Islamic Prayer Research Articles

Prayer in Islam and Christianity

Prayer, a pillar of Judaism, Christianity and Islam, takes different forms within and between each tradition. At the same time, it reflects the foundational articles of faith in each tradition. This short article reviews the various elements that shape the basic forms of the practice and how they reflect the doctrines of each tradition. It calls for mutual understanding and questioning whilst showing why there is no escaping our doctrinal differences. As such, Muslims and Christians are not simply fighting for better answers to the same questions. Rather, they begin with different questions about the nature of creation and of humanity in the first place, which is why their answers and practices differ.

Knowledge of cardiovascular disease risk and exercise duration among asymptomatic sedentary male individuals participating in Islamic prayer (Salaah)

BackgroundThis study aimed to investigate the knowledge of cardiovascular disease risk among asymptomatic sedentary males participating in Islamic prayer, alongside various exercise durations and age groups.MethodsA cross-sectional study design was used. Sedentary male participants (n = 243) completed an online 78-point self-administered CVD risk questionnaire. Descriptive and inferential statistical methods were used to determine the research findings. For statistical rigour, participants were divided into two age groups. Participants were divided into three categories based on current exercise durations. Inter-group comparisons were completed using a one-way ANOVA, Kruskal–Wallis and Mann–Whitney test. The Pearson correlation coefficient was used to explore significant relationships. All statistical analyses were conducted using SPSS (Version 26, IBM). The level of significance was set at p < 0.05.ResultsThe 21–30 age group 71.09% (7.53) and the 31–40 age group 72.74% (5.53) presented with Knowledge of CVD risk and prevention scores which indicated that older individuals were more knowledgeable about CVD risk and prevention. A significant difference [95% CI (− 6.76: 1.28), (p = 0.002)] existed among the 10–60-min and 61–140-min exercise duration categories. A significant difference (p = 0.006) was also found for inter-group comparisons. This result confirmed variability with duration categories. Significant differences were found between overall knowledge of CVD scores within the two age groups (p = 0.03). A negative correlation was demonstrated regarding knowledge of CVD risk and prevention, and duration of exercise (r = − 0.252; p = 0.000).ConclusionsKnowledge about CVD risk and prevention is crucial for understanding the risk factors for CVD. The older individuals become, the more knowledgeable they are of CVD risk and prevention factors. Results show more inactive people are less likely to seek out knowledge of CVD risk and prevention. The study recommends that sedentary populations should engage in public health information interventions, physical activity (such as Salaah) and healthy lifestyle modifications. This will inform, increase awareness, and improve understanding of prevention strategies and risk factors for CVD.

Performing Solat in Spinal Cord Injury Patients: Challenges and Solutions

Background and aims: Solat (Islamic prayer) is the second pillar of Islam. Solat is performed at five appointed times in a day as commanded in the Quran, “Verily, Solat is an obligation on the believers to be observed at its appointed time” (Qur’an 4: 10). Muslims who preserved their solat show high levels of spirituality which correlated with enhanced quality of life and well-being, also lower levels of depression and psychological stress. However, from our experience, spinal cord injury (SCI) patients face many limitations to perform solat. Methods: An 18-year-old Malay lady with underlying follicular thyroid carcinoma and T-lymphoblastic lymphoma. She underwent multiple chemotherapies, which were complicated with transverse myelitis resulting in an incomplete paraplegia L2 level. She has a neurogenic bladder on the indwelling catheter, unregulated neurogenic bowel, and impaired mobility. She has good faith in Allah and had good compliance to solat before the illness. Results: Since being diagnosed in 2018, she unintentionally did not perform solat due to limited mobility to go to the bathroom for ablution. She also misunderstood that solat cannot be performed with an indwelling catheter and pampers in situ. She was unsure how to perform solat if unable to stand, lacked confidence with wheelchair hygiene, and thought that solat was not compulsory due to her illness. Some patients did not perform solat due to emotional or psychological issues such as anger toward God. However, this is not the issue with her, as her Spiritual Injury Scale was normal. Conclusion: It is essential to educate healthcare workers to identify the limitations/ out of norm/ rukhsah/ leniency in Islam related to solat and understand the conditions of the validity of solat. This is to equip patients with the knowledge and ensure they are well guided on performing solat. Education and reaffirmation of the modified way of performing solat among SCI patients will normalise their new norm.

