Friday Prayers Research Articles

Sang cipta rasa agung mosque: analysis of culture spiritual values as religious citizens

This study aims to determine the spiritual values of culture that are reflected in the Great Mosque of Sang Cipta Rasa Cirebon, the method used is ethnography with a qualitative approach, while the data collection techniques used are interviews, observation and documentation. Place of research at the Great Mosque of Sang Cipta Rasa Cirebon. The informants in this study were the takmir of the mosque who was one of the elders of the mosque to obtain information about cultural history and various religious activities at the mosque, then several mosque congregations to obtain data on religious values, and guides senior tour at the Cirebon Kasepuhan Palace to strengthen data and information related to the history, culture and religious values depicted from the mosque. Data analysis techniques use data reduction, data presentation, and data verification. The Sang Cipta Rasa Great Mosque is one of the special mosques for the people of Cirebon, from a spiritual aspect of culture this mosque is a place of worship for congregational prayers, during Friday prayers there is Adzan Pitue, as a religious tourist spot for the history of the development of Islam in Cirebon, this mosque is also is the result of the acculturation of Javanese and Sundanese culture. The cultural nuance is increasingly attached because the location of this mosque is in front of the Cirebon Kasepuhan Palace. The Great Mosque of Sang Cipta Rasa is a manifestation of religion and culture in Cirebon

The Fiqh Scholars Disclosure on Crewman Boat Friday Prayers

This research aims to investigate the responsibility of serving as a resource for crew members on the boat of a captain, with reference to the traditional school of law in Islamic jurisprudence known as fiqh. Specifically, the focus is on the obligation of Friday prayers for the crew and the different opinions on this matter based on the fiqh madhhab. This research is conducted through a comprehensive review of relevant literature. Primary and secondary data were collected using a descriptive qualitative research method, with the Qur'an and Hadith serving as the primary sources of information. The results showed that Friday prayers are mandatory for Muslim men who meet the requirements and have no old syar'ī. However, there are varying opinions among Muslim Imams regarding the performance of Friday prayers for crew members on board. The Maliki and al-Shafi'i madhhabs of thought believe that Friday prayers are invalid when they are not conducted in a mosque, while the Hanafi and Hambali madhhabs permit Friday prayers to be performed anywhere. Regarding the permissibility of praying on a ship, Imam Abu Hanifah believes it is acceptable to pray on a boat or ship when it is on land. When the ship is not in a confined state on the ground at the port and it is possible to leave the ship, it is forbidden to pray on it. Meanwhile, Imam Malik and Imam al-Shafi'i hold that it is permissible to pray on a ship, even when it is conceivable to leave the ship, as long as the prayer is performed facing the Qibla and its pillars are perfect. Imam Ahmad bin Hambal is of the opinion that it is not permissible to conduct the fardu prayer on a ship if the individual is able to perform the prayer outside the ship.

Religiosity in Tere Liye’s Janji novel (an Approach to the Sociology of Literature)

Novel Janji is one the novels that tell the story of the journey of a religious school child who is looking for a former religious school student decades ago. The author describes religious school children being able to search for someone who disappeared decades ago according to their teacher’s instructions. This study uses a literary sociological analysis approach. The results of the study show that the story in the novel Janji contains five dimensions of religiosity, namely the dimension of belief, the dimension of ritual, the dimension of experience, the dimension of knowledge, and the consequential dimension. In the dimension of belief, it can be seen in the character's belief in doing good, not committing acts of corruption, and the belief in using money to worship. In the ritual dimension, religiosity is seen in the implementation of the five daily prayers, ablution before prayer, Friday prayers, daily expressions, and Idul Fitri prayers. In addition, in the dimension of experience, religiosity is seen in the character's experience of doing bad things, the experience of the character studying at a religious school, and the experience of the character eating inappropriate food for five years. In the knowledge dimension, the value of religiosity can be seen in the concept of sin, the concept of halal and haram, the obligation to pray five times a day, treasures as entrusted in the world, and stories of prophets in the past. At the end, the consequential dimension appears in the actions of the characters in the present which are based on the experiences of the characters in the past.

