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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.

Islam Nusantara is a religious concept in Indonesia characterized by moderation, inclusiveness, adaptability to local culture, and emphasizing tolerance. The implementation of these values ​​in school religious practices has been inconsistent due to differing perspectives and rejection of local traditions. The purpose of this study is to describe the forms of school religious traditions, analyze the implementation of Islam Nusantara values ​​in these traditions, identify supporting and inhibiting factors, and explain their impact on student character. The research method used was a qualitative approach with a case study design. The research location was Qurrota A'yun Elementary School in Purwakarta. Data were collected through interviews, observation, and documentation. Based on the results of the study, the Principal and Islamic Religious Education Teachers understand the concept of Islam Nusantara as a harmonious integration of Islam with local culture within the corridors of faith and sharia. Its implementation is realized through structured religious traditions (the culture of greetings, dhuha prayer, murojaah, etc.) that successfully integrate local wisdom. A significant impact is an increase in politeness, tolerance, religiosity, and respect for local culture among students. Supporting factors include school leadership and teacher-parent collaboration, while differences in understanding become obstacles that are overcome through intensive communication. The implementation of Nusantara Islamic values ​​in school religious traditions has proven effective in shaping students' character to be moderate, tolerant, and respectful of tradition. Schools are advised to strengthen program planning with written guidelines and a measurable evaluation system to monitor character development on an ongoing basis.

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.

This study aims to describe the religious habituation strategies implemented at PAUD Adz-Dzikra in developing religious and moral values among children aged 5–6 years, as well as to analyze the behavioral changes resulting from these practices. Using a descriptive qualitative approach, the research involved 50 children and 4 teachers. Data were collected through observation, interviews, and documentation, and were analyzed using data reduction, data display, and conclusion drawing. The findings indicate that the habituation activities—such as Iqra reading practice, short surah memorization, Dhuha prayer, and the Friday Cleaning program—significantly contributed to the development of children’s religious and moral values. Children not only recognized basic religious teachings but were also able to apply them in real actions, including reading hijaiyah letters, performing simple worship, demonstrating politeness, honesty, helpfulness, and maintaining personal and environmental cleanliness. The religious habituation strategies applied at PAUD Adz-Dzikra proved effective in internalizing religious and moral values in accordance with the indicators of the Early Childhood Development Achievement Standards (STPPA) stated in the Ministry of Education and Culture Regulation No. 137 of 2014. This study confirms that consistent habituation is a fundamental approach to developing religious character in early childhood.

This study aims to analyze Islamic Religious Education (PAI) learning at SMP NU Muara Sugihan from the perspective of the National Education Standards (SNP), focusing on the integration of NU values. A qualitative approach was employed, with data collected through in-depth interviews, observation, and school documentation. The findings indicate that the school curriculum adopts the Merdeka Curriculum combined with local content of kitab kuning, so that learning emphasizes not only academic mastery but also the development of religious character, moral integrity, and tolerance. The learning process is conducted collaboratively involving teachers, the principal, staff, parents, and students, supported by routine spiritual activities such as congregational Dhuha prayers. The assessment system integrates formative, summative, and religious practice-based evaluations. These results demonstrate that value internalization at SMP NU Muara Sugihan is effective, consistent with the internalization value theory of Muhammad Alim and Ahmad Tafsir, and supports the balanced achievement of students’ academic, spiritual, and social competencies. Practically, the findings can serve as a model for NU-based schools in designing curriculum, learning strategies, and value-based extracurricular activities.

This study applies a descriptive qualitative approach with data gathered through observation, interviews, and documentation. It aims to outline the planning and execution of a contextual approach in learning Islamic religious education by applying the field trip method and examining outcomes prior to and after its use to Islamic religious education learning at SD Kyai Abdullah Ubaid II Surabaya. Strategy of contextual method was selected since it can link learning material’s of Islamic religious education with real experiences, so that students can understand religious values ​​in a more applicable way. The subjects of this research include PAI teachers, class IV students and school principals. Data analysis employed the Miles and Huberman framework, covering reduction, presentation, and inference. The study of result shows that Islamic religious education teacher’s at Kyai Abdullah Ubaid II Elementary School have implemented a strategy of contextual approach effectively, particularly through Islamic religious education learning activities based on students' real-life experiences. This approach was implemented through planned field trips, such as practicing the dhuha prayer’s at the Ya'qub Mosque. A contextual approach combined with a field trip method has been proven to increase the enthusiasm and engagement of fourth-grade students at Kyai Abdullah Ubaid II Elementary School, Surabaya. They demonstrated a better understanding in the context of Islamic education learning, and the PAI teacher’s helped students understand Islamic values in a practical way by inviting fourth-grade students to perform ablution before practicing the Dhuha prayer during PAI learning at the Ya'qub Mosque.

