INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNO V A T ION (IJRSI)

ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |V o lume XII Issue X October 2025

Child-Friendly Mosque: The Ramadan Qismul Aulad Program at

Masjid Al-Muktafi Billah Shah (MAMBS), Kuala Terengganu in

Support of Tarawih

Hannan Fatini Md Reshad., *Siti Fatimah Salleh., Siti Khatijah Ismail., Rahimah Embong., Zurita

Mohd Yusoff., Tengku Fatimah Muliana Tengku Muda

Faculty of Contemporary Islamic Studies (FKI), University Sultan Zainal Abidin (UniSZA), Gong

Badak Campus, 21300 Kuala Nerus, Terengganu, MALAYSIA

*Corresponding Author

DOI: https://dx.doi.org/10.51244/IJRSI.2025.1210000330

Received: 26 October 2025; Accepted: 04 November 2025; Published: 21 November 2025

ABSTRACT

This paper examines the Qismul Aulad program, implemented exclusively during Ramadan at Masjid Al-

Muktafi Billah Shah (MAMBS), Kuala Terengganu, as a child-friendly mosque initiative that supports parents’

performance of tarawih. Conceived as a community practice embedded in the mosque’s Ramadan routine,

Qismul Aulad functions not merely as childcare but as a ritualised pedagogy that transmits Qur’anic literacy,

nurtures adab, and normalises children’s presence in sacred space while tarawih is in session. Using a qualitative

approach document analysis, observations, and semi-structured interviews with mosque administrators, parents

or guardians, and child participants the study finds that the program strengthens intergenerational ties, increases

parental engagement with mosque life, and cultivates pro-social dispositions among children. It also helps

parents maintain prayer focus through structured, supervised activities aligned with prayer cycles. The paper

recommends that other mosques implement similar initiatives to realise child-friendly mosque environments that

sustain youth engagement while directly supporting tarawih.

Keywords: Qismul Aulad, Child-friendly Mosque, Tarawih support, Religious socialization

INTRODUCTION

Mosques are pivotal institutions in the lives of Muslims, serving not only as places of worship but also as centres

for education and social development. Mosques serve as social spaces where Muslims engage in welfare

activities, social interactions, and community decision-making (Aneesh et al., 2024). For example, mosques in

Malaysia, for instance, implement mechanisms like zakat (alms) and waqf (endowments) to support the

economic well-being of the Muslim community (Muhammad Najib Abd Wakil et al., 2024). The strategic

orientation of mosque management committees can significantly enhance the economic performance and social

welfare of the community (Omar et al., 2019). By leveraging their historical significance and adapting to

contemporary needs, mosques can continue to be central to the development and cohesion of Muslim

communities worldwide. The obligation of congregational prayer in mosques offers individuals the opportunity

to improve the quality of their worship and attain greater reward (Headley, 2018). Regular participation in

congregational prayers is associated with the cultivation of virtues and the aspiration for paradise, as emphasized

in Islamic teachings (Halman, 2022). This is affirmed in the Qur’an:

ۡ

ٓ

َ

ُ

ۡ

َ

ۡ

صال

وٱ

و

ُ

د

غ

ٱل

ب

فيها

ُ

ۥ

له

ح

ب

س

ي

ُ

ۥ

ه

م

س

ٱ

فيها

ذكر

ي

و

ترفع

أن

ٱ

ن

ذ

أ

وت

بي

ي

ف

ٍ

َ

ِ

ُ

ِ

ُ

ِ

ُ

ِ

َ

ُ

َ

ِ

َ

ِ

َ

Meaning: “In houses (of worship) which Allah has commanded to be exalted and that His name be mentioned

therein; in them He is glorified morning and evening.” (Sūrat al-Nūr, 24:36)

Based on this verse, Allah commands the construction and veneration of mosques and their active enlivenment.

The verse contains an injunction to populate and preserve the sanctity of mosques (Abdou Samadou et al., 2023).

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INTERNATIONAL JOURNAL OF RESEARCH AND SCIENTIFIC INNO V A T ION (IJRSI)

ISSN No. 2321-2705 | DOI: 10.51244/IJRSI |V o lume XII Issue X October 2025

In line with this, mosque enlivenment is not limited to ritual worship but encompasses all activities that benefit

the Muslim community (Al-Krenawi, 2016). Mosques contribute to the cultural identity and heritage of Muslim

communities. They often host cultural events and activities that foster a sense of community and belonging

(Maatouk & Moscatelli, 2025). Such enlivenment requires the involvement of the surrounding community to

strengthen the mosque’s capacity (Booth & Mohammed, 2024). This is further supported that mosques bear a

significant role and responsibility in shaping Islamic education and civilisational values (Adhani et al., 2024).

