In recent years, global discourse on sustainable development has increasingly acknowledged the role of religious and spiritual movements in advancing the Sustainable Development Goals (SDGs). However, most studies tend to focus on institutional religious engagement, such as interfaith dialogues, humanitarian activities of faith-based organizations, or policy advocacy by religious leaders. This has led to a notable research gap concerning grassroots religious movements, particularly those rooted in daily worship practices, and their contributions to achieving the SDGs at the community level. One such understudied movement is the Congregational Dawn Prayer Movement (Gerakan Subuh Berjamaah) in Indonesia [1].

Indonesia, as the world's largest Muslim-majority nation, offers a unique context where religious practice is deeply embedded in daily life and has the potential to influence social behavior, ethics, and collective consciousness. The Congregational Dawn Prayer Movement, which encourages Muslims to perform the Subuh (dawn) prayer in congregation at the mosque, has gained traction in various cities, including Palembang. This movement is not merely a call to prayer but often involves spiritual lectures, community engagement, cleanliness drives, youth mobilization, and moral educationcomponents that resonate with several SDGs, such as SDG 3 (Good Health and Wellbeing), SDG 4 (Quality Education), SDG 11 (Sustainable Cities and Communities), and SDG 16 (Peace, Justice, and Strong Institutions) [1] [2] .

Despite its potential impact, academic exploration of this movement remains limited. Existing literature often neglects how local religious movements like this can contribute to the holistic development of society, foster moral responsibility, reduce social deviance, and strengthen communal bonds—objectives closely aligned with the spirit of the SDGs. Moreover, few empirical studies have attempted to analyze the socio-cultural and spiritual dimensions of Islamic movements through the lens of sustainable development [3].

This research seeks to fill this gap by examining the implications of the Congregational Dawn Prayer Movement in Palembang City as a case study. By doing so, it not only highlights the relevance of religious piety in public life but also offers a culturally rooted, values-based approach to sustainability. Understanding how faith-based grassroots movements can align with and support the SDGs provides valuable insights for policymakers, religious leaders, and development practitioners working toward inclusive and contextually relevant strategies for sustainable development. Prayer is a pillar of Islam that Allah SWT commanded to Muslims through Muhammad SAW, there are 5 obligatory prayers, namely, maghrib, isyak, dawn, zuhur, and asr. Among these five prayers, Fajr has a great influence on those who establish it, both physically and spiritually. Vegetable traders who go out at dawn have a healthy body even though they open their goods until noon [1][3]. ,

Even after closing, they do not sleep but follow daily activities that are no different from other communities, such as recitations, social gatherings, fame, and so on. Nevertheless, the body remains healthy. Morning is the beginning of daily activities, if you wake up at dawn after waking up, usually obedient Muslims immediately perform the dawn prayer, tahajud or hajat, then wait for a while while reciting the Qur'an and then pray Fajr. If you wake up in the morning, then ideally as an Islam, carry out the Fajr prayer. However, in reality, on the contrary, they often neglect to carry out the Fajr prayer because they are lazy because they sleep well Even though prayer is performed five times a day regularly will help maintain the body all the time without causing excessive stretching or fatigue in the muscles. It is not surprising that people who are diligent in performing prayer get healthy because prayer movements help maintain the body. After all, prayer is a worship carried out by Muslims which has special characteristics, namely light to moderate exercise with a short duration [4].

Some Islamic boarding schools make the Fajr prayer a reference for discipline, for students who are late for the Fajr prayer in congregation, they will be punished for violating discipline, especially those who do not participate in the Fajr prayer in congregation at the mosque. Students who are more enthusiastic about waking up in the morning usually have more Islamic nuances than students who are too lazy to wake up for the Fajr prayer in the congregation. Prayer is to face the heart of Allah who brings fear, to cultivate a sense of His greatness and power with all his soul, solemnity, and sincerity in several words and deeds that begin with takbir and end with salam [5].

Nowadays, with the emergence of the COVID-19 outbreak, efforts to develop Islamic sharia have developed in various forms and colors, there is an assumption that the condition of society has lost the meaning of life, the emergence of emptiness of the soul, emptiness, and others which are considered as the beginning for life to seek religion in life. Thus, a group has emerged to accommodate the spiritual needs of the community who are dissatisfied with formalities that do not provide space and freedom to express their closeness to God [6].

