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This study aims to investigate students' perceptions of Qur'an learning (Tahsin and Tajwid) in improving their Qur'an recitation skills at Madrasah Diniyah Nurul Huda Bangodua, Cirebon. This study employed a qualitative approach using a descriptive method. The research participants consisted of 10 fourth-grade students and one teacher responsible for Qur'an learning. Data were collected through observation, interviews, and documentation. The data were analyzed using the Miles, Huberman, and Saldaña model, which includes data reduction, data display, and conclusion drawing. The findings indicate that students have positive perceptions of Tahsin and Tajwid learning. The learning process helps students improve the pronunciation (makhraj) of Arabic letters, understand the rules of Tajwid, enhance the fluency of Qur'an recitation, and develop greater confidence in reading the Qur'an. Supporting factors contributing to the success of the learning process include the talaqqi method, direct guidance from the teacher, and a conducive learning environment. The challenges faced by students include limited instructional time, difficulty distinguishing certain Tajwid rules, and insufficient practice in reading the Qur'an at home. Overall, Tahsin and Tajwid instruction plays a significant role in improving students' Qur'an recitation skills at Madrasah Diniyah Nurul Huda Bangodua, Cirebon.

This study aims to obtain a comprehensive understanding of the Juz ‘Amma memorization strategy implemented at Madrasah Diniyah Takmiliyah Baitul Azhar, evaluate its effectiveness, and examine the assessment mechanisms applied in Qur’anic learning. The research employed a qualitative field-study approach, focusing on learning activities as the primary object of investigation. Data were collected through direct observation of the learning process, in-depth interviews with the madrasah principal and teachers (ustadz/ustadzah), and documentation analysis related to the memorization program. The data were analyzed through data reduction, data presentation, and conclusion drawing to generate accurate and in-depth findings. The results indicate that the memorization program utilizes a combination of talaqqi, takrir (repetition), sima’i, and small halaqah methods. These strategies have proven effective in improving students’ memorization abilities, as reflected in increased reading fluency, better tajwid accuracy, and the achievement of memorization targets. In addition, the madrasah implements a structured and continuous evaluation system consisting of daily assessments, weekly reviews, and final examinations for each juz. The evaluation focuses on memorization fluency, recitation accuracy, and overall memorization quality. The study concludes that integrating diverse memorization methods with systematic evaluation significantly enhances the effectiveness of Qur’an memorization learning in Islamic educational institutions.  

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 examine the role of Madrasah Ibtidaiyah teachers in shaping students’ Islamic character through a character education approach. The research employs a qualitative method with a library research design by reviewing various literature sources, including books, journal articles, and relevant previous studies. The findings indicate that Madrasah Ibtidaiyah teachers play a strategic role as educators, mentors, role models, facilitators, and guides in instilling Islamic character values in students from an early age. These values include honesty, discipline, responsibility, patience, empathy, humility, gratitude, mutual respect, cooperation, and obedience to Islamic teachings. The formation of Islamic character is carried out through classroom learning activities, daily habituation, exemplary behavior demonstrated by teachers, and various religious programs integrated into school life, such as congregational prayers, Qur’an recitation, and Islamic celebrations. In addition, teachers collaborate with parents and the school environment to create a consistent and supportive atmosphere for character development. The study concludes that the success of Islamic character education at the Madrasah Ibtidaiyah level is strongly influenced by the consistency, commitment, and quality of teachers’ roles in carrying out their educational responsibilities and serving as positive examples for students in everyday life.

Teaching early grade students to read the Quran requires methods appropriate to their developmental characteristics. This study aims to analyze the effectiveness of the right-brain-based Wafa method in teaching Quran reading to first-grade students at SDIT Al-Fatih Pangkajene. This study used a descriptive qualitative approach with a case study design. Data were obtained through observation, interviews, and documentation involving the principal, teachers, homeroom teachers, and students. Data analysis was conducted through data collection, data condensation, data presentation, and drawing conclusions. Data validity was tested through triangulation of sources and methods.The results showed that the Wafa method was implemented through enjoyable, systematic, and multisensory learning. The teacher used songs, hand gestures, colorful visual media, letter cards, audio murottal (recitation of Quranic verses), repetition, and positive reinforcement to help students recognize the hijaiyah letters, recite them, and build reading confidence. Observations showed that most students were enthusiastic, happy, and active, and were able to master the basics of the hijaiyah letters. This method also strengthens students' learning motivation, self-confidence, and emotional connection with the Quran. Thus, the right-brain-based Wafa method has proven to be relevant as an effective, enjoyable, and appropriate Quranic learning strategy for early elementary school students.

