Building Religious Character and Social Concern for the Students of Madrasah Aliyah Darus SyifaAo Kudus Perspective of Sheikh Nawawi Al-Jawi Subaidi1.
Saiful Hadi2.
Junaidi Arsyad3.
Faris Nur Khulafa4.
Abdulaziz Kaluape5 1Universitas Islam Nahdlatul Ulama Jepara.
Indonesia 2Institut Agama Islam Negeri Madura.
Indonesia 3Universitas Islam Negeri Sumatra Utara Medan.
Indonesia 4Monash University.
Australia 5Fatoni University.
Thailand 1subaidi@unisnu.
, 2saifulhadi@iainmadura.
3junaidiarsyad@uinsu.
id, 4fkhu0001@student.
5kalupae68@gmail.
Abstract Keywords:
Building Religious Character.
Social Care.
Sheikh Nawawi Al-Jawi.
This research describes building religious character and social concern for the students of Madrasah Aliyah Darus SyifaAo Kudus from the perspective of sheikh Nawawi al-Jawi.
This research uses a qualitative approach with a descriptive type.
Data collection techniques in this research are through observation and Meanwhile, the data analysis technique is carried out by data reduction, data presentation and drawing conclusions.
The results of this study conclude that: first, religious character building for children through the delivery of the book material AoNashyih al-AoIbydAo and the application of the essence of religious character education values is carried out through several activities including: .
praying before learning, .
tahfidz and tahsin alQur'an, .
dhuha prayer, .
congregational prayer.
Second, social care character building through distributing aid to flood victims in Karanganyar Village.
Demak Regency.
Abstrak:
Kata Kunci:
Membangun Karakter Religius.
Kepedulian Sosial.
Sheikh Nawawi Al-Jawi.
Penelitian ini mendeskripsikan pembangunan karakter religius dan kepedulian sosial untuk siswa MA Darus SyifaAo Kudus menurut perspektif Sheikh Nawawi al-Jawi.
Penelitian ini menggunakan pendekatan kualitatif dengan model deskriptif.
Teknik pengumpulan data pada penelitian ini melalui pengamatan dan wawamcara.
Sedangkan teknik analisis datanya menggunakan reduksi data, penyajian data, dan pengambilan kesimpulan.
hasil dari penelitian ini menyimpulkan bahwa: pertama, pembangunan karakter religius bagi anak-anak melalui penyampaian materi kitab AoAo Nashyih al-AoIbydAy dan penerapan intisari nilai pendidikan karakter religius yang dilaksanakan melalui beberapa kegiatan diantaranya: .
berdoa sebelum belajar, .
tahfidz dan tahsin al-QurAoan, .
shalat dhuha, .
Subaidi.
Saiful Hadi.
Junaidi Arsyad.
Faris Nur Khulafa.
Abdulaziz Kaluape sholat berjamaah.
Kedua, pembangunan karakter peduli sosial melalui menyaluran bantuan bagi korban banjir di Desa Karanganyar.
Kabupaten Demak.
Received : July 26, 2024.
Revised: March 17, 2025.
Accepted: June 30, 2025 https://doi.
org/10.
19105/tjpi.
A Tadris Jurnal Pendidikan Islam Institut Agama Islam Negeri Madura.
Indonesia This is an open access article under the CCAeBY-NC license Introduction It's no secret that some students around us engage in brawls, violent behavior, quick temper, arrogance, rudeness, and lack of shame in public displays of affection.
Added to this is the lack of solidarity, respect, mutual assistance, caring attitude, and the absence of brotherhood.
Such phenomena are the result of low morals and character, as well as the lack of interaction and communication with parents and teachers.
The proliferation of technological gadgets without balanced Islamic studies exacerbates these issues.
In this regard, the role of parents and teachers is crucial in shaping the morals, character, and manners of children.
Therefore, parents and teachers can employ various approaches to guide and educate their charges towards improvement.
Citing Eryana .
, it is observed that there is now a widespread lack of social concern towards others.
One example of this lack of social concern is the increasing disregard for communal activities such as mutual cooperation within Individuals prioritize personal interests over collective well-being, which can diminish the sense of unity among humanity.
To further strengthen character education as outlined in Law Number 20 of 2003 concerning the National Education System.
Article 3 of the law states that National Education functions to develop capabilities and shape the character and civilization of the nation in a dignified manner to enrich the nation's life.
It aims to develop the potential of learners to become individuals who are faithful and devoted to the One Almighty God, possess noble character, are healthy, knowledgeable, skilled, creative, independent, and become democratic and responsible citizens.
Article I of Law Number 20 of 2003 concerning the National Education System states that the goal of National Education is to develop the potential of learners to have intelligence, personality, and noble character.
The aforementioned goal illustrates that education not only shapes intelligent individuals but also fosters strong personality or character and noble morality that embody the noble values of the nation and religion.
One of the characters that needs to be built is religious and social concern.
Religious character, as stated by Subaidi .
, is defined as follows: "religious character, students will act and behave in accordance with religious commands and prohibitions.
"4 Furthermore, it is stated that religiosity in this context refers to 1 N.
Setiawatri and A.
Kosasih.
AuImplementasi Pendidikan Karakter Peduli Sosial Pada Masyarakat Pluralisme Di Cigugur Kuningan,Ay Jurnal Pendidikan Karakter 9, no.
: 179Ae92, https://doi.
org/https://doi.
org/10.
21831/jpk.
2 Laila.
Husna.