PENGELOLAAN DANA INFAQ MASDJID BABBUL JANNAH KELURAHAN KENALI ASAM BAWAH DITINJAU DARI PERSPEKTIF EKONOMI ISLAM


 This research focuses on the transparency of financial management and economic development of the Babbul Jannah mosque which is located in the Kenali Asam Bawah sub-district, Kota Baru, Jambi. This research uses descriptive qualitative method. The informants in this study were the administrators of the Babbul Jannah mosque. The results obtained in this study are 1) For the Babbul Jannah mosque which stands in Kenali Asam, the management is still consumptive, such as renovating mosques, buying prayer mats, mukena, Al-Qur'an and so on. For productive things, the Babbul Jannah mosque only rents tents, for other productive things it has not been managed properly. 2) The Babbul Jannah Mosque in Kenali Asam Bawah Village has carried out oral transparency, namely by announcing it to the congregation about the financial reports of the mosque when Friday prayers are to be held, in writing it has also been carried out, namely by pasting the financial records of the Babbul Jannah mosque on the blackboard in the mosque. To enter into the management of the Babbul Jannah mosque, namely for the development of the economy, it can be by setting up a sweets shop, establishing a tahfiz house, establishing PAUD Raudhatul Athfal, or a people's cooperative. This is in view of the importance of the welfare economy and the continuity of a civilized life and also contributes to the growth of the embryo of Islamic Civilization.

Seeing Muslim Men and Women Hermeneutically: A Liberal-Feminist Study on Amina Wadud’s Qur’an Exegesis

Gender inequality became one of the important issues in the US as it intersects with other societal aspects, one of which is religion. In the last century, the US has seen a fast-growing number of believers in Islam, despite its unequal practices based on gender. American Muslim women are not only treated differently due to religious beliefs but also to racial backgrounds. The emergence of Amina Wadud, a female Imam with an African-American background, brings new thoughts on the position of women in Islam. Employing the Post-Nationalist approach combined with Rosemarie Tong’s liberal feminism theory, this article analyzes Wadud’s Qur’an and Women: Re-reading the Sacred Text from a Woman’s Perspective to reveal her thinking in becoming a female Imam in the US, as well as her fights against injustices towards Muslim women. It finds that her background as an African-American woman, a second class in American society, pushes her to put women’s rights in Islam forward, which are not consistent in the Qur’an. She re-interprets it with the hermeneutic method, putting women and men in the same position. While her pro-faith determination for equality drives her to overcome the rejection from the American Muslim community when she became an imam in a mixed congregation of Friday prayers.

Impact of Covid-19 on Routine Activities at the Sholahuddin Mosque University of Palangka Raya, Indonesia

The impact of COVID-19 pandemic been felt Muslims, especially mosque administrators who manage places of worship. PSBB in the city Palangka Raya has restricted many activities, one which is Friday prayers in congregation at the mosque. The result of an agreement said that Friday prayers in congregation were replaced with noon prayers at home. This condition makes the financial income the mosque to be reduced and experience financial depletion. The purpose study was to see the impact of covid-19 on the decline in financial income of the mosque at the Sholahuddin campus, as well as how the management efforts to overcome the operational costs of the mosque. The research method is descriptive analysis phenomenological approach. Data collection done by interviewing. The data collection technique used purposive sampling. The results obtained of eliminating routine mosque program were reduction in decline mosques, reduction takmir mosque, and delay in the physical construction mosque.