Positioning the mosque as a centre for guidance and counselling aligns with contemporary social realities (Al-

Krenawi, 2016). Mosques serve as community learning centers, offering educational programs and library

services to support community learning and foster the ummah (Tekin, 2024). Today’s society faces multiple

pressures and troubling social issues family disharmony, internet addiction, divorce, underage sex, illicit mixing

between men and women, abuse, and the neglect of rights(Shek et al., 2015) (Kumar & Dhakar, 2025). Family

disharmony often leads to divorce, which is influenced by factors such as lack of financial support, unequal

gender roles, and poor communication within the household(Bukido et al., 2025) (Bukido et al., 2025). Data

from the Department of Statistics Malaysia (2022) show a marked rise in divorce cases, from 43,936 in 2021 to

62,890 in 2022. Moreover, moral formation and religious education must be prioritised by all stakeholders

(Eaude, 2023).

Consequently, mosques play an important role in addressing these issues by providing counselling services or

appointing licensed counsellors (Ali & Milstein, 2012). Education for adolescents should begin from birth and

continue through childhood, not focusing solely on academics(Whitaker et al., 2023). The mosque functions as

a venue for informal education for children (Sözeri et al., 2022). Mosques play a significant role in providing

informal education to children, serving as multifunctional spaces that extend beyond their primary religious

functions (ERDOĞAN, 2020). This is supported by Mariam Abd Majid and Nurulbahiah Awang, who advocate

for mosque programmes that are realistic and relevant to community needs (Mariam Abd Majid & Nurulbahiah

Awang, 2021). However, challenges remain, including instances where children are barred from entering

mosques on the grounds that they disturb congregational serenity (Rochanah, 2023). Mosques can provide strong

emotional and social support for families, including those with children, by creating inclusive and welcoming

environments (Shikarpurya & Singh, 2021). This can be achieved through structured support systems and respite

care, which can help parents feel more comfortable bringing their children to the mosque (Zakaria et al., 2024).

Such practices limit children’s familiarity with the mosque environment and religious activities. More

concerning are cases where mosque authorities admonish children harshly, assuming they will disrupt

worshippers, thereby discouraging parents from bringing children to the mosque (Muhammad Faisal Ashaari &

Firdaus Mokhtar, 2018). A lack of understanding of children’s natural behaviour and of the needs of families

with young children can make them feel uncomfortable and unwelcome (Aniza Abu Bakar et al., 2020). This

situation adversely affects women particularly mothers by diminishing the warmth and quality of their worship

experience (Shikarpurya & Singh, 2021). Implementing effective facility management strategies can ensure that

the mosque's physical environment and services meet the needs of all congregants, including children. This

includes maintaining cleanliness, appropriate design, and adequate facilities to create a pleasant and welcoming

environment (Muin et al., 2024).

Contributing factors include mosque designs that are not family- or child-friendly(Aniza Abu Bakar et al., 2019).

Consistently, Aniza Abu Bakar and Zur Atiqa Zulkifely report that mosque administrators’ negative perceptions

of children stem from design, management, and social factors that are not child friendly(Aniza Abu Bakar & Zur

Atiqa Zulkifely, 2020). In fact, mosques have a crucial role in children’s educational development by

diversifying activities that nurture them into righteous Muslims(Sözeri & Altinyelken, 2019). Accordingly,

mosques must provide spaces and designs that are welcoming and safe for children, particularly to enliven the

month of Ramadan (Zara Mohammed, 2023). Masjid Al-Muktafi Billah Shah (MAMBS) has implemented a

dedicated space for children so that parents can perform their prayers properly. Located in Kuala Terengganu,

MAMBS has organised the Qismul Aulad programme since around 2016 as part of a more inclusive approach

to mosque enlivenment. The Qismul Aulad (Children’s Activity Centre) service conceived as a “kids-friendly”

initiative provides comfort for congregants, including parents, to perform Tarawih in a calm and focused

environment without disruptive noise in the main prayer hall. Conducted in a hall separate from the prayer area,

the programme runs from 8:30 p.m. to 10:30 p.m. during Ramadan. It is offered free of charge and has received

encouraging participation. Grounded in the child-friendly mosque concept, the programme not only allows

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children to be present within the mosque environment but also organises age-appropriate activities. The

dedicated space and engaging activities position the mosque as an early educational arena where children are

introduced to Islamic values. Activities include colouring, drawing, congregational prayer, tadarus, iqra’,

educational games, and storytelling. The primary objective is to shape children’s character and instil love for the

mosque from a young age. The programme’s effectiveness has prompted mosque institutions to take proactive

steps toward creating more conducive and child-friendly environments.

