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1
Ghuni, Muhammad Islam, i Dr Manzoor Ahmad. "“Description of prayers timings” A research study in the light of “Tafseer Al ahkamul AlQuran lljsas". Al Khadim Research journal of Islamic culture and Civilization 2, nr 2 (30.09.2021): 183–97. http://dx.doi.org/10.53575/arjicc.u12-v2.2(21)183-197.
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Salah times are prayer times when Muslims perform Salah. The term is primarily used for the five daily prayers including the Friday prayer, which is normally Dhuhr prayer but on Fridays it is obligated to be prayed in a group. Muslims believe the salah times were taught by Allah to Muhammad. Prayer times are standard for Muslims in the world, especially the fajr prayer times. They depend on the condition of the Sun and geography. There are varying opinions regarding the exact salah times, the schools of Islamic thought differing in minor details. All schools of thought agree that any given prayer cannot be performed before its stipulated time.Muslims pray five times a day, with their prayers being known as Fajr (dawn), Dhuhr (aftermidday), Asr (afternoon), Maghrib (after sunset), Isha (nighttime), facing towards Mecca. The direction of prayer is called the qibla; the early Muslims initially prayed in the direction of Jerusalem before this was changed to Mecca in 624 CE, about a year after Muhammad's migration to Medina. The timing of the five prayers are fixed intervals defined by daily astronomical phenomena. For example, the Maghrib prayer can be performed at any time after sunset and before the disappearance of the red twilight from the west. In a mosque, the muezzin broadcasts the call to prayer at the beginning of each interval. Because the start and end times for prayers are related to the solar diurnal motion, they vary throughout the year and depend on the local latitude and longitude when expressed in local time. In modern times, various religious or scientific agencies in Muslim countries produce annual prayer timetables for each locality, and electronic clocks capable of calculating local prayer times have been created. In the past, some mosques employed astronomers called the muwaqqits who were responsible for regulating the prayer time using mathematical astronomy.
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Skotnicka, Katarzyna. "Rola modlitwy w życiu syryjskich mnichów według Teodoreta z Cyru". Vox Patrum 62 (4.09.2014): 471–92. http://dx.doi.org/10.31743/vp.3597.
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Prayer was a basic goal of the lives of Christian monks. Historia religiosa by Theodoretus of Cyrus conveys a lot of valuable information on the subject of prayer of Syrian ascetics. The bishop of Cyrus used the notion of prayed to refer to any kind of requests and begging or thanksgiving and admiration. Theodoretus recorded particularly numerous examples of recoveries, which occurred by dint of intercessive prayer of ascetics. Monks prayed at different times of a day and in various postures (standing, lying or kneeling), they were also familiar with many kinds of prayer and addressed God with varied intentions. Historia religiosa informs us as well about gestures that accompanied prayers, such as bows, raising arms and eyes to the sky and places where it could be said. An important issue discussed by Theodoretus was the time of praying. In Historia religiosa we can find references to the ideal of incessant prayer and to morning and evening prayers typical for Christians. The aim of prayer was to help ascetics control their bodily needs, it drew the mind of an ascetic towards God, tearing them, at the same time, from worldly issues. Prayer was also a reflection of monk’s faith, since through it, they worshipped God, referred to him their requests and thanksgiving.
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Nurfadliyati, Nurfadliyati. "Korelasi Salat Dengan Fahsha' dan Mungkar Dalam Perspektif Al-Qur'an (Studi QS Al-Ankabut 45)". Jurnal Ilmiah Al-Mu'ashirah 17, nr 1 (9.09.2020): 86. http://dx.doi.org/10.22373/jim.v17i1.7908.
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This article aims to explore causality Qs.Al-Ankabut: 45 "Prayer prohibits immorality (fahsha') and wrongdoing (munkar)", There is a cause and effect if prayer is performed, it will prevent the prayer from immorality and wrongdoing. However, Quraish Shihab said that this verse was the subject of discussion and questions of the ulama, especially after seeing many who prayed but the prayer he did not need from immorality and wrongdoing. This is what encourages the author to study this verse, how the meaning of Islamic prayer in the Qur'an, and what is the meaning immorality (Fahsha') and wrongdoing (munkar) in the Qur'an and how to correlation salat with immorality and wrongdoing. The method is library research, which is research conducted to collect and analyze data sourced from libraries, in the form of books, scientific magazines and various library sources which are used as research references. With data collection and documentation techniques, as for the proposed are various literacy works relating to the subject matter in this study. The results of the authors find that prayers that prevent acts of immorality and wrongdoing are prayers that are done sincerely, done according to the conditions, in harmony, and done with great solemnity, a submissive heart,keeping the prayers and being done continuously and doing sunnah prayers recommended. If the prayer is done in such a way, then the prayer can deter and prevent those who do it from immorality and wrongdoing.
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Kanus, Oktari. "REKONSTRUKSI SEJARAH SHALAT SEBAGAI LEMBAGA KEAGAMAAN ISLAM (Telaah kitab Tafsir Ibnu Katsir)". Jurnal Ulunnuha 8, nr 1 (5.07.2019): 63–88. http://dx.doi.org/10.15548/ju.v8i1.291.
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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.
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Landolt, Oliver. "Schlachtgebete – das Beispiel der spätmittelalterlichen Eidgenossenschaft". Das Mittelalter 24, nr 2 (13.11.2019): 303–18. http://dx.doi.org/10.1515/mial-2019-0036.
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Abstract In medieval Switzerland, war prayers were an important ritual that was performed both before battle and after a victory. Swiss troops prayed the Lord’s Prayer and the Hail Mary five times each, kneeling down and stretching out their arms in a prescribed posture. This posture, together with the quintuple repetition of the prayers, evokes the Passion of Christ and his five wounds. The Swiss troops thought of the correct performance of this prayer ritual as crucial for their military success. The Swiss battle prayer also partly constituted a tactical means that was employed to scare or delude enemies unfamiliar with the ritual. From the early 16th century onwards, German humanist scholars criticized this prayer ritual as an act of superstition and uttered their disconcertment concerning the underlying belief of the Swiss that they were God’s chosen people.
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Amrullah, Muhlasin, Khizanatul Hikmah i Diny Puspadewi. "Analisis Sanad Matan Hadis Doa Sehari-Hari Buku Panduan Doa Paud TK Aisyiyah Sidoarjo". Halaqa: Islamic Education Journal 3, nr 2 (7.01.2020): 105. http://dx.doi.org/10.21070/halaqa.v3i2.2726.
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This study aims to 1) Develop a daily prayer manual for TK-PAUD Aisyiyah sidaorjo 2) describing the hadith of prayers in the daily prayer book of Aisyiyah sidaorjo TK-PAUD. The subject of the study is a daily prayer guidebook dikdasmen aisyiyah sidaorjo area while the subject which is the primary source is the book of hadith. This research is literature, while this research method uses takhrij hadith method, which is to extract / trace all the sources of hadith from the books of hadith, with this methodology will be able to know the origin / source of hadith used as a prayer foundation in the prayer manual. Based on the research, the number of prayers in the prayer manual is 24 prayers, of which 4 prayers taken from the Qur'an include: Prayer of peace of mind, Prayer of kindness in the Hereafter, Prayer in vehicle, and Prayer of both parents of 4 prayers practice only the prayer of the parents of the prayer prayer must refer to the original verse. Whereas the other 20 prayers taken from the hadith include: Prayer before eating, Prayer after meal, Prayer forgetting to read prayers before eating, Prayer closing prayer, Prayer going to sleep, Prayer getting up, Prayer entering the house, Prayer going out, Prayer entering the l exit wc, prayer after ablution, iftitah prayer, prayer after hearing the call to prayer, prayer tasyahud, prayer after prayer, prayer when dressed, prayer in mirror, prayer in and out of the mosque, prayer visit sick people. of all hadith Prayers of prayer in the books of prayer are found in the hadith which are shohih, hasan, even some hadiths are weak, interceded by prayer: Praying in mirror, Prayer entering the house. In responding to this hadith, it is better to replace prayer with a general pronunciation, namely recitation of basmalah.
