COPING WITH PRAYING SUPPORTS: INDONESIAN MUSLIM RESPONSE TO THE PANDEMIC

The purpose of this study is to explore the prayers of the Indonesian Muslim community at various levels to deal with COVID-19. An analysis of the reasons why prayer is important at every level of society is described here. This study presents three levels of support for the prayers of the Indonesian people in dealing with COVID-19, namely the structural level, cultural level and personal level. Descriptive qualitative method is used in this study which is based on data and information sourced from online news. Data were collected, then processed, and then analyzed using a hermeneutic approach. The findings of this study show that prayer support at every level of society as a spiritual solution in dealing with the COVID-19 pandemic is a coping with religious values which is considered more important to support solutions and other ways. Concepts in Islam have taught people about the factors that cause disasters and how to respond to them. Therefore, the Indonesian people view COVID-19 as a disaster and a provision from God. At the same time it is also judged as a consequence of the consequences of human actions. Community prayer support that is carried out collectively has an impact on spiritual strengthening which affects the soul and mentality of the community. Spiritual strengthening is also determined by belief and awareness of one's religious teachings.

patients who have chronic illnesses., 8 , 9 . The second is prayer support which can be therapeutic and compensate for psychological ailments. 10 , 11 , 12 And the third is writing about prayer as a spiritual solution that can be integrated with other treatments. 13 From these three things, it can be stated that this study, namely the study of prayer support as a spiritual solution to COVID-19, is a new study in Indonesia. This paper is also intended to discuss the reasons that lead to prayer support for dealing with COVID-19 in Indonesia, both at the structural, cultural and personal levels.
The purpose of this paper, apart from complementing the shortcomings of the previous literature, is specifically to show; first, that the support for prayer carried out in Indonesia at various levels in dealing with COVID-19 can strengthen spirituality as a therapy in building the immunity of the people in the pandemic era. Humanity not only needs physical support in the form of medicines and COVID-19 vaccines but also needs mental and mental support. The role of prayer can provide spiritual strengthening which will have a direct impact on the unstable mental and mental condition of humans due to the pandemic disaster. Second, this paper is also intended to provide an analysis of the reasons that make prayer important during  Behrang Kazeminezhad, Asma Tarjoman, and Milad Borji, "Relationship between Praying and Self-Care in Elderly with Heart Failure: A Cross-Sectional Study in West of Iran," Journal of religion and health 59, no. 1 (2020): 19- can actually increase one's faith. 24 Thus, COVID-19, which is seen as an emergency, from a religious point of view, is not something to worry about at all. Social distancing,for example, which is expected by the government to be carried out, turns out to be ineffective if the goal is to limit worship in congregation. 25 Functionally, the support of prayer has an influence on the object that is its target. Through a number of studies, it was found that the function of prayer is that prayer support as a spiritual solution will have a direct impact on human mental and spirit. 26 c. COVID-19 and its handling in Indonesia. COVID-19 has become a national disaster since March 2020 in Indonesia. The history of this pandemic began in Wuhan in December 2019. Within a few months, it was declared by the WHO as a global pandemic. At this time, the virus outbreak became a global disaster that had a huge impact, not only on the economic, educational, but also socio-religious sectors. 27 COVID-19 is already a disaster that cannot be separated from the vulnerable status that threatens the lives of both individuals and groups. Vulnerable as defined by Morgan is an unstable or unlucky status in a person or group.
In 2000, through the Second Amendment to the 1945 Constitution, health was affirmed as part of human rights. Article 28H paragraph (1) states that: "Everyone has the right to live in physical and spiritual prosperity, to have a place to live, and to have a good and healthy environment and have the right to obtain health services." The inclusion of these provisions into the 1945 Constitution illustrates a remarkable paradigm shift. Health is seen no longer just a personal matter related to luck or the grace of God that has nothing to do with the responsibilities of the state, but rather a legal right which must be guaranteed by the state. The issuance of regulations in the context of 24

