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This study discusses the practice of morning prayer as a form of lived religion within the school culture of a public elementary school. Morning prayer is understood not only as a formal religious activity, but also as a daily ritual that shapes students’ emotional experiences, religious habits, and social interactions. This study aims to explain the empirical practice of morning prayer, the social relationships formed through it, and its implications for religious education and school culture. The research employs a qualitative approach using school ethnography methods. Data were collected through observations, interviews with the principal, Islamic Religious Education (PAI) teachers, classroom teachers, and students, as well as documentation of the school’s religious activities. The findings show that students participate in morning prayer routinely every day before lessons begin, followed by the collective recitation of short surahs from Juz 30. The daily practice of morning prayer gradually becomes a habit for students in starting their learning activities, both at school and at home. Teachers perceive morning prayer as an opening activity for learning, as well as a means of fostering emotional calmness, discipline, and students’ religious character. Students also reported feeling calmer, happier, and more prepared to learn after praying. In addition, the presence of Juz Amma books, Asmaul Husna texts, the school prayer room (mushola), and the habituation of congregational dhuha prayer indicate the institutionalization of a religious culture within the school, even though these practices are not yet fully included in the official schedule. The findings indicate that morning prayer has become part of students’ daily school experience. Through routine collective prayer activities, students gradually develop emotional readiness, discipline, and religious habits before learning begins.

This study aims to examine the role of Madrasah Ibtidaiyah teachers in shaping students’ Islamic character through a character education approach. The research employs a qualitative method with a library research design by reviewing various literature sources, including books, journal articles, and relevant previous studies. The findings indicate that Madrasah Ibtidaiyah teachers play a strategic role as educators, mentors, role models, facilitators, and guides in instilling Islamic character values in students from an early age. These values include honesty, discipline, responsibility, patience, empathy, humility, gratitude, mutual respect, cooperation, and obedience to Islamic teachings. The formation of Islamic character is carried out through classroom learning activities, daily habituation, exemplary behavior demonstrated by teachers, and various religious programs integrated into school life, such as congregational prayers, Qur’an recitation, and Islamic celebrations. In addition, teachers collaborate with parents and the school environment to create a consistent and supportive atmosphere for character development. The study concludes that the success of Islamic character education at the Madrasah Ibtidaiyah level is strongly influenced by the consistency, commitment, and quality of teachers’ roles in carrying out their educational responsibilities and serving as positive examples for students in everyday life.

This community service activity aims to enhance public understanding of the role of infrastructure in supporting quality of life, particularly through the utilization of the Sub PPKBD Tambakkemerakan Community Hall in Krian as a social and educational space. The method used is Participatory Action Research (PAR), which emphasizes active community involvement in every stage of the activity, from problem identification to program implementation. The activities were carried out through a series of events that combined elements of togetherness, religiosity, and education, such as communal iftar (breaking the fast), congregational prayers, and an offline webinar featuring student speakers.The results indicate an improvement in community understanding of the importance of utilizing social infrastructure not only as a gathering place but also as a medium for learning and empowerment. In addition, the activity strengthened social interaction, increased community solidarity, and encouraged active participation in utilizing available facilities more productively. Despite several challenges, such as time constraints and differences in participants’ levels of understanding, the activity overall had a positive impact in promoting the optimization of social infrastructure functions. Therefore, the continuation of similar programs is necessary to support sustainable improvements in community quality of life.

This community service activity aims to enhance public understanding of the role of infrastructure in supporting quality of life, particularly through the utilization of the Sub PPKBD Tambakkemerakan Community Hall in Krian as a social and educational space. The method used is Participatory Action Research (PAR), which emphasizes active community involvement in every stage of the activity, from problem identification to program implementation. The activities were carried out through a series of events that combined elements of togetherness, religiosity, and education, such as communal iftar (breaking the fast), congregational prayers, and an offline webinar featuring student speakers.The results indicate an improvement in community understanding of the importance of utilizing social infrastructure not only as a gathering place but also as a medium for learning and empowerment. In addition, the activity strengthened social interaction, increased community solidarity, and encouraged active participation in utilizing available facilities more productively. Despite several challenges, such as time constraints and differences in participants’ levels of understanding, the activity overall had a positive impact in promoting the optimization of social infrastructure functions. Therefore, the continuation of similar programs is necessary to support sustainable improvements in community quality of life.

