Social piety in the Islamic context emphasizes charity, mutual aid, and compassion, values that resonate deeply within the Kuyudan Makamhaji community. This study explores how these values are manifested in the community's response to the Covid-19 pandemic, specifically focusing on the care provided to families who have been directly impacted by the virus. The research also situates this local initiative within the broader framework of the United Nations' Sustainable Development Goals (SDGs), particularly SDG 3 (Good Health and Well-being) and SDG 10 (Reduced Inequality) [1].

By examining the intersection of social piety and the SDGs, this study highlights how local religious communities contribute to the achievement of global sustainability targets. This paper aims to provide a deeper understanding of the role of social piety in the Kuyudan Makamhaji Muslim community during the pandemic, and its potential to foster resilience and solidarity while promoting the goals of social equity and public health [2], [3].

The Koran is the main source of Islamic teachings so Muslims are obliged to study the Koran, starting from reading, studying its meaning in the translation of the Koran, and understanding its contents through books, Tafseer, social media, and ta'lim in mosques. Muslim understanding of the Koran is not only at the cognitive level but must be implemented at the practical level so that the Koran is truly grounded in society [2], [3].

Among the contents of the Koran are verses that explain social care, as contained in Q.S. al-Maidah, 5: 2 and Q.S. al-Hasyr, 59: 9 [4]. As in Q.S. al-Maidah, 5: 2: “Help you in (doing) goodness and piety, and do not help in sin and enmity". This verse contains an order that Muslims help each other in terms of goodness and it is forbidden to help each other in bad things [5].

Meanwhile, another verse of the Koran describes the attitude of brotherhood in faith to help based on love for Allah swt. As in Q.S. al-Hasyr, 59: 9: "Those (Ansars) who have occupied the city (Medina) and believed before (the arrival of) them (Muhajirin) love those who emigrated to (their) place. They do not find desire in their hearts for what is given (to the muhajirin). They prioritize (Muhajirin) over themselves even though they have urgent needs. Those who are guarded against stinginess are the lucky ones." It is known that Corona Virus Disease 19 began to endemic in 2019 [6] . Then, this virus spreads almost all over the world with varying levels of sufferers and spreads [7] . Indonesia is one of the countries that has not escaped this pandemic, including the city of Sukoharjo and more specifically Gang Arjuna Kuyudan Makamhaji.

In general, the symptoms of Covid-19 are fever, dry cough, fatigue, shortness of breath, pain in the throat, headache, and loss of taste and smell [8]. The spread of Covid-19 occurs through small droplets from the nose or mouth of a person with Covid-19 when coughing or sneezing. Droplets that hit people or fall on an object that is accidentally touched by the hand and then used for eating, wiping the nose or mouth, then transmission can occur [9]. So to prevent the spread of Covid-19, the government has established a health protocol known as the 5 M’s, namely wearing masks (memakai masker), washing hands (mencuci tangan), maintaining distance (menjaga jarak), staying away from crowds (menjauhi kerumunan) and reducing mobility (mengurangi mobilitas) [10], [11].

Early observations showed that there were families who were infected with in Gang Arjuna Kuyudan Makamhaji. The family consists of a father, a mother, and three children. In the early the father and his two children were hospitalized, while the other two remained at home [12] . But in the end, all the family members were hospitalized. The nature of the disease is contagious, the family who are still at home or who have been discharged from the hospital, until a certain time remain at home to avoid spreading it to others. In this situation, of course, the family infected by Covid-19 needs help [13], [14] . On the other hand, it is known that 92% of gang Arjuna members are Muslim. The above background prompted this research.

The theme of social piety and care for families infected with Covid-19 within the Kuyudan Makamhaji Muslim community is crucial for several reasons. First, it underscores the vital role that local religious and social groups play in addressing public health crises, particularly in times of global emergencies like the Covid-19 pandemic. While government responses are essential, community-driven initiatives rooted in social piety often provide immediate, accessible, and culturally sensitive support, filling gaps in public health systems and reaching vulnerable populations [13], [14].

Second, this theme highlights the relevance of Islamic values in contemporary challenges. Social piety, which includes concepts like charity (zakat), mutual help (ta'awun), and compassion, plays a significant role in fostering resilience and solidarity within communities. In the Kuyudan Makamhaji community, these values not only assist families affected by Covid-19 but also serve as a model for other communities on how religious teachings can contribute to social well-being [13], [14] .