AuPendidikan Karakter Mandiri Pada Siswa Kelas IV SD Unggulan Aisyiyah Bantul,Ay Jurnal Pendidikan Guru Sekolah Dasar 6, no.
: 964Ae74.
3 Try Riduwan Santoso and Lilis Cahrolis.
AuCritical Analisys: Konsep Pendidikan Karakter Dalam Perspektif Tasawuf,Ay LATIFAH: Jurnal Ilmu Tasawuf Dan Kebudayaan Islam 2, 2 .
: 15Ae29.
4Subaidi.
Abdulaziz Kalupae.
Warnika Febri Astanty.
AuImplementation Of Dzikir And Prayer In Strengthening Mahasantri MaAohad AlyAos Personality In Indonesia,Ay Jurnal Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
DOI: 10.
19105/tjpi.
Building Religious Character and Social Concern for the Students of Madrasah Aliyah Darus SyifaAo Kudus Perspective of Sheikh Nawawi Al-Jawi the obedience of students to religious values.
Religious values are values that originate from the Almighty, so automatically these values can control a person's Social concern is the implementation of human awareness as social beings who cannot live alone.
Humans need others to fulfill their needs, so there is a sense of interdependence between one individual and another.
The goal of building character related to awareness in each individual is managed by instilling religious values and social concern among students in the madrasah environment.
Students who have strong religious character foundations and care for others are considered to have noble or commendable Sheikh Nawawi Al-Jawi was a prominent scholar and religious figure from Indonesia.
He was born on January 22, 1813, in Banten, a region in Java.
Indonesia, and passed away on October 7, 1897.
He was renowned for his extensive knowledge in various Islamic sciences, such as theology, jurisprudence, hadith, exegesis, and Arabic language.
His scholarship and piety earned him a high reputation in the Islamic world during his time.
Sheikh Nawawi Al-Jawi studied under the guidance of leading scholars of his time and later became a teacher, attracting many students eager to benefit from his knowledge and wisdom.
As a prolific writer, he authored numerous books on Islamic themes and made significant contributions to the Islamic literary tradition in the Malay Archipelago.
Sheikh Nawawi Al-Jawi is one of the prominent scholars widely recognized to this day.
His focus on the study of Islamic texts is extensive, particularly in the fields of ethics and character development, including Islamic character and assisting others.
This is evident in his works on the subject of ethics.
The book "Nashyih al-AoIbyd," which is the focus of discussion, contains various discussions related to the values of moral education or character along with their evidence.
These values can serve as a reference in shaping the ethical and moral values needed by children in educational institutions.
The book "Nashyih al-AoIbyd" contains various pieces of advice aimed at providing enlightenment to the community, especially students or religious It is divided into 10 chapters, comprising a total of 214 pieces of advice.
Forty-five of these pieces of advice are sourced from Hadiths, while the rest are sourced from the statements or actions of the Prophet Muhammad's companions.
Each chapter in this book is followed by an explanation from Sheikh Nawawi AlJawii, detailing the number of pieces of advice as well as the number of Hadiths and companion-related texts relevant to the chapter.
The researcher aims to explore the phenomenon of student behavior at Madrasah Aliyah Darus SyifaAo Kudus, particularly in relation to the development of religious character and social concern.
This study is motivated by the need to understand how the teachings of Sheikh Nawawi Al-Jawi, especially as Intelegensia Unisnu Jepara .
104Ae17, https://doi.
org/10.
34001/intelegensia.
5 Subaidi.
Pendidikan Anak Dalam Islam, ed.
Azzah Nor Laila (Jogjakarta: Lingkar Media Jogja, 2.
6 Novi Setiawatri and Aceng Kosasih.
AuImplementasi Pendidikan Karakter Peduli Sosial Pada Masyarakat Pluralisme Di Cigugur Kuningan,Ay Jurnal Pendidikan Karakter 9, no.
: 179Ae92, https://doi.
org/https://doi.
org/10.
21831/jpk.
7 Syekh Nawawi al Jawi.
Nashaihul Ibad (Jakarta: Wali Pustaka, 2.
8 (Hadi & Muhid, 2019: .
9 Syekh Nawawi al Jawi.
Nashaihul Ibad (Jakarta: Wali Pustaka, 2.
DOI: 10.
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Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
Subaidi.
Saiful Hadi.
Junaidi Arsyad.
Faris Nur Khulafa.
Abdulaziz Kaluape articulated in his work Nashaih al-AoIbad, contribute to shaping these values among students.
Among the various pieces of advice offered in Nashaih al-AoIbad, the researcher will focus on those that emphasize building religious values and fostering kindness toward others, which aligns with the concept of social care.
The choice of Nashaih al-AoIbad as a primary source is due to its profound relevance in guiding moral and ethical development, making it a valuable reference for character building in this educational context.
Therefore, this study seeks to delve deeper into the theme, addressing the central question of how religious character and social care are cultivated among students at Madrasah Aliyah Darus SyifaAo Kudus from the perspective of Sheikh Nawawi Al-Jawi.
The study on "Building Religious Character.
Social Care: Perspectives from Sheikh Nawawi Al-Jawi for the Students of Madrasah Aliyah Darus SyifaAo Kudus" highlights the enduring relevance of traditional Islamic teachings in shaping modern Islamic education.
By exploring Sheikh Nawawi Al-Jawi's emphasis on cultivating religious values and fostering social care, the research underscores how these principles align with contemporary educational goals in Islamic Modern Islamic education seeks to integrate spiritual development with social responsibility, aiming to produce well-rounded individuals who embody both piety and compassion.