The Effectivity of Shalat on Cognitive Function in the Elderly

Background: When humans enter the old phase, humans will experience physical, mental, social, and health changes and many older people feel alone, frustrated, and finally lose confidence in their health. One of the efforts to improve the health of the elderly can be made by increasing physical activity such as prayer.Objective: Our study aims to review the effect of Islamic prayer (shalat) on the cognitive function of moslems aged 60 and over.Method: Journal searches are conducted with English studies relevant to the topic and are carried out using ProQuest, SagePub, PubMed, Google Scholar, and Semantics databases. The journal year used is limited from 2015 to 2020. The related journals used in this research are four journals.Results: The study results reported that about 95% of the elderly said that praying five times a day would help their cognitive function healthy. These similarities suggest that exercise can help older adults maintain their cognitive abilities, whether prayer or exercise only. Prayer as physical activity may be beneficial for general and selective cognitive aspects, especially among older adults.Conclusion: prayer is an activity that can be done by the elderly and has several sound effects on cognitive function.

Kualitas Hidup Ekuivalen Dengan Kualitas Sholat

One indication that shows the primacy and position of prayer in Islam is that prayer is very important in the life of a Muslim. Even between prayer and life are one and inseparable. Prayer is a picture of life experienced by humans with various patterns and colors as well as situations and conditions which of course affect the mood of the soul. Prayer movements that go up and down the situational situation experienced by a Muslim who changes, some are happy, some are sad, even scary, worrying and others. Such is the reality of life. At the same time reading and prayer movements also teach a Muslim how to face life with its various trials. Prayer forms the character of sincerity, obedience, gratitude, istiqamah, patience, optimism, empathy for others, maintaining togetherness and integrity. Therefore, the quality of life of a Muslim is influenced by the ability to understand and explore every movement and reading of prayer and in the end the prayers performed have an impact on the actions that are not contrary to religious values and even provide many benefits in life. This proves that the quality of life of a Muslim is equivalent to the quality of prayer

The Regional Recitations of al-Jazūlī’s Dalāʾil al-Ḫayrāt as Reflected in Its Manuscript Tradition

Abstract Muḥammad al-Jazūlī’s Dalāʾil al-Ḫayrāt is one of the most popular and widespread Islamic prayer books in the Sunni Islamic world; consequently, most library collections around the world have many copies of this manuscript. Despite its prolific written form, it is its recitation that should probably be considered the most prominent expression of the text. This paper undertakes a careful analysis of the vocalization and orthoepic signs added to three vocalized copies of 18th-century Dalāʾil al-Ḫayrāt manuscripts from Mali, the Maghreb, and Turkey. It reveals that they each have distinct recitation styles with their own phonological and morphological features, distinct from the rules applied in Classical Arabic prose text. Moreover, it is shown that these recitation styles clearly draw upon the rules of local Quranic reading traditions, while not entirely assimilating to them, thus giving a distinct local orthoepic flavour to the manner in which this text was recited.

A Technical Study of a 17th-Century Manuscript of Muḥammad Bin Sulaymān al-Jazūlī’s Dalāʾil al-Khayrāt

Abstract In the spring of 2017, the Islamic Art Department, within The Metropolitan Museum of Art (TMMA), acquired an Islamic prayer book, the Dalāʾil al-Khayrāt by Muḥammad bin Sulaymān al-Jazūlī. This paper discusses the findings of a technical study undertaken in the museum’s Sherman Fairchild Center for the Conservation of Works of Art on Paper, focusing on the materials and techniques of one manuscript acquisition specifically, MMA 2017.301. The nature, properties, and characteristics of the text block paper, fiber and pigment identification, chemical compositions, condition assessment, and inherent deterioration mechanisms within the palette are described. The colophon at the end of the manuscript mentions a patron, Sīdī Aḥmad b. Dirham al-Mālikī and identifies its calligrapher as Muḥammad bin Aḥmad bin ʿAbd Al-Raḥmān al-Riyāḥī and confirms its creation date as AH 1035/1625–1626 AD.1