Tinjauan Maqashid al-Syari’ah Terhadap Larangan Pelaksanaan ‎Ibadah Shalat Di Tempat Ibadah Di Era Pandemi Covid-19‎

This research discusses the issue of the prohibition on the implementation of worship during the Covid-19 pandemic in places of worship by using maqashid al-shari'ah as a guide to answering the problem above. Covid-19 has brought significant changes in various lines of life, including the issue of human servitude to the Khaliq. The purpose of this research is to answer the question of governance of worship during Covid-19. The method of this research is descriptive qualitative by using secondary data as the main reference. Research shows that there are many restrictions from the MUI and the government in overcoming this virus, one of which is by suspending congregational prayers at mosques, both Friday prayers and fardhu prayers five times a day. If seen based on the review of maqasid al-shari'ah, then there is one element that exists in the maqashid, namely preserving life. So that the suspension of congregational prayers at the mosque is an alternative to maintaining the benefit of the community. MUI in each of its fatwa policies stipulates a law based on the Qur'an, as-Sunnah, and also ijtihad which is based on fiqh principles that are relevant to each condition and incorporated in the types of fiqh rules daf'u Aḍ-darurah wa raf'u al-ḥaraj in order to create benefit for all human beings.

The Jurisprudence of the Security man in the Mission of Hajj - the Jurisprudence of Purity, Prayer, Hajj and Umrah -


 
 
 
 
 1- In order for it to be permissible to wipe over the shoes, five conditions are stipulated in general: that the eye is clean and not impure, that he wears it in a state of purity, and that he wipes them on minor impurity only, and that it be on the prescribed time according to Sharia, which is a day and a night for the resident, and three days and nights for the traveler, The jacket should cover the heels if he wears it without socks.
 2- It is prescribed for security men on the fronts and on the battlefield to pray the prayer of fear if the prayer is something that is not combined to the other, such as dinner until dawn, dawn to noon, afternoon until sunset.The prayer of fear is of many types, which differ according to the situation of the fighters and their position as far as their enemy is concerned.
 3-It is permissible for the guard and the policeman to pray in his place every prayer on time, and the group prayer is forfeited if the group prayer misses him, or if they all go to the mosque in danger or danger to the gap that they guard, which is the saying of the majority of jurists.
 4- It is permissible for a security man who is busy guarding or controlling security at the time of the Friday prayer to pray Friday at noon, and likewise if he finds a legitimate excuse for those who are obligated to Friday prayers, such as being directly responsible for a work related to the security of the ummah and preserving its interests, similar to the men of security and traffic.
 5- If the security man is called to a serious security mission related to saving lives, symptoms, or money for people, and during prayer, they may stop off to answer the call if they cannot continue the prayer, and the delay would result in doubling the damage to society, such as what firefighters do and security men upon an urgent call.
 
 
 

Memaknai Dakwah Digital Melalui Meme Shalat Jum’at Visualisasi Perempuan: Perspektif Semiotika

The discourse of this research analyzes the da'wah of digital memes with the visualization of women that spread on the internet. In answering these problems, this research uses qualitative research. The mass media textual tool as an analytical tool is used to answer this problem, namely Ferdinand de Saussure's semiotics. This theory is divided into several concepts, namely sign, marker, signified, denotation, and connotation. The results of the study found that the digital da'wah sign in the Friday prayer meme is the headscarf. Digital da'wah markers in memes are women wearing headscarves, the hijab phenomenon, and Muslim women praying. The signs of digital meme propaganda are the reward for Friday prayers, sunnah of the Prophet, and pornography. The denotation meaning of digital da'wah in the meme is that a Muslim man cannot leave the Friday prayer service. Because the characteristics of a good leader or priest for a woman are men who fulfill the obligations of Friday prayer. Connotatively, digital da'wah uses memes to visualize women that Friday prayers only aim to get a woman's reward. The female body, namely the jilboobs, is constructed to call on men to want to perform Friday prayers. Digital da'wah uses memes with connotations because women are constructed as signs, signifiers, and markers to invite men to perform Friday prayers. Muslim women's bodies are constructed as sexual objects to invite Muslim men to perform Friday prayers.

