This study aims to examine the use of Islamic interactive learning media in instilling religious values in early childhood at Nurul Istiqomah Kindergarten, Muaro Panco Village, Merangin Regency. Early childhood education is a crucial phase in character development, particularly in embedding religious values as the foundation of children’s moral behavior. However, religious learning in many institutions is often still delivered through conventional methods that are less engaging. Therefore, learning innovation through Islamic interactive media is needed to create enjoyable and meaningful religious learning experiences. This research employed a qualitative approach with a descriptive research design. The research subjects consisted of teachers and early childhood learners at Nurul Istiqomah Kindergarten. Data were collected through observation, interviews, and documentation. Data analysis was conducted using data reduction, data display, and conclusion drawing, while data validity was ensured through triangulation. The findings indicate that the use of Islamic interactive learning media, such as Islamic animated videos, religious children’s songs, and educational games, increases children’s learning interest and facilitates their understanding of religious concepts like daily prayers and manners in a more concrete way. The obstacles encountered include limited supporting facilities and teachers’ constraints in independently developing interactive media. Overall, Islamic interactive learning media are effective in instilling religious values in early childhood learners at Nurul Istiqomah Kindergarten.

The community service program conducted by students during the Field Work Practice (PKL) at TPQ Nurul Huda, Riam Mengelai Village, is implemented as a tangible contribution to student guidance, focusing on enhancing religious competence, discipline, and worship skills. This program was motivated by the need to improve the quality of religious education systematically and according to the skill level of each student, making learning more effective and targeted. The objective of this service is to optimize student guidance by improving Quran reading skills, daily prayer memorization, moral development, and active participation in religious activities according to each class’s ability. The implementation method includes initial observation, planning a guidance program based on skill levels, direct teaching and learning, individual and group mentoring, and periodic evaluation. Students are divided into four classes according to their ability: Class 1 for students at IQRA’ levels 1 and 2, Class 2 for IQRA’ 3 and 4, Class 3 for IQRA’ 5 and 6, and Class 4 for students who can read the Quran fluently. Each class receives materials tailored to their level, ranging from introduction to Arabic letters, Quran reading, daily prayer memorization, to moral development and worship practices. This class-based guidance approach allows PKL students to provide focused attention, ensuring optimal learning outcomes. The results show significant improvements in students’ discipline, learning motivation, Quran reading skills, prayer memorization, and moral understanding. Class-based guidance according to skill levels provides each child with an appropriate learning experience, enabling maximal development. PKL students gain practical experience in early childhood religious education, lesson development, and classroom management. This program is expected to serve as a systematic, effective, and sustainable model for student guidance at TPQ Nurul Huda.

This community service program aims to improve mothers’ understanding and practical skills in performing proper ablution (wudhu) in Wonotirto Hamlet, Wonomerto Village, Wonosalam District, Jombang Regency. The program was initiated based on preliminary findings indicating that some mothers practiced ablution in ways that did not fully comply with its pillars and legal requirements, particularly regarding the sequence and completeness of washing the required body parts. Such practices potentially affect the validity of daily prayer performance. The community service activity was conducted using a practice-based mentoring approach that integrated the delivery of basic materials, interactive dialogue, demonstrations, and guided individual practice. This approach was selected to provide an applicable and contextual learning experience suitable for participants of diverse ages and religious educational backgrounds. Data were collected through observation, question-and-answer sessions, and activity documentation. The results of the program indicate an improvement in participants’ understanding of the basic concepts of ablution, its pillars and legal requirements, as well as actions that invalidate or perfect ablution. In addition, participants’ practical skills in performing ablution showed significant improvement, as evidenced by a more orderly sequence and more complete washing of the required body parts. The activity also increased participants’ awareness and motivation to improve the quality of their worship and their readiness to transfer proper ablution practices to family members. Therefore, this practice-based ablution mentoring program contributes to strengthening the quality of community worship and may serve as an applicable and sustainable model for community service in religious practice development

This study aims to examine the aligenment between class scheduling and the performance of the live daily prayers among student4s at UIN Walisongo Semarang. As an Islamic higher education institution, UIN Walisongo expected to integrate academic activities with the religious obligateions of its students. However, the intensity of class schedules and the dynamics of campus activities often have the potensial to conflict with prayer times, making it necessary to investigate the exten to which academic schedules are synchronized with the required times for prayer. This research focuses on three main aspects: (1) the compatibility of class schedules with the times of the five daily prayers, (2) the extent to which academic administrator consider prayer times when designing class scheduls, and (3) the forms of taysir or facilitative measures provided by the anniversity to support timely prayer performance. Using a qualitative field research method and a case study approach, data are collected through observations, interviews, and documentation related to class schedules and worship facilities within the campus environment. The findings of this study are expected to provide a comprehensive understanding of the relationship between academic scheduling systems and the practice of performing the five daily prayers among students. In addition, this research aims to generate recommendations based on Islamic jurisprudence and Islamic time management principles, which my serve as a foundation for developing academic policies that are more supportive of religious observance. Such policies would help ensure that academic activities and religious obligations can operate in harmony and mutually reinforce one another.