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Zulkaedah, Zulkaedah. "Peran Orang Tua terhadap Praktik Ibadah Salat Anak". Saree: Research in Gender Studies 3, nr 2 (31.12.2021): 117–32. http://dx.doi.org/10.47766/saree.v3i2.537.
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Lack of religious knowledge in children so that the performance of prayers does not meet the criteria. This study aims to: find out about parents' attention to children's prayer services, find out the obstacles to inhibiting parental attention to children's prayer services, and find out efforts to prevent obstacles to giving parents' attention to children's prayer services. This research method is qualitative research. Data collection in this research was obtained using observation methods, interviews, and documentation. The type of approach in this research used is field research approach. The results of this study show that parents' attention to children's prayer is still minimal so that there are still many children who have not prayed at the time of prayer. Obstacles that are encountered when giving attention to prayers to children are family factors, namely the limited religious knowledge of parents and the separation of parents, economic factors that are as both parents must make a living to meet their daily needs so that attention to their children is lost, and the interest in learning children who want to perform their prayers is very lacking. Efforts to give attention to children by carrying out routine activities, namely bringing children during congregational prayers in mosques and providing guidance to children in places of study and continued attention while at home.
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Supriyadi, Moh, Ach `. Jalaluddin, Nurul Yakin, Moh Alimakki i Moh Fauzi. "Iqamatu wa Batsu Shalah al-Jama’ah Fi Mushallah Bere’ Songai, Bungur, Potoan Daya". Al-Ridha: Jurnal Pengabdian kepada Masyarakat 1, nr 1 (18.03.2023): 51–62. http://dx.doi.org/10.58223/al-ridha.v1i1.47.
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Prayer awakens people so that they are always aware that they are God's servants who must serve Allah SWT. Prayer has such an important place that it is used as a measure in Islam. This is in Islam, there are several types of prayer that are associated with certain times and moments, such as obligatory prayers, namely prayers which are divided into five times, Eid al-Fitr prayer, Eid al-Adha prayer, and so on, after the prayer there is still another prayer known as ba'diyah prayer, it shows the importance of prayer in Islamic teachings. Congregational prayers in Islam are very beneficial in increasing enthusiasm, equality and brotherhood, and can create bonds of love and mutual understanding among other Muslims. It aims to evoke a sense of togetherness.
Congregational prayer is highly recommended for every Muslim to get priority reward. Every Muslim will feel the wisdom of congregational prayer in himself in living his daily life as a human being. People who pray in congregation will also receive double reward compared to praying alone. The congregational prayer activities are not only carried out at home, prayer rooms, Surau or mosques but are also taught in different environments. Congregational prayers will be performed frequently, especially by children who are studying
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Amanda Amanda, Layli Sartika, Merli Anggelia, Naila Hafizah i Wismanto Wismanto. "Hukum Sholat Sunnah di Iqamah". Jurnal Budi Pekerti Agama Islam 1, nr 6 (30.12.2023): 01–12. http://dx.doi.org/10.61132/jbpai.v1i6.38.
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Adhan is a call for Muslims to perform fardhu prayers. Iqamah is a notification call to the congregation to be ready to stand up for prayer, with the pronunciation determined by the syara'. Adhan and iqamah are very important for every Muslim. Apart from that, the call to prayer is said as a sign that the prayer time has arrived and the iqamah as a sign that the prayer will begin soon. The call to prayer and iqamah should not be done haphazardly, unlike other religious prayers. The call to prayer and iqamah are said at certain times. The lessons learned from the implementation of the call to prayer and iqamah include: As a tool and medium for notification of the approaching prayer time, inviting Muslims to perform prayers in congregation. Adhan and iqamah cannot be separated from the life of Muslims and Muslim women. Its use is not limited to obligatory prayers and certain times when they are said. If the iqamah has been said before he starts the sunnah nafilah prayer then his sunnah prayer is invalid. It is permissible to decide to pray the sunnah nafilah prayer because the obligatory prayer is not comparable in value to the nafilah prayer.
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Choi, Yeongim. "Qualitative study on experiences of participating in “Diamond Sutra Prayer”". Journal of Meditation based Psychological Counseling 30 (31.12.2023): 57–69. http://dx.doi.org/10.12972/mpca.20230010.
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The purpose of this study was to examine in detail the contents of the prayers that participants in ‘Diamond Sutra Prayer’ wished for in their prayers, and to explore the impact of Diamond Sutra Prayer on individual lives. For this purpose, a survey was conducted through in-depth interviews with 30 participants in the Diamond Sutra prayer. The survey was collected by directly collecting questionnaires between May and June 2023, and the collected data were analyzed according to a modified consensus qualitative method. As a result of the analysis, 3 areas, 9 subareas, and 28 subcategories were derived according to the research question. First, four sub-areas were derived from the content of the prayers of ‘Diamond Sutra Prayer’ participants: prayers for ‘me’, prayers for ‘family’, and prayers for ‘acquaintances’. A prayer, and a prayer for ‘all living beings’. Second, three sub-areas were derived from the changes through ‘Diamond Sutra Prayer’ targeting participants in ‘Diamond Sutra Prayer’: internal change, change in relationships with people around them, and efforts related to Diamond Sutra prayer. Third, in terms of what the ‘Diamond Prayer’ participants were doing for their neighbors, two sub-areas were derived: what they were doing for their neighbors at an internal level and what they were doing directly to others for their neighbors. The results of this study are expected to provide information on practical experiences in temple-based Diamond Sutra prayers and provide basic data on factors to be considered in future planning.
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Saifullah bin Anshor, Rachmat Bin Badani Tempo i Asri. "Salat Gaib untuk Korban Bencana Alam dalam Perspektif Hukum Islam". BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, nr 3 (6.08.2020): 311–29. http://dx.doi.org/10.36701/bustanul.v1i3.172.
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This study aimed at elaborating and identifying the law and the virtues of funeral prayer, the definition of absentee funeral prayer, the propositions of the inquiry of absentee funeral prayer, scholars’ opinions on the law of absentee funeral prayer, the ruling of absentee funeral prayer, time and distance limit in absentee funeral prayer, and the law of absentee funeral prayer on the victims of natural disasters. This study employed qualitative-descriptive method with normative approach techniques and library research. The result of the study shows that: (1) The law of absentee funeral prayer is permissible on the corpse that is not yet prayed on; (2) The ruling of absentee funeral prayer is the same as the ruling of funeral prayer; (3) There is no time limit for performing absentee funeral prayer on condition that the person dies at the time person who wants to perform prayer has been able to perform prayer; (4) The distance limit of absentee funeral prayer is the distance in which it is difficult to be visited by people who want to perform prayer; (5) The natural disaster victim, if his or her body is not found and is not yet prayed on, then he/she can be prayed on in absentia.
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Nurhadi, Nurhadi. "Achieving Lives Through The Secret Of Prayer". Al-Mutharahah: Jurnal Penelitian dan Kajian Sosial Keagamaan 18, nr 1 (14.06.2021): 13–22. http://dx.doi.org/10.46781/al-mutharahah.v18i1.159.