Under the Banner of Islam: Turks, Kurds, and the Limits of Religious Unity, by GÜLAY TÜRKMEN

Using the Kurdish conflict in Turkey as a case study, Gülay Türkmen’s book investigates why, in a “post-secular” world, religion often falls short as a means of resolving ethnic conflicts among coreligionists. More specifically, the book probes why the “Muslim fraternity” project launched by the Islamist-leaning Justice and Development Party (Adalet ve Kalkınma Partisi, AKP) in the early 2010s was unable to bridge the ethnic divide between Turks and Kurds, both of whom are predominantly Sunni Muslims. Focusing on the role of religious elites as potential mediators in religiously homogeneous ethnic conflicts, Türkmen bases her work primarily on interviews with Turkish (n = 18) and Kurdish (n = 44) religious leaders. In addition, she utilizes analysis of newspaper articles and participant observation in “Civil Friday Prayers” organized by clerics affiliated with the Kurdish movement.1 Drawing on these data, Türkmen argues that the variation in how Turkish and Kurdish religious elites conceptualize religious and ethnic identities constitutes an important reason why they have failed to unite “under the banner of Islam” and mobilize mass support for the peace process.

Penerapan Nilai IMTAQ Siswa Melalui Pembiasaan Penguatan Pendidikan Karakter (PPK) di SMPN 21 Malang

In the process of habituation in character building, Religious Education becomes a very important thing to become a personality who has a tolerant attitude and becomes an effective medium to live a real life. The existence of this character formation effort is in line with one of the habituation programs that have been carried out at SMPN 21 Malang which provides a space to form IMTAQ-valued personalities in their students. The method used is descriptive qualitative with the type of case study because it aims to describe the state of the field that has been observed in depth and present it analytically in the form of interpretation of existing problems based on data sources. The data collection technique used is the triangulation technique (using 3 techniques at once: namely observation, interviews through online media, and observation) and is also supported by fidelity recordings. As for the results of the data obtained, there is a habituation program in the formation of IMTAQ valuable characters through an activity called "Strengthening Character Education (PPK)" which aims to bring up the value of faith, gratitude for favors, and awareness as creatures of Allah SWT in the students' personalities. In the habituation program there are several supporting activities, such as: Morning Prayer Together, Dzuhur Prayer & Friday Prayer in Congregation, and Istigotsah and Tahlil routines every week. The habit of strengthening character education is based on the existence of social ethics and religious awareness as a source of strengthening character education.

Principles of politeness used and violated by Acehnese-speaking Khatibs in their Friday prayer sermons

This research focused on the politeness of the preachers (henceforth, Khatibs) in delivering sermons. The objective was to find out how politeness principles were applied in the Acehnese language sermons delivered by the Khatibs in Friday prayer processions in Aceh Besar, Indonesia. The data for this research was 15 Friday sermons given at seven sub-districts in Aceh Besar. This study used naturally occurring data from the Friday sermons collected over two months by recording them at 15 mosques within the area of Aceh Besar. Data were transcribed and analyzed using Grice’s maxim theory. The results showed that out of the six politeness maxims, only two maxims, the sympathy maxim, and the tact maxim were found and identified to be applied in the Friday prayer sermons. The sympathy maxim was dominantly used by the Khatibs with 52 occurrences or 68.4% of data, while the tact maxim was found to be used in 24 occurrences or 31.6% of data. Meanwhile, the approbation maxim, the agreement maxim, the modesty maxim, and the generosity maxim were not found in the data. This might be attributed to the nature of the discourse of the sermons as one-way dialogues. It can be concluded that Friday prayers only used the sympathy maxim and tact maxim of politeness because of the one-way communication of Friday sermons. The reasons for the absence of the other four politeness maxims are contextually discussed in this paper.

