Publication Search

This study aims to evaluate the effectiveness of the Tahsin Qur'an program at Ma'had Al-Jamiah IAIN Kendari using the Goal Free Evaluation model. This evaluation emphasizes tangible results without being tied to the initial objectives of the program. This study uses a descriptive qualitative approach through observation, interviews, and documentation. The results indicate that the program has had a significant positive impact: participants showed improved reading ability in hijaiyah letters, mastery of basic tajweed, and increased self-confidence and spiritual closeness to the Quran. The high level of participant attendance and consistent enthusiasm for learning indicate active involvement in the learning process. The program has also proven to be able to create a conducive and sustainable learning community, even though it is run voluntarily without financial incentives. Several recommendations for development include the provision of advanced classes, improvement of learning materials, and increasing reach and wider support. This evaluation confirms that the andragogy-based tahsin learning approach is highly relevant for Quranic education for adults and deserves further development.

This study aims to describe the implementation of worship training through fieldwork practice (PKL) activities carried out at the Sibau Hulu Mosque. The focus of the activities includes reading the Qur'an and performing congregational prayers as an effort to strengthen religious values ​​and foster spiritual discipline within the community. The method used in this study is a descriptive qualitative approach with observation, participation, and documentation techniques during the Qur'an reading and congregational prayers activities, which provide a positive contribution in increasing worship awareness, forming better worship habits, and strengthening social interactions among mosque congregations. In addition, this activity also encourages active participation, cooperation, and internalization of Islamic values ​​in daily life. Thus, religious-based PKL activities have an important role in supporting worship training and spiritual character formation within the Sibau Hulu Mosque community, which in turn can strengthen Islamic brotherhood at the local level. This activity is also expected to serve as a model for other mosques in improving worship development and spiritual character of the congregation.

Anxiety is a prevalent mental health issue that affects psychological well-being and daily functioning. In Muslim communities, Islamic spiritual practices are commonly used as coping strategies, yet empirical evidence regarding their effectiveness in reducing anxiety has not been systematically consolidated. This study aimed to synthesize scientific evidence on Islamic spiritual interventions for anxiety reduction. A systematic literature review was conducted in accordance with PRISMA guidelines by searching Google Scholar, PubMed, ScienceDirect, and Elsevier. Observational studies published between 2019 and 2026 that examined Islamic spiritual interventions and reported anxiety outcomes were included and analyzed narratively. Ten eligible articles were identified. The review demonstrates that Islamic spiritual interventions, such as dhikr, prayer, Qur’an recitation, and Islamic spiritual counseling, are consistently associated with reductions in anxiety across diverse populations and settings. Although the magnitude of effects varied, the overall findings indicate a beneficial role of Islamic spiritual practices in anxiety management. These results suggest that Islamic spiritual interventions may be integrated as complementary approaches within mental health and public health services for Muslim populations, while further methodologically rigorous studies are required to strengthen the evidence base.

The Community Service Program (KKN) is a platform for student dedication to the community that not only focuses on health aspects but also on strengthening cultural values and character education. The KKN activities of Abdurrab University in Salo Timur Village, Salo District, Kampar Regency were carried out by integrating health socialization and the preservation of local culture. The main programs include socialization on bullying at UPT SD Negeri 001 Salo, Clean and Healthy Living Behavior (PHBS), and the utilization of Family Medicinal Plants (TOGA) at MTS Darul Falah Salo, as well as reproductive health socialization and higher education information at SMA Negeri 1 Salo. This program is enhanced with maghrib recitation activities and Malay cultural training (kompang and rebana) aimed at instilling religious values while preserving cultural heritage. The results of the activities show an increased understanding among students and the community regarding health issues, as well as a high enthusiasm for activities that combine education, religiosity, and culture. This integration proves that community service (KKN) not only plays a role in the transfer of knowledge but also in building collective awareness, strengthening character, and preserving local identity.transfer of knowledge but also in building collective awareness, strengthening character, and preserving local identity.