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The Prayer Application Reaps Wisdom in fetching your dreams is Prayer Early Time. Prayers at the beginning of time show the level of faith, piety, and love for Allah. Congregational Prayers at the Mosque. Prayers in the congregation are prayers performed by two or more people together. Prayers that are established in congregation reap benefits from the viewpoint of mathematics and economics, because they have multiple merit values, especially if they are performed in mosques that get 27 degrees. The Wisdom of Prayer Reaping Blessings is that Rawatib circumcision prayer is jewelry. The wisdom of the 24 cycles of rawatib prayer if it is carried out continuously or for eternity istiqomah it will become a piece of jewelry for a person in the hereafter, it will become a jewelry on the face that carries out namely the emanation of faith and obedience Dhuha Prayer is Wealth is a sunnah prayer to seek and ask for sustenance. Tahajjud prayer is tranquility, because of the business of a believer, it sends a servant away and lulled by intimacy with Allah in the clear silence of the middle of the night so that I get peace and serenity. Witir Prayer is Life because Witir Prayer is a right (life), so people who want to do it will get the right, every servant has the right to perform Witir prayer as much as he likes. One rak'ah, three, five, seven, nine, and eleven. So if a servant exercises his right, namely witir prayer, then he has the right to get his right to life.
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Rosik, Mariusz. "Judaistyczne tło Modlitwy Pańskiej (Mt 6,9-13) w świetle idei ojcostwa Bożego w Kazaniu na Górze". Verbum Vitae 20 (14.12.2011): 115–38. http://dx.doi.org/10.31743/vv.2035.
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The idea of God’s fatherhood seems very obvious in the Sermon on the Mount. Jesus presents God as the Father who wants all what is good for all His children and invites all His children for a deep, spontaneous and intimate relationship with Him. The idea of God’s fatherhood is present especially in the prayer which Jesus taught His disciples. The “Our Father” is a Christian prayer but it has Jewish roots. Jesus was a Hebrew and prayed according to Jewish faith. The structure of “Our Father” is as follows: invocation followed by seven requests. The contents of the prayer reveal many references to Jewish prayers, known already at the time of Jesus (Abinu malkenu, Kaddish, Shemoneh Esreh). The similarities between “Our Father” and various prayers of the Jews do not exclude uniqueness of the prayer which Jesus taught His disciples. The idea of God’s fatherhood is present also in other parts of the Sermon on the mountain: the blessings of the peacemakers (Mt 5,9), the role of the disciples (Mt 5,13-16), love for enemies (Mt 5,43-45); the call to follow Christ (Mt 5,48); the Father who sees in secret (Mt 6,1-6.1618); Father’s forgiveness (Mt 6,14-15); Father’s care (Mt 6,25-34); Father’s goodness (Mt 7,7-11) and God’s fatherly will (Mt 7,21). All these passages, just like the prayer “Our Father”, underline the importance of filial trust in God as the Father.
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Azizi, Rifaqul, Titik Kusumawinakhyu i Irma Finurina. "RELATIONSHIP REGULATION OF F ARDHU PRAYER WITH STRESS LEVEL OF SEMESTER 8 STUDENTS FACULTY OF MEDICINE MUHAMMADIYAH UNIVERSITY PURWOKERTO". International Journal of Islamic Medicine 1, nr 2 (26.12.2020): 77–82. http://dx.doi.org/10.37275/ijim.v1i2.8.
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Fardhu prayer is a compulsory activity that can create peace of mind for those who run it. For medical students in semester 8 of FK UMP who are experiencing many exams and personal problems, prayer can help calm and relieve stress. This study aims to determine the relationship between the regularity of fardhu prayer and stress levels in 8th-semester students of the Faculty of Medicine, Muhammadiyah University of Purwokerto. Methods use a correlational analysis research design with a cross-sectional approach. The study was conducted on an entire population of 48 students of the Faculty of Medicine, Muhammadiyah University of Purwokerto. Stress level data were obtained using the DASS test questionnaire, and prayer regularity data were obtained from the fardhu prayer regularity questionnaire. Data analysis with Pearson parametric correlation test. Results show the highest level of stress in students who experienced mild stress, and the results of the regularity of student prayers were found that many students regularly prayed. Based on the Pearson correlation test results, the value of p = 0.0 10 was obtained. There is a significant relationship between the regularity of fardhu prayer and the stress of the 8th-semester students of the Faculty of Medicine, Muhammadiyah University of Purwokerto, class of 2013.
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Rifaqul Azizi, Titik Kusumawinakhyu i Irma Finurina. "RELATIONSHIP REGULATION OF F ARDHU PRAYER WITH STRESS LEVEL OF SEMESTER 8 STUDENTS FACULTY OF MEDICINE MUHAMMADIYAH UNIVERSITY PURWOKERTO". International Journal of Islamic and Complementary Medicine 1, nr 2 (20.12.2020): 77–82. http://dx.doi.org/10.55116/ijim.v1i1.11.
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Fardhu prayer is a compulsory activity that can create peace of mind for those who run it. For medical students in semester 8 of FK UMP who are experiencing many exams and personal problems, prayer can help calm and relieve stress. This study aims to determine the relationship between the regularity of fardhu prayer and stress levels in 8th-semester students of the Faculty of Medicine, Muhammadiyah University of Purwokerto. Methods use a correlational analysis research design with a cross-sectional approach. The study was conducted on an entire population of 48 students of the Faculty of Medicine, Muhammadiyah University of Purwokerto. Stress level data were obtained using the DASS test questionnaire, and prayer regularity data were obtained from the fardhu prayer regularity questionnaire. Data analysis with Pearson parametric correlation test. Results show the highest level of stress in students who experienced mild stress, and the results of the regularity of student prayers were found that many students regularly prayed. Based on the Pearson correlation test results, the value of p = 0.0 10 was obtained. There is a significant relationship between the regularity of fardhu prayer and the stress of the 8th-semester students of the Faculty of Medicine, Muhammadiyah University of Purwokerto, class of 2013.
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Hryhorchuk, Yulia. "AUTHOR’S PRAYER IN THE WORK OF WІRA WOWK". Polish Studies of Kyiv, nr 35 (2019): 105–13. http://dx.doi.org/10.17721/psk.2019.35.105-113.
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The article is devoted to the analysis of the genre of the author’s prayer in the literary works of Wіra Wowk. The object of study for the first time was not only poetic, but also the writer’s prose and dramatic texts. The analysis of biographi- cal and literary works testified that the genre of prayer is an integral part of the Wіra Wowk’s work. This genre is multivariate embodied in the writer’s prose, poetry and drama. On the basis of the analysis of biographical and literary criticism, the organicity of the genre of prayer in the work of Vera Vovk and the specifics of his embodiment in prose, poetry and drama is emphasized. It is noted that short aphoristic verses and prayers are characteristic of poetry, and long prayers and meditations are characteristic of prose and drama. The writer puts prayers in the context of the work (characters’ prayers) or introduces them into the plot as inserted elements (author’s prayers). These are prayer-requests, thank-you prayers and prayers-glorification, and also prayers-confessions and prayer-reflexions. Their recipients are the Lord God, the Virgin Mary and the saints (Teresa of Lisieux, Francis of Assisi, Nicholas of Myra). The topics of these prayer texts cover the themes of creativity, spiritual quest, and the fate of the native land. The author’s prayers of Wіra Wowk also have a wide palette of artistic means, namely: biblical reminiscentism (introduction to the text of allusions and symbols from the Old and New Testament), synthesis of poetry and prose (to reproduce the dialogue be- tween earthly and heavenly), symbolism and metaphorical, thanks to which in a few words it is possible to express a deep meaning. Especially brightly these funds are reflected in the poetry of Wіra Wowk. These are verbal prayers and prayers without words (colors, sounds of musical instruments), as well as prayer speech and silence prayer, prayer acts and prayer contemplation. In Wіra Wowk’s poetry there is a distinct and unusual image of the Creator God, embodied in the symbolic guises of the Master, the Gardener, the Jeweler, the Astronomer, the Builder, the Film Director, whom no one sees, and the Captain on the river of life. The analysis shows that the genre of prayer is an integral component of the artistic thinking of Wіra Wowk. The literary prayers of the writer are not copies of canonical texts, but are original works.
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Bosak, Dominik. "Analiza Modlitwy Eucharystycznej G Kościoła Anglii". Warszawskie Studia Teologiczne 35, nr 2 (31.12.2022): 6–29. http://dx.doi.org/10.30439/wst.2022.2.1.