Motivasi Siswa Dalam Melaksanakan Ibadah Shalat Jum’at (Studi Analisis di SMA Negeri 1 Jebus)

The problem of this research is based on the motivation of students in carrying out Friday prayers is still not good, there is no self-awareness to carry out Friday prayers, because there are still students who do not carry out Friday prayers. Students who do not perform Friday prayers prefer to smoke cigarettes and hang out with friends in hidden places. The purpose of this study is to find out the motivation of students to carry out Friday prayers at SMA Negeri 1 Jebus. This type of research uses descriptive research with a qualitative approach, namely research that views objects as dynamic, and describes a phenomenon as it is. Researchers collect data through interview, observation, and documentation methods as well as in data analysis techniques researchers use data collection, data reduction, data presentation, and conclusions or verification. The results of this study show that (1) the motivation of students to carry out Friday prayers is self-awareness to worship, school rules and parental teachings that require carrying out Friday prayers, invitations from teachers and friends to worship. (2) Supporting factors for students to carry out Friday prayer services are self-willedness, cohesiveness of teachers and parents in guiding students, providing knowledge about Friday prayers, the presence of cctv in the classroom and gates to monitor students. The inhibiting factors are inadequate facilities and infrastructure, the influence of friends, parents are less assertive, students are lazy to worship, and lack knowledge about Friday prayers.

IMPLEMENTASI PROFIL PELAJAR PANCASILA DI MTSN 1 KOTA MALANG

Character education is the foremost guard in shaping the character of students. However, because character education at this time has begun to fade and the values of Pancasila are rarely practiced in everyday life. Especially related to the phenomenon of intolerance that is rife in the world of education lately as well as the occurrence of bullying and threats of radicalism. Therefore, it is necessary to improve in terms of inculcating an attitude of tolerance in students, especially the younger generation. The focus of the research in this study is how to cultivate an attitude of tolerance in students at MTsN 1 Malang City through the Pancasila Student Profile. The approach used is descriptive type. The data collection technique uses observation, interview and documentation techniques, with sources namely school principals, social studies teachers, PPkn teachers, head of class 8M and chairman of the student council. The results of the study indicate that in an effort to inculcate an attitude of tolerance through the Pancasila Student Profile, the following activities are carried out in the first point. Have faith, fear God Almighty and have noble character, make it a habit to oblige students to pray in congregation which includes dhuha prayer, dhuhur prayer, asr prayer, and Friday prayer. The second point of Independence is the application of the SKS System. Furthermore, Critical Reasoning with the KIR class (Adolescent Scientific Work). Be creative by making art from used items such as used bottles, plates, tote bags, cardboard and other used items. Fifth, Global Diversity with the existence of a student exchange program. Lastly, Gotong Royong, there is community service for non-osis and student council members and there are social service activities carried out by students from one of the 8M grades. While the obstacles are caused by internal factors or within students and external factors, namely the covid-19 pandemic. The solution is to always be guided and control the students so that they have a high tolerance attitude. The role of parents and teachers is very important in working together in inculcating an attitude of tolerance and global diversity in students.

From the Treatise “Prayers of Seven Days” of al-Makzun al-Sinjari

Annotated translation from Arabic of fragment of the treatise “Prayers of the Seven Days” by the medieval Nusayri sheikh al-Makzun al-Sinjari (c. 1188–1240). The introduction provides an overview of the principles of text construction, the basis of the author's approach to the religious weekly cycle, and it describes the problems of the Nusayri heritage study. This hymnographic treatise is built in the form of prayers for each day of the week; it contains the richest symbolism, dogmas, personalities of the Nusayri sacred history, and even internal polemics with opponents. The treatise belongs to the late period of Makzun's work, and his ideas appear in it in a concentrated form. The third of the translated prayers, the Friday prayer, has a powerful polemical charge. It denounces with particular force the internal enemies of this Shiite community, which are spoken of allegorically. An important focus of the prayers was the community spirit of the Nusayris – full of steadfastness in faith. The theme of reason and consciousness, is clearly heard, which makes the problems of these Nusayri prayers related, for example, to the central theme of reason among the Ismailis, another secret confessional community with which the Nusayris were in close contact at different periods of history. Although Makzun's Sufi method includes a passionate comprehension of divine secrets – through love and sensual images, in these later texts of his, the dominant role of reason and prudence is noticeable on the special Islamic path of obedience to God that he adopted.

