, and Dina Hajja Ristianti. "NILAI-NILAI PENDIDIKAN ISLAM DALAM TRADISI KENDUREI DULANG PAT." Andragogi: Jurnal Pendidikan Islam dan Manajemen Pendidikan Islam 2, no. 3 (September 29, 2020): 80–98. http://dx.doi.org/10.36671/andragogi.v2i3.103.
Full textAbstract:
This study aimed to investigate the portrayal of educational values contained in the Kendurei Dulang Pat tradition in Sukarame village, Rejang Lebong, Bengkulu, by using a qualitative approach. Data were collected using interviews, and then analyzed through some stages comprising reduction, data presentation, and drawing conclusion. This study revealed the following conclusion: Educational values in the Kendurei Dulang Pat tradition were the value of I'tiqodiyah as shown that people believed that in the Kendurei Dulang Pat tradition, praying and whishing something were only resting upon Allah SWT; the value of amaliyah, in the implementation of Kendurei Dulang Pat, if prayer time came, prayer would be done first; and the value of khuluqiyah, in carrying out this tradition, mutual respects were shown wherein the elderly people sat at the front line and the youth sat at the back, and low attitudes were shown such as not boasting about one's health, instead always expecting everything only from Allah SWT and always making efforts to rest on Him.
47
Budianti, Yusnaili, and Hasan Asari. "Islamic Poems by Rukun Nasution (1928-1998): Themes and Social Relevance." Heritage of Nusantara: International Journal of Religious Literature and Heritage 10, no. 1 (May 31, 2021): 64–96. http://dx.doi.org/10.31291/hn.v10i1.592.
Full textAbstract:
This study analyzes two poems written by Rukun Nasution (1928-1998), namely Syair Pengajak Solat (Invitation to Prayer) and Doa/Syair Menjelang Pajar (Invocation/Poem before Dawn). This manuscript only came to the attention of the authors in 2018, and this is the first time the book of poetry is being studied and described. The main objective of this study is to analyze the content of the poems, with reference to their socio-religious relevance and some philological aspects. Rukun (the popular name of Rukun Nasution) wrote his poems in the 1960s using Latin script, and the fact he had no formal education other than a three-year of elementary school made his creative productivity more interesting. He presented his ideas in a well-structured text while applying the 'aa-aa' rhyme consistently. The poems contain Islamic messages, with prayer procedures being the most dominant theme. These poems are relevant to document religious information, disseminate Islamic teachings, while remains artistically creative.
48
Reed, Arden. "Ad Reinhardt’s “Black” Paintings." Religion and the Arts 19, no. 3 (2015): 214–29. http://dx.doi.org/10.1163/15685292-01903002.
Full textAbstract:
By education and inclination, Ad Reinhardt (1913–1967) was a politically engaged artist. His gifts suited him well for producing cartoons and collages in left-wing publications. But could he integrate his abstract, avant-garde painting with his activism? The solution came largely through his readings and lifelong friendship with Trappist monk Thomas Merton. Reinhardt’s famous “black” paintings embody negation theology—defining the deity by what it is not. Further, because these paintings require several minutes of intense looking simply to grasp, they exemplify what I call “slow art,” which recreates in a secular idiom the conditions for rumination common to spiritual practices. To jettison the ecclesiastical was not, for Reinhardt, to abandon the spiritual: Merton described his own “black” painting as “a very ‘holy’ picture … an ‘image’ without features to accustom the mind … to the night of prayer and … set aside trivial and useless images that wander into prayer and spoil it.”
49
Inten Mayuni, Anak Agung. "THE EQUIVALENCE IN TRANSLATION OF PUJA TRI SANDHYA FROM INDONESIAN TO ENGLISH." KULTURISTIK: Jurnal Bahasa dan Budaya 4, no. 1 (January 20, 2020): 28. http://dx.doi.org/10.22225/kulturistik.4.1.1559.
Full textAbstract:
Puja Tri Sandhya is Hindus prayer known in all countries. The original prayer came in Sanskrit language, but every Hindus believer already translate the prayer into their native language. In 1950, Balinese Hindus used Puja Tri Sandhya to get the recognition from the government allowing Parisada Hindu Dharma Indonesia (PHDI)—the major reform movement and Hindus organization in Indonesia—to translate Puja Tri Sandhya into Indonesian. This translation aimed to make every Hindus believer in Indonesia knows about the meaning of the mantras. Besides Indonesian, Puja Tri Sandhya is also translated into the universal language that 20 percent of the world spoke, English. English is believed to give the best medium to other people who want to learn more about Hindus or simply just curious. As a reminder, in this paper Indonesian will be the source language (SL) and English will be the result of the translation so we shall call it target language (TL). In translation, equivalency will be the point to show if the translation is well translated or not. In their book The Theory and Practice of Translation (1959), Nida and Taber state two kinds of equivalency that the translator can use as their reference they are: formal and dynamic equivalence. Here, Puja Tri Sandhya in Indonesian and English versions will be analyzed using 2 kinds of equivalences by Nida and Taber.
50
Hor, Amanda, and Louise Purtell. "Influence of Naltrexone/Bupropion Combination Treatment on Body Mass Index in Prader–Willi Syndrome Re: “Prader–Willi Syndrome, Management of Impulsivity, and Hyperphagia in an Adolescent” by Puri et al. (J Child Adolesc Psychopharmacol 26:403–404, 2016)." Journal of Child and Adolescent Psychopharmacology 26, no. 9 (November 2016): 854. http://dx.doi.org/10.1089/cap.2016.0073.
Full text