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The article is dedicated to the analysis of one of the contemporary eucharistic prayers of the Church of England. The author analyzes Eucharistic Prayer G, which is one of the main eucharistic prayers in the Church of England. Prayer G is included in the main volume of the liturgical series of Common Worship in Order One, which means that the Prayer is intended for widespread use in the liturgy of the Church of England. Prayer G apart from standard parts of every anaphora, such as the introductory dialogue or the institution narrative, contains also its own characteristics in its content. In the course of the analysis, the author points out specific features of the Prayer, which indicate uniqueness of Prayer G among other eucharistic prayers of the Church of England.
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Ziółkowska, Marta. "Psalmy szkołą modlitwy w ujęciu św. Augustyna". Verbum Vitae 22 (14.12.2012): 203–13. http://dx.doi.org/10.31743/vv.2052.
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The paper presents selected aspects of St. Augustine’s teaching on petition prayer. In the paper’s first part the dialogic structure of the prayer is described. The second part exhibits the role of heart in prayer. In the third part the dynamics of prayer is presented based on division between answered and unanswered prayers. The paper’s last part describes supernatural direction of prayers to their proper subject which is God himself.
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Vandecreek, Larry. "The Parish Clergy's Ministry of Prayer with Hospitalized Parishioners". Journal of Psychology and Theology 26, nr 2 (czerwiec 1998): 197–203. http://dx.doi.org/10.1177/009164719802600206.
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Previous reports suggest that clergy frequently pray with parishioners during hospital visits. In this study, 286 parish clergy and lay volunteers characterize these prayers as meditative, liturgical, or extemporaneous. Content for the latter two categories is further described as intercession, confession, or thanksgiving/praise. Respondents reported 44,403 hospital pastoral visits during the previous year and most, regardless of faith group, estimated that they prayed during 100% of these visits. Further, these prayers were usually extemporaneous intercession; meditative and liturgical prayers were used less frequently. Despite the demonstrated association between prayer and mystical experiences, clergy mysticism scores were significantly lower than those reported in the literature and were not significantly related to the style or content of prayers during hospital visits.
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Robi'in, Bambang, i Zahra Arwaning Tyas. "DESAIN APLIKASI MOBILE PANDUAN SHOLAT DAN DOA UNTUK ANAK GANGGUAN PENDENGARAN". ILKOM Jurnal Ilmiah 10, nr 3 (20.12.2018): 290–97. http://dx.doi.org/10.33096/ilkom.v10i3.366.290-297.
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Children with hearing loss are children who experience learning difficulties. They have limited vocabulary and language in communication that hampers the learning process. They need a special way of learning and are usually educated in special schools. Level 2 elementary students at SLB B Karnnamanohara have difficulty learning prayer and daily prayer. Almost all elementary level 2 students cannot pronounce daily prayers and prayers. They need interesting learning resources and according to their characteristics. This study aims to design multimedia mobile application of prayer and daily prayers guides for children with hearing loss. The research method consists of five stages: data collection, data analysis, storyboard making, prototype design, and prototype evaluation. This research has been designed to multimedia mobile applications of prayer and prayers guides for children hearing impairments according to the needs of users who have different characteristics with users in general. The results showed that the prototype design of the multimedia mobile application prayer and prayer daily guides for children with hearing loss had met the needs of users with evaluation values of 4.42 from a scale of 5.
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Fortin, John R. "Saint Anselm’s Prayer to the Holy Cross". Downside Review 138, nr 3 (lipiec 2020): 87–98. http://dx.doi.org/10.1177/0012580620966227.
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Within the then 1000-year-old tradition of reverence for the crucifix, Saint Anselm’s Prayer to the Holy Cross finds a special place. While such a prayer as his would not be considered novel either in England or in the world of Christianity, it clearly bears the stamp of his own particular style and elegance and was guided by his own personal spirituality. This article will begin by giving a critical analysis of the structure and major themes of the prayer. It will then go on to consider this prayer in comparison to Anselm’s other prayers, with an added note on the place of the cross in Anselm’s other writings. It will be seen that Anselm’s Prayer to the Holy Cross is not simply different from his other prayers, but it stands out as unique in his collection of prayers and is arguably the most contemplative of all his prayers.
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South, Robbie, i Liz McDowell. "Use of Prayer as Complementary Therapy by Christian Adults in the Bible Belt of the United States". Religions 9, nr 11 (7.11.2018): 350. http://dx.doi.org/10.3390/rel9110350.
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Persons of all major religious groups use prayer as a spiritual discipline when dealing with sickness, and a majority of Christians report faith in healing prayer. The purpose of this research was to explore the use of prayer as complementary therapy for healing by Christian adults in the Bible Belt of the United States. A hermeneutic phenomenological approach was used in this qualitative study. This project was a secondary analysis of a larger study whose aim was to document stories of miraculous healings (n = 14). Open-ended questions focusing on participants’ use of prayer followed the initial telling of their stories. All participants used prayer as complementary to their traditional medical treatments, and emerging themes included prayers of the people, rituals and traditions associated with prayer, prayers of supplication, and experiences related to the act of praying. These findings support prior published studies regarding the prevalence of prayer and its use as complementary therapy. Participants commonly used prayer in times of illness and the effects of prayer included a sense of wellbeing, increased calmness, decreased anxiety, and positive healing experiences. Participants utilized self-prayer and prayer support from family, friends, clergy, and healthcare professionals.
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Hajar, Najra Nabiila. "DOA SEBAGAI SARANA KOMUNIKASI DENGAN SANG PENCIPTA". Jurnal Studi Islam 11, nr 1 (25.07.2022): 26. http://dx.doi.org/10.33477/jsi.v11i1.2961.
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This research is discussed to find out the importance of prayer as a means of communication with the Creator. Prayer is intended as worship to Allah SWT. Prayer is the essence of worship. This is like the hadith of the Prophet Muhammad which reads "Prayer is Worship". Therefore, it is proper for us as creatures to multiply prayers. Prayer is the most important theme in the Qur'an as it has been taught by the Prophets and Messengers of Allah, and all kinds of prayers for all matters have been enshrined in the Qur'an. The urgency of prayer in Islamic teachings is to show that a human being is a weak creature as well as evidence of human powerlessness. Through prayer, all forms of requests for Allah are granted if we are able to open a good means of communication with the Creator.
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Asri, Zulfiah Sam i Rezky Damayanti. "Salat Jumat Setelah Salat Hari Raya Id Saat Pandemi Covid-19 dalam Perspektif Hukum Islam". BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, nr 3 (10.08.2020): 472–83. http://dx.doi.org/10.36701/bustanul.v1i3.187.
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This study aims to find out how the laws of Friday prayers after Eid prayer in an Islamic perspective and how the laws of Friday prayers after Eid prayers during the Covid-19 pandemic. The research method used is library research (library research), namely through literature review related to the above problems, with normative and historical approaches. The research results found are as follows; First, the law of Friday prayers after the Eid prayer is disputed by scholars in three views: First opinion: Friday prayers are compulsory for people who attend holiday prayers like Friday on any other day. Second opinion: Rukhṣah is given to leave Friday prayers for Muslims who come from hamlets to the city to perform special prayers and Friday prayers. Third opinion: A person who has performed the Eid prayer, his obligation to perform Friday prayer is null and void, but it is appropriate for the priest to establish Friday prayers so that people who wish to attend them can attend. And for Muslims who have attended the holiday prayers, they are obliged to do the midday prayer on time if they do not do the Friday prayers. As for the law of implementing Friday prayers after the implementation of the Ied prayers in the midst of the Covid 19 pandema, the law of returning to the original law will still be mandatory for areas or zones that are still considered safe in carrying out Eid prayers in congregation
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Sururi, Endri, i Afrohatul Laili. "Penentuan Awal Waktu Sholat Sebagai Syarat Sah Sholat". Fakta: Forum Aktual Ahwal Al-Syakhsiyah 1, nr 2 (16.08.2023): 37–40. http://dx.doi.org/10.28926/fakta.v1i2.1344.