“A Church is Never Just a Church”: Hagia Sophia and the Mutability of Monuments

"A Church is Never Just a Church":Hagia Sophia and the Mutability of Monuments Shannon Steiner (bio) and Emily Neumeier (bio) KEYWORDS Hagia Sophia, Conversion, Ottoman Empire, Byzantine Empire, Sacred Space Beyond the COVID-19 pandemic, 2020 will be remembered as a momentous year for monuments, including Hagia Sophia in Istanbul. On July 10, 2020, the Turkish courts handed down a decision declaring that the transformation of Hagia Sophia into a museum in 1934 was unlawful, and immediately thereafter President Erdoğan decreed that the site will once again become a mosque. Since then, this decree has been put into action with the space outfitted for Islamic prayer, and some of the most important Byzantine mosaics concealed from view behind fabric shields. These historic events have also prompted a deluge of debates, which have largely taken place on social media and in op-eds in major news outlets and academic fora.1 The July 2020 ruling and presidential decree have largely set the conditions of the present conversation: implicit within these decisions is the idea that the status of Hagia Sophia is something definitive that can be adjudicated and finalized by lawmakers. No matter how one characterizes the moments of transition in the life of the monument, whether as acts of continuity or conquest, there is still the prevailing assumption that Hagia Sophia will always have one predominant function—church, mosque, or museum. In the present essay we question this inflexible approach to the stewardship of heritage sites and consider how the particular case of Hagia Sophia allows us to examine our own assumptions and expectations about the status or function of a given monument. The truth is that, throughout the centuries, [End Page 215] Hagia Sophia has consistently defied conventional notions of what a church, mosque, or museum is "supposed" to be. These kinds of functional categories are in and of themselves unstable—a phenomenon that can be described as the inherent mutability of a monument. As architectural historian Robert Ousterhout remarked in an interview following Hagia Sophia's change in status, "A church is never just a church."2 In the same way that the editors of this volume urge us to resist the dominant homogenizing narratives of Istanbul, what Jeremy Walton refers to as "silhouettes," we maintain that Hagia Sophia—perhaps the most recognizable silhouette on the city's skyline—can help unsettle the rigid thinking behind a functionalist approach to architecture.3 The modern system of isolating religious spaces from other social institutions is antithetical to Byzantine conceptions of what a church was. With no separation between religion and state, let alone between religion and everyday life, churches in the Byzantine world adapted to the needs, conflicts, and celebrations of their communities. One need only turn to the sixth-century Miracles of Saint Artemios, whose eponymous shrine in Constantinople's Church of the Forerunner drew crowds of men suffering from groin hernias, for evidence of how unruly a group of churchgoers could be. Descriptions of assaults on women, fistfights, theft, and public urination within the church appear alongside accounts of miraculous healings and fervent prayer, offering a view into how churches were so thoroughly knit into the fabric of Byzantine social life that they facilitated the full spectrum of human behavior.4 The story of Hagia Sophia usually begins with historians contextualizing its construction as a response to the failed Nika rebellion. Yet by the time Justinian set out to transform the charred rubble of Constantinople left in the rebellion's aftermath, he was already familiar with how politics could play out through architecture. A decade earlier, Justinian was embroiled in a rivalry with one of his wealthiest subjects, Anicia Juliana. Juliana was descended from a distinguished Roman family with a patrician lineage tracing back to the republic, and her net worth declared as much. To avoid the high taxes Justinian levied on aristocrats, she used her gold to adorn the roof of a massive new church dedicated to Saint Polyeuktos. According to Byzantine law, this gesture put her fortune out of the emperor's reach. Anicia Juliana's church of [End Page 216] Click for larger view View full resolution Figure 1. Leo VI shows...