This study aims to analyze the management of Islamic Religious Education (PAI) learning as an effort to improve students’ discipline in performing congregational prayers at SDN 188 Simangambat. Learning management in PAI includes planning, implementation, and evaluation strategies carried out by teachers to instill religious values and develop students’ awareness of the importance of praying together. This research uses a qualitative approach with descriptive methods to describe the role of PAI learning management in shaping students’ prayer discipline. The results indicate that effective PAI learning management can encourage students to perform congregational prayers regularly through teacher guidance, habituation programs, and a supportive school environment. Teachers play an important role as educators and role models in building students’ responsibility and obedience in carrying out religious activities. The implementation of structured learning activities, monitoring, and evaluation contributes to improving students’ discipline and spiritual character. Therefore, proper management of PAI learning is an important factor in developing students’ religious habits and strengthening Islamic character education in elementary schools.

This study aims to analyze the strategies implemented by Islamic Religious Education (PAI) teachers in shaping adolescent personality at SMA Negeri 1 Sragen. The research employed a qualitative approach with a descriptive case study design. Data were collected through participatory observation, in-depth interviews, and document analysis, and were analyzed using an interactive data analysis model. The findings indicate that personality development strategies were carried out in a planned, systematic, and collaborative manner through five main approaches: role modeling, religious habituation, integration of values into classroom instruction, personal mentoring, and collaboration among teachers. Role modeling emerged as the most dominant strategy, as students tend to imitate teachers’ behavior in daily interactions. Religious programs such as congregational prayer, Qur’anic recitation, Islamic student organization activities, and Friday religious programs function as instruments for internalizing religious and social values. These findings affirm that adolescent personality development requires an integrated strategy embedded within school culture and supported by a conducive educational environment.

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.

This study aims to identify and analyze the contribution of the Mosque Welfare Board in improving the religious attitudes of the community around Ar-Ridha Mosque, Titipapan. This research employed a qualitative approach with data collection techniques including interviews with informants and documentation studies. The results indicate that many mosques are still only used as places for ritual worship and have not been optimized as facilities for empowering the Islamic capacity of the surrounding community. In fact, mosques should not only function as places for congregational prayers but also serve as centers for social, economic, and educational development. At Ar-Ridha Mosque, the utilization of facilities and infrastructure as well as activity management has not been optimal, which affects the comfort and participation of the congregation. Therefore, greater seriousness and responsibility from the mosque administrators are needed to ensure that the mosque functions effectively as a center for fostering the community’s religious development.

In the contemporary era,many people have yet to fully comprehend or internalize the spiritual and social dimensions of prayer (shalat). As a result, shalat is often carried out merely as a routine obligation without deep reflection on its true purpose. In fact, shalat plays a significant role in shaping personal character and social behavior. This study employs a literature review approach by examining various sources, including books, academic journals, and educational articles that discuss the concept and significance of shalat as an act of worship. The findings indicate that a profound understanding of the inner meanings of shalat can foster self-awareness, self-control, and discipline. These values strongly contribute to the development of moral and ethical character. Furthermore, shalat reflects collective religiosity through its practices and procedures, symbolizing spiritual purification, reverence for God, and awareness of human limitations. Congregational prayer further emphasizes principles of unity, brotherhood, and equality, regardless of social status or background. In addition, shalat functions as a moral safeguard that prevents individuals from engaging in immoral and harmful actions. Therefore, shalat plays a crucial role not only in strengthening spiritual devotion but also in maintaining personal integrity and social harmony.

This study discusses the role of prayer in shaping character and daily ethics as one of the main pillars of Islamic teachings. Prayer is not merely a ritual act of worship but also serves as a means of spiritual and moral education and shapes the overall personality of Muslims. This study uses a literature review method by examining various sources such as books, journals, and scientific articles relevant to Google Scholar from 2020 to 2025, sourced from 20 Indonesian-language journals and 5 English-language journals. Based on this background, prayer plays an important role in instilling values of discipline, responsibility, sincerity, patience, and self-reflection, which contribute to the formation of an individual's character and integrity. In addition, prayer also serves as the foundation of social ethics by fostering honesty, justice, empathy, politeness, and solidarity in social interactions. There is also congregational prayer, which, when performed, can strengthen the values of togetherness, brotherhood, and social concern, which are the foundations of a harmonious social life. Research shows that consistent and solemn prayer practices can control desires, prevent immoral and evil deeds, and provide mental and spiritual balance for the practitioner. Thus, prayer is an important instrument in the moral and spiritual development of Muslims and is relevant in facing modern challenges such as stress and social ethical degradation.

