AL TAHDZIB
Jurnal Pendidikan Islam Anak Usia Dini Vol.
No.
November 2025, pp.
e-ISSN 2962-4630 DOI: https://doi.
org/10.
54150/altahdzib.
The Impact of Islamic Religious Education on Children's Worship Abilities at Home Ade Imun Romadan1*.
Dadan Sunandar2.
Mona Qonitah3.
Lailatul Fithriyah Azzakiyah4.
Muzakki5 Sekolah Tinggi Ilmu Tarbiyah Al- Khairiyah Citangkil Cilegon Banten.
Indonesia Sekolah Tinggi Pesantren Darunna'im Banten.
Indonesia Al-Azhar University.
Cairo.
Egypt Universitas Muhammadiyah Palangkaraya.
Indonesia Universitas Islam Negeri Palangkaraya.
Indonesia adeimun1994@gmail.
comA, 2dadansunandar68@gmail.
comA,3mona_qonitah@azhar.
egA, azzaki@gmail.
comA, 5muzakki@uin-palangkaraya.
*Corresponding Author
Submission June 23, 2025
Revised July 8, 2025
Accepted October 20, 2025
Publish November 27, 2025
ABSTRACT
Islamic Religious Education plays a strategic role in shaping character, strengthening religious moderation, and supporting the spiritual and moral development of children from an early age in Indonesia.
This study aims to analyse the influence of Islamic Religious Education on children's worship abilities and the formation of religious character in early childhood.
The research employs a correlational quantitative design with a sample of 65 students.
Data were collected via questionnaires administered to parents and analysed using SmartPLS, which included validity and reliability tests, as well as tests of the significance of relationships between variables.
The results show that the implementation of Islamic Religious Education has a positive and significant effect on children's worship abilities, with an estimated influence of 0.
An increase in the Islamic Religious Education Implementation (IIRE) has been proven to improve children's skills in worship practices, such as reading Iqra', performing salawat, azan, dhikr, and wudu, with a t-statistic value of 4.
and a p-value of 0.
Regular religious activities at school not only impart knowledge but also familiarise children with the practical aspects of worship.
With a standard deviation of 0.
children become more confident, skilled, and spiritually disciplined, resulting in a significant improvement in their worship abilities at home.
The conclusion is that the implementation of Islamic Religious Education significantly enhances children's worship abilities, builds practical skills, spiritual discipline, and self-confidence from an early age.
Keywords: Islamic Religious Education.
Early Childhood.
Worship Copyright A 2025 by Authors.
Published by STAI Publisistik Thawalib Jakarta
INTRODUCTION
Islamic Religious Education plays a strategic role in Indonesia's education system, aiming to shape character, strengthen religious moderation, and support national resilience through inclusive Islamic values (Yani et al.
, 2.
The Islamic Religious Education curriculum is designed to safeguard students from ideologies that conflict with Pancasila while fostering a 121 | A L T a h d z i b This work is licensed under a Creative Commons Attribution 4.
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It also emphasises the development of spirituality and morality, particularly in forming noble character and reinforcing social ethics aligned with Islamic teachings (Muhamad et al.
, 2.
Experiencebased learning approaches help students internalise Islamic values in a contextual, relevant way to their real-life experiences (Bakti et al.
, 2.
The Islamic values applied within the family and community make religious education a continuous process across learning spaces (Syamsuni et al.
, 2.
Therefore.
Islamic Religious Education aims to shape individuals with balanced character, moderation, and positive contributions to society (Ismail et al.
, 2.
The methodology of Islamic Religious Education integrates modern pedagogical principles with Islamic ethical values, such as cooperation, sincerity, and mutual assistance, ensuring that the learning process includes both academic and spiritual dimensions (Usman et al.
, 2.
Amid societal diversity, multicultural education is a key tool for fostering harmonious interactions and strengthening an inclusive Muslim community (Sahibudin et al.
, 2.
Challenges in Islamic Religious Education include balancing traditional values with contemporary educational demands and addressing biases and misconceptions that may hinder the professional development of both teachers and students (Ismail et al.
, 2.
Strategies such as recruiting educators with moderate principles and strengthening curricula grounded in religious moderation values are crucial for fostering a healthy educational culture (Ma'arif et al.
, 2.
Learning evaluations are conducted comprehensively to ensure program quality and the effectiveness of learning outcomes, thereby enabling optimal achievement of educational goals (Fauzi & Inayati.
Islamic Religious Education in early childhood plays a vital role in shaping a virtuous character, as it introduces children to faith, values, ethics, and leadership, enabling them to develop as individuals who behave in accordance with Islamic teachings from an early age (Fauziddin et al.
, 2.