EDUCATIONAL VALUES IN THE QURAN SURAH AL-JUM'AH (STUDY OF AL-MISHBAH AND AL-WASITH)

This study aims to analyze: 1) The content of Islamic education in Surah al-Jumu'ah according to Tafsir Al- Misbah and Al-Wasith, and 2) The values of Islamic education contained in Surah al-Jumu'ah. 3) The relevance of Islamic educational values in surah al-Jumu'ah to contemporary education.
 This study uses a qualitative method using a library research approach. The primary data sources in this study were the Qur'an al-Karim along with the Tafsir Al-Misbah by M. Quraih Shihab and the Tafsir al-Wasith by Wahbah az-Zuhaily.
 The results showed that: 1) Interpretation of QS al-Jumu'ah by Tafsir al-Misbah and Tafsir al-Wasith, there were no significant differences of opinion regarding their interpretation of QS al-Jumu'ah. 2) The Values of Islamic Education in Surah al-Jumu'ah described by Tafsir al-Misbah and Tafsir al-Wasith include: a) the Value of Worship: Always glorify Allah SWT. and an appeal to seek knowledge and practice it, b) Moral Values, c) Death Warning, d) Suggestions to leave business during Friday prayers. 3) The educational values described by Tafsir al-Misbah and Tafsir al-Wasith above have relevance. Namely, these values can be implied in contemporary Islamic education, for example, by imitating the Prophet as an educator with excellent affective, cognitive, and psychomotor abilities.
 According to Islamic teachings, Islamic education is physical and spiritual guidance formed by the primary personality. The educational values contained in the Qur'an Surat Al-Jumu'ah study of Tafsir Al-Mishbah Dan Al- Wasith surah begin with the wisdom of Allah, His glory, and His nature with perfect qualities, then praise the Prophet SAW. Educational values in Surah Al-Jumuah, namely explaining the values of Worship to Allah Almighty, Moral Values, Death Warnings, and Recommendations to Leave Business during Friday Prayers.

HISTORY OF SRI LANKA-TÜRKIYE RELATIONS: FROM REMOTE ANTIQUITY TO THE 20TH CENTURY

Sri Lanka, famously called the ‘pearl of the Indian ocean’, is an island nation located in the tropics, lying off the southern tip of the Indian subcontinent. Given her favourable geostrategic position at the crossroads of major maritime routes, Sri Lanka, which is richly endowed with natural resources, has since time immemorial, been a major player in International trade. Known formerly as Serendib, Saheelan and Seylan among the Türks, Arabs and Persians, Sri Lanka, on which prophet Adam is believed to have descended when expelled from Paradise, has been immortalized in the works of numerous scholars including Mawlana Rūmī, and Katip Çelebi. Despite the fact that Süleyman the Magnificent's reign heralded the beginning of contacts between Sri Lanka and Ottoman Türkiye, official diplomatic relations were not established until Sulţan Abdül Aziz's reign in 1864. The Muslims of Si Lanka revered the Ottoman Sulţāns to the point of mentioning their names in the ‘khutba’, or sermon, during Friday prayers, and this age-old tradition continued until the reign of Sulţān Abdül Hamid II, after whom the first Muslim Boys’ School and a road in Sri Lanka are named. Unfortunately, limited research has been done on Sri Lanka-Türkiye historical relations, a subject that, despite its relevance, has received little attention. Therefore, this article, which examines Sri Lanka-Türkiye relations from ancient times to the twentieth Century, intends to enlighten the readers about the largely untold and unknown facets of our shared history and heritage. Given that Sri Lanka is one of Türkiye's important allies, raising awareness of this topic is timely, and pertinent.