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Muslims. Performing prayers on time is an absolute prerequisite for prayers to be considered valid. Determining prayer times is important because based on Islamic teachings, prayer times have been determined and are closely related to the movement of the sun and geographical conditions. Astronomical and geographical factors, such as the sun, latitude and longitude, influence the determination of prayer times. The morning prayer begins before the sun rises, Dhuhr when the sun is at the top of the sky, Asr before the sun sets, Maghrib when the sun sets, and Isha after dusk ends. The suitability of prayer times to seasonal changes is also taken into account in areas that experience significant variations in weather and duration of day and night. Observance of prayer times is an integral part of a Muslim's adherence to religious teachings. Spiritual awareness and devotion to Allah are reflected in efforts to perform prayers at the specified times. It also creates a deep spiritual discipline, strengthening the connection between humans and their creator. Commitment to understanding and adhering to prayer times according to religious guidelines is essential in maintaining a Muslim's obedience. Most Muslims rely on local religious authorities or religious institutions to determine appropriate prayer times according to geographic and astronomical factors. This strengthens Muslims' attachment to religious teachings, making determining prayer times an integral part of their spiritual life.
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Andriani, Widya, i Edi Saputra. "Implementasi Shalat Zuhur Berjamaah dalam Membentuk Karakter Disiplin Peserta Didik Kelas Tinggi di SD Negeri 09 Ulakan Tapakis". ALSYS 4, nr 2 (16.02.2024): 117–28. http://dx.doi.org/10.58578/alsys.v4i2.2733.
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Congregational prayer is a prayer performed by two or more people, one of whom is the imam and the other is the congregation with the terms and conditions of congregational prayer. Of the high class students, the majority are still unable to follow the imam's movements in carrying out congregational prayers, students are not yet orderly and regular in carrying out congregational prayers. This research aims to determine the implementation of congregational Zuhr prayers in shaping the disciplined character of high class students at SD Negeri 09 Ulakan Tapakis as well as the supporting and inhibiting factors. This research includes qualitative research with a descriptive approach. The data analysis techniques used are data collection, data reduction, data presentation, and data verification. The results of the research show that the implementation of midday prayers in congregation in forming the disciplined character of high class students at SD Negeri 09 Ulakan Tapakis includes three activities, namely carrying out ablutions guided by PAI teachers, carrying out midday prayers in congregation at school carried out by students, after carrying out midday prayers in congregation with teachers. provide advice and direction regarding prayer movements to students. From the implementation of the congregational Zuhr prayer, it is carried out with the students' self-awareness so that it can form the disciplined character of the students. Supporting factors for the congregational Zuhr prayer include students being accustomed to carrying out religious activities at school, the school providing prayer mats and mukenas, all teachers and students taking care of it. cleanliness of facilities for carrying out congregational Zuhr prayers. The inhibiting factors are inadequate school facilities, inadequate teacher management and supervision of students.
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Seal, David. "Prayer as Divine Experience and Empathetic Identification in 2 Baruch: 2 Baruch 48:1–25 as a Test case". Studies in Religion/Sciences Religieuses 48, nr 4 (23.09.2019): 634–49. http://dx.doi.org/10.1177/0008429819844495.
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First, in this essay I will summarize research in the field of neuroscience, which describe the cognitive processes that allow a person to empathize with another person’s emotional experience. Second, I will provide evidence that implies the author of the late first-century Jewish Apocalypse, 2 Baruch, wished to portray that the seer, Baruch, was in God’s presence as he prayed. Finally, I will discuss the emotions potentially aroused by the language of one the seer’s prayers (2 Baruch 48:2–24). Reverence for God, hope, confidence, and humility all are expressed by the words of his prayer. I will propose that reading or hearing these emotions could have allowed an ancient reader or listener to share and understand Baruch’s emotional states that are reflected in his prayer. Consequently, this process may have provided the reader or listener with a sense of the tangible presence of God that is consistent with the experience described as occurring to Baruch while offering his prayer in the divine presence.
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Qamaruzzaman, M. Haris. "Aplikasi Penuntun Shalat Sunnah Berbasis Android". Jurnal SAINTEKOM 6, nr 2 (3.03.2017): 47. http://dx.doi.org/10.33020/saintekom.v6i2.12.
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Sunnah prayer is all done outside of prayer difardhukan. Sunnah prayers called salat or prayer nawaafli naafilah. Rasulullah SAW. always sunnah prayers both in daylight and at night. All the sunnah prayer is done it is to get closer to Allah SWT and expects additional reward more. And also to increase the devotion to Allah SWT. Various sunnah prayer also has fadhilah or benefits, both in matters of the world and the hereafter. One fadhilahnya is closer to Allah SWT and encourage a loved Allah SWT. It required an application as a medium in order to provide more complete information to the public about the sunnah prayers. In this study successfully implemented an Application-Based Guidance Sunnah Android Salah and has been tested against the results of the implementation. With this application, people can be facilitated in finding information about the sunnah prayers and may provide users of this application on the comprehension and understanding of the sunnah prayers. Based on the results of the respondents to produce a percentage of 86%, which means more than good. Thus this application can send information about the sunnah prayers to the wider community.
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Sulfanwandi, Sulfanwandi. "The Legal Position of Masbuk for Jum'at Prayers to the Perspective of the Syafi'i and Hanafi". El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law 3, nr 2 (3.07.2023): 173–89. http://dx.doi.org/10.22373/hadhanah.v3i2.2697.
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Masbuk is one thing that often happens in congregational prayers. In syara' terms, masbuk is a condition in which a person is left behind in part or all of the cycles of prayer in congregation following the imam. In the implementation of the Friday prayer, the laggards of the second rak'ah with the priest have legal implications that are different from the laggards of the congregation in the second rak'ah in other obligatory prayers. The most contrasting variation in the opinion of the imam of the madhhab in this regard is between the Hanafi and Shafi'i schools which also represent jumhur. The research question in this thesis is what is the opinion of the Hanafi and Syafi'i schools regarding the law of intoxication in Friday prayers, and what are the arguments and legal istinbath used by the Hanafi and Syafi'i schools regarding the law of intoxication in Friday prayers. This research found two things; first, according to the Hanafi School, the law of intoxication during the Friday prayer is obligatory for the masbuk to continue this prayer as the Friday prayer as following the prayer of the priest with two cycles of prayer. Meanwhile, according to the Syafi'i school of thought and the majority of scholars, it is obligatory for a drunken person to perform the midday prayer because he does not get the Friday prayer. Second, the argument used by each school was narrated by Abu Hurairah, but with a different hadith editorial and path. The legal istinbath method used by the Hanafi School is in the form of bayani and ta'lili reasoning. As for the Shafi'i School, it only uses bayani reasoning. From the arguments of the two, this study views that the view of the Shafi'i School has a more appropriate and well-founded argumentation, because missing the bowing in the second cycle of Friday prayers in congregation shows that a person is not only left behind in his cycles, but also left behind in his Friday prayer with the Imam.
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Woznicki, Christopher G. "Did God Answer That Prayer?" Pneuma 43, nr 1 (24.03.2021): 115–33. http://dx.doi.org/10.1163/15700747-bja10031.
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Abstract In his recent book Petitionary Prayer, Scott Davison presents an epistemological challenge to petitionary prayer. He asks: If S prays for God to bring about event E, and E in fact occurs, how could one be justified in believing that E was an answer to S’s prayer? Apart from direct revelation in which God explicitly provides reasons for believing that E was an answer to prayer, Davison argues, S could not know that S’s prayer had been answered by God. Thus, the person praying should remain agnostic about answered prayers. I argue that in failing to attend to two theological resources available in the Christian tradition—the concept of spiritual senses and teachings about the relational nature of prayer—Davison’s conclusion is premature. Drawing upon recent literature on the epistemology of perception and the theology of prayer, I argue that one can be confident that God has answered one’s prayers.