The insights from Sheikh NawawiAos teachings provide a valuable framework for Madrasah Aliyah Darus SyifaAo Kudus and similar institutions to nurture students who are not only grounded in their faith but also actively contribute to the betterment of society, reflecting the holistic vision of Islamic education in todayAos world.
Methods This research employs a qualitative approach with a descriptive type.
The research location is at Madrasah Aliyah Darus SyifaAo Kudus.
The data collection techniques in this study include observation and interviews, which were implemented by observation.
Interviews and data analysis.
Observation:
The researcher conducted direct observations in the madrasah environment to understand how the study of the book Nashyih al-AoIbyd is implemented and how it influences students in both in-class and out-of-class activities.
Observations were carried out over a period of three months, involving approximately 30 students from various classes at Madrasah Aliyah Darus SyifaAo Kudus.
The researcher observed students' interactions, behaviors, and participation in religious activities, study groups, and social initiatives.
This method allowed for a firsthand understanding of how the teachings of Sheikh Nawawi Al-Jawi contribute to building religious character and social care among students.
Observations were documented through field notes and audio-visual recordings .
ith consen.
to capture the dynamics of student Interviews:
In-depth interviews were conducted with 15 participants, including 10 students, 3 educators or teachers, and 2 supervisors involved in the study of Sheikh Nawawi Al-Jawi's thoughts, particularly through the book Nashyih alAoIbyd.
The interviews were semi-structured, allowing participants to share their personal perspectives on how the study of the book influences the development of religious character and social care.
Each interview lasted approximately 30Ae45 minutes and was conducted in a private setting to ensure comfort and confidentiality.
The interviews were recorded .
ith Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
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DOI: 10.
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Building Religious Character and Social Concern for the Students of Madrasah Aliyah Darus SyifaAo Kudus Perspective of Sheikh Nawawi Al-Jawi permissio.
and later transcribed for analysis.
Questions focused on participants' experiences, the impact of the teachings on their daily lives, and their perceptions of the role of religious education in fostering social Data Analysis:
The data analysis technique in this study followed a systematic qualitative approach, including:
Data Reduction: The researcher organized and categorized the data from observations and interviews, focusing on key themes related to religious character and social care.
Data Presentation: The findings were presented in narrative form, supported by direct quotes from participants and detailed descriptions of observed behaviors and interactions.
Drawing Conclusions: The researcher interpreted the data to draw meaningful conclusions about the role of Sheikh Nawawi Al-Jawi's teachings in shaping the religious and social values of students at Madrasah Aliyah Darus SyifaAo Kudus.
By combining observation and interviews, this study provides a comprehensive understanding of how the teachings of Nashyih al-AoIbyd are integrated into the educational practices at the madrasah and their impact on students' character development and social awareness.
Result and Discussion The efforts of Madrasah Aliyah Darus SyifaAo Kudus to build religious and social character through the implementation of Sheikh Nawawi Al-Jawi's thoughts in his book AuNashaihul IbadAy can be seen from the following description:
Building Religious Character through Religious Activities Religious values need to be instilled in children consistently and continuously, especially in today's era where children are more inclined towards gossiping and playing with gadgets.
Field observations reveal that during the morning assembly at the dormitory, some parents of the students cannot immediately have an intimate conversation with their children.
instead, they first converse with their friends.
At that time, some children even borrowed a mobile phone from their parents to play online games while talking to them, but their faces were not directed towards their parents.
Therefore, it is necessary to instill religious values in children rigorously and continuously, one of which is through the following practices:
Praying As stated by KH Nasyruddin, the head of Darus Syifa' Islamic Boarding School, "Our students at the boarding school recite prayers every day before the start of lessons.
The typical opening prayer at this boarding school is:
AEENI CI ANI EIOOI OA IEEOI OENI IEE E IECOI IE OI EIOIA
The above prayer is part of several prayers recited three times every morning together in their respective classrooms.
This is followed by the prayer:
AO IO EI IA OCIO COA
Each child reads it a total of 11 times.
10 Nasyiruddin.
Interview.
March 22, 2024.
DOI: 10.
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Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
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Subaidi.
Saiful Hadi.
Junaidi Arsyad.
Faris Nur Khulafa.
Abdulaziz Kaluape It can be understood that the habit of getting closer to Allah SWT practiced by the children in the Darus Syifa' madrasah environment has strengthened their character with religious values.
This is because the essence of religious character is the attitude and behavior of obedience in practicing the teachings of their religion, tolerance towards the practice of other religious rituals, and living harmoniously with followers of other religions.
Religious character is closely related to one's relationship with Allah SWT.
Religious values are reflected in a person's attitudes and behaviors through their adherence to the teachings of their religion.
According to Akhmad Muhaimin Azzet, what needs to be developed in students is not only knowledge but also words, actions, and thoughts that are aligned with religious values, so that students are expected to practice them in their daily lives.
One way to enhance religious character in students is through habituation methods.
Such religious activities like the Morning Prayer at the beginning of lessons.
In addition, children also practice the essence of studying the book Nashyih alAoIbyd:
A {NI EA EI} {ONI EN E} O I IE IA: AOIECe COEA
AE EO CE II E IO CEN E ONO E EO NEE EO E I IN IIA
} AEO A { EI NI EA N} E EO OE EI {ONI EN IANA
The 13th article states that the purpose of recognizing Allah is to praise, while the purpose of asceticism is to pray, meaning that what is desired by those who deny the increase of wealth in the heart is through prayer, meaning to humble oneself to Allah by asking for what is best according to Allah.