This process is reinforced through various learning strategies, including assignments, habituation, role modelling, guidance, and environmental conditioning, all designed to consistently instil values in the child's daily life (Cinantya et al.
, 2.
Collaboration between parents and schools is also a crucial factor in shaping children's character and helping them navigate various developmental challenges in the era of disruption (Nudin, 2.
The curriculum approach based on Al-Ghazali's thought emphasises objectives, content, and assessment methods that align with Islamic educational values (Asri et al.
, 2.
Additionally, family-based online learning emerged as an integrative solution during the pandemic (Nurhayati et al.
, 2.
, while the persistent access gap to Islamic preschool education remains a challenge (Salman et al.
, 2.
Research on the integration of Islamic values in early childhood education has shown significant effects on character development, particularly by instilling honesty, humility, respect, and love as strong moral foundations in children in predominantly Muslim environments (Subandi et al.
, 2.
This effort is further strengthened by incorporating local wisdom and social values, such as solidarity and cooperation, which help foster cultural pride from an early Moreover.
Islamic education in early childhood is more effective when collaboration among parents, schools, and the community fosters an environment that continuously supports the development of children's character (Sahid et al.
, 2.
The integration of information and communication technology into Islam-based learning also helps address the crisis in character 122 | A L T a h d z i b This work is licensed under a Creative Commons Attribution 4.
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php/altahdzib education by providing more interactive and engaging learning experiences for children (Suhid et al.
, 2.
However, various barriers, such as cultural resistance, limited parental involvement, and structural rigidity in public schools, still require appropriate contextual strategies for their resolution (Pratiwi et al.
, 2.
Research findings indicate that the implementation of Islamic Religious Education has a significant impact on children's worship abilities, with apparent positive effects and stable This study is novel in that it systematically examines how structured religious education can enhance children's worship competence, in contrast to previous research that focused more on general character development or cognitive aspects without emphasising The goal of this study is to analyse the factors in Islamic religious education provided by schools that shape early childhood worship abilities.
The impact of these findings is evident in the improved quality of religious education, the strengthened character of children, and the greater capacity of parents and schools to guide children consistently.
Overall, this study highlights the importance of a comprehensive, contextual approach to Islamic education in supporting the spiritual and moral development of children from an early age.
RESEARCH METHOD
This research was conducted quantitatively using a correlational approach at RA Raudhatus Shibya, with a population of 65 students.
The sample for this study consisted of 65 students.
The research was conducted by distributing questionnaires to the parents of class A students, resulting in a total of 65 participants.
Data analysis was performed using SmartPLS, which included validity, reliability, and significance tests.
The validity test includes outer loading to assess the appropriateness of indicators.
Average Variance Extracted (AVE)to test convergent validity, as well as Fornell-Larcker criterion, cross-loading, and HTMT to ensure discriminant validity between constructs.
Reliability was tested using CronbachAos Alpha and Composite Reliability to assess the internal consistency of each variable.
Hypothesis testing was then performed using partial t-tests with bootstrapping to assess the significance of relationships among the variables in the research model.
The research questionnaire is detailed as follows:
Table 1.
Research Questionnaire Variable Implementation of Islamic Religious Education (X) Indicator Prayer Practice Reading IqraAo WuduAo Practice Reading Sholawat Learning Adzan Learning Dhikr Learning Islam Child's Worship Ability (Y) (Dakir et al.
, 2015.
Hidayah et al.
Understanding of Aqeedah (Fait.
Belief Research Statements The child can follow the prayer movements with parental guidance.
The child is willing to pray with the family at home.
The child remembers prayer times when hearing the adhan.
The child can recognize the hijaiyah letters.
The child is becoming accustomed to performing wuduAo before prayer at home.
The child enjoys reading the sholawat taught by the teacher at home.
The child enjoys reading the sholawat with the family.
The child can imitate parts of the adzan.
The child tries to recite the adzan at home.
The child recognizes the adzan, the call to prayer.
The child can follow short dhikr after prayer.
The child memorizes short dhikr such as AuSubhanallah.
Alhamdulillah.
Allahu Akbar.
Ay The child is active during religious activities like morning prayers or Quran recitation.
The child recognizes the basic concept of Allah as the Creator.
The child knows that Allah is All-Seeing and All-Hearing.
The child believes that Allah protects them.
The child believes that prayer brings goodness.
123 | A L T a h d z i b This work is licensed under a Creative Commons Attribution 4.
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php/altahdzib The child feels happy when performing worship for the sake of Allah.
The child believes that good deeds will be rewarded with blessings.
The child knows that the Quran is the holy book of Muslims.
The child recognizes the teacher as the one who teaches Islamic religion.
The child understands that prayers come from Islamic teachings.