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Nel, Marius. "Petitionary Prayer for Healing and South African Pentecostals". Journal of Pentecostal Theology 31, nr 2 (2.08.2022): 295–312. http://dx.doi.org/10.1163/17455251-bja10031.
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Abstract Most Pentecostals accept and proclaim that God answers petitionary prayers of believers for prayer, whether for themselves or someone else, based on the clear evidence found in biblical texts. Their worship services regularly contain testimonies of believers or about believers whose prayers were miraculously answered. However, to what extent is it true that their prayers are answered, and how probable it is that it can be proven as the outcome of prayer if their desire is granted? Is their belief in answered petitionary prayer justified? Or should they rather stay agnostic about answered prayers? The article uses grammatical-historical exegesis to consider biblical evidence and published empirical research reports related to healing in response to prayer before Pentecostal hermeneutics is used to reconsider and formulate a classical Pentecostal viewpoint.
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Jors, Karin, Arndt Büssing, Niels Christian Hvidt i Klaus Baumann. "Personal Prayer in Patients Dealing with Chronic Illness: A Review of the Research Literature". Evidence-Based Complementary and Alternative Medicine 2015 (2015): 1–12. http://dx.doi.org/10.1155/2015/927973.
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Background. Prayer is commonly used among patients for health purposes. Therefore, this review focused on three main questions: (1) why do people turn to prayer in times of illness?, (2) what are the main topics of their prayers?, and (3) how do they pray?Method. We undertook a systematic review of the literature by searching the databases PubMed, Medline, and PsycINFO. The following inclusion criteria were used: (1) participants in the study were patients dealing with an illness, (2) the study examined the use of private rather than intercessory prayer, and (3) the content and purpose of prayer rather than its effects were investigated.Results. 16 articles were included in the final review. Participants suffered from a variety of chronic diseases, mostly cancer. Five main categories for the reasons and topics of prayer were found: (1) disease-centered prayer, (2) assurance-centered prayer, (3) God-centered prayer, (4) others-centered prayer, and (5) lamentations. Among these, disease-centered prayer was most common.Conclusions. Although most patients with chronic diseases do pray for relief from their physical and mental suffering, the intention of their prayers is not only for healing. Rather, prayer can be a resource that allows patients to positively transform the experience of their illness.
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Harkins, Angela Kim. "Ritualizing Jesus’ Grief at Gethsemane". Journal for the Study of the New Testament 41, nr 2 (2.10.2018): 177–203. http://dx.doi.org/10.1177/0142064x18804433.
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New light can be cast on Jesus’ grief-stricken prayer by contextualizing it within the growing scholarship on prayers and ritual mourning practices in the Second Temple period. The emotional prayer that Jesus prays in Gethsemane can be understood as a reenactment of a recognizable Second Temple ritual that joined emotional prayers of supplication and confession to mourning practices. This article proposes that a Second Temple ritual context is an overlooked but potentially fruitful way of understanding the ancient controversies that embroiled Jesus’ prayer at Gethsemane. The cultural specificity of the emotions associated with this prayer can help to account for why ancient Greek and Roman readers experienced such sharp and divergent responses to Jesus’ prayer.
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Padila, Cisia, i Wirdati Wirdati. "Frekuensi dan Kesadaran Siswa SMA Pembangunan Laboratorium UNP dalam Pelaksanaan Shalat". An-Nuha 2, nr 2 (31.05.2022): 453–61. http://dx.doi.org/10.24036/annuha.v2i2.202.
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Prayer is one of the obligations of a believer to his Lord. Prayer has various virtues and wisdom in terms of religion, psychology, and social society. So, prayer is the most important worship in Islam. Basically a Muslim must make prayer a necessity and obligation, but in reality there are still many Muslims who do not pray, especially fardhu prayers. This study aims to see the frequency and awareness of students about their prayers. This study used descriptive quantitative methods, with data collection methods through questionnaires distributed to 71 students from a total population of 247 students then the data obtained were processed using the SPSS version 21 application to clearly see the frequency and awareness of the student's prayer obligations. The results of this study indicate that the prayers performed by students are classified as good, but their implementation is still negligent in terms of time. It is hoped that there will be further research to overcome students' negligence and ignorance of the meaning of prayer readings.
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Febriyeni, Febriyeni. "HUKUM MENGULANG SHALAT DENGAN BERJAMA’AH (STUDI PEMAHAMAN HADIS MUKHTALIF)". ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW) 3, nr 2 (26.12.2018): 187. http://dx.doi.org/10.30983/alhurriyah.v3i2.715.
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<p><em>I’adah (repeating prayer) is to repeat the implementation of an obligation in time according to the provisions of the sharak for the second time due to the occurrence of shortages or aging in the implementation of the first obligation. In the matter of repeating this prayer, the existence of the traditions of the Prophet Muhammad explained about the ability to repeat prayers in congregation, meaning someone who had prayed at his house, then he went to the mosque and found a congregation who would pray, he was allowed to repeat pray by joining the congregation. However, in other traditions, indications of prohibition were found to repeat the same prayer on one day even with congregations. The two versions of the hadith appear to be textually contradictory, but as Imam Shafi'i's statement states that the traditions of the Prophet Muhammad will not be contradictory, a solution can be found so that a proper understanding of the traditions that appear to be contradictory can be found. Therefore, it is necessary to analyze a complete understanding of the traditions of repeating prayers in congregation so that the law can be repeated in congregation.</em></p>
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Fadhillah, Inggra, Dodi Pasila Putri i Yeni Afrida. "Strategi Guru Bimbingan dan Konseling Dalam Meningkatkan Pengamalan Ibadah Siswa". Ghaidan: Jurnal Bimbingan Konseling Islam dan Kemasyarakatan 5, nr 1 (18.06.2021): 13–20. http://dx.doi.org/10.19109/ghaidan.v5i1.6899.
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As for the background of the authors conducting this research is the existence of some students who have not prayed properly such as not hastening to the mosque or mushalla after the call to prayer, I did not do the tahiyyatul prayer before sitting, most students prefer to do other activities, many also learners who perform prayers by force and are still lazing in the classroom despite being reprimanded by the homeroom teacher, not a few students who still took time to the canteen. Application or process (deed) fulfill (obligation, duty). From the research carried out, it can be seen that the Guidance and Counseling teacher strategy in providing an understanding of the practice of the students' prayers has gone quite well by providing material about prayer in general to students in accordance with the material students have learned. The research method by the author is one of the descriptive qualitative field research. This research was conducted on students of class VIII at MTsN 2 Bukittinggi. The key informants were guidance and counseling teachers and supporting informants for PAI students and teachers. The author collects data with observation, interview and documentation techniques. Data processing techniques using qualitative descriptive analysis and techniques to test the validity of the data with data triangulation.
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You, Sukkyung, i Ji Eun Yoo. "Prayer and Subjective Well-Being: The Moderating Role of Religious Support". Archive for the Psychology of Religion 38, nr 3 (grudzień 2016): 301–15. http://dx.doi.org/10.1163/15736121-12341328.
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We examined the associations of different types of prayer with subjective well-being—with a religious support as a potential moderator—in a sample of Korean adults. In a cross-sectional study, 468 participants completed measures of five prayer types (adoration, confession, thanksgiving, supplication, and reception prayer), subjective well-being, and religious support. After controlling for background variables, the thanksgiving prayers had positive associations and supplication prayers had negative associations with subjective well-being. In examining the potential moderating role of religious support, the current findings showed that religious support strengthened the relationship between reception prayer and subjective well-being, especially among individuals who perceived moderate and high levels of religious support. These findings indicate differential associations between prayer type and well-being in Korean adults.
