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Abstract

The paper was designed to examine the effect of reciting to the Quran in restoring the based on Resilience and Mental Health among Quarantined Covid-19 Patients. Reciting the Al Quran is a phenomenon that is currently shrouding the people around the world, including Malaysia, during the Covid 29 pandemic. The al-Quran has a unique power in changing an individual's inappropriate behaviour to appropriate behaviour. According to Azarpour, Moraditochaeeb, & Bozorgia, the al-Quran contains various elements needed by humankind, such as religious, social, economic, health, medical, scientific, political and other aspects, as a guide for achieving prosperity in this life and the afterlife, reciting the al-Quran daily showers a person with continuous serenity, which is a very effective therapy for a person facing pressures in life. The al-Quran also provides all the internal and external needs required by a person to face the various challenges in life. Reciting the al-Quran is not only advantageous to a person but listening to recitals can also provide serenity and blessings from Allah S.W.T.
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CRITICAL REVIEW OF RECITING AL-QURAN IN
RESTORING THE RESILIENCE AND MENTAL
HEALTH AMONG QUARANTINED COVID-19
PATIENTS
Ab Rahman, Z.
1
, Mohd Noor, A.Y.
2
, Kashim, M.I.A.M.
3
*, Ahmad Zaki Hasan
4
, Che Zarrina Saari
5
,
Abdul Rauf Ridzuan
6
, Fariza Md Sham
7
, Ahmad Fakhrurrazi Mohammed
8
& Hafizhah Suzana
Hussien
9
1
Research Centre for Theology & Philosophy, Faculty of Islamic Studies, UKM Bangi, Selangor, Malaysia.
Email: zaizul@ukm.edu.my
2 Research Centre for Theology & Philosophy, Faculty of Islamic Studies and Institute of Islam Hadhari, UKM
Bangi, Selangor, Malaysia. Email: a_yunusl@ukm.edu.my
3 Sharia Research Centre, Faculty of Islamic Studies and Institute of Islam Hadhari, UKM Bangi, Selangor,
Malaysia.
4 Faculty of Islamic Studies. Universiti Sultan Azlan Shah, Perak, Malaysia
5Department of Aqidah and Islamic Thought, Academy of Islamic Studies, Universiti Malaya, Kuala Lumpur.
6 Faculty of Communication and Media Studies, Universiti Teknologi Mara, Melaka Campus, Malaysia.
7 Research Centre for Da‟wah and Leadership and Institute of Islam Hadhari, UKM Bangi, Selangor, Malaysia.
8Research Centre for Quran and Sunnah, Faculty of Islamic Studies, UKM Bangi, Selangor, Malaysia.
9Faculty of Education, UKM Bangi, Selangor, Malaysia.
*Corresponding author: izhar@ukm.edu.my
Received: 28 February 2020 Revised and Accepted: 06 March 2020
ABSTRACT: The paper was designed to examine the effect of reciting to the Quran in restoring the based on
Resilience and Mental Health among Quarantined Covid-19 Patients. Reciting the Al Quran is a phenomenon that
is currently shrouding the people around the world, including Malaysia, during the Covid 29 pandemic. The al-
Quran has a unique power in changing an individual’s inappropriate behaviour to appropriate behaviour.
According to Azarpour, Moraditochaeeb, & Bozorgia, the al-Quran contains various elements needed by
humankind, such as religious, social, economic, health, medical, scientific, political and other aspects, as a guide
for achieving prosperity in this life and the afterlife, reciting the al-Quran daily showers a person with continuous
serenity, which is a very effective therapy for a person facing pressures in life. The al-Quran also provides all the
internal and external needs required by a person to face the various challenges in life. Reciting the al-Quran is not
only advantageous to a person but listening to recitals can also provide serenity and blessings from Allah S.W.T.
KEYWORDS: Human resources policies, HRM, UCB’s. HR, Performance.