Efficacy of Prayer Movement on the Back Flexibility in Students

Flexibility is one component of body fitness needed for daily activities, such as bending, running, and walking. Human flexibility significantly increases in childhood and reaches its peak in adolescence. One of the exercises related to increasing lower back flexibility is stretching exercise in the form of Islamic prayers five times a day. This study was conducted to know the effect of stretching exercise on lower back flexibility in students age 12-15 years. This research is analytical observational research with a cross-sectional design using proportionate stratified random sampling. The subject of the research is 70 students of the Islamic school and 70 students of public school in Kota Jambi. Lower back flexibility is measured by the Sit and Reach Test. The Mann-Whitney Test analyzed data. There is a significant difference between lower back flexibility of Islamic school that do stretching exercise and lower back flexibility of public school that does not include stretching exercise (p = 0,000). Stretching exercise in the form of Islamic prayer increases lower back flexibility.

Evaluation of Course Contents Related to Teaching Five Times of Prayer

Curriculum and textbooks prepared by the Ministry of National Education are among the educational materials used in education and training activities in our country. When the curricula and textbooks related to religious education are examined, it is seen that an essential part of the course content is related to the worship principles of the religion of Islam. Prayer has a special place in the principles of worship in Islam. There are different types of prayer in Islam. One of them is the five daily prayers. According to the religion of Islam, five daily prayers are one of the obligatory acts of worship for Muslims, intelligent and adolescent individuals. Since it is daily worship, it is of great importance for individuals to obtain accurate information about the five daily prayers. For this reason, it is expected that a qualified education will be given to the students about the wisdom of the five daily prayers, their individual or social benefits, and how to pray in the process of religious education. At the beginning of the factors that determine the quality of teaching, there are factors such as the knowledge and skills of the teachers responsible for religious education, the interests and potentials of the students. However, it can be said that the materials used in the lessons are also an important factor affecting the quality of teaching. This research aims to evaluate the content related to the teaching of prayer in the textbooks, which is one of the materials used in religious teaching. In this context, the content of the five daily prayers in the textbooks was analyzed by applying document analysis, which is one of the qualitative research methods. As a result of the analysis, suggestions were made about the deficiencies seen in the textbooks. The study is critical because it contributes to the updating and development of the contents of the five daily prayers in the textbooks, taking into account the advances in the science of religious education.

Effect of body posture on sound absorption by human subjects

In masjid acoustical design, it is important to consider the effects of different human body postures on its sound absorption characteristics. In this study, 15 male subjects were asked to simulate the four Islamic prayer postures (standing, bowing, prostration, and sitting down) to investigate these effects. Additionally, a fifth posture was considered wherein the participants sat down randomly on the floor, simulating the case of worshippers listening to the Friday sermon. Measurements were performed twice in a reverberation room, following ISO 354:2003. The first set of measurements was performed while the participants simulated prayer directly on the bare floor (Setup 1), whereas the second set was performed while prayer was simulated on a carefully selected masjid carpet installed over a polyethylene foam padding (Setup 2). The results confirmed the human subjects’ ability to absorb sound waves in the mid- and high-frequency bands and highlighted the absorption dependence on body posture. In the mid-frequency band for both setups, standing in well-defined rows yielded the highest equivalent sound absorption area per object, AObj (Setup 1 mean = 0.49 m2, Setup 2 mean = 0.70 m2), whereas prostration in well-defined rows yielded the lowest AObj value (Setup 1 mean = 0.34, Setup 2 mean = 0.54 m2). The effects of clothing and carpets on sound absorption by the human body were also revealed. Finally, different approaches for incorporating these findings in acoustic simulation software were discussed.

Nilai Karakter Bersahabat dalam Tradisi Barikan di Desa Wedusan untuk Siswa Sekolah Dasar

This study aims to analyze the implementation of the Barikan Tradition in Wedusan Village, Dukuhseti District, Pati Regency and also the character values contained therein for the education of elementary school children. This research uses descriptive qualitative research methods. Data collection techniques used are observation, in-depth interviews and documentation or what is commonly known as data triangulation. The subjects studied were residents of the Barikan Tradition, community leaders and elementary school students of Wedusan Village. The Barikan tradition is a form of local wisdom that is still being carried out by future generations, in the implementation of this tradition it is carried out regularly in the afternoon before the evening of Friday Wage. The Barikan Tradition process is carried out for 1 day, starting from the preparation of the place, the offerings used, and when the traditional activity is carried out. The process of implementing this Barikan by using Islamic prayers and Javanese prayers. In the implementation of the tradition there are offerings or offerings that are used. As for the offerings used in this tradition, namely: golong rice, tala 'porridge, traditional snacks, bitter coffee, coconut. The friendly character value contained in the Barikan Tradition is also recognized and realized by the people of Wedusan Village. This was proven when the researchers conducted in-depth interviews with related parties.