It can be understood that the students of the madrasah are accustomed to seeking closeness to Allah through the habit of praying every morning before starting their lessons in their respective classes.
Under the guidance of their ustads, they diligently perform this practice of beginning their lessons with One of the objectives is to seek the best from Allah SWT.
, which is to gain understanding from the explanations of various disciplines conveyed by the ustads, so that their knowledge becomes blessed and beneficial.
It means that the children are able to manifest the habit of obedience to the teachings and rules recognized by their religion or faith, one of which is prayer.
this case, it is religious character that refers to the traits or attributes related to beliefs, practices, and religious values.
Memorizing and reviewing the memorization of the Qur'an Reading and understanding the Holy QurAoan is a duty for all believers.
Similarly, for Muslims who embrace Islam, it is essential to be able to read and understand the Qur'an, which serves as a guide for life.
Therefore, there is a need for Quranic recitation and memorization activities to help you better understand the holy book.
TaIhsin is an Arabic term that means beautifying or improving something from its previous state.
Thus, tahsin al-Qur'an can be understood as a learning activity to improve the way of reading the Qur'an better in accordance with tajwid .
ules of Quranic recitatio.
and makhraj .
ronunciation 11 (Singgih, 2.
Widodo Hami Tubagus Ahda Tamimi.
Sulistiana.
AuPembentukan Karakter Religius Peserta Didik Melalui Kegiatan Pembiasaan Tadarus Al-QurAoan Di SMPN 3 Bojong,Ay Jurnal Al-Miskawaih, 3, no.
: 70Ae71, https://doi.
org/https://doi.
org/10.
58410/almiskawaih.
13 Syekh Nawawi al Jawi.
Nashaihul Ibad (Jakarta: Wali Pustaka, 2.
Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
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DOI: 10.
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Building Religious Character and Social Concern for the Students of Madrasah Aliyah Darus SyifaAo Kudus Perspective of Sheikh Nawawi Al-Jawi of Arabic letter.
Through tahsin, children can get the benefit in the following .
Improved ability to read the Qur'an better than before, in accordance with its laws and principles.
As a form of honoring the holy book, the Qur'an.
Ensuring that the verses in the Qur'an do not have different meanings than they should.
So that the verses of the Qur'an recited can bring tranquility to one's own heart and to those who listen.
Efforts to become the best human beings in the eyes of Allah SWT.
Tahsin is typically carried out for those who are not yet proficient in reading the Qur'an so that eventually they can improve.
Through tahsin activities, it is hoped that children who initially struggled to read the verses of the Qur'an will be able to do so fluently in the future, following the pronunciation and rules of recitation as exemplified by the Prophet Muhammad (Peace be upon Hi.
Madrasah Darus SyifaAo optimizes Tahfidz and Tahsin al-QurAoan activities every Thursday.
Saturday, and Sunday during the first and second sessions in each class.
As stated by the head of the Madrasah:
To enhance the learning and memorization of the Qur'an in our Madrasah, we conduct Tahsin and Tahfidz efforts involving all students within the Madrasah These activities are carried out on Thursdays.
Saturdays, and Sundays during the first and second sessions.
This routine helps train the children in reciting the Qur'an with proper tajwid and makhraj.
Since all the children board at the Islamic boarding school, their learning process is smooth, allowing for the development of tajwid, makharijul khuruf, and memorization The efforts of the Madrasah and its head, supported by all the teachers, are inspired by what is stated in the book Nashyih al-AoIbyd by Sheikh Nawawi al-Jawi, by quoting the words of Sayyidina Ali .
eace bu upon hi.
as follows:
A EOE OEAOI OCA:AI EO EI NEE ONN IN CE E O I AO EA OONI EEIA
AECIA
"From Ali (Peace be upon Hi.
, he said that three things can enhance memorization and eliminate phlegm .
xcessive mucu.
, namely using siwak .
ooth stic.
, fasting, and reciting the Qur'an.
"15
The essence of Sayyidina Ali's statement is how the frequency of memorization always increases and improves.
This is in line with research findings that suggest, "Improving Children's Memory Ability in Memorizing the Qur'an is through the One Day One Ayat (ODOA) Method.
" Furthermore, based on the analysis conducted, it was found that children's memory abilities in memorizing the Qur'an improved because of the detailed and easily imitable actions and explanations provided by teachers, making it easier for children to remember memorizations using the one day one ayat method.
14 Nasyiruddin.
Interview.
March 22, 2024.
15 Syekh Nawawi al Jawi.
Nashaihul Ibad (Jakarta: Wali Pustaka, 2.
16 Muzayyana Ika Mawarni and Firman Ashadi.
AuUpaya Meningkatkan Daya Ingat Anak Dalam Menghafal Al-QurAoan Melalui Metode One Day One Ayat (ODOA) Di PAUD Aster 23 Jember,Ay JECIE (Journal of Early Childhood and Inclusive Educatio.
4, no.
: 28Ae34, https://doi.
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31537/jecie.
DOI: 10.
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Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
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Subaidi.
Saiful Hadi.
Junaidi Arsyad.
Faris Nur Khulafa.
Abdulaziz Kaluape The above evidence represents the practice of Quranic literacy, which means learning to read the Qur'an properly.
This activity is carried out on Thursdays.
Saturdays, and Sundays during the first and second sessions, directly guided by teachers who have memorized the Qur'an.