The Qiroati method is an instructional approach to reading the Qur’an that emphasizes direct practice of tartil recitation in accordance with the rules of tajwid. This method is practical, systematic, and implemented gradually, meaning that learners are not allowed to proceed to the next level before achieving fluency at the current stage. One of the main challenges in learning to read and memorize the Qur’an is the limited use of structured teaching methods, as some teachers still rely primarily on personal experience and conventional reading approaches. This condition contributes to students’ lack of fluency in reading and memorizing the Qur’an, as well as decreased learning motivation due to monotonous and less effective instructional practices. This study aims to examine the implementation of the Qiroati method in improving students’ Qur’anic reading ability within the Tahfidzul Qur’an program at SMP Daruttaqwa Full Day School. The findings are expected to provide useful insights for educators and contribute to academic knowledge. This research employs a field research design with a descriptive qualitative approach, focusing on describing the application of the Qiroati method in enhancing students’ reading ability in relation to Qur’an memorization. Data were collected through interviews, tests, and documentation, while data analysis involved data collection, data display, and conclusion drawing. The results indicate that the implementation of the Qiroati method effectively improves students’ ability to read the Qur’an in the Tahfidzul Qur’an program. This is evidenced by the improvement in students’ reading scores compared to their previous performance. In practice, the method involves teachers modeling correct recitation, followed by students reading collectively. Therefore, the Qiroati method not only enhances students’ accuracy in reading the Qur’an but also fosters a more engaging and effective learning environment.

This study aims to determine the implementation process of the talaqqi method in teaching tajwid in Islamic Religious Education subjects and the obstacles encountered in its implementation at SD Negeri 57 Buton. This research used a qualitative approach with descriptive research type. The subjects of the study were Islamic Religious Education teachers and 23 fifth grade students. Data collection techniques included observation, interviews, and documentation. Data analysis techniques consisted of data reduction, data display, and conclusion drawing. The results showed that the implementation of the talaqqi method was carried out through several stages: the teacher first demonstrated the correct recitation of the Qur'an, students listened carefully, and then students imitated the recitation both collectively and individually. The talaqqi method helps teachers directly correct students' recitation mistakes, thereby improving students' tajwid skills. The obstacles found include differences in students' Qur'an reading abilities, limited learning time, and lack of practice at home. To overcome these obstacles, the teacher provided additional guidance and motivated students to practice reading the Qur'an more frequently.

This study aims to describe and examine effective strategies for memorizing the Quran among students at Pondok Pesantren Salafiyah Ula An-Nashar Batam. The background of this study is influenced by the variation in memorization results, which are related to the learning approaches implemented at the pesantren. Using a descriptive qualitative research design, data were collected through in-depth interviews, participatory observation, and documentation studies of both memorizing students and tahfiz instructors. The findings of the study revealed three basic methods used: (1) the Wahdah method as a cognitive foundation for memorization, (2) the Sima’i method to support the students’ auditory memory, and (3) individual guidance (talaqqi) to ensure the accuracy of Quranic recitation. The success of these memorization strategies is supported by the learning ecosystem, which includes spiritual motivation, a conducive pesantren environment, teacher competency, and family involvement in supporting the memorization process. The implications of this study provide practical insights for tahfiz program managers and enrich the knowledge of Quranic learning, especially at the foundational level, for the development of more effective methods in producing Quran memorizers.

The Pious Children Festival is a collaborative work program implemented by students (KKN) of Batang Hari Islamic University in Jelutih Village, Batin XXIV District. This activity aims to instill religious values ​​and strengthen children's self-confidence from an early age. A pious child is defined as an individual who consistently behaves well, possesses strong faith, and is devout in practicing Islamic teachings. The objectives of the Pious Children Festival include: (1) increasing children's enthusiasm for studying Islamic teachings, (2) developing children's interests and talents in religious matters, and (3) fostering children's self-confidence in showcasing their abilities. This activity is packaged in the form of religious competitions that include the call to prayer (adhan), memorization of short surahs (chapters), daily prayers, Qur'an recitation, and an Islamic fashion show. Participants from the PAUD (Early Childhood Education), Kindergarten (TK), and RA (Islamic Elementary School) levels take part. The implementation method involves several stages: analyzing the needs of early childhood children, planning activities, implementing programs, and evaluating and following up on the results. The results of the Pious Children Festival demonstrated an increased enthusiasm among the children of Jelutih Village for learning about Islam. Furthermore, this activity also had a positive impact on increasing the children's courage and confidence in showcasing their religious talents. This was evident in the changes in the attitudes of several boys who previously lacked confidence in performing the call to prayer, but after participating in this activity, became more courageous and confident.