METHOD
This research focuses on online information about three elements of Muslim society in Indonesia who support prayer as a spiritual solution. This issue was chosen because apart from the Indonesian people being the communities most affected by the pandemic, they also have a unique diversity of responsibilities in responding to the COVID-19 pandemic through prayer support.
This research on prayer support uses primary data collected through online media. The data needed includes online media information regarding the activities of the Indonesian Muslim community responding to the COVID-19 pandemic with prayer activities. This data will be realized at three levels, namely the structural, cultural, and personal levels. Prayer at the structural level refers to online information about joint prayer activities carried out by Indonesian government officials during the pandemic. Prayer at the cultural level means online information on joint prayer activities carried out by the Indonesian Muslim community based on their traditions. Prayer at the personal level is meant for online information on prayer activities carried out by individuals from the Indonesian Muslim community.
The data collection process begins with a desk-review of primary and secondary sources obtained from online media. Primary sources originating from online media were randomly selected containing information about the required data, such as through online media between Antaranews.com, merdeka.com, mediaindonesia.com, national.tempo.com, liputan6.com, news.detik.com and tribunnews. .com.
The data were analyzed following the Huberman stages, namely, data reduction, data display, and data verification. The data that have been classified were then analyzed based on Madison's analysis using a hermeneutic approach. A research approach that is directly related to the interpretation of existing phenomena. 29 However, the interpretation of the phenomenon of praying in the face of the COVID-19 pandemic in Indonesia will include views from the perspective of the Koran.

RESULT AND DISCUSSION Prayer Support for Indonesian Society at Structural Level in the Pandemic Era
Prayer is a ritual communication with a transcendent partner which is carried out through a request for a specific purpose. Prayer communication to face the pandemic, in practice it is not only done personally but also done together (in congregation). Praying together is phenomenal in Indonesia in responding to the impact of COVID-19. Based on a search of online sources, evidence was found that the support for prayer during COVID-19 in Indonesia at the structural level shows a form of spiritual strengthening for the community to face the COVID-19 disaster. The following is Table 1  Expect that a pandemic is not caused concern 6. The Ministry of Rural, PDTT ask Allah so that leaders and all Indonesian citizens are given health, safety, and protection from the Covid-19 outbreak.
Based on the table above, joint prayer activities at the structural level were initiated by Indonesian government officials. Although the implementation was online, it did not reduce the shared goal of expecting protection and safety from the impacts caused by COVID-19. There were six government institutions that had conducted joint prayers online, with their respective goals: (1) Ministry of Religion, praying for Indonesia to be free from  (2) Ministry of Transportation, praying to ask for strength from Allah SWT to face the pandemic together where the number of Covid-19 cases has jumped highly. 31 (3) The Ministry of Human Resource, praying for the hope that the pandemic would end soon. 32 (4) (5) Ministry of Social Affairs , praying that the pandemic would not cause problematic concern. 34 (6) Ministry of Villages, Development of Disadvantaged Regions and Transmigration, prays that leaders and all Indonesian citizens were given health, safety, and protection from the Covid-19 outbreak. 35 Prayer activities at this level as a whole also show that not only professional work relationships take precedence and precedence, but also spiritual emotional relationships. The state institution provides equal support to all extended families of the ministry, including subordinates and their families affected by COVID-19. This spiritual support is based on concern for disasters that have never been imagined before. The prayer event, entitled #Prayfromhome, is proof of the government and state's spiritual support for people affected by  Six religious representatives were present asking for prayers for the Indonesian people, even for the world globally. Asking for the help of God Almighty to provide protection and strength to face COVID-19. The President of the Republic of Indonesia, Joko Widodo, in his remarks said that on behalf of himself and the government, as well as the country, he conveyed his deepest condolences to all the victims of the pandemic. Jokowi said he was sure that apart from making efforts 33 Adi Lazuardi, "Sandiaga Ajak Karyawan Kemenparekraf Optimis Hadapi Pandemi," Antaranews.Com, 2021, https://bali.antaranews.com/berita/243954/sandiaga-ajak-karyawankemenparekraf-optimis-hadapi-pandemi. 34