In early childhood education, teachers serve not only as educators but also as role models in shaping character and spirituality. At Islamic institutions such as TK Islam Terpadu Bumi Bahari, the integration of Islamic values into teacher professionalism is essential to investigate. This article aims to analyze how Islamic values are incorporated into teachers’ attitudes and professional competencies, and how this contributes to educational quality. Using a descriptive qualitative method through observation and documentation, it was found that practices such as routine worship, moral-based learning, and the instillation of Islamic values in daily routines significantly enhance teacher professionalism. Observations revealed that teachers not only deliver academic content but also guide students spiritually through activities such as Quran recitation, dhuha prayer, and storytelling about Islamic teachings. This indicates that teacher professionalism is inseparable from the Islamic educational mission. These findings highlight the necessity of teacher competency development that aligns holistically with Islamic values.

 This study aims to describe the implementation of Islamic education in the teachings of Tarjumah Jam'iyah Rifa'iyah in Luwihan Hamlet, Kalikajar District, Wonosobo Regency. Qualitative setting field research takes the object of the implementation of Islamic education in the teachings of Tarjumah Jam'iyah Rifa'iyah, located in Luwihan Hamlet, Kalikajar District, Wonosobo Regency for two months from March to April 2025, with research subjects including the congregation of the sect, community leaders, and religious leaders. Data were obtained through interviews, observations, and documentation to then be analyzed descriptively. The results of the research show that the Tarjumah teachings are a legacy of K.H. Ahmad Rifa'i's thoughts which emphasize three main principles in Islamic education, namely the formation of strong faith, the development of noble morals (akhlaqul karimah), and the practice of Islamic law as a whole (kaffah). This concept not only emphasizes theoretical or cognitive aspects, but also focuses on the formation of real character and behavior in accordance with Islamic values ​​in everyday life. The implementation of Islamic education in this teaching is carried out through various religious activities that are integrated with community life, such as regular religious studies in mosques, prayer rooms, or residents' homes, with the main material in the form of Javanese tarjumah books containing Islamic teachings in the form of nadham, including aqidah, worship, muamalah, and manners. In addition, the implementation of congregational worship such as the five daily prayers, dhuha prayers, and dhikr activities, are also effective educational media. This fact shows the harmony between teaching, habituation, and exemplary behavior, where Islamic values ​​are not only taught, but are manifested in social interactions in society through joint religious activities, traditions of mutual assistance, concern for the environment, and efforts to maintain social harmony. Thus, Islamic education in the teachings of Tarjumah Jam’iyah Rifa’iyah has proven to be able to form a society that is religious, has character, and consistently practices Islamic teachings in everyday life. This finding leads to the direction of future research to examine more widely the comparative implementation of tarjumah teachings in other regions and its impact on positive social change in more depth.

This study aims to describe the implementation of Islamic education in the teachings of Tarjumah Jam'iyah Rifa'iyah in Luwihan Hamlet, Kalikajar District, Wonosobo Regency. Qualitative setting field research takes the object of the implementation of Islamic education in the teachings of Tarjumah Jam'iyah Rifa'iyah, located in Luwihan Hamlet, Kalikajar District, Wonosobo Regency for two months from March to April 2025, with research subjects including the congregation of the sect, community leaders, and religious leaders. Data were obtained through interviews, observations, and documentation to then be analyzed descriptively. The results of the research show that the Tarjumah teachings are a legacy of K.H. Ahmad Rifa'i's thoughts which emphasize three main principles in Islamic education, namely the formation of strong faith, the development of noble morals (akhlaqul karimah), and the practice of Islamic law as a whole (kaffah). This concept not only emphasizes theoretical or cognitive aspects, but also focuses on the formation of real character and behavior in accordance with Islamic values ​​in everyday life. The implementation of Islamic education in this teaching is carried out through various religious activities that are integrated with community life, such as regular religious studies in mosques, prayer rooms, or residents' homes, with the main material in the form of Javanese tarjumah books containing Islamic teachings in the form of nadham, including aqidah, worship, muamalah, and manners. In addition, the implementation of congregational worship such as the five daily prayers, dhuha prayers, and dhikr activities, are also effective educational media. This fact shows the harmony between teaching, habituation, and exemplary behavior, where Islamic values ​​are not only taught, but are manifested in social interactions in society through joint religious activities, traditions of mutual assistance, concern for the environment, and efforts to maintain social harmony. Thus, Islamic education in the teachings of Tarjumah Jam’iyah Rifa’iyah has proven to be able to form a society that is religious, has character, and consistently practices Islamic teachings in everyday life. This finding leads to the direction of future research to examine more widely the comparative implementation of tarjumah teachings in other regions and its impact on positive social change in more depth.  