The Pious Children Festival is a collaborative work program implemented by students (KKN) of Batang Hari Islamic University in Jelutih Village, Batin XXIV District. This activity aims to instill religious values ​​and strengthen children's self-confidence from an early age. A pious child is defined as an individual who consistently behaves well, possesses strong faith, and is devout in practicing Islamic teachings. The objectives of the Pious Children Festival include: (1) increasing children's enthusiasm for studying Islamic teachings, (2) developing children's interests and talents in religious matters, and (3) fostering children's self-confidence in showcasing their abilities. This activity is packaged in the form of religious competitions that include the call to prayer (adhan), memorization of short surahs (chapters), daily prayers, Qur'an recitation, and an Islamic fashion show. Participants from the PAUD (Early Childhood Education), Kindergarten (TK), and RA (Islamic Elementary School) levels take part. The implementation method involves several stages: analyzing the needs of early childhood children, planning activities, implementing programs, and evaluating and following up on the results. The results of the Pious Children Festival demonstrated an increased enthusiasm among the children of Jelutih Village for learning about Islam. Furthermore, this activity also had a positive impact on increasing the children's courage and confidence in showcasing their religious talents. This was evident in the changes in the attitudes of several boys who previously lacked confidence in performing the call to prayer, but after participating in this activity, became more courageous and confident.

This study aims to analyze the strategies of tahfidz teachers in improving students’ Qur’anic memorization quality through a literature review approach. Memorization quality is not merely measured by the quantity of verses memorized, but also includes accuracy of recitation, fluency, consistency in muroja’ah (revision), and long-term memory retention. This research employed a literature review method by examining national and international journal articles as well as relevant academic books published between 2020 and 2025. Data were analyzed using content analysis techniques to identify themes, patterns, and research gaps related to teachers’ strategies in tahfidz learning. The findings reveal that effective tahfidz teaching strategies can be classified into four main aspects: (1) structured and consistent implementation of repetition (tikrar), (2) reinforcement of muroja’ah and periodic evaluation, (3) motivational strategies and character development, and (4) innovative learning approaches integrating collaboration and educational technology. The tikrar method is proven effective in strengthening memorization retention when supported by systematic program planning. Furthermore, intrinsic motivation, a conducive learning environment, and varied instructional methods significantly contribute to maintaining students’ memorization stability. In conclusion, improving the quality of Qur’anic memorization depends not only on repetition frequency but also on the integration of pedagogical strategies, affective-spiritual approaches, and instructional innovation. This study provides a conceptual contribution to the development of more comprehensive and sustainable tahfidz learning strategies.

Tajwid learning in rural mosque communities (DKM) is generally conventional, unstructured, and has not optimally utilized community potential, resulting in low quality of Qur’anic recitation (tahsin). This community service aims to improve the quality of santri’s Qur’anic recitation at DKM Al-Islah, Pangadegan Village, Pagelaran District, Cianjur Regency, through learning the Matan Tuhfatul Athfal using an Asset-Based Community Development (ABCD) approach. The method applied the ABCD framework through the stages of discovery, design, delivery/action, and reflection and sustainability, involving local ustadz, DKM administrators, and santri as key participants. The results indicate that mapping and utilizing local assets successfully established a more structured, participatory, and sustainable tajwid learning system. The integration of Matan Tuhfatul Athfal with peer learning increased active participation, self-confidence, and accuracy of Qur’anic recitation among santri. Furthermore, the program strengthened the institutional capacity of the DKM and fostered a strong sense of community ownership of the learning process. This study concludes that integrating classical matan-based learning with a community empowerment approach is an effective strategy for sustainably improving the quality of Qur’anic recitation in rural DKM settings.

Learning Al-Qur’an and Hadith in secondary schools is still largely influenced by traditional assessment practices that prioritize written examinations and memorization, which are insufficient to capture students’ actual competencies. This situation often leads to less meaningful learning and limits the development of students’ deep understanding and Islamic character. In essence, Al-Qur’an and Hadith education is intended not only to ensure mastery of theoretical content but also to encourage the internalization and application of Islamic values in everyday life. For this reason, authentic assessment is viewed as a suitable approach because it evaluates learning outcomes in a more comprehensive manner, covering cognitive, affective, and psychomotor aspects. This study aims to analyze the implementation of authentic assessment in Al-Qur’an and Hadith learning at the secondary school level and to examine its effectiveness in improving students’ understanding and learning engagement. The research employed a quantitative method, with data collected through a Google Form questionnaire distributed to students and analyzed using descriptive analysis. The results demonstrate that authentic assessment contributes to deeper conceptual understanding, enhances practical skills such as proper Qur’anic recitation based on tajwid rules and hadith memorization, and promotes active, confident, and responsible learning attitudes. Overall, authentic assessment provides more meaningful learning experiences and represents an effective alternative assessment strategy to improve the quality of Al-Qur’an and Hadith learning in secondary schools.