Prayer Support at the Cultural Level in the Pandemic Era
Prayer support at the cultural level is prayer support for the community during the pandemic which is shown through the diversity of cultures and traditions in Indonesia in their respective ways, with the aim of bringing the COVID-19 disaster to an end. Based on searches from online sources, information was found that support for prayer during COVID-19 in Indonesia at the cultural level was shown by several regions. The following table shows the culture and traditions of the Indonesian people which are shown through the hope of praying against disasters related to COVID-19: As their endeavor in order to avoid outbreaks of dangerous diseases such as COVID-19

The Baritan tradition in Cirebon
As an expression of rejecting mutual agreement against the COVID-19 outbreak in Indonesia, 3. The pagebluk tradition (burning wood before Maghrib in front of the house) in Purwodadi mutual agreement As an effort to reject and ask God the Almighty so that we are all protected from disease outbreaks, especially the corona virus and kept away or fenced off from various types of diseases, epidemics (Pagebluk) and other disasters.

Pelwudukan Tradition
As an effort that is believed to be able to repel disease outbreaks.
Pray to God Almighty and to the ancestors that their hometown is under threat from Covid-19.

Yasinan in Soppeng, South Sulawesi
As an effort to ward off reinforcements and prayers tooff the corona outbreak, especially in Soppeng Regency, the The table above shows that the culture of the Indonesian people in responding to the COVID-19 disaster is manifested in a number of ritual communications to the Almighty with variant traditions of each. respectively. There are six traditions that can be pointed out. First, remembrance and prayer together while walking around the village in North Aceh. The goal is to ask for prayers to avoid the outbreak of the dangerous disease  Second, the Baritan Tradition in Cirebon as an expression of prayer. The goal is to reject reinforcements against the Covid-19 corona virus outbreak in Indonesia. 39 Third, the tradition of pagebluk (burning wood before sunset in front of the house) in Purwodadi. 40 The goal is as an effort to ward off reinforcements, asking God Almighty so that all humans are protected from disease outbreaks, especially the corona virus and kept away from various types of diseases, epidemics (Pagebluk) and disasters. tradition which is believed to be able to repel disease outbreaks. 41 Fifth, the Kedurei ritual of the Rejang Bengkulu tribe asks God Almighty and the ancestors that their hometown is under threat from  Sixth, Yasinan in Soppeng, South Sulawesi as an effort to ward off reinforcements and prayers to ward off the corona outbreak, especially in Soppeng Regency. 43 All of the forms of cultural support for prayer above, prove that there are various cultural responses of the Indonesian people related to the handling of the COVID-19 outbreak. It seems that the traditions carried out have experienced adaptations and even cultural integration has occurred in the ceremonies. Prayer rituals to keep COVID-19 away from the lives of Indonesian people are carried out, both in the form of prayer, remembrance and salawat to prayers and rituals that are modeled on syncretism. This tradition has the same goal, namely to reject the COVID-19 disaster and all its effects. Cultural support for prayer is generally carried out in groups and is based on the community's belief that behind the calamity there is a transcendental power that is very influential.