Cognitive-Behavioral-Related Prayer Types and Mental Health Relations among Muslim Samples

Psychological and subjective well-being depends on how an individual feels about his/her life and how he/she responds to life events. Individually, the person may unconsciously feel all external events occurring beyond his/her control in his cognitive schemas. Especially considering mental health, the influence of religious beliefs and practices on various components of mental well-being has emerged as one of the most studied topics in the psychology of religion in recent years. Most studies have focused on the role of religion in seeking answers about individuals' search for meaning and their reactions to life events. There is a prevalent finding that prayer plays a constructive role in the lives of individuals faced with life’s difficulties and exposed to stressors. Thus, for scientists over the past few decades, the possible application of the cognitive behavioral framework within the psychology of religion has become a key element of both subjective and psychological well-being. Using theoretical applications as to the relationship between religiosity and mental health, it was appeared that various prayer measures are predominantly derived from Christian religious norms and beliefs. However, non-Christian religions have been mostly disregarded in such inquiries. More specifically, the links between religiosity and mental health among Muslim individuals have been neglected even though there are several forms of religious behavior in Islam that are of great importance to the daily lives of believers. Therefore, the current research aims to investigate the link between different types of Islamic prayer and indicators of well-being using the cognitive-behavioral mechanism among Muslim individuals. An online link was used to recruit participants from many Islamic student communities and several worship places in different cities/regions of England in this study. The online questionnaire composed of six prayer types (obligatory, necessary, voluntarily, supererogatory, supplication, and invocation prayers), six psychological well-being domains (autonomy, environmental mastery, positive relations with others, personal growth, self-acceptance, and purpose in life), and two subjective well-being domains (life satisfaction, and positive and negative affects). The representative sample consisted of 214 participants (female= 145, male= 69), aged between 18 and 66 (M = 27.01, SD = 8.80). The results of the correlational analysis indicated that obligatory (fard) prayer, voluntarily (sunna) prayer, supplication (duʿāʾ) prayer and invocation (dhikr/remembrance of God) prayer have positive relationship with the well-being variables, while no correlation of necessary (wājib) prayer and supererogatory (nawāfil) prayer with any of the well-being variables is appeared. The results of the multiple regression analysis showed that obligatory, voluntarily, and necessary prayers were not predictors of psychological or subjective well-being variables. Although only the type of supererogatory prayer was found to be predictive, the relationship was in the opposite direction. In addition, the supplication prayer accounted for the unique variance in predicting the psychological well-being scores, while the invocation prayer accounted for the unique variance in predicting subjective well-being. In light of James and Wells’ cognitive and behavioral models, the present study has identified only the types of supplication and invocation prayer as important factors that have a positive effect for individuals in providing psychological support for them. Therefore, the presented data suggest that people are more like to have better psychological and subjective well-being when their prayers take the form of a supplication prayer and invocation prayer in which they rely on God for guidance and support and refresh their thinking through feeling God’s presence. As can be seen from the present findings, it is important to consider the applicability of belief structures in specific community settings. Here, both the theoretical framework and practical direction can contribute to an understanding being held as to the relationship between Muslim prayer types and mental well-being and provides guidance for health practitioners regarding how different prayer models can lead individuals to have better well-being.