The activities of Tahsin and tahfidz al-Qur'an are expected to instill Islamic teachings in children about the importance of reading the Qur'an and always loving the Qur'an as the holy book of Allah SWT.
The activities of children in the madrasah environment are in line with religious foundations, meaning the basis for the implementation of religious education derived from religious teachings, in this case.
Islamic teachings.
relation to the religious basis in the implementation of Islamic religious education, the first and foremost basis is the Qur'an, whose truthfulness cannot be doubted, as the Qur'an encompasses all aspects of life.
Children in the madrasah also consistently engage in reciting the Qur'an before the learning sessions begin, so that their hearts are granted tranquility by Allah in seeking knowledge.
This practice is quoted by the head of the madrasah from the book Nashyih al-AoIbyd by Sheikh Nawawi al-Jawi on page 31 as follows:
A IE EAEOI OCA: A I NI II O ECEA: AI NEE EIEO IN NEEA
AECI OE EI OCOI EEOE OE I EAA
From Abdullah Al-Inthaqi rahimahullah: five things are considered as remedies for the heart, namely: associating with righteous people, reading the Qur'an, fasting, waking up at night .
or tahajjud praye.
, and supplicating to Allah at dawn.
In this context, the author emphasizes the importance of reading the Qur'an, one of its benefits being its potential as a remedy for the hearts of children within the madrasah environment, enabling them to be calm and focused on the knowledge they are acquiring, which ultimately leads to beneficial and blessed knowledge.
This means that through the practice of Qur'an recitation .
programmed by the madrasah, children strive to improve their recitation skills compared to before they engaged in this practice.
The madrasah's effort through this practice is to refine the way Qur'an is read, adhering more closely to the rules of tajwid and makhraj.
It can be understood that Islam strongly encourages individuals to learn tahsin so that a Muslim can read accurately and not alter the pronunciation rules established by the Qur'an.
With tahsin, the authenticity is preserved, ensuring that every Muslim, regardless of nationality, ethnicity, or race, reads the Qur'an in the same manner and does not read it according to their regional dialects, as stated in Surah Al-Muzzammil, verse 4, which means "and recite the Qur'an distinctly .
n a measured ton.
" The method of tahsin is a means of rectifying or beautifying the recitation by giving each letter its due rights and characteristics, based on the obligatory knowledge of the rules and principles of tajwid, ensuring Abdul Munawar.
AuPeran Kepemimpinan Kepala Sekolah Dalam Mengembangkan Budaya Membaca Al-QurAoan Di SMA Negeri 2 Dompu,Ay Jurnal Pendidikan Dan Pembelajaran Indonesia
(JPPI)
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18 Hikmatul Mustaghfiroh.
AuHidden Curriculum Dalam Pembelajaran Pai,Ay Edukasia :
Jurnal Penelitian Pendidikan Islam .
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19 Syekh Nawawi al Jawi.
Nashaihul Ibad (Jakarta: Wali Pustaka, 2.
Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
DOI: 10.
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Building Religious Character and Social Concern for the Students of Madrasah Aliyah Darus SyifaAo Kudus Perspective of Sheikh Nawawi Al-Jawi that the recitation of the Qur'an aligns with the way it was taught by the Prophet Muhammad (Peace be upon Hi.
Duha prayer As per the interview conducted with Mr.
KH Nasyiruddin, the head of Madrasah Aliyah, it was mentioned that the practice of performing Shalat Dhuha collectively is carried out during the first break time every school day.
This collective prayer session takes place in the Madrasah Darus SyifaAo Kudus mosque and is guided by respective teachers.
To cultivate noble characters, including religious ones, in the madrasah, one of the practices is to habituate the enrichment of the mosque, performing Shalat Duha, congregational Dhuhr prayers, followed by reciting wirid .
and supplications 22.
The Dhuha prayer is a confirmed Sunnah, as evidenced by its practice by the Prophet Muhammad Saw.
23, as narrated by Imam Muslim:
a A EI OE NEE AEO NEE EON OEI aOAEOA:AI O NEE IN CEA
UAEO A
ca AOO acO I NEE ON IEIA From 'Aisha.
Peace be upon Him, she said that the Prophet Muhammad (Peace be upon Hi.
prayed Dhuha prayer consisting of four units of prayer, and sometimes he would add more according to what Allah willed.
(Narrated by Imam Musli.
Furthermore.
Srifariyati & Dulmanap .
state that the habit of performing Dhuha prayer together in the Madrasah mosque continuously is expected to become a good habit, encouraging children to perform other obligatory prayers in congregation at home and in their community.
The benefits of performing Dhuha prayer together can be seen in how regular congregational prayers foster a sense of unity, instill discipline in performing prayers on time, educate children to be disciplined in worship, and utilize time effectively.
With children in the Madrasah gradually learning to utilize time efficiently, they ultimately help shape an Islamic personality that is disciplined in time management.
In other words.
Dhuha prayer is an act emphasized by the Prophet Muhammad.
He encouraged us to strive to maintain this practice to reap its virtues, all for the sake of happiness in both this world and the Hereafter.
This includes attaining noble ranks, being counted among the obedient servants, earning rewards equivalent to performing Umrah, having sins forgiven, experiencing swift victory in battles, praying during a time of acceptance, responding to the call of Allah, securing a place in paradise, and having sins Utsman Arif Fathah Fathah.
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Interview.
March 22, 2024.
22 Subaidi.
Pendidikan Anak Dalam Islam.
23Srifariyati and Dulmanap.
