Development of a Multidimensional Measure of Islamic Spirituality (MMS), Journal of Muslim Mental Health Vol 8, Isīonab, B.G., Miner, M., andProctor, M.T.2013. Spirituality: an overlooked predictor of placebo effects? Phil. Kohls, N., Sauer, S., Offenbacher, M., andGiordano, J. “Spirituality” as Privatized Experience-Oriented Religion: Empirical and Conceptual Perspectives, Implicit Religion online) doi:10.1558/imre.v14i4.433 Pengaruh Sholat Tahajjud terhadap Peningkatan Perubahan Respon Ketahanan Tubuh Imunologik, Disertasi: Universitas Airlangga Surabaya 2013.The Study Of heart rate variability (hrv) Biofeedback Through Zikir (Islamic Recitation) of High School Students, Proceed Malay Tech Univ Conf Engin & Tech 3-4 Dec Senik, M.R., Abdul-Wahab, M.N., andZamani, M. Jansen, N., 2017, Between-and Within-Religion Differences in Hypertension Risks for Indonesian Women, Population Association of America 2017 Annual Meeting Final Program, April 27 –29 After correcting items with a low total-item correlation, 42items were obtained with Cronbach's Alpha. The item development was then reviewed by religious and psychiatric experts to obtain content validity. The results of literature exploration and qualitative studies obtained 4 main concept domains and 11 sub domains about solemn 1) solemn status consists of a) induction of change in consciousness due to intention, b) Isolation of mental changes in self-awareness, c) demonstration of mental dialogue with God, d) solemn enabling factors, e) mind wandering control 2) the prerequisites for belief and the God attachment consists of a) strong belief in meeting God and b) God attachment 3) the spiritual atmosphere consists of a) heart readiness, looseness of time and atmosphere of the place and b) certainpsychological conditions and spiritual maturity 4) solemn effects consist of a) cognitive restructuring of life events and b) feeling refreshed, calm and relaxed. Phase III: preliminarystudy and statistical analysis.
Phase II: development and sharpening of items based on the operationalization of key concepts. Phase I: literature exploration and qualitative studies to get key concepts and operationalize key concepts. Many experimental studies have shown a positive effect on Islamic prayer for health, but large-scale research has the opposite results in Indonesia.The objective of this study are develop instruments for measuring solemn prayer inrelation to its positive influence on health in Indonesian Three research phases were carried out. 945.ĭevotion in Islamic prayer is a personal experience that has not been widely studied. Setelah mengkoreksi item-item dengan korelasi item – total rendah, didapatkan 42 item dengan Cronbach's Alpha. Pengembangan item selanjutnya direview oleh pakar agama dan psikiatri untuk mendapatkan validitas isi. Hasil eksplorasi literatur dan studi kualitatif didapatkan 4 domain konsep utama dan 11 sub domain tentang khusyuk 1) status khusyuk terdiri dari a) induksi perubahan kesadaran karena niat, b) Isolasi mental perubahan kesadaran diri, c) peragaan dialog mental dengan Allah, d) faktor pemampu khusyuk, e) pengendalian mind wandering 2) prasyarat keyakinan dan God attachment terdiri dari a) keyakinan kuat bertemu Allah dan b) God attachment 3) atmosfer spiritual terdiri dari a) kesiapan hati, kelonggaran waktu dan suasana tempat dan b) kondisi psikologis tertentu dan kematangan spiritual 4) dampak khusyuk terdiri dari a) restrukturisasi kognitif peristiwa kehidupan dan b) perasaan segar, tenang dan rileks. Fase III: studi pendahuluan dan analisis statistik. Fase II: pengembangan dan penajaman item berdasarkan operasionalisasi konsep kunci. Fase I: eksplorasi literatur dan studi kualitatif untuk mendapatkan konsep kunci dan operasionalisasi konsep kunci. Penelitian ini bertujuan mengembangkan instrumen pengukuran khusyuk sholat dalam kaitan pengaruh positifnya bagi kesehatan yang berbahasa Indonesia penelitian ini terdiri dari 3 fase. Banyak penelitian eksperimental menunjukkan pengaruh positif sholat bagi kesehatan, tetapi penelitian skala luas mendapatkan hasil sebaliknya di Indonesia. Khusyuk dalam sholat merupakan pengalaman personal yang belum banyak dikaji.
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