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This study discusses the practice of morning prayer as a form of lived religion within the school culture of a public elementary school. Morning prayer is understood not only as a formal religious activity, but also as a daily ritual that shapes students’ emotional experiences, religious habits, and social interactions. This study aims to explain the empirical practice of morning prayer, the social relationships formed through it, and its implications for religious education and school culture. The research employs a qualitative approach using school ethnography methods. Data were collected through observations, interviews with the principal, Islamic Religious Education (PAI) teachers, classroom teachers, and students, as well as documentation of the school’s religious activities. The findings show that students participate in morning prayer routinely every day before lessons begin, followed by the collective recitation of short surahs from Juz 30. The daily practice of morning prayer gradually becomes a habit for students in starting their learning activities, both at school and at home. Teachers perceive morning prayer as an opening activity for learning, as well as a means of fostering emotional calmness, discipline, and students’ religious character. Students also reported feeling calmer, happier, and more prepared to learn after praying. In addition, the presence of Juz Amma books, Asmaul Husna texts, the school prayer room (mushola), and the habituation of congregational dhuha prayer indicate the institutionalization of a religious culture within the school, even though these practices are not yet fully included in the official schedule. The findings indicate that morning prayer has become part of students’ daily school experience. Through routine collective prayer activities, students gradually develop emotional readiness, discipline, and religious habits before learning begins.

This study aims to explain the management of Full Day School in shaping the character of students at SD IT Nurul Fikri Sidoarjo. The research employs a descriptive qualitative method, with data collected through interviews, observations, and documentation. The results show that Full Day School management is implemented through three main stages: planning, implementation, and evaluation. In the planning stage, the school formulates visions, missions, and goals focused on developing students' character values. Organization is carried out by clearly assigning duties and authorities to the principal, teachers, and educational staff so that each party can perform their roles in a directed and coordinated manner. Implementation involves integrating character values into learning activities, religious practices, extracurricular programs, and teacher role modeling. Evaluation is conducted regularly through work meetings to review achievements and identify challenges. Supporting programs for character development include habituation of worship such as congregational prayers and tahfidz, social activities, extracurricular programs, and Character Building Life Skills (CBLS), which instill values of independence, leadership, and responsibility. These activities are designed not only to support students’ daily routines but also to instill moral values applicable in daily life. The active role of teachers, staff, and the school environment significantly contributes to the program’s effectiveness, creating an educational system that balances academic aspects with consistent character development.

This study describes the role of leadership in improving the quality of education through School Based Management which is applied at S MI Roudlotul Jannah Prambon with the formulation of the research problem: What is the role of leadership in improving the quality of education, What are the supporting and inhibiting factors in improving the quality of education through School Based Management . The method used is a qualitative approach with a case study approach. Data collection techniques are used by observation, interviews and documentation studies. Data analysis techniques are made by data reduction, data display and conclusion (verification) and data validity. The results of this study indicate that school principals have implemented SBM to improve the quality of education with the following activities: First, madrasah heads have planned and evaluated school programs, curriculum management and teaching and learning processes, student services, human resource management, financial management, facility management and Infrastructure and School-Community Relations. Second; the head of the madrasa plays a role as; Supervisors, Managerial and Educators thus the leadership role of the head of the madrasa at MI Roudlotul Jannah in order to improve the quality of education, has been quite well demonstrated by the graduation standards which increase every year. Third; supporting and inhibiting factors include: Supporting: Visionary Leadership, Qualified Teachers, Relevant Curriculum, Parental and Community Participation and Adequate Facilities; Barriers: Technology and Globalization Challenges, Lack of Funding Sources, Inadequate Evaluation and Monitoring, Lack of Access to Technology and Infrastructure.

This research is motivated by the problem of moral and moral degradation of students which is currently widespread. Therefore, religious extracurricular activities at MTs Darul Ulum Waru are present as a curative solution for the current generation and preventive for future generations. This article is the result of field research using qualitative research methods. Data collection was carried out through observation, interviews and documentation. Then the data results were analyzed using descriptive research. The results of the research show that the formation of Islamic religious education values ​​in students at Madrasah Tsanawiyah Darul Ulum Waru Sidoarjo has begun to appear, is developing well and has begun to be implemented in everyday life. The factors that influence continuity during the activity process are oneself, teachers, family and the environment. The internal supporting factors include the many parties who support the continuity of activities, the availability of supporting facilities and infrastructure, the high level of enthusiasm of students. Meanwhile, externally, namely competent trainers, extensive organizational relationships and various events/competitions at various levels. Internally, the problems found were the low interest of students in taking part in extra qiro'ah and the busyness of trainers, while from an external perspective, namely parental permission.