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24 Srifariyati and Dulmanap.
25 Siti Nor Hayati.
AuManfaat Sholat Dhuha Dalam Pembentukan Akhlakul Karimah Siswa,Ay Spiritualita: Journal of Ethics and Spirituality 1, no.
: 43Ae54, https://doi.
org/https://doi.
org/10.
30762/spr.
DOI: 10.
19105/tjpi.
Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
Subaidi.
Saiful Hadi.
Junaidi Arsyad.
Faris Nur Khulafa.
Abdulaziz Kaluape The habit of performing Dhuha prayer is closely correlated with the concept of religious character as articulated by Lestariningsih.
Religious character indeed reflects an individual's obedience to Allah SWT, which is manifested in attitudes and behaviors in adhering to Islamic teachings.
Moreover, religious character also encompasses tolerance towards people of other religions, involving the relationship between individuals and Allah SWT, with fellow human beings, and with the universe.
In this context, the practice of Dhuha prayer not only signifies obedience to Allah but also demonstrates tolerance and concern for the spiritual needs of individuals and communities, while acknowledging the harmonious relationship between humans and the universe as creations of Allah SWT.
Congregational Prayer The observation results have shown that upon entering the Dhuhr prayer time, the children collectively proceed to the school mosque to perform the congregational Dhuhr prayer.
Boys go to the boys' mosque, while girls go to the girls' mosque.
This practice is carried out every day with the aim of getting the children accustomed to performing prayers even outside of school.
Religious activities in the school consist of religious practices such as congregational prayers, as indicated in the schedule table for congregational prayers for both boys and girls, as follows:
Tabel : 1 Congregational Dhuhr prayer27 No Day Name Description Wednesday Ilham Ramadhan MenAos Activities Thursday Jamaluddin MenAos Activities Friday Ahmad Zainal Azkia MenAos Activities Saturday Khubaiburrahman MenAos Activities Sunday Muhammad Najihul Marom MenAos Activities Monday Nanan Naimudin MenAos Activities Tuesday Muhammad Nawalul Azmi MenAos Activities Tabel : 2 Congregational Dhuhr prayer Day Name Description Wednesday Adisti Mukhayya Princess Activities Thursday Nauvima Ata El Akbar Princess Activities Friday Al Jannah Princess Activities Saturday Salvinsyah Ramadhan Princess Activities Sunday Rafa At Thoriq Princess Activities Monday Nanan Naimudin Princess Activities Tuesday Nuris Fahmi Zakkiyah Princess Activities It can be understood that the children in the environment of Madrasah Aliyah Darus SyifaAo Kudus have built religious character through the study of the book by Sheikh Nawawi Al-Jawi, which emphasizes the importance of congregational prayers by quoting a hadith as follows:
AEO I CE OIA.
: AOI I NEE E IAO O NEE IN I EIO IN CEA
AE OOAOIO EAE AO EI O II IN E OCE NEE EO AE E AO EIA
Dkk Faizatur Rizma.
AuPendidikan Penguatan Karakter Siswa Melalui Implementasi Manajemen Bimbingan Dan Konseling,Ay EDUMANAGE (Jurnal Manajemen Pendidikan Isla.
1, no.
: 35Ae52, https://doi.
org/10.
14421/manageria.
27 Nasyiruddin.
Interview.
March 22, 2024 Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
DOI: 10.
19105/tjpi.
Building Religious Character and Social Concern for the Students of Madrasah Aliyah Darus SyifaAo Kudus Perspective of Sheikh Nawawi Al-Jawi Meaning: From Jabir bin Abdullah al-Anshari.
Peace be upon Him, from the Prophet Muhammad.
Peace be upon Him, he said.
until he said: "The Prophet always advised me to perform congregational prayers, so I assumed that Allah does not accept prayers except in congregation.
"28
The evidence for the recommendation of congregational prayer is found in the Quran in Surah An-Nisa':102.
ca AOu aE eI acAON eI AC eI E aN aIA AEAE AE aC eI acA acI eI aN eI IEA ca ca It means: "And when you are among them and lead them in prayer, let a group of them stand .
n praye.
with you.
Allah provides numerous avenues to earn rewards.
His pleasure, and elevated status in His sight.
One of these is steadfastly performing congregational prayers due to its high virtues.
Therefore, it's not surprising that several scholars or religious leaders are steadfast in performing congregational prayers and consider it as their path until the end of their lives.
Then, according to the interview with the head of the Madrasah, after the congregational prayer, the children are not immediately dismissed.
Instead, they are required to engage in dhikr .
emembrance of Alla.
and supplications, following this sequence:
Reciting istighfar .
eeking forgivenes.
3 times .
Reciting the supplication: "Allyhumma antassalym waminkassalym wailaika yaAoydussalym fahayyiny robbany bissalym waadkhilnal jannata dyrassalym tabyrokta robbany wataAoylita ya dzal jalyli wal ikrym" once .
Reciting the phrase: "Ly Ilyha Ilallyh Wahdahy Ly Syarykalah Lahul Mulku Walahul Hamdu Yuhyy Wayumytu Wahuwa AoAly Kulli SyayAoin Qadyr" three .