Indonesian Community Prayer Personally
Support Individual prayer support during COVID-19 has received attention from religious leaders in Indonesia. Six religious figures offered the importance of support through prayers that are worth reading in relation to COVID-19. Religious leaders who provide prayer support can be seen in the following   46 (4) KH Agoes Ali Masyhuri who teaches to multiply the Prophet's prayers and istighfar based on Surah al-Anfal verse 33, 47 (5) Buya Yahya teaches to do Qunut nazilah on every last fardhu prayer after bowing, 48 (6) Khalid Basalamah who teaches reading Allahumma innii a'uudzu bika minal barasi wal junani wal juzami wa min sayyi'il asqaam. 49 The prayer instructions and reading practices taught and read by the religious leaders above during the COVID-19 era, are a prayer trend to face the pandemic disaster. This is also shown that religion does not ignore human health and safety during a pandemic. Prayers and readings shown by religious leaders are believed to be specifically for a protection of God. These prayers are readings that can be found in the Qur'an and the Hadith of the Prophet. Teaching on prayer to deal with COVID-19 in Indonesia shows that religious leaders have taken part with the government in providing solutions to the community as a form of spiritual strengthening so that their souls and minds are in a controlled and optimistic condition in facing the pandemic situation. Every prayer and practice in dealing with COVID-19 as taught by religious figures, has the same relationship and purpose. The essence of the purpose of each prayer and other practice is to ask for protection and salvation. In terms of the substance of the meaning of prayer and practice, they both carry the teaching that all calamities that befall humans are the will of God, and humans are required to ask forgiveness for their mistakes. The practice of prayer and reading the verses that are read are part of the verses of the Koran. It is found in surah al-Anbiya' verse 87, surah al-Isra verse 82, surah al-anbiya verse 83-84 and surah al-Fatihah. Apart from this verse, there is also remembrance in the form of salawat to the Prophet and istigfar as taught by KH Agoes Ali Masyhuri, as well as other prayers which are believed to be prayers of protection and safety. All of these teachings of prayer and practice normatively contain spiritual teachings that can support the soul and mentality, especially for those affected by COVID-19.
Based on the results shown in the results section, it can be conveyed that prayer support as a spiritual solution during COVID-19 in Indonesia is mapped into three levels, namely prayer support for the Indonesian people at the structural level, prayer at the cultural level and prayer for the Indonesian people personally. Prayer support at three levels in Indonesian society shows a tendency that the Indonesian people have placed religion and public belief in an important role in finding solutions to social problems related to COVID-19. Religion and community beliefs have taught dimensions of spiritual handling and treatment that can strengthen the spirituality of people affected by the COVID-19 disaster. The Indonesian people, on the one hand, have shown that prayer at any level together has the capacity to support mental and mental conditions. On the other hand, to introduce how prayer efforts can provide a strong inner atmosphere after both having religious awareness and assessing the COVID-19 disaster as God's will that holds wisdom. The presence of the COVID-19 disaster is seen as difficult to overcome if only through human physical strength, but spiritual strength is also needed, said KH Cholil Nafis, Chair of the MUI for Da'wah and Ukhuwah Sector. In line with that, this spiritual teaching, If prayer support for dealing with COVID-19 in Indonesia relies on religious teachings and community beliefs, then this strategy can be classified as religious coping. This strategy is more likely to deal with mental health for people who are directly and indirectly affected by COVID-19 through a religious approach, either due to panic, isolation and others. 52 There are many ways humans can deal with pandemics, one of them is with religious coping, but Karl and Thomas regret it, because government officials around the world are more focused on controlling the pandemic by adopting COVID-19 prevention strategies through medical efforts, while very little attention is paid to handling related with mental health. 53 In this regard, it is important to maintain spiritual solutions in Indonesia in handling the COVID-19 disaster. Involving religion as the mainstream is directly proportional to the medical handler and the government. Prayer support at various levels is a reflection of the awareness of the Indonesian nation's religiosity. This awareness of religiosity is able to raise the spirit of life in the midst of a pandemic era and reduce mental turmoil, Saebani calls this attitude of religious awareness with a different term, namely theological awareness. 54 The government's religious attitude will have an impact on the birth of spiritual strength, an attitude that cannot be ignored during the COVID-19 pandemic. 55 In fact, Hong and experts emphasize the religious dimension, such as prayer, need to be present in collaboration with science and the government to deal with the pandemic. This dimension puts great power that can lead humans to the safety of their souls and human welfare. 56