This research highlights the important role of the Naqsabandiyah Shafaiyah Tarekat in shaping the character of the worshippers at the Ahlus Shafa Wal Wafa Islamic Boarding School. This order centers on the purification of the soul (tazkiyatun nafs), spiritual discipline, and the strengthening of relationships with Allah and fellow humans. The process of character development is carried out continuously through various routine activities, such as dhikr, wirid reading, recitation, and direct guidance from a mursyid. These activities aim to create a deep religious atmosphere to encourage changes in attitudes and behaviors of worshippers. The results showed that after following the tarekat, the pilgrims experienced a significant increase in spiritual, emotional, and social aspects. They become calmer, more patient, and wiser in dealing with life's problems. In addition, the awareness to live simply and stay away from despicable traits such as arrogance and envy is growing along with the routine of dhikr and self-introspection. In the social context, this tarekat also succeeded in fostering an attitude of care, the spirit of mutual cooperation, and responsibility for the surrounding environment. Thus, the Naqsyabandiyah Shafaiyah Tarekat not only functions as a means to get closer to Allah, but also becomes an effective instrument in shaping the character of the congregation who has noble character and is ready to make a positive contribution to the wider community.

Tajwid learning in rural mosque communities (DKM) is generally conventional, unstructured, and has not optimally utilized community potential, resulting in low quality of Qur’anic recitation (tahsin). This community service aims to improve the quality of santri’s Qur’anic recitation at DKM Al-Islah, Pangadegan Village, Pagelaran District, Cianjur Regency, through learning the Matan Tuhfatul Athfal using an Asset-Based Community Development (ABCD) approach. The method applied the ABCD framework through the stages of discovery, design, delivery/action, and reflection and sustainability, involving local ustadz, DKM administrators, and santri as key participants. The results indicate that mapping and utilizing local assets successfully established a more structured, participatory, and sustainable tajwid learning system. The integration of Matan Tuhfatul Athfal with peer learning increased active participation, self-confidence, and accuracy of Qur’anic recitation among santri. Furthermore, the program strengthened the institutional capacity of the DKM and fostered a strong sense of community ownership of the learning process. This study concludes that integrating classical matan-based learning with a community empowerment approach is an effective strategy for sustainably improving the quality of Qur’anic recitation in rural DKM settings.

Thaharah represents a core principle within Islamic teachings, encompasses both bodily cleanliness and spiritual sanctity, and functions as an essential requirement for the proper observance of acts of worship, including prayer, tawaf, and the recitation of the Qur’an. This concept extends beyond ritual practice, reflecting a manifestation of faith that encourages Muslims to maintain personal hygiene, environmental cleanliness, and spiritual closeness to Allah SWT. This study aims to explore and critically examine the concept of thaharah in a comprehensive manner, clarify its role within Islamic religious practices, and assess its relevance in fostering clean lifestyle behaviors and appropriate worship practices in accordance with Islamic legal principles in contemporary society. Conceptually, thaharah is divided into two main forms: purification from ritual impurity (hadas) through ablution (wudu), ritual bathing (ghusl), or dry purification (tayammum), and purification from physical impurities (najis) by cleansing the body, clothing, and surrounding environment. The normative foundation of thaharah is reinforced by textual evidence, including Surah Al-Ma’idah verse 6 and prophetic traditions that emphasize cleanliness as an integral part of faith. Thus, thaharah offers a holistic perspective on cleanliness that integrates both worldly and spiritual dimensions of Muslim life.  