Religious character is one aspect of character values related to an individual's relationship with God. Religious character is considered a key point that needs to be instilled and developed from an early age in children. This serves as the foundation of religious teachings in the lives of individuals and society as a whole. The aim of this research is to understand the formation of religious character among Islamic boarding school students through the programs of reading the Quran and performing the Dhuha prayer at PPTQ Al-Mustaqimiyyah. The research method used is qualitative, employing data collection techniques such as observation, interviews, and documentation. Data sources were obtained through interviews with administrators, teachers, and students. The results indicate that the Quran reading and Dhuha prayer program has a positive impact on shaping the religious character of the students. This is reflected in the improvement of Quran reading skills, awareness in worship, discipline, responsibility, honesty, and the cultivation of good morals, attitudes, and behavior. With these activities, it is expected that students will be motivated and enthusiastic to enhance their memorization of the Quran, not only by reading and memorizing but also by understanding the meaning of the sacred verses and applying them in community life. The improvement in worship is expected to help them distinguish between noble moral values and reprehensible behavior, forming good habits that are difficult to replace in the future.

Discipline is one of the important values in the world of education that contributes to the order and responsibility of students in academic and social life. This study aims to analyze the implementation of discipline values through Dhuha prayer activities at MI Islamiyah Palangka Raya. The research method used is qualitative descriptive with data collection techniques through observation, interviews, and documentation. The results of the study show that Dhuha prayer plays a role in shaping student discipline, which is reflected in the habit of coming on time, regularity in worship, compliance with rules, and politeness and courtesy. In addition, this activity increases students' mental readiness in learning, making them more focused, patient, and enthusiastic in facing academic tasks. The role of teachers as role models and mentors is very influential in the success of this program, supported by the involvement of parents who ensure that students participate in activities consistently. Synergy between schools, teachers, and parents contributes to the sustainability of the program, so that disciplinary values can be effectively instilled. Thus, Dhuha prayer not only functions as worship, but also becomes a means of forming the discipline character of students who are responsible and have a high work ethic.

This study aims to explore the Role of Islamic Education-Based Schools in the Formation of Religious Character in Nadwah Kindergarten focusing on the current large population in Indonesia and the rampant criminal acts and government programs through laws with the aim of research 1). describe the formation of religious character in Nadwah Kindergarten, 2). To describe the role of Islamic Education-Based Schools in the Formation of Religious Character in Nadwah Kindergarten 3). To describe the driving and inhibiting factors in the Formation of Religious Character in Nadwah Kindergarten. This study uses a qualitative approach with a descriptive method, qualitative research methods are also called naturalistic research methods because the research is conducted in very natural conditions (natural settings). Data collection through participatory observation, structured and unstructured interviews. documentation study using tools: observation guides, interview guidelines, data validation using Triangulation (sources), confirmability and dependability and analysis using reduction, data presentation and Drawing Conclusions The informants in this study were one Principal and two class teachers. The results of this study show 1). The formation of religious character in Nadwah Kindergarten has so far been running but has not been optimal through several habits that have been carried out, this is due to the different backgrounds of each family. Through the habit of saying hello to parents and teachers when saying goodbye and coming, then when entering the class, so far it has been going well. Dhuha prayer is performed once a month, but for memorizing the readings of obligatory prayers and ablution there is and memorizing short letters An-nas to At-takasur. 2). The role of Islamic education-based schools in the formation of religious character in kindergarten is very important because at this stage children are in a period of character formation that is very vulnerable and has a major influence on their development in the future. 3). these supporting and inhibiting factors and taking the necessary steps to strengthen children's character education. Collaboration between all stakeholders, including teachers, school staff, parents, and the community, is also important in building an environment that supports the formation of positive character for children in kindergarten.