Reciting Ayat al-Kursi (Surah Al-Baqarah, verse .
a ANEE E acEN ac acE aNO eE acO eEC acOA
ca A acE aN I AOAUA E e a a aN acI U OE I eO UIAUAOIA
UAA
ca AEIOA ca ca A OI acAO EA ca e ca A OE aO e acOOI ac eO sAUA O eE aI I OI eO ac eO acN acI OI EA aN eIAUAI eI E acO OA a ac eI aN acE ac ac acI acNA a A OE O aAUAEIO O eE eA ca A O ac aE e ac acO aNAUAI eI ac eEI acN ac acE I A A O aNO E acE acOAUAO aN ac eA aN aIA ca ca ca ca AE ac eO aIA .
Reciting tasbih: Subhanallah (Glory be to Alla.
33 times .
Reciting Alhamdulillah (Praise be to Alla.
33 times .
Reciting Allahu Akbar (Allah is the Greates.
33 times .
Concluding with reciting: "Ly Ilyha Ilallyh Wahdahy Ly Syarykalah Lahul Mulku Walahul Hamdu Yuhyy Wayumytu Wahuwa AoAly Kulli SyayAoin Qadyr" .
Then making supplications.
It can be understood that children routinely engage in religious practices or develop religious character, such as praying, reading the Qur'an, performing dhuha prayers, congregational prayers, and continuing with recitations, remembrance, and supplications.
All of these are part of their expression of loyalty to religious teachings.
According to Subaidi's statement that: AuPrayer comes from Arabic which 28 Syekh Nawawi al Jawi.
Nashaihul Ibad (Jakarta: Wali Pustaka, 2.
29 https://jatim.
id/keislaman/shalat-jamaah--berikut-keutamaan-dan-ketentuannya- oY05m//accessed April 13, 2024.
30 Nasyiruddin.
Interview.
March 22, 2024 DOI: 10.
19105/tjpi.
Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
Subaidi.
Saiful Hadi.
Junaidi Arsyad.
Faris Nur Khulafa.
Abdulaziz Kaluape A OO Ae A- AA Which mean calling, inviting, requesting, pleading, praying, and so on.
Praying means calling out, calling out or asking Allah SWT help for everything you want.
The call to Allah can be in the form of words, such as ya Allah (Allahumm.
, (Subhanalla.
, (Alhamdulilla.
, (Astaghfirulla.
or asking for protection (A'udzubila.
, and so on.
By praying, humans meet face-to-face with their Creator and ask for guidance and protection.
So, prayer is in principle the key to all the needs of life in this world and the It means, some of the activities mentioned above are in line with the ideas of Muchlas Samani who stated that character education is the cultivation of character values in individuals, which includes components of knowledge, awareness or willingness, and actions to implement good values towards God, oneself, others, the environment, and the nation so that they can become a perfect human being.
In other words, character education is not only about cognitive aspects but also involves implementative aspects in real-life experiences of children, especially religious values 32.
Buliding Social Care Character Social care character development is an essential aspect of education aimed at fostering empathy and compassion towards others in need.
It entails instilling values of kindness and consideration through interactions and According to Ambarsari et al.
, cultivating social care character is particularly crucial in primary education, given the inherently social nature of human beings.
This underscores the necessity, as emphasized by Dita et al.
, for character education programs to equip students with the moral values to be altruistic individuals who contribute positively to society.
In practice, developing social care character involves habitual reinforcement of empathetic behaviors, ensuring that theoretical knowledge translates into tangible actions in real-life situations 33.
Among the various social care activities practiced by students at Madrasah Aliyah Darus SyifaAo, are: Relief Aid for Flood Disaster Victims in Karang Anyar Village.
Demak Regency.
Top of form as quoted from detik Jateng, heavy rainfall in undated several areas in Demak Regency since the night of February 5, 2024.
The high intensity of rain in the upstream areas caused several river embankments to be unable to withstand the strong flow of water, resulting in breaches in several points.
One of the educational institutions.
Madrasah Aliyah Darus SyifaAo in the Kudus area and its surroundings, has mobilized its students for social care to channel their assistance to residents affected by the flood disaster.
This assistance includes packed meals, medications, clothing, blankets, and cash.
31 Subaidi.
Warnika Febri Astanty.
AuImplementation Of Dzikir And Prayer In Strengthening Mahasantri MaAohad AlyAos Personality In Indonesia.
Ay 32 Remanda Nadia Tamara Ali Fathurrahman.
AuImplementasi Pembelajaran PAI Dalam Penguatan Karakter Religius Dan Sikap Peduli Sosial Siswa Di SMA Negeri 2 Masbagik,Ay Jurnal Elkatarie Jurnal Ilmu Pendidikan Dan Sosial 4, no.
https://doi.
org/https://doi.
org/10.
1234/elkatarie.
33 I Gusti Agung Mas Bintang Anastasya and I Gusti Agung Ayu Wulandari.
AuMeningkatkan Karakter Peduli Sosial Siswa SD Melalui Pembiasaan Tri Hita Karana,Ay Jurnal
Educatio
FKIP
UNMA
992Ae1002, https://doi.
org/10.
31949/educatio.
34 https://apps.
com/detik//accessed April 5, 2024.
Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
DOI: 10.
19105/tjpi.
Building Religious Character and Social Concern for the Students of Madrasah Aliyah Darus SyifaAo Kudus Perspective of Sheikh Nawawi Al-Jawi The social aid was directly handed over by the head of the madrasah, as well as by respected figures from Pondok Pesantren Darus SyifaAo.
This initiative was undertaken with the aim of educating the students to cultivate a sense of care and empathy towards others.
From the students of the madrasah, a sense of compassion and empathy has been manifested, leading them to have the awareness to help others in In this context, it was demonstrated through providing aid to the residents of Karang Anyar Village.