This study aims to analyze the implementation of hadith values ​​in strengthening disciplinary policies and character building of students at MIS Teladan 1 Ujung Kubu. The hadith of the Prophet Muhammad SAW is used as a normative and pedagogical basis in the formulation of disciplinary policies that are educational, humanistic, and oriented towards fostering noble character. This study uses a descriptive qualitative approach with data collection techniques through direct observation, in-depth interviews with the principal, teachers, and students, and documentation studies of madrasah rules and programs. The results show that the values ​​of hadith are implemented systematically through the habit of time discipline, instilling manners in daily interactions, teachers' exemplary behavior as role models, and strengthening religious activities such as congregational prayer and prayer habits. The hadith-based disciplinary policy has been proven to contribute positively to strengthening student character, especially in aspects of discipline, responsibility, religious attitudes, and social behavior. This study concludes that the integration of hadith values ​​in disciplinary policies is effective in supporting the goals of Islamic education in elementary madrasas.

This study aims to describe the implementation of the principles of tawassuth, tawazun, and tasamuh in religious activities at Islamic boarding school Al-Manshuriyah Plered-Purwakarta, as well as to analyze the supporting factors, challenges, and their impact on shaping the moderate character of the the students. This research employs a qualitative approach with a descriptive method. Data were collected through observation, interviews, and documentation. The findings indicate that the implementation of Ahlussunnah wal Jama’ah (Aswaja) values has been carried out effectively through various programs such as routine Islamic study sessions, Qur’an reading, congregational prayer, commemoration of Islamic holidays, and social-religious activities. The principle of tawassuth is reflected in the congregation’s moderate attitude in understanding religious texts, tawazun is demonstrated through the balance between worship activities and social engagement, while tasamuh is manifested through harmonious interactions and appreciation of differences. Supporting factors include visionary leadership and a conducive learning environment, whereas inhibiting factors involve the diverse backgrounds of community members and limited facilities. The implementation of Aswaja values has positively contributed to the development of moderate, tolerant, and religious character among the congregation. This study reinforces the importance of Islamic boarding school as a center for cultivating Wasathiyah-based Islamic character in society.

This study aims to analyze the implementation of the worship habituation curriculum in the formation of students' religious character at SMP IT Ma'Wattaibin Banjarejo. This study uses a qualitative approach with a case study type. Data was collected through in-depth interviews, observations, and documentation involving principals, teachers, and students. Data analysis is carried out through the stages of data reduction, data presentation, and conclusion drawing with source triangulation techniques and techniques to maintain the validity of the data. The results of the study show that the worship habituation curriculum is implemented in a structured and integrated manner in school culture through congregational prayer activities, daily prayers, recitals of the Qur'an, and habituation of Islamic manners. The implementation of the curriculum contributes significantly to the formation of students' religious character, especially in the aspects of discipline, responsibility, and awareness of worship. In addition, the habit of worship also has a positive impact on the formation of spiritual attitudes, social behavior, and harmonious relationships between students and the school environment. This study concludes that the worship habituation curriculum managed as a school-based curriculum has a strategic role in strengthening the religious character of students in integrated Islamic schools.

This study examines the teacher's strategy in guiding the memorization of prayer prayers in early childhood at RA Muslimat NU Banin Banat Manyar through a qualitative case study approach. The main focus is the application of the practice (repetition) and habituation method, which was observed for 6-8 weeks in 35 children in group AB (aged 4-6 years), including participant observation, in-depth interviews with 4 teachers and 5 parents, and analysis of RPP documentation and murojaah videos. The results show that the practice method is applied rhythmically daily (3x / day, 10-15 minutes), starting from simple pronunciations such as iftitah and ruku' with 20-30 repetitions per chain cycle, resulting in an average increase in memorization from 42% to 91%, with variations in singing and movements reducing boredom by 27%. Meanwhile, integrated habituation through congregational prayer routines (Dhuha, Zuhur simulation, Ashar), independent ablution, and home supervision, achieved 89% of children's independence in becoming mini imams after 21 days consistently, supported by verbal rewards and gender row rotation. The discussion confirmed alignment with Piaget's theory (preoperational stage) and Vygotsky's (ZPD scaffolding), where drills build sensory memory schemes while habituation forms permanent religious character ala Abdullah Nasih Ulwan. Supporting factors include parental collaboration and a conducive NU environment, overcoming the obstacle of low concentration. Practical implications recommend replicating this strategy in similar RAs to optimize the golden age of Islamic early childhood, with memorization retention of 8-10 basic prayer prayers.

Animated video is one of the media that can be used in the learning process. In grade III of Madrasah Ibtidaiyyah Rahmah El-Yunusiyyah Padang Panjang, students experience difficulties in understanding the concept of jama' prayer, and the learning method used by teachers still relies on textbooks without utilizing varied technology-based media. Consequently, many students' scores remain below the minimum mastery criteria (KKM). Therefore, researchers are interested in developing animated videos as learning media to improve students' scores in the subject of fiqh, specifically on the jama' prayer material. This study aims to: (1) describe the development process of animated videos as learning media for jama' prayer material, (2) determine the validity of the animated video development, and (3) assess the practicality of the animated videos. The research employs the Research and Development (R&D) method with the 4D model (Define, Design, Develop, Disseminate) involving 21 students from grade III of MIS Rahmah El-Yunusiyyah as subjects. Research instruments include expert validation sheets, teacher practicality questionnaires, and student response questionnaires. The research findings indicate that the animated video has very high validity based on material experts (98.2%) and media experts (94%), with practicality reaching 100% under the very practical criteria. Additionally, student responses reached 82.86% in the very interesting category. The developed animated video can be categorized as valid, practical, and effective in enhancing students' understanding of jama' prayer material.