This community service activity aims to foster children’s independence in worship through mentoring on the practice of ablution (wudhu) and prayer (sholat) at Madrasah Ibtidaiyah Al-Jihad. The activity was motivated by preliminary observations showing that most first and second-grade students already recognized the basic procedures of wudhu and sholat but still needed guidance in mastering the correct order of movements and recitations. Therefore, this mentoring program was carried out as an effort to develop students’ religious character from an early age through direct practice and habituation in the school environment. The implementation method used a participatory and educative approach consisting of several stages, including initial observation, collaborative planning with teachers, mentoring in wudhu and sholat practices, and final evaluation. The activity was carried out collaboratively among students, teachers, and university mentors, creating an active, interactive, and joyful learning atmosphere. The results showed a significant improvement in students’ independence and understanding in performing wudhu and sholat correctly. Students were able to memorize the sequence of wudhu, perform prayer movements more accurately, and worship with greater focus and discipline without constant supervision. Teachers also reported increased student awareness and consistency in performing daily prayers after the mentoring sessions. Overall, this program had a positive impact on fostering the habit of worship in the school environment and demonstrated that hands-on practice combined with exemplary guidance is an effective approach to instill religious values and build independent character in young learners

Fiqih learning at the Madrasah Ibtidaiyah level plays a crucial role in shaping students’ understanding of proper worship practices in accordance with Islamic law. However, in practice, fiqih instruction is often delivered through verbal and teacher-centered approaches, causing students to focus more on memorization rather than meaningful understanding and correct application. This study aims to examine the implementation of the demonstration method in fiqih learning as an effort to improve students’ understanding of worship procedures, particularly in practical materials such as ablution, prayer, and other daily acts of worship in Madrasah Ibtidaiyah. The demonstration method is considered appropriate because it allows students to directly observe the processes and stages of worship practices, making learning more concrete, contextual, and meaningful. The findings indicate that the application of the demonstration method effectively enhances both conceptual and practical understanding of students, increases learning motivation, and minimizes errors in performing worship. Students not only comprehend the sequences and recitations of worship but are also able to practice them correctly in accordance with fiqih principles. Therefore, the demonstration method can serve as an effective learning approach in fiqih instruction at the Madrasah Ibtidaiyah level to develop a comprehensive understanding of worship that integrates cognitive, affective, and psychomotor aspects.

Mosques play a strategic role as centers of worship and community development at the local level, serving not only as places of worship but also as spaces for non-formal religious education. However, many rural mosques are experiencing declining functionality due to limited facilities, human resources, and a lack of sustainable programs. This condition is evident in the Al-Karomah Mosque in Kalibundar Hamlet, where religious activities have declined due to the lack of sustainability of the Al-Qur'an Education Park (TPA) program. This community service activity aims to revitalize the function of the mosque by strengthening the TPA by emphasizing the instilling of religious moderation values ​​and increasing community participation. The method used is Participatory Action Research (PAR) involving mosque administrators, TPA teachers, community leaders, and parents of students through observation, interviews, and documentation of activities. The program implemented includes improving TPA management, teacher training, developing a simple curriculum based on religious moderation, and reactivating Quran recitation activities and habituating worship. The results of the activity indicate an increase in interest in learning the Quran, strengthening the values ​​of tolerance and togetherness, increasing community participation, and growing awareness of the importance of religious moderation. Thus, revitalizing prayer rooms through strengthening TPA is effective in strengthening religiosity while building social harmony based on religious moderation. The method used in this article is Participatory Action Research (PAR), involving mushola management, TPA teachers, community leaders, and parents of students through field observations, interviews with religious figures, and activity documentation. Program activities include improving TPA management, teacher training, developing a simple curriculum based on religious moderation, and reactivating Qur’anic learning and regular worship activities. The results of the program show: (1) increased interest in learning the Qur'an among children and youth, (2) strengthened values of tolerance, togetherness, and social awareness, (3) growing community participation in religious activities, (4) the role of the mushola as a center of religious moderation at the hamlet level, (5) increased participation of students and community members, (6) rising awareness of the importance of religious moderation, and (7) the reestablishment of Mushola Al-Karomah as a center of community religious activities. Thus, revitalizing the mushola through the TPA has proven effective in strengthening religious values while building social harmony based on religious moderation