This phenomenon is interesting to note, the pattern of his belief is due to confusion in determining life, confusion, and loss of control in facing an increasingly difficult life [7]. The soul and mind are preoccupied but are not aware of what they are looking for. This development cannot be separated from the consequences of humanity that emerged in the process of modernization, which then encourages humans to look for a place of escape that can provide protection and quick gratification [8]. One of the places to express closeness to God is with the emergence of the Congregational Dawn prayer movement in various cities.

This phenomenal movement has emerged in recent years. The author refers to the Fajr prayer in the congregation whose routine is accompanied by supporting programs such as safari from one mosque to another, there are knowledge councils, tabligh akbar, tausyah, and so on. Several governments in Indonesia took this opportunity, to mobilize congregational Fajr prayers because this led to empowering communities in many ways [9].

Palembang City: Since 2014, based on our initial observations, there have been social changes in several places, especially the area around mosques and prayer rooms, since the dawn prayer congregation by the Palembang city government, there have been more congregations in mosques and prayer rooms than before. If this is cultural, it will become Islamic Civilization. Moving the Fajr prayer in congregation is a new phenomenon that has emerged and is interesting to research.

Congregational dawn prayer is a program of the mayor of Palembang to realize the city of Palembang EMAS Darussalam, making the city of Palembang a beautiful, civil, safe, and prosperous place. So that residents are comfortable living in the city of Palembang. Palembang EMAS Darussalam is a form that must be achieved because the success of the government is measured by the achievement of the vision and mission [10].

Palembang is one of the areas in the archipelago which historically played a very important and long role so it became one of the centers of a large and old civilization in the archipelago [11]. The Kingdom of Srivijaya and the Kingdom of Suvarnabhumi. The two kingdoms not only played an important role in the political history of this region but also in the field of shipping and trade, making Palembang's name famous worldwide, after which the Sultanate of Palembang Darussalam emerged which is part of the long history of government in Palembang [12].

The territory of the Sultanate of Palembang Darussalam is thick with Islamic values. It is evident that in 1659-1821 the mosque was established. In Islam, mosques are multifunctional. Apart from being a place of congregational prayer, the mosque is also used to settle legal cases and a place for social activities including education. Every Islamic Sultanate in the archipelago built a mosque as a place of worship, deliberation, religious and educational activities as well as Malay literature. The state mosque is usually called the Great Mosque [13].

The Congregational Fajr Prayer Program in mosques and prayer rooms launched by the Mayor of Palembang in September 2018 continues. As conveyed by the mayor of Palembang in a dawn safari at Madrastah aliyah Negeri tiga on Saturday, October 8, 2016, the dawn safari carried out was a continuation of the morning assembly which was driven by the people of Palembang city since January 2016 [14].

Initially, the mayor and his staff who joined as members of the dawn assembly participated once a month. But until now, after several times there has been an increase to eight times a month. The Congregational Fajr Prayer Program in mosques and prayer rooms launched by the Mayor of Palembang in September 2018 continues. Researchers see this as the revitalization of Palembang Darussalam, Mayor Regulation (Perwali) Number 69 of 2018 concerning the Congregational Fajr Prayer Movement absorbs the aspirations of the community with six keys to success. Namely learning, friendship, discipline, hard work, smart work, sincere work [15]. The flagship programs of the Palembang City Government, namely the Congregational Fajr Prayer and Gotong Royong, have been stopped since 2019 due to the Covid-19 pandemic [16].

The emergence of the congregational Fajr Prayer movement program is motivated by the success of the vision and mission of the Palembang city government [17], Mayor, namely Gold as it contains the meaning, Elok Madani Safe and Prosperous while Darussalam contains the meaning, the city of Palembang becomes a City that is Safe, Peaceful, Peaceful, Prosperous and Prosperous and there is harmony between human life and nature. Building a city must certainly be prioritized in building its human resources. Based on this description, the question arises what are the implications or impacts of the congregational dawn prayer movement program? And what is the role of the government in making the Fajr Prayer Movement program a success?

The integration of religious values into development strategies has gained recognition, yet little attention has been given to how grassroots religious movements contribute to specific Sustainable Development Goals (SDGs). The Congregational Dawn Prayer Movement (Gerakan Subuh Berjamaah) is one such initiative that embodies spiritual discipline, social cohesion, and community engagement-elements that align with multiple SDGs [18].