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I. INTRODUCTION
The prime minister of Malaysia has declared a eight-week nationwide lock-down starting from midnight the 18th
of March 2020 to the 12th of Mei 2020, explaining that it was an essential and effective measure for breaking the
COVID-19 infection cycle. Reciting the Al Quran is a phenomenon that is currently shrouding the people around
the world, including Malaysia, during the Covid 29 pandemic. The al-Quran has a unique power in changing an
individual’s inappropriate behaviour to appropriate behaviour (Nawsher Khan et al, 2010; Ahmed M. Abbas et al,
2016; Alatas, M.; Al Domi 2015; Al-Galal, S. A. Y. 2017 ). According to Azarpour, Moraditochaeeb, & Bozorgia
(2014), the al-Quran contains various elements needed by humankind, such as religious, social, economic, health,
medical, scientific, political and other aspects, as a guide for achieving prosperity in this life and the afterlife,
reciting the al-Quran daily showers a person with continuous serenity, which is a very effective therapy for a
person facing pressures in life (Salam, Wahab, & Ibrahim, 2013). The al-Quran also provides all the internal and
external needs required by a person to face the various challenges in life (Nakhavali & Seyedi, 2013). Reciting the
al-Quran is not only advantageous to a person but listening to recitals can also provide serenity and blessings from
Allah S.W.T. (Abdullah & Omar, 2011). Shekha, Hassan, & Othman stated that reciting the al-Quran can stabilise
hormones that cause anxiety in a person leading to the long-term stabilisation of emotions (Shekha, Hassan, &
Othman, 2013). According to Kahel, in Norsiah Fauzan and Siti Naqiah (2015), reciting the al-Quran produces
frequencies that reach the ear, which is then transferred to the brain and influence the brain cells through electric
impulses found in the cells until the cells react toward this impulse and changes according to the frequency as well
as the balance in the brain’s nervous system based on natural dispositions created by Allah S.W.T. (Alsaboney, B.
M. (2007) Al-Galal, S. A. Y.,.et al 2017 Ghanem, E., & Wahab, M. N. A. (2018).
II. THE POETIC ELEMENT IN THE AL-QURAN
The poetic element in the al-Quran has its melodic frequency, which is based on cells in the human body (Kahel,
2013). This statement is consistent with Abdullah & Omar (2011), who stated that scientifically, reciting the al-
Quran provides a calming and pleasing feeling because the contents of the verses in the al-Quran are related to the
miracle of the human mind in terms of its creation by Allah S.W.T. (Shekha, Hassan, & Othman, 2013). The theory
of waves in physics is mentioned in Surah Al-Zariat (Verse 1 to 5). In Verse 51:1, Allah S.W.T. explains the
generation of photons or microwaves, Verse 51:2 elaborates about data containers (coding and aggregation), Verse
51:3 explains about data transmission, and 51:4 is about data collection, decoding, and distribution. According to
Norsiah Fauzan and Siti Naqiah (2015), based on the theory of physics, electromagnetic light (comprising
oscillating electrical and magnetic fields) is made up of energy waves and particles, which are called photons or
gamma particles. These electrical and magnetic fields are produced by oscillating electrons in each atom, which is
found inside each cell in our body. The universe consists of atoms that vibrate periodically, either in the form of
water, cells or minerals. Hence, anything that vibrates is an undisputed scientific fact (Norsiah Fauzan and Siti
Naqiah, 2015).
Azarpour, E. et al (2014) and Ghanem, E., & Wahab, M. N. A. (2018) have used surah Az-Zumar to examine the
mind’s behaviour during meditation or reciting the al-Quran by using quantitative electroencephalograph (E.E.G.).
