Publication Search

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.