Daily congregational prayers are commonly practiced in public madrasahs, yet the mechanisms behind how such routines are nurtured particularly through the agency of Islamic Religious Education teachers remain underexplored. This study investigates how Islamic Religious Education teachers cultivate the habit of performing the Dzuhur prayer in congregation at MTs Negeri 4 Klaten, the challenges encountered in the process, and the strategies employed to sustain student participation. Adopting a qualitative single case study design, the research involved two Islamic Religious Education teachers and six students selected through purposive sampling. Data were obtained via participatory observation, in-depth interviews, and document analysis, and were processed using Miles and Huberman’s interactive model. The findings indicate that the teachers’ contribution extends beyond instructional roles; they function simultaneously as role models, motivators, supervisors, and character builders. Key barriers include inconsistent student discipline, limited spiritual awareness, infrastructural constraints, and peer influence. To address these issues, the teachers implement persuasive educational approaches, exemplary conduct, close monitoring, regular evaluation, and collaborative coordination with fellow educators. Overall, the study affirms that the personal commitment of teachers is pivotal in transforming worship routines into sustainable character-building practices within the school environment.

This study examines strategies for preserving the Kilmury language as a form of local wisdom in filtering the influence of globalization in Kilmury Village, East Seram Regency. A qualitative approach with a case study method was employed to explore the role of the local language in maintaining cultural identity through in-depth interviews, participatory observation, and document analysis. The findings reveal that the family environment serves as the primary stronghold for language transmission, where daily communication, advice, folktales, and prayers are conveyed in the Kilmury language. The role of traditional leaders extends the use of the language into public domains through customary events, religious activities, and village deliberations. Ritual activities and oral traditions, such as storytelling and traditional ceremonies, function to enrich vocabulary, preserve symbolic values, and foster a sense of identity pride. Digital media is utilized to expand the language’s domain through creative content, online classes, and digital documentation. Community initiatives such as language classes, cultural festivals, and the “One Kilmury Word a Day” program encourage intergenerational participation. The main challenges include the dominance of Indonesian and global languages, low interest among the younger generation, and limited educational and technological resources. Recommendations include creating a “Kilmury Language House” in families, adding culture-based materials in schools, holding annual festivals, forming preservation forums, promoting digital literacy, and setting up a regional documentation unit. Preserving the Kilmury language requires joint efforts from families, leaders, communities, and technology to sustain it as a cultural identity in the global era.

The role of religion and politics in the responses to the coronavirus pandemic raises the question of their influence on the risk of other diseases. This study focuses on age-adjusted death rates of cancer, heart disease, and infant mortality per 1000 live births before the pandemic (2018-2019) and COVID-19 in 2020-2021. Eight hypothesized predictors of health effects were considered by examining their correlation to age-adjusted death rates and indicators of health behavior among U.S. states, percentage who pray once or more daily, Republican attitudes and influence on state health policies as indicated by the percentage vote for Trump in 2016, percent of household incomes below poverty, median family income divided by a cost-of-living index, the Gini income inequality index, urban concentration of the population, physicians per capita, and public health expenditures per capita. Since prayer for divine intervention is common to otherwise diverse religious beliefs and practices, the percentage of people claiming to pray daily in each state was used to indicate potential religious influence. Based on collinearity, inequality was chosen for inclusion over poverty, and the prayer and political variables were analyzed separately. All of the death rates were higher in states where more people claimed to pray daily. Only cancer and COVID-19 were correlated significantly with Trump's percentage of the vote. Lower death rates from cancer and heart disease are associated with more public health expenditures, but not for infant mortality or COVID-19 deaths. COVID-19 death rates were lower in states with more physicians per capita, but that variable was not significantly associated with the other death rates. Heart disease, infant mortality, and COVID-19 death rates were higher in states with more income inequality. All rates except infant mortality were lower in states where a greater percentage of the population resides in urban areas. The correlation between daily prayer and smoking cigarettes, as well as the neglect of public health recommendations for fruit and vegetable consumption and COVID-19 vaccination, suggests that reliance on prayer is a factor in neglect of preventive practices.