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.

The tradition of Ketupat Qunutan on the 15th night of Ramadan in Kampung Pinang, Tangerang City, is a religious practice of the Muslim community that integrates congregational qunut prayers, the making and distribution of ketupat as a symbol of gratitude, almsgiving, purity of heart, and brotherhood. Through a living hadith study approach, this research analyzes how the values of the Sunnah of the Prophet Muhammad SAW, such as communal prayer, food charity, and strengthening Islamic brotherhood, are contextualized within the local culture of the archipelago without a literal textual basis, but rather as a harmonious actualization between Islamic teachings and traditional wisdom. The findings show the dynamics of religious understanding between textual and contextual approaches, in which this tradition strengthens social solidarity, mutual cooperation, and the transmission of the Islamic identity of the archipelago, while also functioning as effective cultural da'wah without contradicting sharia law. This study contributes to the study of Islamic anthropology and living sunnah, affirming cultural acculturation as a form of religious expression that is alive and relevant.

Spirituality is a fundamental foundation of congregational faith life that directly influences character formation and daily behavior. However, social, cultural, and technological changes in the modern era have contributed to the weakening of congregational spirituality, including within the GKSI Sungai Maram congregation in Ketapang Regency, West Kalimantan. This condition is reflected in faith practices that tend to be routine and have not yet fostered holistic Christlike character. This community service program aimed to revitalize congregational spirituality as an effort to strengthen character formation and faith through a contextual and participatory approach. The program was implemented through pastoral mentoring, reflective group discussions, prayer fellowships, and community-based faith development activities involving church leaders and congregants. The implementation methods included initial observation of congregational conditions, interviews with church leaders and members, and community reflection as an evaluation tool. The results of the program indicate increased spiritual awareness among congregants, reflected in the strengthening of Christian character values such as love, integrity, responsibility, and social concern, as well as improved relational quality within the congregation. In addition, the program encouraged the establishment of sustainable shared spiritual practices as an integral part of church life. Therefore, contextual and sustainable spiritual revitalization through community service activities serves as an effective strategy for building a congregation that is mature in faith, strong in character, and socially impactful.

This community service program aims to describe the implementation and impact of “Persekutuan Hamba Tuhan,” a diaconal initiative conducted by GBI Jemaat Kasih Surabaya to support 80 pastors serving in small congregations around the M3 area of Surabaya. The background of the program stems from ongoing socioeconomic challenges affecting church ministers in the post-pandemic period, particularly those serving in churches with limited resources and unstable financial support. Using a descriptive qualitative approach, data were collected through observation of the program activities, documentation of the distribution process, and testimonies from both recipients and church members. The results show three major outcomes. First, the distribution of food packages and basic daily necessities significantly reduced the economic burden of the participating pastors, providing a sense of relief and stability for their households. Second, the program strengthened congregational solidarity, as more than fifty church members actively engaged in fundraising, packaging, and direct service, building a stronger culture of compassion and shared responsibility. Third, the fellowship activities—consisting of worship, preaching, prayer, and personal encouragement—provided emotional and spiritual strengthening that renewed the pastors’ motivation and confidence in their ministry. Overall, this program demonstrates that integrated diaconal service combining material aid, spiritual encouragement, and relational support can offer meaningful impact for vulnerable church ministers. The findings also highlight the potential of this model to be replicated in other church settings as a holistic, community-based ministry approach. It is recommended that future programs expand coverage, incorporate long-term follow-up, and explore empowerment components to enhance sustainable impact.

This   study  aims  to  identify  the  strategies  implemented  by  Islamic  Religious Education (PAI) teachers to enhance students’ religious practice at SMA Negeri 3 Padang Panjang. The research employed a descriptive qualitative method, collecting data through interviews and documentation. The findings reveal that PAI  teachers’  strategies  include  giving  reprimands,  advice,  and  warnings; guiding students through religious activities such as Quran memorization (tahfiz), Islamic student organizations (rohis), congregational prayers, and other worship practices; and collaborating with parents and fellow teachers. Supporting factors include the encouragement provided by the school and parents, while inhibiting factors involve students’ lack of awareness and their family background.