Social, Cultural and Religious Life in Istanbul a Century Ago Through the Eyes of Tahir Ilyasi One of the Idel-Ural Tatars

Çarlık Rusyası’nda 1881 yılında doğmuş olan Tahir İlyâsî, Rusya’da açlık sıkıntısı yaşayan Müslümanlara yardım toplamak maksadıyla 1922 yılında Türkiye’ye gönderilmiş ve İstanbul’da kaldığı 18 Haziran-28 Ağustos 1922 tarihleri arasını kapsayan bir günlük tutmuştur. Bu tarihler, Büyük Taarruz’un hazırlıklarının yapıldığı dönem olup işgal yıllarını kapsamaktadır. Tahir İlyâsî, İstanbul’da bulunduğu sürede iyi bir gözlemci olarak Osmanlı toplumunun sosyal yapısı ve iktisâdî durumu ile birlikte insanların dinî duygu ve düşünceleri hakkındaki müşahedelerini de günlüğüne yansıtmıştır. İlyâsî ayrıca hem din görevlilerinin hem de halkın İslâm’ın bazı ilkelerine aykırı davranışlarından da üzüntüyle söz etmektedir. İstanbul’da kaldığı sürede başta şeyhülislâm olmak üzere üst seviyede birçok idareci ve âlimle görüşmüş olan İlyâsî, o dönemdeki Osmanlı medreselerinin, kütüphane ve müzelerinin durumu, cuma ve bayram namazları, cenaze merasimi ve sünnet düğünü gibi hususlarda gözlemlerini aktarmıştır. Bu makale, Tahir İlyâsî’nin 1922 yılına ait İstanbul günlüğü bağlamında işgal yıllarındaki İstanbul’da dinî hayatı, sosyal hayattaki problemleri ve burada bulunan Kırım ve İdil-Ural Tatarlarının durumlarını incelemeyi amaçlamaktadır. Tahir İlyâsî’nin bazı dinî konulara dair görüşlerine de yer verilmiştir.

Character Building: Internalization of Religious Values in Institutions Children's Special Coaching

This article is based on the results of research conducted at a special child development institution in Pontianak. The focus of this paper is the internalization of religious values carried out on students at the Pontianak Special Child Development Institute. The purpose of this study is to find the cultivation of religious values in a special child development institution in Pontianak. The results of this study show that the internalization of religious values is carried out in several religious activities such as: congregational dzuhur prayers, Friday prayers, dhuha prayers, Saturday recitations, joint recitations, recitations in the month of Ramadan, and Islamic holidays. The activity aims to generate individual and social piety of students. Piety that students have as capital to gain re-admission in the community for criminal acts that have been committed. Individual and social piety is a religious habitus instilled in students through cognitive, affective, and psychomotor aspects to rationally make students aware of the social capital that will be received by society when they leave the special child development institution in Pontianak. This writing is a qualitative descriptive research where data is obtained based on the results of interviews, observations, and documentation at the research site.

FRIDAY PRAYER FOR THE PEOPLE WHO DO NOT GET RUKUK WITH THE IMAM IN THE SECOND RAKAAT

The Friday prayers must perform in the jamaah (congregation), so it is not valid if someone does not get the jamaah, but ulemas differ on the criteria of it. According to Hanafi scholars, a person is considered in congregation prayer, even if only at the end of the Friday prayer. Meanwhile, according to the ulemas of the al-Syafi'ī school, a person is considered in the congregation if he has time to bow with the imam in the second rak'ah. The author examines the opinions and istinbat methods used by these two schools of thought with a comparative approach. It found that these two schools used the lughawiyyah method of istinbat, but the Hanafi school also used the causation method (ta'līlī). Each school adheres to the Hadith but differs in the editorial and transmission lines so that different interpretations. On the other hand, the Hanafi school of thought performs the qiyās of the Friday prayer with the traveler's prayer, that is, from the point of view of participating in the prayer of the imam together.