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MUNIF, AHMAD. "THE DIALOGUES BETWEEN FIKH AND CULTURE IN THE PRAYER CALLS (ADZAN)". Dialog 40, nr 1 (1.11.2017): 47–56. http://dx.doi.org/10.47655/dialog.v40i1.173.
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This paper attempts to examine the background of prayer calls (adzan) that was influenced by the customs and habits of the local people. Adzan which should be sounded immediately after the prayer time comes was deliberately sounded an hour later by the Muslims in Tlogogedong village, the southern part of Demak district. Though it seems that Muslims in Tlogogedong village do not follow the religious order to perform prayers in early time, this late prayer calls had a deeper purpose. The study finds out that the delayed adzan was intended to accommodate local people to perform another religious order, which is congregated prayers. The delay in prayer calls give more time for local people who work as farmers, for other professions to wait until their break times, and for children to finish their quranic reading activities. with religious texts related to the early morning prayer and congregational prayers. This finding indicates that there was a dialogue between religious order and local practice and situation that can be used an example or model in understanding Islamic texts by adjusting the local culture of a region.
KEY WORDS: Adzan, Prayer Time, Dialog, Local Culture
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Saing, Ferdiansyah, i Syari Harfiah. "APLIKASI MEDIA PEMBELAJARAN GERAKAN SHOLAT SUNNAH BERBASIS AUGMENTED REALITY". Jurnal Sintaks Logika 1, nr 3 (9.10.2021): 204–8. http://dx.doi.org/10.31850/jsilog.v1i3.1083.
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Prayers are divided into two types, obligatory prayers and sunnah prayers. Learning the Sunnah prayer movements should be trained from an early age (children). Guidance from parents and teachers is the most important way of providing learning media. So far, conventional learning in the form of books makes children bored so that creativity or interactive learning methods are needed, one of which is multimedia-based learning. One of the multimedia technologies currently developing is Augmented Reality. By utilizing Augmented Reality technology, books that have been used for learning media can be added to the Augmented Reality media. The type of research that will be carried out in this study is to create a learning media application for the Sunnah prayer movement based on Augmented Reality. This sunnah prayer learning media application can display a 3D animation along with the sunnah prayer reading options by activating the smartphone camera then detecting the marker that has been provided so that an output appears in the form of a 3D animation display along with the sunnah prayer reading options and displays the sunnah prayer reading text accompanied by audio
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Huda, Fatakhul. "Sudut Pandang Al-Ghozali Dalam Memaknai Spiritualitas Shalat". Taqorrub: Jurnal Bimbingan Konseling dan Dakwah 3, nr 1 (18.06.2022): 13–27. http://dx.doi.org/10.55380/taqorrub.v3i1.191.
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One of the obligations of Muslims is prayer. Prayer is an obligation that requires the participation of two organs, namely the body and the heart. Even though he has prayed five times, his prayer cannot be said to be perfect if it is not accompanied by "the presence of the heart". The true value of worship is not judged from mere physical activity. The presence of the heart is another manifestation of the relationship between a servant and his Lord. The problem studied in this thesis is, what are the spiritual values in prayer according to Al Ghazali's view. The purpose of this study was to find out how Al-Ghazali's view in interpreting the spiritual prayer.
To reveal this problem in depth and comprehensively, the researcher uses a library method that is useful for providing information, facts and data regarding Al-Ghazali's views in interpreting the spiritual meaning of prayer, then the data is described, analyzed and discussed to answer these problems. problem.
From the results of this study it was found that Al-Ghazali's view in interpreting the spiritual meaning of prayer lies in a servant who is able to carry out his prayers solemnly. Because we can solemnly feel the presence of God in front of us when we pray. The solemnity of a servant according to Al Ghazali can be achieved with six sentences, namely a servant who prays must be able to offer his heart, is Tafahhum, Takdzim, Haibah, Raja' and Haya'. The influence of prayer for humans is also felt by humans who are solemn in prayer. Among the effects, humans will be more disciplined in time because they feel supervised by Allah and will not waste valuable time. Second, humans are more humble because when the prostration of the feet and head are parallel, the third result is that humans will be protected from evil and evil deeds and by praying earnestly humans will be able to find peace in life and peace of mind.
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Kholid Saifulloh. "MENGQADHA SHALAT DALAM PERSPEKTIF FIQH ISLAM". Al-Majaalis : Jurnal Dirasat Islamiyah 7, nr 2 (20.05.2020): 45–67. http://dx.doi.org/10.37397/almajaalis.v7i2.139.
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Prayer is the second pillar of Islam after two sentences of shahada. Prayer has a very important position for Islam, so the Prophet sallallaahu'alaihiWasallam likened it like a pillar to a building, so that a building will not be able to stand firmly without a supporting pillar. Likewise a person's Islam cannot be established without establishing prayer. However, sometimes intentionally or not, a Muslim leaves the prayer until out of time. By remembering the importance of prayer, can the missed prayer be replaced (qada’)? In this paper, the author presents a discussion of three things related to qada’ prayer: the arguments about qada’ prayer, the law of qada’ prayer and various types of prayers that can be replaced (qada’), as well as the requirements that must be fulfilled in qada’ prayer.
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ap Siôn, Tania. "Insights from Adolescents’ Prayer Requests within a Christian Ethos School: A Qualitative Perspective". Journal of Empirical Theology 34, nr 1 (25.06.2021): 49–70. http://dx.doi.org/10.1163/15709256-12341416.
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Abstract State-maintained Christian ethos schools are a prominent part of the educational landscape of England and Wales, and a growing body of empirical research has sought to access, study and interpret the voices of their students in order to contribute to a fuller understanding of life within these schools and their place in contemporary Britain. As part of this endeavour, this study focuses on what may be learnt from students’ prayer in a joint Anglican and Catholic Christian ethos secondary school. Following the identification of the school prayer board and intercessory prayers within school Eucharists as offering a significant contribution to the Christian ethos school, this study set out to explore and evaluate these prayer requests composed by students. Taking a sample of 212 prayers, an established analytic framework for the analysis and classification of intercessory prayer (the apSAFIP) was employed and other notable characteristics identified (including prayer type, ‘proclamations’, drawings, liturgical language and style). The findings draw attention to the distinctive profile of the prayer requests offered within the school in terms of the issues for which prayers are offered, and the religious language, expressions, and themes that shape these prayers. The study concludes by appraising the performance of the apSAFIP in this new context and by considering what may be learnt from these themes and linguistic forms about the spiritual and religious lives of the students.
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Iskandar, Sofwan, Endin Mujahidin i Budi Hardianto. "IMPLEMENTATION OF HABITUATION AND ASSIGNMENT METHODS IN CONGREGATIONAL PRAYER AND DHUHA PRAYER FOR MAN 1 STUDENT OF BOGOR REGENCY". Abdi Dosen : Jurnal Pengabdian Pada Masyarakat 7, nr 3 (7.09.2023): 1061. http://dx.doi.org/10.32832/abdidos.v7i3.1939.
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The implementation of habituation and assignment of something good to students is something positive, especially what is accustomed to congregational prayer and dhuha prayer. This habituation will be very memorable in the minds and behavior of students. Including the assignment to be an imam, the reading of prayers after congregational prayers and dhuha prayers is more memorable than just religious knowledge. The implementation of this observation method shows that the habituation and assignment method for students at MAN 1 Bogor shows quite satisfactory results. For congregational prayers zhuhur and ashar 80% and for dhuha prayers reaching 90%, this is something extraordinary. MAN 1 Bogor whose students learn more religion than schools, such as high schools or vocational schools, has not been able to apply the habit of congregational prayer and dhuha prayer 100%. This is caused by several factors, one of which is diverse student input, and awareness for it has not been maximized. But the author is optimistic that if this method of habituation and assignment continues, it will become a habit for students in the future.