METODOLOGY

This study adopts a qualitative approach with data collected through interviews, observation, and document

analysis. Qualitative research is an interpretative methodology aimed at gaining in-depth insights into social

phenomena through the subjective experiences of participants. This approach is particularly useful for exploring

processes and meanings rather than quantifying data (Kemparaj & Chavan, 2013) (Feuer & Makarov, 2025).

Interviews were conducted with mosque administrators, programme facilitators, parents, and participants to

obtain in-depth perspectives on programme implementation and impact. Interviews allow participants to share

their stories in their own words, providing rich, context-bound insights (Nathan et al., 2019). They are effective

in understanding participants' attitudes, beliefs, and experiences (Mitchell, 2011). In addition, structured

observational documentation of programme activities was undertaken to capture an authentic account of activity

flow and participant interactions. Provides direct access to social phenomena, allowing researchers to see culture

in action and understand complex social processes(Salmon, 2015) (Court et al., 2017). Document analysis was

also performed on programme reports and participant feedback to assess effectiveness and challenges

encountered. This is useful for understanding historical and contextual factors and can be conducted without the

need for fieldwork(Bowen, 2009). The collected data were analysed thematically to identify patterns, key issues,

and the programme’s implications for shaping a more child-friendly mosque environment.

RESULT

Educational and Worship Activities: Congregational Prayer, Children’s Tadarus of the Qur’an and Iqra’

Congregational prayer refers to performing ṣalāh collectively with an imam leading and followers (maʾmūm)

behind him(Wahbah al-Zuhayli, 2008). The greater the number of congregants, the greater the reward. The

prescription of congregational prayer is established in the Qur’an, ḥadīth, and ijmāʿ (consensus). As stated in the

Qur’an:

َ

ُ

َ

ة

و

ل

لص

ٱ

م

ه

ل

ت

قم

أ

ف

م

فيه

ت

ن

ك

ذا

وإ

ۡ

ٰ

َ

ۡ

ِ

َ

ُ

ِ

َ

“And when you (O Muhammad) are among them and lead them in prayer…” (Surah al-Baqarah: 20)

The Qismul Aulad programme also trains children to perform the ʿIshāʾ and Tarāwīḥ prayers in

congregation. This approach aligns with broader educational practices within Islamic communities that

emphasize early exposure to religious practices and environments. Early exposure of children to the masjid is

crucial for nurturing a love for the masjid, which is seen as a process towards loving the creator, strengthening

their faith, and improving their akhlaq (behavior)(Aniza Abu Bakar et al., 2019). This nurtures in children an

appreciation for the centrality of prayer in a Muslim’s life and cultivates discipline, etiquette, and devotion in

worship. Studies indicate that children’s participation in congregational prayers can enhance self-leadership and

foster more virtuous character (Haslina Hamzah, Siti Haswa Niza Abdullah, 2024).

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Figure 1: Congregational ʿIshāʾ and Tarāwīḥ prayers

In addition, the programme’s educational activities include “Children’s Tadarus” of the Qur’an and Iqra’.

Children’s tadarus involves reading, understanding, and reflecting upon Qur’anic verses together. Qur’anic

education is foundational in Islamic teaching, with early childhood being the optimal time for such education.

This early instruction is believed to instill belief in Islam deeply in the hearts of children (ÖNDER, 2023). The

principle that knowledge acquired at a young age is enduring underscores the importance of starting religious

education early. Iqra’ is a foundational method for Qur’an reading that helps children recognise Arabic letters

and develop reading skills. This activity improves Qur’an reading fluency and nurtures love for the Word of

God. Research shows that children engaged in group tadarus tend to improve their reading proficiency more

effectively (H. Zamakhsyari, 2016). Mohd Shukri Mohd Senin and Mohd Ali Muhammad Don, further

demonstrate that Qur’an reading practice enhances learning focus (Mohd Shukri Mohd Senin, Mohd Ali

Muhammad Don, 2024).