This research was motivated by field observations at MAN 2 Payakumbuh City in October 2021, which found that most students did not perform dhuha prayer. The reasons found include lack of facilities such as clean mukena, laziness, and lack of understanding of the virtues of dhuha prayer. This habit shows the low awareness of students of the importance of familiarizing dhuha prayer as part of daily life. This study used a descriptive qualitative approach with data collection techniques in the form of observation, interviews, and documentation. The research informants consisted of MAN 2 Payakumbuh students as key informants, and PAI teachers as supporting informants. The results showed that PAI teachers' efforts in developing students' disciplinary character through habituation of dhuha prayers included the application of punishments such as ruku for several minutes and additional assignments, such as memorizing verses of the Qur'an. In addition, teachers provide motivation, advice, and good examples. Support from the school, teachers, and student guardians is a supporting factor for the success of this program. However, there are obstacles such as differences in student characters, lack of collaboration between teachers, and lack of parental support. One of the main obstacles is the lack of understanding provided by other teachers about the importance of dhuha prayer, which results in low participation.

This study aims to explore the role of a spiritual approach based on the Quran and Hadith in shaping the character of students (santri) at Pesantren Raudlatul Hasaniyah Mojolegi Gading Probolinggo. A qualitative approach using a case study method was employed to analyze activities such as the Ngaji of the Riyadussholihin book, congregational Tahajjud prayer, and congregational Dhuha prayer. The findings indicate that these religious activities have a positive impact on the character development of the santri. The Ngaji of the Riyadussholihin book deepens religious and ethical understanding, while the Tahajjud and Dhuha prayers teach discipline, steadfastness, and gratitude. Overall, the implementation of a spiritual approach based on the teachings of the Quran and Hadith has successfully contributed to the formation of santri with improved character, noble morals, and readiness to face life's challenges. This study emphasizes the importance of religious education in the holistic development of character, including spiritual, moral, and social aspects.

As a nation with a predominantly Muslim population, Indonesia bears a profound responsibility to cultivate Islamic religious education (PAI) that transcends mere knowledge transfer and serves as a means to shape the character of the younger generation. PAI is anticipated to foster a character rooted in the noble values of Islam, as well as to internalize moral and ethical principles as guiding standards in daily life. However, religious education at the school level faces considerable challenges, as conventional teaching methods tend to result in minimal student engagement. This research aims to explore the impact of revitalizing Islamic religious education at Madrasah Tsanawiyah Baitul Arqom on the character development of students. Employing a qualitative approach, this study utilizes interviews, participatory observations, and focused group discussions to gather data. The analysis reveals that the implementation of routine activities, such as dhuha prayers, exemplary teaching by educators, and active learning methods positively contributes to the enhancement of students' discipline, sense of responsibility, and social concern. This research also uncovers a positive correlation between the quality of religious education and the character development of students, thereby underscoring the necessity for innovation within the curriculum and teaching methodologies of PAI. Recommendations are put forth for the development of educational programs that are more responsive to the demands of the times and the aspirations of the younger generation, ensuring that religious education in Indonesia can cultivate individuals who are intellectually astute and morally upright.

The 65-day Merdeka Belajar Kampus Merdeka (MBKM) activity at SMP Sahabat Alam aims to support the development of students' character and skills through an Islamic education approach. The main activities include *Qur'an Time*, congregational dhuha prayer with students as the person in charge, class rule discussions, phonics journals, and learning assessments. The author also contributed to special activities such as being a camping committee, Qur'an Night, parenting, and Liqo. Through this approach, the MBKM program has succeeded in creating a conducive and inspiring educational environment, supporting students in developing their academic, social, and spiritual potential. This program also shows the importance of integrating character education into the school curriculum to form a generation that is independent, disciplined, and has an Islamic character.

This study aims to reveal the efforts of Islamic jurisprudence teachers in getting students used to performing Dhuha prayers at Pamaciran Elementary Madrasah. This habituation is an important part of developing students' religious character through worship practices. The approach used in this study is qualitative with a case study type. The subjects of the study consisted of fifth grade students of Pamaciran Elementary Madrasah, which were determined through snowball sampling techniques. Data were collected through interview methods and observations of worship habituation activities carried out by teachers and students. The results of the study indicate that the efforts of Islamic jurisprudence teachers in getting students used to Dhuha prayers include four main strategies, namely: (1) providing motivation to students, (2) providing direct guidance, (3) training students through routine habits, and (4) conducting regular supervision. The impact of these efforts can be seen from the increasing enthusiasm of students in worship, the ease of students in understanding the procedures for Dhuha prayers, and increasing discipline in carrying out worship. Thus, the role of Islamic jurisprudence teachers is very important in fostering a culture of worship in the madrasah environment.