This study aims to describe the effectiveness of tajwid learning and its influence on the Qur’an reading ability of grade XII RPL 2 students at SMKN 1 Wonosobo. The research employs a qualitative method with a descriptive-analytical approach. Data were collected through classroom observation and interviews with both the teacher and selected students. The findings indicate that the tajwid learning process in grade XII RPL 2 has been quite effective, as it is conducted in accordance with the established rules of tajwid. The use of varied teaching methods, particularly those emphasizing reading practice, has positively influenced students’ ability to recite the Qur’an correctly. Most students are able to read fluently, observe the proper length of vowels, and articulate the letters according to their correct makhraj. Nevertheless, a small number of students have not yet fully mastered the application of makharijul letters consistently, thus requiring further guidance and practice. Overall, tajwid learning in this class contributes significantly to the improvement of Qur’an reading skills, both in terms of fluency and accuracy. Furthermore, this study highlights that mastery of tajwid is crucial for preserving the authenticity of Qur’anic recitation as well as enhancing students’ understanding and appreciation of the Qur’an. Therefore, tajwid instruction not only develops technical reading skills but also plays an important role in fostering religious and spiritual values among learners.

In today's digital era, technological development is occurring rapidly and having a significant impact on various aspects of human life, including Islamic da'wah. The transformation of the spread of Islamic teachings in the digital age has become inevitable along with the rapid advancement of information technology, particularly with the advent of Artificial Intelligence (AI). This study aims to explore how AI is utilized in spreading Islamic values and analyze the accompanying ethical and theological challenges. This research uses a qualitative approach with a literature study method, which includes a review of scientific journals, articles, and contemporary Islamic documents. The results show that AI has been applied in various forms of digital da'wah. For example, Islamic chatbots that can automatically answer religious questions, prayer and other worship reminder applications, and Quran learning platforms equipped with voice recognition and tajweed recitation technology. Although innovative and promising, the use of AI in da'wah poses challenges, particularly the threat to authority over scientific knowledge, the validity of religious content, and the risk of dehumanization in the process of conveying Islamic teachings. Therefore, an adaptive yet ethical approach to Islamic preaching is needed, involving collaboration between religious scholars, academics, and technology experts. This approach must take into account the values of Islamic law, morality in digital communication, and sensitivity to the cultural context of Muslims. Thus, AI-based Islamic preaching can be an innovative solution for effectively reaching a wider audience, without sacrificing the essence and spirituality taught by Islam itself. Thus, AI-based Islamic preaching can be an innovative solution for effectively reaching a wider audience, without sacrificing the essence and spirituality taught by Islam itself. Going forward, a sustainable Islamic digital ecosystem needs to be built so that technology becomes not only a tool, but also a means of increasing faith and piety.

In early childhood education, teachers serve not only as educators but also as role models in shaping character and spirituality. At Islamic institutions such as TK Islam Terpadu Bumi Bahari, the integration of Islamic values into teacher professionalism is essential to investigate. This article aims to analyze how Islamic values are incorporated into teachers’ attitudes and professional competencies, and how this contributes to educational quality. Using a descriptive qualitative method through observation and documentation, it was found that practices such as routine worship, moral-based learning, and the instillation of Islamic values in daily routines significantly enhance teacher professionalism. Observations revealed that teachers not only deliver academic content but also guide students spiritually through activities such as Quran recitation, dhuha prayer, and storytelling about Islamic teachings. This indicates that teacher professionalism is inseparable from the Islamic educational mission. These findings highlight the necessity of teacher competency development that aligns holistically with Islamic values.

This research was conducted at MAN 2 Karawang, focusing on the analysis of Al-Qur'an and Hadith learning, particularly regarding methods, facilities, as well as supporting and inhibiting factors. The location was chosen based on the school's commitment to developing flagship programs such as the Tahfidz Al-Qur'an (Qur'an memorization) and Rohis (Islamic Spiritual) mentoring, alongside the challenges faced in optimizing the memorization of Juz 30 and students' understanding of Arabic script. The research method used a descriptive qualitative approach with data collection techniques through observation, interviews, and documentation. The results showed that innovative methods such as Market Place Activity, Snowball Throwing, and Role Play proved effective in increasing student participation and comprehension. Facilities such as a large TV for Tahsin (Qur'an recitation improvement) and a Rohis room also served as key supporting factors. However, obstacles such as extreme weather and power outages occasionally disrupted the learning process. In conclusion, a combination of creative methods, adequate facilities, and teacher adaptability played a crucial role in the success of Al-Qur'an and Hadith learning at MAN 2 Karawang, although infrastructure improvements are needed to address technical challenges.