Figure 2: Children’s Tadarus (Qur’an and Iqra’)

Creativity Activities: Colouring, Drawing, Handicrafts, Origami

Creative activities are an effective approach to stimulating children’s imagination and self-expression. Engaging

in such activities allows children to explore their creativity, develop critical thinking skills, and express

themselves in unique ways (Robson & Rowe, 2012). Through enjoyable play-based tasks, children explore their

surroundings, enrich their knowledge, and develop new skills (Amizah & Andin, 2024). Activities such as

colouring, drawing, handicrafts, and origami not only strengthen fine motor skills but also support cognitive and

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emotional development in an enjoyable, meaningful environment (Bunn, 2022). These activities are effective in

developing fine motor skills, which are crucial for tasks requiring precision and coordination, such as writing

(Kurniawan et al., 2019). Colouring improves hand-eye coordination and creativity drawing encourages critical

thinking and visual communication handicrafts build manual skills and creative problem-solving and origami

reinforces geometric understanding and concentration (Song et al., 2020). Collectively, these activities benefit

cognitive and motor development while fostering perseverance and patience among children.

Figure 3: Drawing Activity

Figure 4: Origami Activity

Intellectual Activities: Fun with English, Bijak Jawi, Storytime with Ummi

The programme’s intellectual tracks are designed to promote children’s cognitive and language development.

“Fun with English” is an interactive learning session that helps children grasp foundational English through

games and songs. Interactive applications and games are effective tools for enhancing early language

development (Shirindzi & Sikhwari, 2025). By Zulfikri & Abdul Halim, confirm that interactive learning is a

productive approach that positively affects student engagement and English language learning (Zulfikri & Abdul

Halim, 2022). Next activities are “Bijak Jawi” focuses on introducing and consolidating the Jawi script to foster

fluency in reading and writing this Islamic heritage script. Jawi, derived from the Arabic script, has been a

significant part of Malay culture and Islamic heritage since at least the 14th century (Hijjas, 2022). By addressing

these aspects, the "Bijak Jawi" initiative can effectively introduce and consolidate the Jawi script, ensuring its

continued relevance and fluency among learners. Next activities “Storytime with Ummi” serves as a key medium

for cultivating imagination and morals through instructive tales. Interactive story reading is a well-researched

method that significantly boosts language learning in children (Cahill & Ingram, 2022). This approach helps

children improve their analytical thinking, self-expression, problem-solving skills, and inquiry abilities (Er &

Biçakçi, 2020). This engagement encourages children to think critically and express their thoughts, thereby

improving their language skills. Through these activities, children acquire new knowledge while sharpening

communication and critical-thinking skills.

Additionally, games such as the Ramadan-themed Snakes and Ladders (Dam Ular Ramadan) enhance strategic

thinking and patience, and cooperative play. A variant of the Snakes and Ladders game allows players to choose

whether to climb a ladder or not, introducing strategic decision-making into the gameplay (Wu, 2020). This

modification encourages players to think ahead and consider the potential outcomes of their choices, thereby

enhancing their strategic thinking skills (Pedersen et al., 2022). Ramadan puzzles further stimulate the mind with

questions related to the month, fasting, and Islamic history. These interactive and relaxed activities not only

entertain but also act as pedagogical tools that strengthen children’s understanding of Islamic teachings in a

pleasant, engaging atmosphere ensuring they enjoy positive experiences at the mosque.

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Figure 6: Bijak Jawi Activity

Figure 5: Fun with English

Figure 8: Snakes and Ladders Game

Figure 7: Storytime with Ummi

DISCUSSION

The Ramadan Qismul Aulad program at Masjid Al-Muktafi Billah Shah (MAMBS) was conceived as a child-

friendly initiative that allows parents to perform Tarawih with focus while their children engage in guided

worship, learning, and play. Grounded in local wisdom mutual care, cooperation, and small acts of charity the

program treats the mosque as a living ecosystem where spiritual formation, community bonding, and early

religious literacy grow together (ZHUZEY et al., 2020). In practice, Qismul Aulad runs in parallel with evening

prayers and offers age-appropriate experiences that calm, occupy, and educate children without compromising

the sanctity of worship spaces. Its learning design blends three strands that reinforce one another. First, an

educational-worship strand introduces children to congregational ʿIshāʾ and selected rakaʿāt of Tarawih,

coaching adab, simple mosque etiquette, and confidence in standing, bowing, and listening with attention. The

Qismul Aulad programme's focus on congregational prayers for children is supported by broader Islamic

educational practices that emphasize early religious exposure, innovative teaching methods, and holistic moral

education. These practices collectively aim to instill discipline, etiquette, and devotion in worship, while also

respecting the individuality and autonomy of children (Pranoto et al., 2025).