For instance, SDG 3 (Good Health and Well-being) emphasizes mental and physical well-being. Waking up early and engaging in communal activities fosters mental clarity, emotional stability, and reduces social isolation. SDG 4 (Quality Education) relates to the movement's inclusion of spiritual talks and youth education that promote lifelong learning and moral development. SDG 11 (Sustainable Cities and Communities) aims for inclusive, safe, and resilient societies, which is echoed in the movement's efforts to strengthen local communities through regular gatherings. Meanwhile, SDG 16 (Peace, Justice and Strong Institutions) highlights the importance of promoting peaceful and inclusive societies, which can be indirectly achieved through the internalization of ethical values and community solidarity fostered in this movement [18].

Despite these alignments, academic research has not yet adequately examined such grassroots religious practices through the lens of the SDGs. This study seeks to bridge that gap by analyzing the role of this movement in advancing sustainable development in Palembang City. To complete the writing and facilitate the course of the research, the author feels the need to parse the studies that have been carried out previously on empowerment so that it can be more directed and systematic. Namely, Ahmed Al Khalidi in his thesis entitled Da'wah Communication Mobilizes Dawn Youth in Moving Dawn Prayers in Congregation in Lhokseumawe City stated that the strategies used by the Dawn youth movement in moving one of the Dawn congregations include, distributing brochures and stickers to mosques, saweu sikula (visiting schools), sports, touring, and personalities [19].

Ahmad Ridha in his journal explained the implications of the quality of congregational Fajr prayers on the community, that the quality of congregational Fajr prayers has a positive impact on daily life in the community, there are four influential subjects, namely in terms of respect for time, health, and clarity of thought [20] . Hamdani The pattern of the congregational dawn prayer movement is identical to the movement of one of the Islamic organizations that believes in religious fundamentalism in Indonesia [21], [22].

So that this kind of movement pattern needs to be addressed as a form of a new understanding of people's religious activities. Siti Syawaliyah and Ahmad Yasser wrote the results of their research that ideal values can be produced if they actively perform dawn prayers, students become more active, have a spirit of government, and are honest compared to students who are not diligent in praying dawn in congregation [23].

Ramlah in his dissertation entitled Da'wah Empowerment in the Coastal Community of Palopo City. What is written in the journal explains that da'wah empowerment in the field of spirituality of the NU community, Muhammadiyah, yasinan groups, and Jamaah Tablig are the main actors, while da'wah empowerment in the field of family economy involves dasawisma plus groups, Muslim entrepreneurs, community empowerment programs through government policies [24].

Iskandar Siregar in his presentation entitled Implementation of Corporate Social Responsibility for Community Empowerment, Community Welfare and Corporate Image of PT Vale Indonesia Tbk in Sorowako, Nuha District, East Luwu Regency. The results of the study show that the implementation of PT Vale Indonesia Tbk's CSR, consisting of: education, health, and socio-economic has a positive and significant effect on community empowerment and welfare. The implementation of PT Vale Indonesia Tbk's CSR also has a positive and significant indirect effect on the company's image through community empowerment and welfare [25].

Asfriyati, a student of the University of North Sumatra S3 Planning program in her dissertation Analysis of Community Empowerment and Transfer Integration to the Quality of the Elderly Population (LANSIA) as Human Resources in the City of Medan. The results of the study are the view of community empowerment, there is an elderly population still finding a lack of empowerment for the elderly, and the view of intergenerational transfer in the elderly population is obtained positive and also negative perceptions from family and the elderly [26].

The community empowerment model consists of providing information, financial assistance, health services, jobs, and infrastructure support, the intergenerational transfer model consists of emotional support, instrumental support, informative support, and assessment support, a quality model of the elderly population as human resources, namely health status, work activities, ability to meet needs and skills.

The results of the study show that the strategy carried out by the Kiwang Creative Group in the use of water hyacinth is accompanied by assistance from local government officials who contribute to empowering the environment in Lake Situ Bagendit through three stages, namely training, guidance, and assistance in the utilization of waste from water hyacinth plants, which is supported by the existence of a budget or capital in the implementation of this activity. Fariza Makmun [27]. This dissertation finds that the government plays a role in the welfare of the community, the difference in this dissertation is that it lies in the regions and government programs.