Learning Al-Qur’an and Hadith in secondary schools is still largely influenced by traditional assessment practices that prioritize written examinations and memorization, which are insufficient to capture students’ actual competencies. This situation often leads to less meaningful learning and limits the development of students’ deep understanding and Islamic character. In essence, Al-Qur’an and Hadith education is intended not only to ensure mastery of theoretical content but also to encourage the internalization and application of Islamic values in everyday life. For this reason, authentic assessment is viewed as a suitable approach because it evaluates learning outcomes in a more comprehensive manner, covering cognitive, affective, and psychomotor aspects. This study aims to analyze the implementation of authentic assessment in Al-Qur’an and Hadith learning at the secondary school level and to examine its effectiveness in improving students’ understanding and learning engagement. The research employed a quantitative method, with data collected through a Google Form questionnaire distributed to students and analyzed using descriptive analysis. The results demonstrate that authentic assessment contributes to deeper conceptual understanding, enhances practical skills such as proper Qur’anic recitation based on tajwid rules and hadith memorization, and promotes active, confident, and responsible learning attitudes. Overall, authentic assessment provides more meaningful learning experiences and represents an effective alternative assessment strategy to improve the quality of Al-Qur’an and Hadith learning in secondary schools.

This study examines the process of religious habituation among congregants at Masjid Jami’ Al-Barokah Yasda, South Jakarta, through the perspective of Peter L. Berger’s theory of social construction. The mosque implements a series of religious programs conducted consistently on a daily basis, including ta’lim, recitation of Rotibul Haddad, congregational shalat tasbih, Yasin Tahlil Barzanji, silaturahmi, and jaulah. This research aims to understand how these programs are designed, implemented, and interpreted so as to shape the religious patterns of the congregation. This study employs a qualitative descriptive approach, with data collected through in-depth interviews with the head of the Mosque Management Board (DKM) and direct observation of religious activities. The findings indicate that religious habituation in this mosque is formed through an interconnected process of social construction: religious programs are formulated by mosque administrators as an expression of religious values and vision (externalization), subsequently carried out on a regular basis until they are accepted as traditions and a collective identity of the mosque (objectivation), and ultimately internalized by congregants as values that shape religious attitudes and consciousness of piety (internalization) in their daily lives.Overall, these religious activities are oriented toward sustaining Rahmatan lil ‘Alamin da‘wah da‘wah that promotes goodness, inner peace, and social benefit for both congregants and the surrounding community. The findings demonstrate that religious habituation, when managed consistently and adaptively, is capable of fostering a living religious culture, strengthening piety, and generating tangible social impacts within an urban religious context.

Hypertension is a condition where arterial blood pressure is persistently above normal values. Hypertension management does not only rely on pharmacological therapy, but also requires a non-pharmacological approach as a complementary effort. One non-pharmacological intervention that can be used is Benson relaxation therapy and murottal Surah Al-Kahfi. Both therapies are believed to contribute to lowering blood pressure through the mechanism of reducing stress responses, increasing physiological relaxation, and achieving psychological calm. This study aims to test the effectiveness of the combination of Benson relaxation therapy and murottal Surah Al-Kahfi in lowering blood pressure in hypertensive patients. The study design used a quasi-experimental approach with a pretest-posttest approach and a control group. The study population was 40 people who participated in the prolanis program in Kedungdowo Village. Based on inclusion and exclusion criteria, a sample of 36 respondents was taken, divided into two groups: 18 people in the intervention group who received a combination of Benson relaxation therapy and murottal, and 18 people in the control group who were not given any intervention. The Wilcoxon signed-rank test results in the intervention group showed an effect of Benson relaxation therapy and recitation of Surah Al-Kahf in the elderly (p-value 0.004). The control group showed a p-value of 0.102. The Mann-Whitney test results showed a p-value of 0.044, indicating a difference in post-test blood pressure in those with hypertension in the control and intervention groups.