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Hakim, Abdul, Dwijoko Purbohadi i Asep Setiawan. "Obligatory Prayer Practice Based on Mobile Learning". Emerging Information Science and Technology 3, nr 2 (25.05.2023): 66–77. http://dx.doi.org/10.18196/eist.v3i2.16854.
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Commencing with dawn, zuhr, asr, maghrib, and concluding with isha, obligatory prayers are conducted five times a day. These are the first worship that will be weighed on the last day. Printed materials are frequently utilized to teach the practice of praying. It is feasible, however, to produce a monotonous quantity of learning. Today, technology development and information have influenced an individual’s learning style and behavior. In order to provide an exciting and engaging learning environment, this study designed a mobile learning application for obligatory prayer practice. This study employed an experimental method to develop the application and questionnaires to collect the data. The application could display readings of prayers, images of the prayer movement, videos of the prayer movement, and audio readings of prayers, as well as some of the most influential summaries, positions, and laws for leaving a prayer.
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Mustofa, Ali, i Ishak Ishak. "Urgensi Pendidikan Shalat pada Anak dalam Keluarga; Studi Analisis H?adîth tentang Hukuman bagi Anak Tidak Shalat". Muróbbî: Jurnal Ilmu Pendidikan 1, nr 1 (20.03.2017): 01–32. http://dx.doi.org/10.52431/murobbi.v1i1.92.
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The family is the primary educational environment for children. In Islam, education must make people who devote themselves to worship God. And worship was first required is prayer because prayer is pillar of religion. Inside are virtue and wisdom to who do it well as threat to the left. Little kid is not obligated to pray, but the family (parents) have a responsibility and obligation to educate their children, to invite children to pray after a seven year old child, and hit if not want to do the prayer at the age of ten years. But before hitting, parents also need to have educating prayer before age ten. Although the children were not required to prayers, but parents should always pay attention and control the execution of a child prayers. Education prayers in these children very well have implications for the psychological, physical, and social child. Moreover, if the study is successful, the prayer will become a necessity. So the psychiatric, physical, and social child always running stable until in adulthood.
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Moh Sholeh, Sama’un Sama’un i Ach. Ghufron. "Pendampingan Praktek Shalat Nabi di Desa Kajan Kecamatan Blega Kabupaten Bangkalan". ASPIRASI : Publikasi Hasil Pengabdian dan Kegiatan Masyarakat 1, nr 5 (30.09.2023): 65–70. http://dx.doi.org/10.61132/aspirasi.v1i5.151.
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Assistance in the Practice of the Prophet's Prayer in the village of Kajan, Blega sub-district, Bangkalan district. The problem raised in this community service activity is related to the ability to practice prayer which is very important from the da'wah of Muslims, so learning about how to pray according to the guidance of the Prophet must be conveyed intensely and easily understood by the congregation (local language is allowed). To find alternative solutions to the above, a Prophet's Prayer Practice Assistance was held in Kajan village, Blega sub-district, Bangkalan district. The objectives of this PkM activity are: 1) Relating to the problem of basic abilities regarding the meaning of prayer and its legal basis. 2) Relating to the problem of knowledge of the pillars of prayer along with the conditions for valid prayer. 3) Related to the urgency of the ability to understand things that cancel prayer. 4) Relates to the urgency of the ability to understand the types of obligatory prayers and sunnah prayers. 5) Regarding the urgency of the existence of the companionship and practice of the Prophet's prayer in the village of Kajan Kec. Blega. Based on the agenda of ablution practice activities on Friday night. Can provide knowledge and increase their ability to understand the correct procedure for prayer. Because establishing the correct prayer is a must for every Muslim, so it needs to be trained from an early age. By teaching children from an early age about prayer so that good deeds are instilled in the child's self and soul.
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Fakhrizal Idris, Muhammad Yusram i Azwar Iskandar. "Salat Jumat Daring dalam Perspektif Hukum Islam". BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 2, nr 1 (21.04.2021): 110–29. http://dx.doi.org/10.36701/bustanul.v2i1.326.
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This study aims to: (i) know the valid requirements of Friday prayers; and (ii) analyze the validity of Friday prayers by online from the perspective of Islamic law. This research is qualitative descriptive research with library study techniques and theological-normative (syar’ī) and philosophical approaches. The results of study show that: (i) Friday prayer is a mandatory worship based on the Qur'an, Sunnah and ijmak, which have the pillars and conditions that must be observed for the sake of validity; (ii) the implementation of Friday prayers y online is invalid. At least this can be reviewed from two aspects; first, aspects of the basic principles and objectives derived from Islamic sharia (maqāṣid al-syarī'ah), where keeping Friday prayers in accordance with the Sunnah of the Prophet Muhammad saw. became part of hifzu al-dīn (keeping religion) so that it should not change the pattern of Friday prayer that the original law is a whole building. Islamic law has given rukhsah for every Muslim who is obliged to pray Friday prayer to replace it with Zuhr prayer when there is something that prevents it; second, the aspect of Islamic jurisprudence review, where Friday prayers require the existence of prayer congregations and is not validly performed individually. Analogizing online Friday prayers with online marriage contracts is incorrect because the law of qiyas must be analogous to the original law that has direct evidence and should not be to legal products or other qiyas results.
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REIBSAMEN, JONATHAN. "Divine goodness and the efficacy of petitionary prayer". Religious Studies 55, nr 1 (19.03.2018): 131–44. http://dx.doi.org/10.1017/s0034412518000033.
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AbstractIs divine goodness incompatible with efficacious petitionary prayer? Scott Davison has recently argued that prayer cannot make a difference in what God would do since a good God must always do what is best. I examine Davison's presentation of the divine goodness problem for petitionary prayer, and argue that the argument fails. I go on to argue that, since there are certain relational benefits uniquely made available through responding to petitionary prayer, divine goodness leads us to expect that God would at least sometimes respond to petitionary prayer – even prayers for third parties.
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Richards, Douglas G. "The Phenomenology and Psychological Correlates of Verbal Prayer". Journal of Psychology and Theology 19, nr 4 (grudzień 1991): 354–63. http://dx.doi.org/10.1177/009164719101900404.
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In the process of Christian verbal prayer there are two basic categories: petitionary prayer and prayer of relationship. In contrast to the stereotype of most prayer as petitionary, in this study of 345 subjects, members of a non-denominational program called A Search For God, prayer of relationship made up a substantial part of the typical prayers of both those who identified themselves as members of traditional denominations and those who did not. The intensity of the prayer experience was correlated positively with purpose in life, negatively with external locus of control, and positively with absorption, a personality characteristic hypothesized to be related to the capacity for transcendent experience.
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Keler, Anna Ivanovna. "The genre of prayer: classification criteria". Филология: научные исследования, nr 7 (lipiec 2021): 29–38. http://dx.doi.org/10.7256/2454-0749.2021.7.36072.
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The religious functional style is currently being actively studied not only in theology, but also in philology. On the one hand, this fact is substantiated by the change in the sociopolitical situation in Russia, while on the other –by the need for scientific comprehension and description of the experience of religious communication implemented in particular genres. Prayer is one of the genres of religious functional style, which are referred to as basic or representative. Both in literary studies and linguistics, prayer is viewed from the perspective of different approaches; therefore, the researchers offer various classifications for the genre of prayer. The subject of this research is a prayer as the religious genre. Analysis is conducted on the existing classifications of prayer based on the material of Christian prayers, and generalizes them for the purpose of deriving general classification and its further application to the corpus of prayer texts created within the framework of the New Apostolic teaching. As a result of the conducted research, the author provides a summary table, which indicates seven criteria for the classification of prayers: position of the addressee (type and number of addressees); type of addressee; method or form of saying the prayer; formal-substantive rigidity of the text; leading intention / content / key function of the prayer and their number; place of creating the text; time of creating the text. The article also presents an example of application the summary theoretical data to particular material—a corpus of 220 prayers created by New Apostolic parishioners, and records of the prayerful life of the Christians from the catechesis of the New Apostolic Church.