Third, linking this theme to the United Nations' Sustainable Development Goals (SDGs) adds a global dimension, particularly SDG 3 (Good Health and Well-being) and SDG 10 (Reduced Inequality). By integrating local religious and social actions with the SDGs, the research emphasizes the potential of grassroots efforts to contribute to global sustainability goals, offering a more holistic approach to addressing health crises and social inequalities. Overall, this theme is important because it illustrates how faith-based community responses can align with international frameworks, fostering a deeper connection between local actions and global objectives, while reinforcing the need for collective responsibility and solidarity in times of crisis [13], [14] .

The concept of social piety in Islam emphasizes the importance of caring for others, particularly the vulnerable, in times of crisis. Studies have shown that Islamic teachings, such as those found in Surah al-Maidah and Surah al-Hashr, encourage material and non-material support for those in need. In the context of Covid-19, faith-based communities, like the Kuyudan Makamhaji Muslim community, have played a crucial role in assisting infected families. This aligns with the Sustainable Development Goals (SDGs), especially SDG 3 (Good Health and Well-being) and SDG 10 (Reduced Inequality), highlighting the role of religious communities in addressing social and health issues [15].

This research is included in the living Koran research model. This living Koran model research is not the first research done, but there have been previous studies. Previous living Koran research found that there were three research areas, namely character education, regular recitations, and reading the Koran to help the patient's healing process. Research in the field of character education has been carried out by Syahrul Rahman, Nurul Karimatil Ulya, Fattah A.F. Febrianti Yovitaningtyas, Nur Ikhwani, and Ahsan Masrukhan. Syahrul Rahman emphasizes his research on reading ma'tsurat in the application of the text of the Koran in daily life [16].

Nurul focused her research on the reception of the aurat closure in the tradition of wearing "Rimpu" in NTB [17] . Fattah focuses his research on character-building education through the habituation of wirit ma'tsurat at SMA IT Abu Bakar Boarding School Kulon Progo [18] . Meanwhile, Febri emphasizes her research on inculcating social awareness which has implications for active behavior in defending victims of bullying that occurs in teenagers [19] . Meanwhile, Nur Ikhwani emphasized his research on the influence of social care that is instilled in children in a learning studio to the community [20] , and Ahsan emphasizes character education to increase social awareness [21] .

Research on routine recitations of Kuran was carried out by Khoirul Ulum [22] and Muhammad Najib Fatkhulloh [23] . This research focuses on the phenomenon of reciting the Qur'an regularly, khataman and ta'lim, and implementation of Quran teaching for worship, ukhuwah, and muamalah in daily life. Meanwhile, Anggia Nahla Prasetya researched the practice of living the Koran related to the reading of the verses of the Koran for the healing process of patients at Jemursari Islamic Hospital Surabaya through speakers installed in each patient room [24]- [26] .

Based on the above background and previous research, this living Quran research is focused on the realm of Muslim social care in Gang Arjuna for families infected by COVID-19 as a form of implementing knowledge and understanding of the verses of the Koran related to social care [27], [28] .

This is field research, where the data source is obtained from the field [29] , i.e. Muslims in Gang Arjuna Kuyudan Makamhaji. The approach used is a phenomenological approach, which looks at the practice of social care in a society based on visible phenomena [30] .

The subject of this research is the Muslim community who live in Gang Arjuna Kuyudan Makamhaji [31] . The location of this study is based on considerations of ease of access to data collection [32] . The object of this research is the social concern of Muslims who live in Gang Arjuna Kuyudan Makamhaji towards infected Covid-19 families.

It is known that in Gang Arjuna there are 27 houses. The number of existing houses is used as the assumption that each house has one head of the family. Of the 27 families, there are two non-Muslim families. Thus, because this research is limited to Muslim data sources, the data sources in this study are 25 people.

Data collection using questionnaires, interviews, and observations [33], [34] :

Questionnaires are some questions related to research that are asked of respondents that are open and closed [35] . The type of questionnaire used in this study is closed, a questionnaire whose answers have been provided [36] .

The questionnaire method was used to find out how respondents gained knowledge and understanding of the verses of social care, and their application to help infected Covid-19 families [37] .