This study discusses the practice and meaning of Sholawat Amrik as a living tradition that develops in the Ahlus Shafa wal Wafa Islamic Boarding School, Sidoarjo, East Java. Sholawat Amrik is not only practiced in a series of formal ritual worship, but also is present continuously in the daily lives of students and worshippers, such as before meals, after prayers, in routine recitations, and various other collective spiritual activities. This shows that prayer is understood not just as a verbal reading, but as a religious practice that is alive and integrated with the daily pattern of Islamic boarding schools. This study aims to analyze the role of Sholawat Amrik in the process of internalizing religious values, strengthening spirituality, forming religious habits, and strengthening social relations in the pesantren community. The research approach used is qualitative with phenomenological methods, through participatory observation, in-depth interviews, and documentation studies. Data analysis was carried out by linking the findings to Glock and Stark's theory of religiosity, Charles Duhigg's theory of habit formation, and the concept of tazkiyatun nafs in the Sufism tradition of Imam al-Ghazali. The results of the study show that Sholawat Amrik has theological-spiritual, psychological, and social dimensions that contribute to purification of the soul, inner peace, and community solidarity. This practice forms a sustainable religious habit through a cue–routine–reward pattern, so that it becomes an integral part of the lifestyle of students and can be understood as a sufistic heritage that remains relevant in the modern era.

Reboan Agung at the Ahlus Shafa Wal Wafa Islamic Boarding School is a recitation tradition that is carried out regularly every Wednesday and Thursday evenings. This activity began in 2002 from a simple recitation led by KH. Mohammad Nizam As-Shofa, who at that time was only followed by a few people, especially his family members. Over time, this study developed into a large spiritual community and served as an important place to instill the values of Sufism and Islamic spirituality to the students and their congregation. This research aims to analyze the role of Majlis Reboan Agung in supporting the spirituality of the congregation within the Ahlus Shafa Wal Wafa Islamic Boarding School Foundation. The research method used is qualitative with a case study approach. The research results show that Majlis Reboan Agung has a very important role in supporting the spirituality of the congregation. Many congregants felt calm, motivated, and experienced positive changes such as increased patience, sincerity, surrender, enthusiasm, and determination in facing life's trials. They apply these values in their daily lives, which have an impact on ego control, self-understanding, and better relationships with other people. These findings show that Reboan Agung functions as an effective means for cultivating spirituality, not only increasing religious knowledge, but also forming character, strengthening ukhuwah, and growing the congregation's commitment to consistently practicing Islamic teachings.

This study presents a comparative analysis of the practice of talaqqi in the science of qira’at in Indonesia and Syria, two significant regions in the transmission of sanad-based Qur’anic recitation. Based on the premise that talaqqi is the primary method for preserving the authenticity of the Qur’an—yet its standards, patterns, and scholarly framework have developed differently across regions this research aims to identify the similarities and differences in requirements, implementation methods, stages, and reference texts used in talaqqi qira’at in both countries. The study employs a descriptive qualitative approach with a multi-site design: in Indonesia at Pondok Pesantren Al-Munawwir Krapyak, Yanbu’ul Qur’an Kudus, Bustanu ‘Usysyaqil Qur’an Demak, and Al-Hikmah Semarang; and in Syria at Muhyiddin Ibn ‘Arabi Mosque, Mujamma’ Sheikh Ahmad Kuftaro, Maghribiyah Mosque, and the Qira’at Department of Bilad Syam University, Al-Fath al-Islamy branch. Data were obtained through in-depth interviews, observation, and document analysis, and then analyzed descriptively and analytically. The findings reveal that both countries require memorization of the Qur’an (30 juz), conduct talaqqi through face-to-face musyafahah, follow the sequential stages of ifrād jam‘ (including mufradat, jama‘ shughra, and jama‘ kubra), and refer to the Syāthibiyyah poem as a foundational text. However, Indonesia tends to focus on qira’at sab‘ah within the pesantren system, with simpler entry requirements and reliance on the practical manual Faidhul Barokat. In contrast, Syria emphasizes qira’at ‘asyrah with stricter selection standards, implementation in mosques and universities, recitations accompanied by evidence from Syāthibiyyah and ad-Durrah, and extensive support from various commentaries and jam‘ al-qirā’āt muṣḥafs. These findings reinforce the role of Indonesian pesantren in the global qira’at tradition and provide a basis for evaluating and developing a more integrative talaqqi qira’at curriculum that balances theoretical understanding and practical mastery.