Every Muslim is obliged to perform the five daily prayers, the validity of whichis contingent upon the fulfillment of several essential conditions, one of which is observing the prescribed prayer times. In addition, the orientation toward the Qibla constitutes a fundamental requirement that must be determined accurately based on geographical location. Regions situated to the east of the Kaaba are required to face westward in determining the Qibla direction, and conversely, regions located to the west must face eastward. This study aims to examine the accuracy of the Qibla direction at the Tanwir Mosque in Surabaya using a theodolite. The research employed a field-based observational method to obtain precise empirical data. The theodolite, as a modern surveying instrument, is widely recognized for its high level of precision in angular measurements. The findings indicate that minor discrepancies exist among measurements obtained using different instruments; however, these differences remain within acceptable tolerance limits. Compared to other measurement tools, the theodolite demonstrates the highest degree of accuracy. This research is significant in ensuring the correctness of the Qibla direction and in enhancing public awareness regarding the importance of precision in the performance of religious worship.

This study examines the Sekolah Plus Ngaji (SPN) program as a distinctive school branding and promotion strategy in early childhood education (ECE) within rural Indonesia. Responding to increasing competition among ECE institutions, kindergartens are required to design programs that align with parental expectations and community values. This research employed a qualitative case study involving one principal, four teachers, and ten parents at Dharma Wanita Persatuan 1 Kindergarten in Waturejo, Ngantang District, Malang. Data were collected through semi-structured interviews, participant observation of daily SPN activities, and document analysis of school records and promotional media, then analyzed using the interactive model of Miles et al. through data reduction, data display, and conclusion drawing. The findings reveal that the SPN program—which integrates Quranic recitation, memorization of daily prayers, and habituation of Islamic values into the formal kindergarten curriculum—functions not only as a religious education initiative but also as a strategic branding tool that differentiates the school from competitors. Parents consistently highlighted SPN as their primary reason for school selection, corresponding with a 20–30% increase in enrollment over the past two years. The study contributes to the literature on school marketing by showing how faith-based initiatives strengthen school identity, parental trust, and institutional sustainability in resource-limited rural contexts, and it offers a replicable model for other ECE institutions seeking to balance academic, moral, and religious education.

This study examines the impact of an Islamic value-based school culture on the improvement of teacher performance in elementary schools within Aceh Tamiang Regency, Indonesia. Although Islamic ideals have been incorporated into school traditions for an extended period, their assimilation into teachers' professional practices remains variable. This qualitative case study examines two public elementary schools—SD Negeri Alur Sentang and SD Negeri Paya Rahat—through in-depth interviews, non-participant observations, and document analysis. Utilizing Schein’s organizational culture theory and Bernardin & Russell’s performance model, the study investigates the expression of cultural artifacts, embraced values, and foundational assumptions that influence teacher conduct and work ethics. The findings indicate that Islamic cultural practices, including daily prayers, tadarus, and moral reminders, are evident yet not fully integrated into teachers' professional activity. The cultural dynamics are shaped by three main things: (1) artifacts that represent religious identity, (2) values that are important to people, such as discipline, amanah, and responsibility, and (3) beliefs that work is religion. All of these things together affect how well teachers do their jobs in terms of discipline, relationships with others, and devotion. Nonetheless, deficiencies persist in leadership modeling, implementation consistency, and community support. The study finds that to make Islamic value-based school culture stronger, we need strategic leadership, meaningful habituation, and working together. Suggestions are given to schools and policymakers to help teachers become more professional and culturally aware in a more complete way

Teachers can provide inspiration and guidance for children’s behavior. Therefore, teachers are always required to work hard to develop students’ potential so that students can understand their own potential. Included in the development of student morals, so that students can distinguish which one is good and which one works based on the reasons and norms that exist in the student environment. Moral development must start from the basic level so that students have a solid foundation in daily behavior. This research was conducted at MIS Nurul Huda Gebang Kab. Langkat uses qualitative research methods and descriptive qualitative methods as research objects. The results showed that MIS students Nurul Huda Gebang Kab. They have very diverse backgrounds; some people can read the Koran, but some still can’t read at all—the efforts of Ustad and Ustadzah (school teachers) MIS Nurul Huda Gebang Kab. Langkat strengthens the faith, piety, and morality of students in educating and fostering students; (1) carry out learning to read the Qur’an and read selected short surahs, (2) read daily prayers, (3) perform dhuha, dhuhur, and asar prayers in congregation, and (4) cultivate student morality. Supervised by MIS teacher Nurul Huda Gebang Kab. Langkat can be said to be successful; 100% of students have graduated by memorizing just 30 juz and the daily prayers after taking the final school exams.