The child says salam when entering or leaving the house.
The child imitates good behavior modeled in religious lessons.
The child can mention the worship activities they do at school.
The child understands that the teacher teaches Islamic manners and The child recognizes simple acts of worship such as dhikr, prayer, and reading IqraAo.
Understanding Sources of Islamic Teachings Implementation Comprehension Research Hypothesis: There is a significant effect of the implementation of Islamic Religious Education on the childAos worship abilities at home.
RESULTS AND DISCUSSION
Figure 1.
Data Validity Stage 2 Data Validity Outer Loading Table 2.
Outer Loading Test Results CWA
IIRE
124 | A L T a h d z i b This work is licensed under a Creative Commons Attribution 4.
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Journal homepage: https://jurnal.
id/index.
php/altahdzib Outer loading indicates the extent to which indicators reflect the latent variables in the PLS-SEM model.
The values in the table suggest that almost all indicators have outer loadings above 0.
70, supporting convergent validity.
Indicators such as 3x, 5x, 10x, 12x, 14x, and 15x have very high loadings .
, indicating substantial contributions to the construct.
Meanwhile, some indicators, such as 2x and 11x, are close to the minimum threshold but are still considered acceptable.
For the IIRE construct, all indicators also show high values, confirming that the model exhibits good indicator reliability overall.
Average Variance Extracted (AVE) Table 3.
AVE Test Results CWA
IIRE
Average variance extracted (AVE) The Average Variance Extracted (AVE) values in the table show that the CWA construct has an AVE of 0.
804 and the IIRE construct has an AVE of 0.
Both values exceed the minimum threshold of 0.
50, indicating that each construct exhibits excellent convergent validity.
High AVE values suggest that over 80% of the variance in the indicators is accounted for by the constructs they measure.
Therefore, the model has strong measurement quality, and the indicators used can optimally represent the latent Fornell Ae Larcker Criterion Table 4.
FornellAeLarcker Criterion Test Results CWA
IIRE
CWA
IIRE
The results of the FornellAeLarcker Criterion test show that the square root of the AVE for each construct is greater than the correlation between constructs.
The CWA construct has a value of 0.
897, while IIRE has a value of 0.
These values exceed the correlation between CWA and IIRE, which is 0.
This confirms that each construct has good discriminant validity, as they can clearly distinguish themselves from one Therefore, the measurement model meets the FornellAeLarcker criterion, and it can be concluded that the latent variables in this study do not exhibit construct overlap.
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php/altahdzib Cross Loading Table 5.
Cross Loading Test Results CWA
IIRE
The cross-loading test results in the table indicate that each indicator loads highest on its respective construct, thereby satisfying the criteria for discriminant IIRE indicators such as 10x, 12x, 13x, 14x, 15x, and 18x show very high loadings on the IIRE construct compared to CWA.
Similarly.
CWA indicators such as 10y, 13y, 14y, 17y, and others exhibit dominant loadings on the CWA construct.
The apparent difference in loading values between the two constructs indicates that each indicator can be distinguished from the other construct.
Therefore, the model is considered valid discriminatively based on the cross-loading test.
HTMT (Heterotrait-Monotrait Rati.
Table 6.
HTMT Test Results IIRE <-> CWA Heterotrait-monotrait ratio (HTMT) The HTMT results indicate that the ratio of the IIRE to the CWA construct is This value is well below the standard threshold of 0.
90 in some literatur.
, indicating that there is no issue with discriminant validity between the two A low HTMT value suggests that the relationships among the latent variables are not overlapping and that each construct can be clearly differentiated.
Therefore, the measurement model meets the criteria for discriminant validity based on HTMT and is suitable for further structural analysis.
126 | A L T a h d z i b This work is licensed under a Creative Commons Attribution 4.
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php/altahdzib Reliability of the Data Table 7.
Reliability Test Results CWA
IIRE
Cronbach's alpha Composite reliability .
Composite reliability .
The reliability test results in the table show that both the CWA and IIRE constructs have very high values for CronbachAos Alpha and Composite Reliability .
ho_a and rho_.
, all exceeding 0.
These values far exceed the minimum threshold of 0.
70, indicating that both constructs are highly reliable.
The high internal consistency suggests that the indicators for each construct are working stably and consistently in measuring their respective latent Therefore, the measurement model exhibits excellent reliability and is ready for use in the structural analysis stage.
Hypothesis Testing (Partial Tes.
Table 8.
Significance Test Results .
-tes.
IIRE -> CWA
Original sample (O) Sample mean
(M)
Standard deviation (STDEV) T statistics (|O/STDEV|) The significance test results in the table show that the effect of IIRE (Implementing Islamic Religious Educatio.
on CWA (ChildrenAos Worship Abilitie.
is statistically The original sample value of 0.