How to gain knowledge and understanding of the verses of social care and its application will be measured with a Likert scale with the options of strongly agree (5), agree (4), neutral (3), disagree (2), and strongly disagree (1) [38] . Then the questionnaire will be provided in a Google form.

The interview method is direct communication between the researcher and the respondent [39] . Interviews were not used for all respondents but were conducted with key persons (local community leaders). This method is used to obtain data that will be used as a cross-check of the data from the questionnaire results.

Observation is used to obtain data on the number of respondents needed [40]. Early observation showed that there were 27 houses in Gang Arjuna. Of the 27 existing houses, it is assumed that each house has one Head of Family. However, because the respondents were Muslims it turned out that out of 27 families, two families were non-Muslim. However, because the respondents needed were Muslims, two non-Muslim families were ignored as data sources. Thus, 25 respondents were the source of data for this research.

The documentation method in this study was used to find demographic data for the population of Gang Arjuna. The required document is a document containing data owned by the head of Dawis (dasa wisma). Gang Arjuna is located in Dawis Terong 1, where Dawis Terong 1 is one of the three Dawis in Kuydan Rt. 02 Rw. 05.

Data to be calculated using the formula = . Then the results of the calculation of each item will be measured based on the following categories:

Based on the discussions and analysis presented, the conclusions of this study are as follows: 1). Religious Knowledge and Social Responsibility: The Muslims in Gang Arjuna, including the Kuyudan Makamhaji Muslim community, demonstrate a deep understanding of key Quranic verses, particularly Surah al-Maidah, 5:2, and Surah al-Hashr, 59:9. These verses emphasize social justice, cooperation, and the welfare of others, which are fundamental in promoting social piety. The community members are well-acquainted with these teachings, having gained their understanding through personal reading of the Quran and collective study at local mosques. The active engagement in both individual and communal religious practices, such as Quran recitation, further solidifies their comprehension of these verses, which emphasize helping others and being socially responsible. 2). Social Concern in Religious Teachings: The understanding of Surah al-Maidah, 5:2, and Surah al-Hashr, 59:9 by the community members reveals that these Quranic verses provide a foundation for social concern, both materially and non-materially. These teachings encourage individuals to help those in need, share resources, and work collectively towards a more just and equitable society. In the context of Covid-19, the Kuyudan Makamhaji Muslim community applied these values by caring for families affected by the virus, demonstrating practical adherence to these religious principles. 3). Community-Based Social Piety: The Kuyudan Makamhaji Muslim community’s actions reflect a strong sense of social piety, which emphasizes care for others, especially in times of crisis. This sense of social responsibility is rooted in Islamic teachings and aligns with broader societal values of solidarity and mutual aid. The community's response to the pandemic is an embodiment of social piety, where members support one another through charity, caregiving, and sharing of resources. This response not only addresses the immediate needs of families affected by Covid-19 but also fosters a sense of unity and resilience within the community. 4). Alignment with SDGs: The Kuyudan Makamhaji Muslim community’s efforts in caring for families affected by Covid-19 are also aligned with the United Nations’ Sustainable Development Goals (SDGs). Specifically, the community’s actions contribute to SDG 3 (Good Health and Well-being) by promoting health and well-being within the community, and SDG 10 (Reduced Inequality) by reducing the disparities faced by vulnerable families during the pandemic. Through their actions, the community not only addresses immediate health and social needs but also works towards the long-term goal of building a more inclusive and equitable society. In conclusion, the Kuyudan Makamhaji Muslim community exemplifies how social piety, rooted in Islamic teachings, can play a crucial role in addressing social challenges, especially in the context of a global health crisis like Covid-19. The community’s efforts contribute to the achievement of the SDGs, demonstrating the importance of faith-based initiatives in fostering social well-being and advancing global sustainability objectives.

This research will not be completed without the support and guidance of various parties. The authors would like to thank the team from the Universitas Muhammadiyah Surakarta, Indonesia, and Sekolah Tinggi Pembangunan Masyarakat Desa APMD, Yogyakarta, Indonesia, who have provided valuable direction and advice during this study.

All authors contributed equally to the main contributor to this paper, some are as chairman, member, financier, article translator, and final editor. All authors read and approved the final paper.

The author declares no conflict of interest.