The study intended to measure and identify all the brain wave signals during reading a book or reciting the al-
Quran as well as examine any changes in alpha waves. However, it only focused on changes in alpha waves when
reciting the al-Quran. Reciting the al-Quran also reduces the feeling of fear in a patient before surgery (Majidi,
2004; Khatoni, 1997) and also increases the patient’s level of resilience (Abdullah, A., & Omar, Z. (2011).;
Babamohamadi, H, 2015)
Bayrami & Ebrahimipour (2014) and Queen Rahmah et al (2017) were also of the view that the melodic
reciting of the Quran in delivery wards provides a calming effect on a mother who is about to deliver a baby. The
melodic recital of the Quran indirectly provides a relaxing and calming atmosphere for mothers in such a tense
and excruciating moment of childbirth (Ansari et al., 2005; Chlan & Tracy,1999; McCaffrey & Locsin, 2002;
Arslan et al., 2008). There are also studies about the various effects of E.E.G., such as meditation or classical music
that are similar to the study about “Solat and Brainwave Analysis” (Nawsher Khan, N.K., Bhattacharya & Petsche,
2001; Nakamura, Sadato, Oohashi, Nishina, & Yonekura, 1999). Norsiah Fauzan (2015) and Sadeghi, H. (2011)
stated that there were brain wave signals after prayers, as indicated by electroencephalograph (E.E.G.) signals and
autonomic nerve activity, which was determined by comparing E.E.G. activity samples after prayers and after
listening to music by using the principal component analysis and the Fast Fourier Transform test. The findings
show that the amplitude was at the highest level for the power spectrum distribution that had gamma waves
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indicated by the E.E.G. compared to other groups (delta, theta, alfa and beta) for both the activities (Mohd Ridzwan
et al., 2011).
III. THE LISTENING OF CLASSICAL MUSIC AND RECITING THE AL-QURAN
Lebanon. Khalil, A.M, (2005), Shafiq (2011) and Mahjoob, M., et al (2017) had compared the listening of classical
music and reciting the al-Quran and found that the level of alpha waves had increased among those listening to the
recital compared to those listening to classical music. Laopaiboon et al. (2009) intended to determine the effect of
reciting the al-Quran on the pain and anxiety among patients about to undergo an operation Julianto, V., & Subandi.
(2015). compared to patients who did not listen to a melodious recital of the al-Quran in the hospital (Mirbagher
& Ranjbar, 2010; Allameh et al., 2013; Sharifi et al., 2013 & Bayrami & Ebrahimipour, 2014).
Several studies have focused on the effect of music on emotions and health (Safara & Samanesadatsadidpoor,
2014) Awa, S. (2014); Irawati, P., & Lestari, M. S. (2017); , including the effect of music on children as well
as their studies in school (Foran, 2009), music and the student’s activeness (Horton, Bustamante, Edmonson, &
Slate, 2011), music and the student’s behaviour (Detty, 2013), and the relationship between music with stress and
fear (Rastogi & Silver, 2014; Gautam, Goswami, Jain, Mondol, & Gandhi, 2015). This differs with the views of
Nawsher Khan et al. (2010), who found that when listening to one’s voice when reciting the Quran was more
effective in providing calm compared to listening to music, which only provides temporary calmness (Allameh
et al., 2013). One study found that Surah al Mulk resonates a frequency that is very suitable for changing the poles
of the waves in specific areas of the brain related to reading or hearing (Norsiah Fauzan and Siti Naqiah Shahidan,
2015). Gerhard Roth (as cited in Norsiah Fauzan and Siti Naqiah Shahidan, 2015), a German neurologist, had
discovered the part of the brain that evokes criminal behaviour, and he made a statement based on the scanned
images of the “central lobe” in the human brain. Based on the X-rays, there is a dark mass on the scanned images,
which is the predominant region of the brain responsible for criminal behaviour. He was of the view that the dark
images are usually found in almost every convicted felon in Germany. The statement above is consistent with
Ghanem, E., & Wahab, M. N. A. (2018), Mitchell, L., & Romans, S. (2003) and Kahel, A.D., (2013) who stated
that a neuroscientist from the University of Pennsylvania had shown that three parts of the brain are active when
a person is telling a lie, which is namely the anterior cingulate cortex, dorsal lateral prefrontal cortex and parietal
cortex. Based on studies by Western researchers, this is consistent with what is mentioned in the al-Quran, whereby
the parts of the brain mentioned above have been explained by Allah S.W.T. in surah Al-‘Alaq.