This research is motivated by the gap between the standard prayer readings of Khoiru Ummah Islamic Junior High School Malang and the diverse practices of students due to differences in background. The absence of a specific time allocation for talaqqi becomes a challenge in standardization efforts. The purpose of this study is to describe the implementation steps of the guided habituation method through the Jahr technique (loud reading) in congregational Dhuha Prayer as a pedagogical solution. This study uses a qualitative research approach with a case study design. Data were collected through non-participant observation, in-depth interviews with the Principal and Islamic Education Teachers, and Focus Group Discussions (FGD) with students, and document analysis. The results show that the implementation of this method follows the habit loop flow (trigger, routine, reward) from a behavioristic perspective. The Jahr technique functions as an effective auditory stimulus (talaqqi) in helping students memorize standard readings, supported by the fiqh-pedagogical justification of Jahr li at-ta'lim. Despite its effectiveness, challenges were identified in the consistency of student responses (passive) and the lack of systematic post-prayer reinforcement. It was concluded that the guided habituation method through the Dhuha Prayer Session is a practical pedagogical model that can be implemented to standardize practical worship in schools.

Early Childhood Education (PAUD) holds a very important role in shaping children’s character, moral values, and foundational knowledge. As an effort to support the success of education, good quality learning outcomes are required as a benchmark for children’s holistic development. In this context, educator management becomes one of the keys to improving the quality of learning outcomes. PAUD Al-Qur’an (PAUDQU) is an early childhood education institution that prioritizes Al-Qur’an education and Al-Qur’an memorization (tahfidz) as its institutional uniqueness. The findings of this research show that the educator management implemented in PAUDQU in Setu Bekasi District is quite good, as almost all elements within the scope of educator management have been carried out by the school. However, there are several obstacles found in its implementation, such as the educators’ competencies that have not been maximized, particularly in Al-Qur’an recitation (tahsin) and tahfidz, as well as the promotion, compensation, and educator assessment systems that are not yet well-structured. KIPAS EVA, an acronym for Competence Implementation Evaluation Appreciation, was developed with the expectation of being easier to remember, thus supporting the process of applying educator management in the future. This management strategy emphasizes educator planning by strengthening competencies, professional learning implementation by educators, continuous educator evaluation, and providing appreciation to increase educator motivation.

Islamic boarding schools (pesantren) play a strategic role in shaping the character and noble character of the younger generation amidst the increasingly sophisticated currents of modernization and digital challenges. This study aims to examine the process of character formation of students' noble character through habituation of attitudes at the Muhammadiyah Ibnu Juraimi PPTQ, as well as to understand the strategies, challenges, and roles of various parties in supporting this character development. The research method used is a qualitative approach with a case study type, through participatory observation, in-depth interviews, and documentation. The results of the study indicate that habituation of attitudes is the main strategy, which is realized through teacher role models, enforcement of discipline, routine worship such as qiyamullail, sunnah fasting, recitation of the Qur'an, and social habits such as respect and the use of Islamic greetings. The main challenges in implementing guidance are differences in student backgrounds, the motivation of administrators who still lack awareness in guiding children, and the negative influence of gadgets. Efforts to resolve this are carried out by limiting gadget access, strengthening role models, and involving students' guardians in supporting children's development. The conclusion of this study confirms that the formation of noble character is a long process that requires consistent habituation, contributions between teachers, students, administrators, and guardians of students, as well as overcoming external challenges wisely.

This community service program aims to implement a service learning model in Gurindam Dua Belas learning at the Indera Perkasa Traditional Hall, Penyengat Island, as an effort to strengthen cultural literacy and character education based on local wisdom. The activity was implemented through the Real Work Lecture (KKN) program with a participatory approach involving traditional leaders, traditional hall managers, and students. The service stages included planning with partners, preparing learning materials and scenarios, implementing reading-recitation sessions and value discussions, as well as joint evaluation and reflection. The results of the activity showed an increase in participant involvement in understanding, reciting, and interpreting Gurindam Dua Belas, strengthening the function of the Indera Perkasa Traditional Hall as a cultural learning space, and enriching students' pedagogical experience in designing local wisdom-based learning. The main limitations of this program were the short duration of implementation, limited participant reach, and less than optimal use of digital media.

