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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.

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.

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

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.

Community service is an integral part of higher education which aims to provide a positive impact on the community. The service program implemented in Binjai, Langkat Regency, aims to increase Al-Qur'an literacy among the community through the method of reciting and reciting the Al-Qur'an. This activity involves students as facilitators in guiding the reading of the Al-Qur'an, teaching Iqro, and coordinating learning with the target of completing 30 juz in nine days. The main methods applied are talaqqi and classical, which have proven effective in accelerating understanding and fluency in reading the Al-Qur'an. The results of this program show a significant increase in the ability to read the Al-Qur'an, both in terms of fluency and understanding of recitation. Apart from that, this activity also has an impact on the social aspect by strengthening relationships between community members and fostering religious enthusiasm. It is hoped that this program can become a model for increasing religious literacy in society and will continue to be developed with more sustainable innovation.

This research aims to evaluate the effectiveness of the Al-Qur'an learning program implemented in Dusun 1, Riak Siabun I Village. The focus of this research is to assess how the program can improve children's understanding of makhrojul letters and tajwid, as well as identifying factors factors that influence the success or obstacles in its implementation. This method of service is a persuasive method for study participants. The use of this method is considered suitable for subtly inviting or encouraging the general public to take part in an activity. The results of this research show that there are several children who have not mastered the pronunciation of the letters of the Koran and recitation of the Koran well. Apart from that, in this village there is still a lack of facilities and infrastructure as well as teaching staff for Al-Qur'an learning. Based on these findings, we then held a learning program to recite the Koran to improve the understanding of makhrojul letters and tajwid among children in hamlet 1, Riak Sibun 1 village, Sukaraja sub-district, Seluma district.

Al-Qur'an recitation assistance at TPQ Saroja Kutisari Tenggilis Mejoyo, Surabaya, is key in improving the quality of Al-Qur'an recitation among students. This research explores the implementation of Tahsin Tilawah Al-Qur'an activities as a step to perfect the recitation of the Al-Qur'an in the neighborhood. Through a qualitative method with participatory observation, the results show that this activity is effective in improving the recitation of the Qur'an of the students. Factors such as direct guidance from the ustadz, a conducive learning atmosphere, and interaction between fellow students play an important role in the success of this program. This research provides an in-depth understanding of the role of Qur'an recitation mentoring in religious education in Indonesia, as well as making important contributions to the development of similar programs in the future.

This research aims to identify the problems faced by children's study groups, especially in religious education, namely Koran recitation groups. The research method used is a qualitative descriptive approach by collecting data through interviews and observations of children's study groups. The results of the research show several main problems, including children's lack of understanding about learning religion, especially reciting the Koran, for example in reading Iqro', memorizing short surahs, and also memorizing the Al-Qur'an. As a solution, the group will act as social workers, namely as Koran teachers in order to help children or children's study groups complete religious education, especially memorizing surahs and memorizing the Al-Qur'an. This research focuses on the role of a social worker, namely as a teacher in helping children's study groups increase the effectiveness of the children's study groups.