The formation of religious character is an integral part of value-based education in Islamic educational institutions. This article discusses the program of habituating Dhuha prayer at MA NU Al-Faqihiyah, Gempol Pasuruan, as an effort to cultivate students' religious character. The community service method employed involves active participation with an educational and habituation approach through congregational Dhuha prayer activities. The program engages teachers as key facilitators in guiding students to understand the essence and practice of Dhuha prayer. The results indicate increased student commitment to performing Dhuha prayer, enhanced spiritual understanding, and the reinforcement of religious values such as discipline, gratitude, and responsibility. This article recommends the implementation of similar models in various educational institutions to support the development of Islamic character.

Social attitudes are activities in relationships with other people, whether with peers, teachers, parents, or siblings. In relationships with other people, very meaningful events occur in his life that shape his personality, which helps him develop into the human being he is. As an educator, cultivating social attitudes in students is very important so that students have the attitude to build relationships with other people in everyday life. Based on this phenomenon, the researcher took research at MTs Negeri 6 Blitar as the object of research with the aim of finding out how social studies teachers' strategies are in cultivating social attitudes in students. The formulation of the problem in this research is: (1) What is the social studies teacher's strategy in determining changes in student behavior and personality at MTs Negeri 6 Blitar? (2) What is the social studies teacher's strategy in cultivating students' social attitudes at MTs Negeri 6 Blitar? (3) What are the results of the social studies teacher's strategy in fostering students' social attitudes at MTs Negeri 6 Blitar? This research uses a descriptive-qualitative approach. The research location is at MTs Negeri 6 Blitar. The data sources in this research use primary and secondary data. Data collection techniques in this research used three techniques, namely, in-depth interviews, observation, and documentation. The data that has been collected is then analyzed through data collection, data reduction, data presentation, and drawing conclusions. The results of the research show that: (1) Implementing behavioral changes at MTs Negeri 6 Blitar starts from class VII students by getting used to: first making a greeting picket schedule after coming to school in the morning, holding the habit of doing dhuha prayers in congregation for all students and teachers, carrying out community service to clean the environment every Friday in mutual cooperation, familiarizing students with literacy, carrying out homeroom clinics to minimize mistakes made by students so that they can be minimized by each homeroom teacher, and teaching students good manners to respect parents, teachers, friends, and other people. Another thing is to get used to reading the Asmaul Husna before starting learning. (2) Developing students' social attitudes at MTs Negeri 6 Blitar by holding a program: they must collect social funds every Friday as sincerely as possible to help less fortunate friends. If they have damaged shoes, they can't afford them; the school buys the shoes using these social funds; treats friends. who are sick while at school; visits friends who are sick; works together to clean the classroom once a week so that students have the social spirit to care about dirty classrooms; picking up rubbish on the floor before starting learning can foster social attitudes by having a sense of caring about the surrounding environment. (3) The results of the teacher's strategy in cultivating students' social attitudes at MTs Negeri 6 Blitar make students more able to appreciate and respect other people, make students have a religious spirit by getting used to praying dhuha in congregation every morning and reading Asmaul Husna before starting social studies learning, make students more caring with the cleanliness of the surrounding environment because of cleaning activities on Fridays, make students love reading by holding literacy, make students more organized and minimize mistakes with the homeroom clinic, and foster a high social spirit with the existence of social funds every Friday and distributing These funds are properly used to buy necessities for underprivileged students, treat friends who are sick while at school, and visit friends who are sick.

This study aims to reveal the efforts of Islamic jurisprudence teachers in getting students used to performing Dhuha prayers at Pamaciran Elementary Madrasah. This habituation is an important part of developing students' religious character through worship practices. The approach used in this study is qualitative with a case study type. The subjects of the study consisted of fifth grade students of Pamaciran Elementary Madrasah, which were determined through snowball sampling techniques. Data were collected through interview methods and observations of worship habituation activities carried out by teachers and students. The results of the study indicate that the efforts of Islamic jurisprudence teachers in getting students used to Dhuha prayers include four main strategies, namely: (1) providing motivation to students, (2) providing direct guidance, (3) training students through routine habits, and (4) conducting regular supervision. The impact of these efforts can be seen from the increasing enthusiasm of students in worship, the ease of students in understanding the procedures for Dhuha prayers, and increasing discipline in carrying out worship. Thus, the role of Islamic jurisprudence teachers is very important in fostering a culture of worship in the madrasah environment.