Kesenian Kuda Lumping Ditinjau Dari Perspektif Aqidah Islam Di Desa Pematang Ganjang Kecamatan Sei Rampah Kabupaten Serdang Bedagai

&lt;p&gt;This research is entitled Kuda Lumping Art from the Perspective of Islamic Aqeedah in Pematang Ganjang Village, Sei Rampah District, Serdang Bedagai Regency, because this Kuda Lumping art has deviated greatly from the purpose for which it was created. This Kuda Lumping art scene displays the attraction of trance, immunity, and magical powers or eating glass so that it can endanger the health of the player and for others. This can affect one's understanding of one's aqidah because the area of aqidah includes believing in the existence of the supernatural dimension. The hallmark of the magical element in this attraction is carrying out rituals using Islamic prayers and offerings to summon spirits to other than Allah which is a major sin. The people of Pematang Ganjang village still carry out Islamic law and still believe in magic. In essence, the art of Kuda Lumping in general has been attached and integrated into the community. It is a habit that has been passed down from one generation to the next. The methodology used in this research is through field research (Field Research) with a qualitative approach, data collection techniques are processed from direct observations by looking at village community activities, field interviews with only a few informants and documentation. The results of the study in Pematang Ganjang Village which focused on the art of Kuda Lumping in terms of the perspective of Islamic aqidah that 70% supported the existence of Kuda Lumping on the grounds of wanting to hold a harvest celebration event, on August 17 and more often found in weddings and circumcision as entertainment media. Every Muslim must have the correct aqidah and it is very important for players not to enter into the element of shirk if it is not fortified with a strong religion.&lt;/p&gt;

Adapting cognitive-behavioral therapy for a Malaysian muslim.

Background: Over the years, cognitive-behavioural therapy (CBT) has gained momentum because of its robust evidence in the treatment of several disorders. However, there is an issue of religious and cultural appropriateness as CBT principles are based on Western conceptualization. This single‐case study (N = 1) implements a culturally and religiously adapted CBT on a 34‐year‐old male with panic disorder with agoraphobia in Malaysia. The client had symptoms comprising various episodes of sudden onset of breathlessness, accelerated heart rate, and fear of dying for the last 14 years. The CBT was culturally and religiously adapted based on (1) A CBT manual in Bahasa Malaysia that was previously modified and adjusted according to the norms of the Malaysian society and (2) General guidelines in "Religious–Cultural Psychotherapy in the Management of Anxiety Patients" by Razali et al in 2002. The present modified CBT had 3 assessments formulation sessions and 12 intervention sessions. Methods: The first 6 sessions were based on the behaviour component of CBT (ie, a relaxation technique using Islamic prayer, reciting verses from the Holy Quran, slow breathing exercise, body scan, and progressive muscular relaxation). However, sessions 7 to 12 were focused on cognitive restructuring and exercises, such as identification of negative automatic thoughts, cognitive distortions, dysfunctional thought records, vertical arrow technique, and the coping statement was practised through collaborative empiricism, while implementing Islamic and cultural elements. The focus of termination sessions was on interoceptive exposure, cognitive rehearsal, and in vivo situational exposure. Results: Beck Anxiety Inventory (BAI) was administered at regular intervals. BAI scores revealed the effectiveness of adapting the intervention. Conclusion: Panic attacks, worry about panic attacks, and anxiety scores reduced remarkably and the client was able to go out of the house, travel independently, and pursue religious/social activities.

RELIGIOUS COGNITIVE BEHAVIOR COUNSELING TO INCREASE SUBJECTIVE WELLBEING IN ADOLESCENTS SURVIVOR OF FAMILY VIOLENCE

ABSTRACTFamily plays an important role in assisting adolescents who are struggling to gain their identity However, for adolescents who have grown up in families that experience conflict or even violence, family conditions can be a factor that increases the risk of adolescents to experience internalizing and externalizing problems which lead to their lower Subjective Wellbeing (SWB). Group counseling with a cognitive behavioral approach known as religious cognitive behavior counseling (RCBC), is applied using Islamic prayer to change negative cognitive distortion or self-talk, in adolescents who experience family violence. The results showed that RCBC could significantly increase positive affect., t = -2.658; p-0.005 (P &lt;0.01; and could significantly increase life satisfaction, t = -1.775, p = 0.042, p&lt; 0.05. RCBC can be developed as an alternative intervention to increase SWB in adolescents.