This study employs a qualitative research design with a phenomenological approach to explore and understand the lived experiences and perceived impacts of the Congregational Dawn Prayer Movement in the city of Palembang. The phenomenological method is particularly suitable for capturing the essence of participants' experiences, meanings, and motivations behind their involvement in the movement, especially in relation to values that support the Sustainable Development Goals (SDGs). The main focus of this research is to investigate how the movement influences aspects of personal discipline, social cohesion, education, health awareness, and moral development—components that align with SDG 3 (Good Health and Well-being), SDG 4 (Quality Education), SDG 11 (Sustainable Cities and Communities), and SDG 16 (Peace, Justice, and Strong Institutions) [28].

Data collection techniques used in this study include participatory observation, indepth interviews, and documentation. Participatory observation was conducted because the researcher is an active participant in the Congregational Dawn Prayer Movement. This insider position allows for a deeper understanding of the participants' spiritual practices, motivations, and social dynamics during the early morning gatherings. Through this method, subtle social cues, group behavior, and recurring patterns could be more easily identified and interpreted [19].

In-depth interviews were carried out with a diverse range of participants, including community leaders, mosque congregants, youth participants, and program organizers. These interviews aimed to capture their perspectives on the movement's role in improving individual well-being, strengthening community bonds, and fostering ethical consciousness-all of which contribute to the local realization of SDG values. Documentation in the form of program agendas, activity reports, posters, and social media posts was also collected to support the observational and interview data. These materials serve to verify the consistency between reported experiences and documented events [28] .

To ensure the credibility and validity of the findings, the researcher employed triangulation techniques. This involved comparing data obtained through observation, interviews, and documentation to identify consistent themes and patterns. Furthermore, member checking was conducted by consulting some participants regarding the interpretation of their responses to confirm the accuracy of the researcher's understanding. Through this methodological approach, the study aims to provide a comprehensive and context-sensitive analysis of how a faith-based grassroots movement can contribute meaningfully to the achievement of the SDGs in a local urban context like Palembang City [28] .

This study concludes that the Congregational Dawn Prayer Movement in Palembang City has generated multidimensional impacts that extend far beyond religious rituals. The movement has served as a comprehensive vehicle for community empowerment, affecting six critical domains: religious, social, cultural, economic, political, and educational. These outcomes demonstrate the transformative power of a faith-based grassroots initiative when supported by strong leadership and aligned with broader development goals. Religious empowerment is seen in the heightened spiritual awareness, discipline, and moral behavior of community members who regularly participate in the Fajr prayer in congregation. This aligns with the principles of SDG 16 (Peace, Justice and Strong Institutions) by promoting inner peace, ethical integrity, and social harmony. Social empowerment emerges through strengthened community bonds, empathy, and mutual cooperation, supporting SDG 11 (Sustainable Cities and Communities). Cultural empowerment is visible in the embedding of religious values into daily routines, fostering an Islamic civic culture rooted in discipline, respect, and collective responsibility. Economic empowerment, particularly post-pandemic, has inspired participants to seek productive livelihoods and utilize local resources, contributing to SDG 8 (Decent Work and Economic Growth). The political dimension is observed in heightened civic awareness and the potential for participatory governance, reflecting the goals of SDG 16. Educational empowerment occurs through continuous moral and spiritual education, benefiting all age groups, in line with SDG 4 (Quality Education). The role of the government is essential in sustaining and scaling this movement. As a motivator, facilitator, agent of change, delegator, communicator, and supporter, the local government -through instruments such as Mayor Regulation No. 69 of 2018-ensures the integration of religious values into public policy, aligning with SDG 17 (Partnerships for the Goals). Overall, this study affirms that the Congregational Dawn Prayer Movement is a strategic religious-based initiative that effectively contributes to achieving the SDGs through a culturally grounded and community-centered approach.

The authors would like to express their sincere gratitude to the Palembang City Government for their support and access to data related to the Congregational Dawn Prayer Movement. Special thanks are also extended to the mosque congregations and community leaders who participated in the interviews and field observations. This research was made possible through the collaborative efforts of institutions in Indonesia, Palestine, and Egypt, whose academic commitment and shared vision for sustainable development enriched the study's scope and findings.

All authors contributed equally to the research design, data collection, and analysis. Authors 1, 2, and 3 conducted fieldwork and interviews in Palembang. Author 4 provided theoretical insight on Islamic movements and SDGs. Author 5 contributed to the political and legal perspectives. Author 6 coordinated the literature review and final editing process. This research is the result of an interdisciplinary and international collaboration aimed at advancing knowledge in faith-based sustainable development.

All authors declare no conflict of interest.