386 indicates a positive effect of IIRE on CWA.
With a t-statistic of 4.
197, which is well above the critical threshold of 1.
96, and a p-value of 000 (< 0.
, this relationship is confirmed to be significant.
The relatively small standard deviation .
also indicates the stability of the estimate.
Overall, these results confirm that increasing IIRE significantly improves CWA in the research model.
The activities mentioned show that the school provides systematic religious practices, such as reading IqraAo, performing wuduAo, reciting sholawat, learning adzan, learning dhikr, and general Islamic education.
These activities not only impart theoretical knowledge but also familiarize children with the practical aspects of worship.
With regular school practice, children tend to become more confident and skilled in performing worship at home.
In other words, religious practices at school play a significant role in enhancing children's worship abilities at home, as they are already accustomed to the procedures, understand the rituals, and instill spiritual discipline from an early age.
Islamic Religious Education has significant benefits for teachers, students, and For teachers.
Islamic Religious Education helps develop pedagogical competencies and strong character, training them to possess deep knowledge, good teaching skills, and high moral values, while also serving as positive role models for students through behavior and ethics in accordance with Islamic teachings (Manik et al.
, 2023.
Khasawneh & Altakhaineh, 2.
Teacher training programs are designed to improve teaching quality through innovative and interactive methods, including the use of educational media and contextual approaches, as well as creating a conducive learning environment that supports the holistic development of students (Suja et al.
, 2.
For students.
Islamic Religious Education helps develop emotional and spiritual intelligence through collective prayers, historical studies, and social activities, while also strengthening their religious identity and values, thereby fostering an upbeat personality (Alimni et al.
, 2022.
Noh et al.
, 2.
For parents.
Islamic Religious Education encourages 127 | A L T a h d z i b This work is licensed under a Creative Commons Attribution 4.
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php/altahdzib active involvement in their children's education, both at school and at home, thereby ensuring consistent application of Islamic values (Romlah et al.
, 2.
Islamic Religious Education in early childhood education (PAUD) has a significant impact on children at home through the active role of parents.
Parental involvement ensures that children consistently receive religious teachings and moral guidance, thereby supporting their holistic development in spiritual, emotional, and social dimensions (El-Droubie, 2.
However, there are challenges in balancing modern pedagogical approaches with traditional interpretations of the Quran and Hadith.
This balance is essential to ensure that children receive a comprehensive education that respects contemporary educational standards while preserving Islamic values (Aslan, 2.
Therefore, religious education at home helps shape childrenAos character, fostering virtuous behavior.
Islamic Religious Education is applied to improve students' understanding and ability to perform religious rituals.
The focus is on adapting teaching methods, technology, and creative approaches to ensure that worship and education remain effective during the pandemic (Baidowi & Salehudin, 2.
Inclusive Islamic-based school management strategies emphasize integrating religious education with worship practices.
The focus is on applying daAowah approaches and adaptive learning to help students develop religious understanding.
Islamic character, and worship abilities in the context of the modern era and the new normal (Baidowi et al.
, 2.
The Islamic guidance approach (Irsha.
in the digital era, through practices like dzikr .
emembrance of Alla.
by Habib Luthfi bin Yahya, integrates daAowah strategies and religious education with technology, ensuring that students' worship abilities and religious understanding remain intact during the new normal era (Azkia et al.
, 2.
The verbal and non-verbal communication of Islamic Religious Education teachers influences students' learning motivation.
The focus is on effective teaching and daAowah strategies to enhance students' understanding of religion and their worship practices, in the context of adapting learning in the new normal era (Jalaluddin et al.
, 2.
CONCLUSION
The significance test results indicate that the increase in IIRE (Implementing Islamic Religious Educatio.
significantly contributes to the enhancement of CWA (ChildrenAos Worship Abilitie.
in the research model.
This affirms that the religious education aspects applied in schools not only impact children's theoretical knowledge but also influence their worship practices at home.
Based on the activities conducted in school, it is evident that various religious practices are systematically and structurally arranged, such as reading IqraAo, performing wuduAo, reciting sholawat, learning adzan, learning dhikr, and comprehensive Islamic education.
These activities serve a dual purpose: first, they instill a theoretical understanding of worship and religious values.
second, they familiarize children with practical worship routines.
Through consistent practice at school, children become more confident, skilled, and disciplined in performing worship at home.
The routine and directed religious activities at school play a significant role in shaping spiritual character and enhancing children's worship abilities.
Thus, the integration of religious practices in the educational environment has a clear positive effect on children's ability to perform worship independently at home, strengthening the connection between formal education and daily spiritual practice.
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