The current phenomenon shows that character education is very important in the education system, especially at the elementary education level, including in Madrasah Ibtidaiyah (MI). Character is necessary in shaping students' personalities in accordance with Islamic values. Hidden curriculum is a curriculum that includes norms, values, and habits that are formed through social interactions and the school environment without being explicitly stated in formal curriculum documents. The method used in this study is a descriptive method with a phenomenological approach. The results obtained show that the forms of habituation applied in Madrasah Ibtidaiyah Fitrah Insani include: habituation of Worship, including activities usually carried out at school: congregational Dhuha and Dzuhur prayers, reading Asmaul Husana, daily prayers read together, reading the Quran and Tahfidz, Ethical and social habits including getting used to 5S saying greetings, greetings, smiling, being polite and courteous, getting used to queuing and discipline, getting used to working together and caring for society. Academic habits, independence, and responsibility include taking responsibility for assignments and preparing learning materials independently, participating in active and reflective learning.

Strengthening Islamic and Muhammadiyah values ​​(AIK) is an important foundation in developing religious attitudes and an Islamic work ethic within the Muhammadiyah Community Service environment. However, support staff such as office boys, drivers, and security guards at the University of Muhammadiyah Semarang (UNIMUS) often do not receive systematic guidance regarding the implementation of obligatory worship, especially the five daily prayers. This community service activity aims to increase understanding, awareness, and consistency in the practice of obligatory worship through an educational, participatory approach and the application of simple learning media. Implementation methods include socialization, andragogy-based worship practice training, the provision of short learning videos, the use of daily worship journals (printed and digital), and routine mentoring. Evaluation was carried out through pre-post tests, observation of worship practices, and participant reflections. The results of the activity showed a significant increase in the understanding and implementation of obligatory worship, reflected in increased post-test scores, regular congregational prayers, and increased spiritual commitment of support staff. In conclusion, this program is effective in strengthening the practice of obligatory worship while building a more harmonious Islamic work culture within the UNIMUS environment.

This Independent Real Work Lecture (KKN) activity aims to improve children's Qur'an literacy at the At-Taqwa TPA, Gung Pinto Village through the implementation of structured and educational activities. The activity was carried out on September 1-17, 2025 involving around 30-40 children aged 6-12 years. The approach used is qualitative descriptive with a participatory method, where KKN students play the role of facilitators and companions of TPA teachers in the implementation of daily prayer activities. The learning process includes the initial observation stage, the implementation of ngaji using talaqqi, tahsin, and murojaah methods, and evaluation of children's learning outcomes. The results of the activity showed that there was an increase in children's ability to recognize hijaiyyah letters, improve the makhraj of letters, and read the Qur'an more tartilly. In addition, children's motivation and participation also increase along with a fun and interactive approach. This activity makes an important contribution in building synergy between students, TPA teachers, and the community as a form of strengthening community-based Islamic education and developing a culture of Qur'an literacy at the local level.

This study aims to determine the effect of daily prayer habituation on the development of religious and moral values in children aged 4–5 years at TK Yamassa Surabaya. The background of this research is the increasing use of digital technology, which has led to a decline in social interaction and children's understanding of religious and moral values. Preliminary observations indicated that some children had not yet developed the ability to recite daily prayers properly due to inappropriate behavior. The research uses a quantitative approach with a one-group pretest-posttest pre-experimental design. The sampling technique used was saturated sampling. Data collection was conducted through observation and documentation. Data analysis included descriptive analysis, Normality Test, Homogeneity Test, and t-Test using IBM SPSS version 30. The results of the descriptive analysis showed an average pre-test score of 9.60 and a post-test score of 16.05. The normality test (Shapiro-Wilk) indicated that the data were normally distributed, with a pre-test value of 0.087 and a post-test value of 0.116. The homogeneity test showed that the data were homogeneous with a value of 0.175 > 0.05. The t-test showed a significance value of 0.001 < 0.05, which means there is a significant effect of daily prayer habituation. Based on these results, it can be concluded that daily prayer habituation has an effect on the development of religious and moral values in children aged 4–5 years at TK Yamassa Surabaya. It is suggested that educators, schools, and future researchers be more innovative in developing daily prayer habituation through various activities.

