Research was conducted to provide a description of the character construction of students through the habituation of dhuha prayers at MIS Terpadu Mutiara Hikmah Hessa Perlompongan. The research was conducted using qualitative methods conducted. The collection of information and data was carried out by interviewing techniques with Mr. Suyanto, S.Ag as the Head of Madrasah as the main source, Mrs. Martiya as the guardian of class 6-A, Mrs. Nisa as the 2-A class guardian and also Mrs. Wati as the office staff. Then observation and documentation is taken where the student is the subject. The data analysis technique used goes through three stages: data reduction, data display and drawing conclusions. The validity of the data is tested through engineering triangulation and source triangulation. The results of the research obtained that through the habituation of dhuha prayer at MIS Terpadu Mutiara Hikmah, there are five characters formed in students, namely: (1) Religious; (2) Discipline; (3) On Time; (4) Responsibility; And (5) Honestly. The character of discipline becomes the most prominent character because students are able to manage the time when taking wudhu, preparing prayer equipment to order themselves so that they can perform dhuha prayers immediately and do not interfere with study time later. While on the character of responsibility is shown by the class leader and the imam of prayer. As the leader, the class leader directs his friends not to pray, and as an imam order the shaf and ensure the safe and orderly running of dhuha prayers.

<strong>Abstrak: </strong>Penelitian ini mengkaji biografi dan kiprah intelektual Syekh Abdul Halim Hasan di Sumatera Timur. Keberlangsungan tradisi intelektual di Sumatera Timur dipengaruhi, salah satunya, oleh kemunculan ulama-ulama di kawasan ini. Sebagian mereka berasal dari etnis Melayu, dan tidak sedikit dari mereka merupakan ulama yang berasal dari etnis Mandailing yang merantau dari kawasan Tapanuli ke Sumatera Timur. Studi ini mengkaji bagaimana peran Syekh Abdul Halim Hasan yang berasal dari etnis Mandailing dalam mengembangkan tradisi intelektual Islam di Sumatera Timur. Dengan menggunakan pendekatan sosiologis-historis, studi ini mengajukan temuan bahwa Syekh Abdul Halim Hasan memberikan kontribusi bagi penguatan tradisi intelektual Islam di Sumatera Timur. Ia tidak saja menghasilkan karya akademik dalam berbagai bidang keislaman, tetapi juga mampu melahirkan ulama berbakat selain turut memperjuangkan dan mempertahankan kemerdekaan di tanah kelahirannya.    <br /> <br /><strong>Abstract:</strong> <strong>Syekh Abdul Halim Hasan, 1901-1969: The Roots of Intellectual Tradition </strong><strong>of </strong><strong>East Sumatra </strong><strong>in Early </strong><strong>20th Centuries</strong>. This study examines the biography and intellectual work of Syekh Abdul Halim Hasan in East Sumatra. The continuation of intellectual traditions in East Sumatra is influenced, among others, by the emergence of scholars in the region. Some of these scholars were local Malays; but a few of them were from Mandailing ethnic who had migrated from South Tapanuli. This study examines the role of Syekh Abdul Halim Hasan, a migrating scholar from Mandailing, in developing Islamic intellectual traditions in East Sumatra. Using a sociological-historical approach, this study proposes the findings that Syekh Abdul Halim Hasan had indeed contributed significantly in strengthening Islamic intellectual traditions of the region. He authored academic works in various fields of Islam, trained younger talented scholars, and also involved in independence struggle in his homeland.<br /> <br /><strong>Kata Kunci</strong>: Mandailing, Melayu, Sumatera Timur, Syekh Abdul Halim Hasan

This article aims to uncover the treasures of the yellow book in a historical perspective. The methodology used in this article is the research methodology putaka or libraryresearch.The authors conclude that there are at least three characters in the writer of the 20th century who wrote the Yellow Book. Firstly, namely Ahmad Khatib (d. 1915) Minangkabau Indonesia- -bapak Islamic reformers who also was a disciple of Sheikh Bantani Nawawi (d. 1896). Second, Kyai Mahfouz Termas (d. 1919-20). The third was Muhammad Hasyim Asy'ari (1287-1366 / 1870-1947). There are two important points to explain the position and significance of the Yellow Book in schools. The first point, the authenticity of the Yellow Book for pesantren is a reference to abortion has been unquestionable. The fact that the Yellow Book was written long ago and continues to be used from time to time indicate that the book has been verified in history. The second point, Yellow Book is very important for schools to facilitate the process of deep religious understanding so as to formulate a fresh explanation but not ahistorical about the teachings of Islam, the Qur'an and Hadith. A brief description of the tradition over the Yellow Book shows how schools as an institution needs to work hard to maintain his identity while continuing to hold the development of tradition and orientation.

This study examines the role of Mandailing ulama in education, intellectuals, and politics in the early 20th century. Ulama plays a critical role in safeguarding the morality of Muslim society (umma). Drawing upon the historical approach, it employed Kuntowijoyo model of writing history stages and Anthony Giddens' structuration theory to analyze the problems that this study intends to answer. This study argues that the social structure surrounding the Mandailing ulama enabled them to address religious and other sociocultural issues. This study also unveiled that the Mandaling ulama in the early 20th century mobilized the organizations, such as Al Washliyah (1930), Al-Ittihadiyah (1935), and Nahdlatul Ulama (1918) to promote the education of the indigenous people, fortify the Sunni school of thought from the heretical and influence of Dutch colonial government. It was manifested by supporting only two Islamic political parties: the Masjumi Party and the Nahdlatul Ulama Party. This suggests that Ulama were not only religious scholars who acquired knowledge of Islamic norms and disseminated them through religious and educational institutions, such as madrasa and pesantren, but also active agents in socio-political transformation within the Muslim community.