Children also join small group tadarus and Iqraʾ, which strengthens recognition ofArabic letters, nurtures Qurʾan

fluency, and models reverence for revelation before and after prayers. These practices not only enhance their

linguistic skills but also foster a deep spiritual connection to the Qurʾan, contributing to their overall religious

education and development (Beyhom, 2024). Second, a creativity strand colouring, drawing, handicraft, and

origami channels energy into mindful making, building fine-motor control, visual communication, and

perseverance through Ramadan-themed prompts such as moon phases, masjid silhouettes, and acts of kindness

(Miladi et al., 2024). Third, an intellectual-language strand uses playful micro-tasks, songs, and games to build

basic English and Jawi confidence, and “Storytime with Ummi” cultivates imagination and moral reasoning

through short, instructive narratives. “Storytime with Ummi” likely employs a combination of these interactive

activities to enhance language acquisition. By integrating extratextual talk, dialogic reading, role-playing, digital

tools, educational robots, sensory-enhanced techniques, and structured reading sessions, the program can create

an engaging and educational environment that supports children's language development effectively (Read et al.,

2025). The Snakes and Ladders game can be a powerful tool to enhance strategic thinking, patience, and

cooperative play. By incorporating elements that require strategic decision-making and fostering a cooperative

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environment, the game can provide both educational and social benefits, aligning well with the values and

practices of Ramadan (Marcos & López-García, 2024).

Operationally, Qismul Aulad preserves prayer focus through deliberate spatial planning and safeguarding.

However, because the activity area is located at some distance from the women’s prayer hall, a women-friendly

support zone is needed closer to the prayer space ideally including a supervised children’s room (and nursing

corner) to enable mothers to pray with minimal disruption while maintaining safe, well-lit circulation, controlled

access, and clear supervisory sightlines. Simple audio-visual cues help facilitators track the Tarawih cycle

without disturbing worshippers, and female-led teams maintain sign-in sheets, pickup protocols, and calm

corners for children who need sensory breaks. Short blocks of activity alternate with brief movement or quiet

time to avoid overstimulation, and basic inclusion measures accommodate younger participants and varied

needs. The observed benefits span children, parents, and the wider congregation. Children develop stronger

mosque identity, prayer etiquette, and Qurʾan fluency alongside prosocial behaviours such as sharing and turn-

taking. Parents report better presence and khushuʿ during Tarawih and greater confidence in bringing children

to the mosque.

Continuous improvement is built into the routine. Simple instruments attendance logs, brief feedback cards from

parents and children, and facilitator reflections guide adjustments to session length, activity mix, and

safeguarding procedures. Findings consistently show higher engagement when literacy or worship activities are

interleaved with hands-on creativity, and when transitions are predictable and calm. Transparent lists of material

needs invite the community to participate sustainably, and light-touch training equips volunteers with child-

safety basics and inclusive pedagogy. Taken together, the MAMBS Qismul Aulad experience demonstrates that

a mosque can remain serene for Tarawih while welcoming children as active learners and future congregants.

By weaving together guided worship, Qurʾan literacy, creative making, and bilingual micro-learning, within a

safeguarding framework that respects prayer the program strengthens family ties to the mosque and seeds

lifelong affection for worship, knowledge, and service. Extending these sessions beyond Ramadan on a monthly

or term basis would consolidate gains, while the core model is readily adaptable for other mosques seeking

inclusive, child-friendly arrangements during the holy month. The living ecosystem of a mosque is a dynamic

and multifaceted environment that supports spiritual formation and community bonding through its religious,

educational, social, economic, sustainable, cultural, and technological components. By addressing these diverse

needs, mosques can effectively serve as centers of worship, learning, and community empowerment.

CONCLUSION

The Qismul Aulad programme at Masjid Al-Muktafi Billah Shah offers a scalable model for mosques especially

during Ramadan to cultivate a child-friendly environment. To sustain impact beyond the holy month, mosques

should institutionalize regular, year-round sessions led by qualified educators and anchored by strong community

support. Crucially, women-friendly architectural provisions must enable mothers with infants, young children,

or during pregnancy to participate fully in mosque life. This includes a supervised children’s room adjacent (but

acoustically buffered) to the women’s prayer hall, a nursing and changing corner, stroller parking with barrier-

free routes, and clear sightlines for safe supervision. Together, these programmatic and design measures ensure

the mosque is not a barrier to women and children but a welcoming hub that nurtures character, strengthens

attachment to worship, and instils Islamic values from an early age shaping the next generation that will build a

virtuous, resilient civilisation.

ACKNOWLEDGMENT

This research was supported by the Ministry of Higher Education (MOHE) via Universiti Sultan Zainal Abidin

(UniSZA),

Terengganu,

Malaysia,

under

the

Fundamental

Research

Grant

Scheme

(FRGS/1/2024/SSI03/UNISZA/02/3) for the project titled Model Masjid Mesra Wanita Patuh Syariah di

Malaysia.

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