“No! If he does not desist, we will surely drag him by the forelock; A lying, sinning forelock”
(Al-‘Alaq verse 15 and 16)
VI. CONCLUSION
The relationship between the variables in this study, whether significant or not, is a reflection of what it is, without
being accompanied by engineering and manipulation. From the descriptive analysis that is conducted, it shows
that the level of variables measured is reasonable with the conditions of adolescent offenders. In other words, this
study is able to explain the existence of an important entity that is still insufficiently nurtured and possessed by
adolescents, which is the basis of thought and action that is based on the true teachings of Islam. In summary,
advising religious adolescents to stay in touch with God, focus on spiritual health, maintain good physical health,
and help family, friends, and neighbors (remotely through the available technology), will help to boost immunity,
develop physical and emotional resistance, and make a difference in the lives of those around them in COVID 19
disease.
VII. ACKNOWLEDGEMENT
This study received the support and funding from the Universiti Kebangsaan Malaysia through the research code
EP-2019 -007, GUP-2018-073 and DCP-2018-001/3. Appreciation is also conveyed to the CRIM (Centre for
Research and Instrumentation), Centre of Aqidah and Global Peace, Faculty of Islamic Studies, U.K.M., Faculty
of Economy, MPOB, Y.T.I., Faculty of Engineering and Built Environment, Faculty of Education, Faculty of
Medicine and Faculty of Social Science and Humanities, U.K.M. and USAS (University of Sultan Azlan Shah) as
well as all those who have made this research a success.
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... Previous studies (Abdollahzadeh, F., (2000); Al-Galal, Alshaikhli 2021) have shown that reciting, listening and memorising verses of the al-Quran does activate the brain by producing alpha and tetha waves that relax a person (Vaghefi et al. 2015). Reciting the al Quran influences the alpha waves in the brain, which is at a frequency of [8][9][10][11][12][13] Hz when a person is in a relaxed state (Tortora & Derrickson, 2010). Studies have found that listening to the al-Quran produces alpha brain waves in a person who is calm and relaxed (Zulkurnaini, Kadir, Murat, and Isa, 2012, Al-Galal & Alshaikhli, 2017, Shekha, Hassan, Othman, Hassan, & Othman, 2013). ...
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Latar belakang , Hipertensi merupakan penyakit penyebab kematian kedua setelah stroke dari populasi kematian di Indonesia, Angka kejadian hipertensi mencapai 30% dengan insiden penyakit jantung Hipertensi dapat ditangani dengan dua jenis terapi yaitu farmakologi atau non farmakologi. Terapi farmakologi yaitu pemberian obat-obatan seperti obat jenis diuretic seperti HCL, alpa beta, alpa bloker dll hal tersebut harus diberikan rutin dan membutuhkan biaya yang tidak sedikit. Terapi non farmakologi, merupakan terapi yang dapat digunakan berdampingan dengan terapi farmakologi, salah satu terapi yang digunakan adalah tehnik relaksasi. Meditasi yaitu teknik yang berkaitan dengan keyakinan seseorang. Peneliti menggunakan terapi yang berkaitan dengan ritual pada agama Islam yakni membaca Alqur’an. Pada beberapa penelitian menyatakan bahwa latihan meditasi transcendental dengan teratur memiliki potensi untuk mengurangi tekanan darah. Metode, Penelitian ini dilakukan menggunakan desain studi kuasi eksperimen dengan pendekatan pre and post test without control dilaksanakan di RSK Sitanala dengan tehnik total sampling , Hasil penelitian, 30 responden yang digunakan pada penelitian ini terdapat 15 orang laki-laki dan 15 orang perempuan dengan rentang usia 40 th – 70 th. Hasil pengukuran tekanan darah sebelum dan setelah dilakukan intervensi diketahui terdapat penurunan rata-rata pada sistole 7,34 mmHg dan pada diastole sebesar 5,33 mmHg, Simpulan, hasil analisis statistik dengan menggunakan t-test didapatkan p-value 0,000 sehingga dapat di simpulkan bahwa terdapat pengaruh membaca Al Quran terhadap penurunan tekanan darah pada pasien hipertensi. Kata kunci ; Al Qur’an; Tekanan darah; Hipertensi