This community service activity aims to foster children’s independence in worship through mentoring on the practice of ablution (wudhu) and prayer (sholat) at Madrasah Ibtidaiyah Al-Jihad. The activity was motivated by preliminary observations showing that most first and second-grade students already recognized the basic procedures of wudhu and sholat but still needed guidance in mastering the correct order of movements and recitations. Therefore, this mentoring program was carried out as an effort to develop students’ religious character from an early age through direct practice and habituation in the school environment. The implementation method used a participatory and educative approach consisting of several stages, including initial observation, collaborative planning with teachers, mentoring in wudhu and sholat practices, and final evaluation. The activity was carried out collaboratively among students, teachers, and university mentors, creating an active, interactive, and joyful learning atmosphere. The results showed a significant improvement in students’ independence and understanding in performing wudhu and sholat correctly. Students were able to memorize the sequence of wudhu, perform prayer movements more accurately, and worship with greater focus and discipline without constant supervision. Teachers also reported increased student awareness and consistency in performing daily prayers after the mentoring sessions. Overall, this program had a positive impact on fostering the habit of worship in the school environment and demonstrated that hands-on practice combined with exemplary guidance is an effective approach to instill religious values and build independent character in young learners

Fiqih learning at the Madrasah Ibtidaiyah level plays a crucial role in shaping students’ understanding of proper worship practices in accordance with Islamic law. However, in practice, fiqih instruction is often delivered through verbal and teacher-centered approaches, causing students to focus more on memorization rather than meaningful understanding and correct application. This study aims to examine the implementation of the demonstration method in fiqih learning as an effort to improve students’ understanding of worship procedures, particularly in practical materials such as ablution, prayer, and other daily acts of worship in Madrasah Ibtidaiyah. The demonstration method is considered appropriate because it allows students to directly observe the processes and stages of worship practices, making learning more concrete, contextual, and meaningful. The findings indicate that the application of the demonstration method effectively enhances both conceptual and practical understanding of students, increases learning motivation, and minimizes errors in performing worship. Students not only comprehend the sequences and recitations of worship but are also able to practice them correctly in accordance with fiqih principles. Therefore, the demonstration method can serve as an effective learning approach in fiqih instruction at the Madrasah Ibtidaiyah level to develop a comprehensive understanding of worship that integrates cognitive, affective, and psychomotor aspects.

University students frequently face various academic demands, such as coursework, research, field practice, and examinations. These pressures may lead to psychological stress that can trigger anxiety. If not properly managed, anxiety can negatively affect academic performance, social interactions, and students’ psychological well-being. The aim of this study was to examine the relationship between the intensity of Qur’an recitation and the level of anxiety among students. This research employed a quantitative descriptive design involving 103 students from the Department of Psychology, Padang State University as participants. The sampling technique used was nonprobability sampling with a purposive sampling approach. The instruments consisted of the Qur’an Reading Intensity Scale adapted from Pradika (2014) with a reliability coefficient of 0.721, and the Zung Self-Rating Anxiety Scale with a reliability coefficient of 0.829. Data were analyzed using Pearson’s product-moment correlation test. The findings revealed a significant negative correlation between the intensity of Qur’an recitation and students’ anxiety levels (r = -0.801; p = 0.000 < 0.05). This indicates that the more frequently students read the Qur’an, the lower their anxiety levels, and vice versa. Categorization results further showed that most students had a high intensity of Qur’an recitation (42.7%) and experienced low to moderate levels of anxiety (78.7%). These results reinforce previous studies suggesting that spiritual practices such as Qur’an recitation can serve as an effective spiritual coping strategy to foster tranquility, regulate emotions, and strengthen resilience in facing academic stressors. Therefore, Qur’an recitation can be recommended as a complementary approach to maintaining students’ mental health in higher education settings.