Karang Anyar Subdistrict.
Demak Regency, who were affected by the flood disaster that occurred in 5 February 2024.
Fig 1.
Distribution of aid Many activities can foster a sense of social care, one of which is mutual assistance, especially mutual assistance in goodness.
As stated in the words of Allah SWT.
In a passage from Surah Al-Maidah, verse 2, which means: "And cooperate in righteousness and piety, but do not cooperate in sin and And fear Allah.
Allah is severe in penalty.
" This verse indicates that the Qur'an has been advocating the concept of mutual assistance for hundreds of years35.
It means that children are expected to be moved to help others in need.
This social concern can instill in children the attitude and action of always wanting to provide assistance to others, both within the family, school, and the Siti Khaerunnisa and Muqowim Muqowim.
AuPeran Guru Dalam Menanamkan Nilai Karakter Peduli Sosial,Ay ThufuLA: Jurnal Inovasi Pendidikan Guru Raudhatul Athfal 8, 2 .
: 206, https://doi.
org/10.
21043/thufula.
DOI: 10.
19105/tjpi.
Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
Subaidi.
Saiful Hadi.
Junaidi Arsyad.
Faris Nur Khulafa.
Abdulaziz Kaluape With social concern, children not only understand the importance of mutual assistance but also can take action to help those in need.
That is in line with the concept of Sheikh Nawawi Al-Jawi, citing the following evidence:
A E EO NEE EO IA EI EEI OAE E IEA: ACE EIO AEO NEE EON OEIA
AE EO EO CE IEII O IN O O OEA IN E O OC O EN OIA
It means: The Prophet Muhammad (Peace be upon Hi.
said, "The most beloved by Allah among the servants are those who are most beneficial to others, bringing joy to the hearts of every believer, relieving hunger, alleviating distress, and paying off debts.
"37
The dimension of social care in this context has several indicators used as guidelines, including mutual assistance, empathy, tolerance, harmonious living, and social action.
The dimension of empathy needs to be enhanced so that other dimensions can increase in accordance with empathy.
This is because empathy, according to Hartati & Astriningsih .
, will make someone sensitive to the needs and feelings of others, thus motivating them to help those in need or distress and guiding them to treat people with compassion.
In other words, they demonstrate empathy and concern for others, driven by religious teachings that have taught compassion or mercy for all mankind.
Conclusion Based on the research findings and discussions, the following conclusions can be drawn: Firstly, fostering religious character among students of Madrasah Aliyah Darus SyifaAo Kudus is achieved through structured activities such as: .
prayers before the learning process, .
Quran memorization .
and recitation .
, .
performing the Dhuha prayer, and .
congregational These practices instill discipline, spirituality, and a deep connection to Islamic teachings, shaping students into individuals who embody religious values in their daily lives.
Secondly, fostering social care among students is demonstrated through initiatives such as flood relief efforts in Karanganyar Village.
Demak Regency.
Students, along with the school principal and teachers, actively participated in distributing relief aid, packed meals, and medications directly to affected This hands-on involvement not only cultivates empathy and compassion but also reinforces the importance of community service as an integral part of Islamic education.
The findings of this study highlight the effectiveness of integrating religious and social activities into the curriculum of Islamic educational institutions.
Educators can leverage these insights to design programs that balance spiritual development with social responsibility.
For instance, incorporating community service projects, such as disaster relief or outreach programs, into the school curriculum can help students apply religious teachings in real-world contexts.
Policymakers, on the other hand, can support such initiatives by providing Ali Fathurrahman.
AuImplementasi Pembelajaran PAI Dalam Penguatan Karakter Religius Dan Sikap Peduli Sosial Siswa Di SMA Negeri 2 Masbagik.
Ay 37 Syekh Nawawi al Jawi.
Nashaihul Ibad (Jakarta: Wali Pustaka, 2.
38 Anastasya and Wulandari.
AuMeningkatkan Karakter Peduli Sosial Siswa SD Melalui Pembiasaan Tri Hita Karana.
Ay Tadris: Jurnal Pendidikan Islam.
Vol.
20 No.
1, 2025
DOI: 10.
19105/tjpi.
Building Religious Character and Social Concern for the Students of Madrasah Aliyah Darus SyifaAo Kudus Perspective of Sheikh Nawawi Al-Jawi funding, resources, and training for teachers to implement these programs This research can be conducted in Practical Applications in Educational Settings : Curriculum Integration: Schools can introduce structured religious practices, such as daily prayers.
Quranic studies, and congregational prayers, as part of the regular schedule to reinforce religious character.
Community Engagement Programs: Educational institutions can establish partnerships with local communities to organize regular social care activities, such as disaster relief, environmental clean-ups, or visits to orphanages and elderly homes.
Teacher Training: Educators can be trained to guide students in reflecting on the spiritual and social dimensions of their actions, helping them connect religious teachings with real-life applications.
Student-Led Initiatives: Encouraging students to take leadership roles in organizing social care activities can foster a sense of responsibility and ownership, further enhancing their personal and spiritual growth.
In conclusion, the study underscores the importance of combining religious education with social care initiatives to develop well-rounded individuals who are not only spiritually grounded but also socially responsible.
By implementing these findings, educators and policymakers can create holistic educational environments that align with the values of Islam and address the needs of contemporary society.
Acknowledgements It really thanks to all of parties that help us in conducting this research.
would like to say thanks to headmaster, teachers, and staff in Madrasah Aliyah Darus Syifa Kudus and also other parties who contributed in this research.
References