Concept of Prayer in Islam and Judaism: Similarities and Differences

All divine religions are based on the belief in the Oneness of God. Prayer was made obligatory for the practical manifestation of this belief in all divine religions so that this belief is strengthened in the core of the heart, and in turn, it develops and strengthens the relation between God and His servant. Prayer is a dialogue and whispering between Allah and mankind; it is a source of acquiring righteousness. Keeping in view the importance of prayer, books, and research articles have been written on the concept, obligation, importance, and purpose of prayer in Islam and Judaism. However, a valuable comparative study is still missing on the conditions, elements, posture, and supplication of prayer. This article traces the similarities and differences in prayer between Islam and Judaism. In this connection, an analytical and comparative study has been used in the light of the Quran, Ḥadīth, and the Old Testament on the meaning of prayer, its obligation, conditions, elements, posture, supplications, and qualities of Imām in Islam and Judaism. Hence, the similarities and differences of prayer in both religions have been traced out.

Knee Pain During Islamic Prayer after Anterior Cruciate Ligament Reconstruction Using Hamstring and Bone Patellar Tendon Autograft

Introduction: Hamstring tendon (HT) and bone patellar tendon bone (BPTB) are the commonly used autograft in an anterior cruciate ligament reconstruction surgery. The BPTB is said to have more incidence of anterior knee pain compared to HT. The study aimed to compare the severity of knee pain during Islamic prayer kneeling. Methods: A cross sectional cohort analysis of patients undergoing ACL reconstruction surgery using BPTB with HT autografts was conducted to determine differences in postoperative pain while kneeling and ability to pray in normal position. Kneeling during prayer and the ability to sit while performing prayer were assessed at 3rd, 4th, 5th and 6th month. Results: There were no significant differences in mean pain score while kneeling at 3rd, 4th, 5th and 6th month. The mean difference of patient’s ability to perform normal prayers for BPTB (3.56+1.16) and HT (3.30+1.05) was found insignificant. The average number of patients in both groups was able to pray between 3 to 4 months post operatively as full range of motion of knee is allowed within this period. Total 49 patients (BPTB 23, HT 26) out of 60 were able to pray normally within 4 months post-operation. Mostly delayed due to anterior knee pain. Conclusion: There is no different in term of knee pain during kneeling while performing Islamic prayer between those who had their ACL reconstructed either using BPTB or HT autograft.

The Impact of Maryam Exercise Towards the Stress Level and Cortisol Serum Level among Primiparous Pregnant Women

Women are more at risk to stress in pregnancy than during the puerperium. One method of coping with stress is through physical exercise. Maryam Exercise can be used as an alternative to the development of pregnancy exercises in Indonesia because it covers the holistic aspects and easy to do. It is a combination of basic pregnancy exercises, Islamic prayer (Salat) movements and dhikr. The purpose of this study was to examine the impact of Maryam exercise on the stress levels and cortisol serum levels among primiparous pregnant women. This study used a quasi-experimental study design, pre-test and post-test with non-equivalent control group. In the third trimester of 40 primiparous women were randomly assigned into two groups such the experimental group (n=20) and the control group (n=20). The experimental group received the Maryam exercise while the control group received the standard antenatal exercise. There was a significant difference in stress levels between the intervention group and the control group before and after receiving the intervention (p &lt;0.05). The cortisol levels also showed the significance difference between the intervention group and the control group before and after receiving the intervention (p &lt;0.05). The findings of this study suggest that Maryam Exercise has a positive impact on stress levels and cortisol serum levels of primiparous pregnant women.

THE EFFECT OF SHALAT MOVEMENT ON THE DOWN BACK FLEXIBILITY IN BOARDING SCHOOL STUDENTS

Flexibility is one component of body fitness needed for daily activities, such as bending, running, and walking. Human flexibility significantly increases in childhood and reaches its peak in adolescence. One of the exercises related to increasing lower back flexibility is stretching exercise in the form of Islamic prayers five times a day. This study was conducted to know the effect of stretching exercise on lower back flexibility in students age 12-15 years. This research is analytical observational research with a cross-sectional design using proportionate stratified random sampling. The subject of the research is 70 students of the Islamic school and 70 students of public school in Kota Palembang. Lower back flexibility is measured by the Sit and Reach Test. The Mann-Whitney Test analyzed data. There is a significant difference between lower back flexibility of Islamic school that do stretching exercise and lower back flexibility of public school that does not include stretching exercise (p = 0,000). Stretching exercise in the form of Islamic prayer increases lower back flexibility.