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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.