Knee osteoarthritis (KOA) is a degenerative joint disease that leads to pain, stiffness, and disability. While established risk factors such as age, obesity, and joint injury are well-documented, the role of cultural practices remains underexplored. This study investigates the association between traditional cultural practices and KOA prevalence in Central Asia. A case-control study was conducted between January and March 2025 in Turkestan, Kazakhstan, involving 337 KOA cases and 685 matched controls. Participants completed structured questionnaires assessing demographic characteristics, lifestyle habits, and cultural practices. Unconditional logistic regression analyses identified associations between cultural factors and KOA, adjusting for age, sex, BMI, education level, physical workload, and type of residence. Frequent floor sitting (OR = 4.25, 95% CI: 3.02-5.99), squat toilet use (OR = 2.32, 95% CI: 1.66-3.23), and rural residence (OR = 7.57, 95% CI: 4.99-11.48) were strongly associated with KOA. Daily prayer postures did not significantly differ between cases and controls. Traditional cultural practices involving prolonged knee flexion were associated with KOA. Public health initiatives should consider culturally appropriate strategies that may help mitigate knee strain. Further longitudinal research is needed to establish causality.

This study aims to describe the daily prayer learning process, the formation of Islamic habits, and the challenges faced by early childhood children in the Magrib Mengaji program at Al-Khairi Mosque. The study employed a qualitative case study approach, involving ten children, two instructors, and two parents as informants. Data were collected through in-depth interviews, participatory observation, and documentation, then analyzed using Miles and Huberman’s interactive model. The results indicate that daily prayer learning is conducted systematically using participatory, multisensory, and contextual approaches. Children actively engage through repetition, independent practice, and real-life application, supported by the roles of teachers and parents in reinforcing Islamic values. This habituation contributes to religious behavior, discipline, responsibility, empathy, and the internalization of gratitude and mutual respect. Challenges identified include limited attention span, the need for more creative teaching methods, inconsistent parental support, environmental distractions at the mosque, and variations in children’s intrinsic motivation. The study confirms that daily prayer habituation is an effective strategy for developing the religious character of early childhood children, requiring collaboration among mosques, instructors, and families, along with creative and contextualized learning methods

The mentoring program for daily worship habituation was implemented as an effort to strengthen the religious character of students at TPQ Al-Ikhlas Sambirejo Jombang. This activity focused on establishing routines of murojaah and daily prayers as spiritual practices integrated into the learning process. The aim of this community service program was to improve students’ discipline in worship, enhance their understanding of Qur’anic values, and cultivate sustainable daily religious habits. The program was carried out for one month using direct mentoring, participatory observation, and periodic evaluation of students’ progress. The results showed improvements in murojaah ability, understanding of short daily prayers, and positive behavioral changes, including increased awareness and independence in performing daily worship. Furthermore, the interaction dynamics during the mentoring sessions contributed to a more religious and conducive learning environment, indicating that the program provided a significant contribution to strengthening students’ character.

The development of religious character in students remains a central challenge in Islamic education, particularly at the madrasah level. This study aims to describe and analyze the implementation strategy of Aqidah Akhlak (Islamic Creed and Morals) learning at MTs Al Atiqiah and its impact on strengthening students' religious character. Using a qualitative case study approach, data were collected through participatory observation, in-depth interviews, and documentation studies over three months. The research findings indicate that the integration of three main approaches religious habituation through daily prayers and Qur'an recitation, teacher exemplarity in attitude and behavior, and contextual learning linking Islamic values to social realities proved highly effective in shaping students' religious character. The study revealed a significant increase in consistency of worship, improved moral behavior, and active participation in religious-social activities among students. These results demonstrate that a systematic and integrative learning strategy can successfully internalize religious values within the madrasah environment, offering a comprehensive model for Islamic character education that balances traditional and contextual approaches.

Learning the Qur’an should begin at an early age, starting with learning how to read it. This study aims to examine the implementation of the Tilawati method in teaching Qur’anic reading to children at RA Fatahilah, and to identify the factors that influence their reading abilities. This research used a qualitative method with data collected through interviews, observations, and documentation. Interviews were conducted with the institution’s head, teachers, and students; observations were carried out directly during learning activities; and documentation was used to gather written data such as curriculum and students’ learning progress records. Data validity was ensured through triangulation of sources, methods, and time. The results show that the implementation of the Tilawati method is quite optimal and effective in helping children read the Qur’an according to tajweed rules, using a classical approach and the read-listen technique. The curriculum includes core materials such as the introduction to hijaiyah letters, along with supporting materials like daily prayer memorization and worship practices. Learning success is influenced by student motivation, teacher involvement, parental support, and a conducive learning environment. Collaboration among all parties is essential to achieve optimal learning outcomes.