JURNAL ILMIAH GURU MADRASAH (JIGM)
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The Axiology of Islamic Education in the Habitual Literacy of QurAoanic Reading at SMP Nurul HAQ Klaten Mujiburrohman1.
Putri Firdaus Fahmi2 Institut Islam MambaAoul Ulum Surakarta.
Indonesia Email: ajibmujiburrohman@gmail.
ABSTRACT
This study focuses on the habitual literacy of QurAoanic reading at SMP Nurul Haq Klaten, aiming to understand the role of teachers, the impact on studentsAo character, and the challenges of implementation from the perspective of Islamic educational axiology.
The research questions include: .
how teachers guide QurAoanic literacy in full-day and boarding school settings.
the impact of literacy habits on studentsAo character and and .
the challenges that arise and strategies employed to overcome them.
This study uses a qualitative descriptive approach with a case study design.
Informants were selected purposively, including the principal.
Islamic Religious Education teachers.
QurAoanic literacy facilitators, and students.
Data were collected through observations, semi-structured interviews, and documentation studies, and analyzed interactively through data reduction, presentation, and conclusion drawing, with triangulation applied to ensure data validity.
The results indicate that QurAoanic literacy habits are conducted intensively through halaqah sessions and integrated with both formal and non-formal activities, significantly shaping studentsAo religious character and enhancing discipline, responsibility, honesty, and social awareness.
Teachers play a crucial role as facilitators, motivators, and role models.
Challenges such as differences in studentsAo reading abilities, time management, and curriculum limitations can be addressed through adaptive strategies and the integration of non-formal activities.
This study confirms that QurAoanic literacy serves as an effective means to internalize the values of Islamic educational axiology and provides an empirical foundation for developing literacy practices in other Islamic schools.
Keywords: Islamic Educational Axiology.
QurAoanic Literacy.
Student Character.
Literacy Habits.
Holistic Education *** INTRODUCTION Islamic educational axiology is a branch of the philosophy of education that examines the values underlying the goals, processes, and benefits of education, both ethical and practical.
Axiology positions education not merely as a process of knowledge transfer, but also as a means of internalizing values to shape moral and cultured human beings (Hidayat & Aprison, 2.
In this context, knowledge is not considered valuefree, but is bound by principles of goodness, propriety, and welfare (Aulia.
Nisrina, & JURNAL ILMIAH GURU MADRASAH (JIGM) Volume 4.
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Parhan, 2024.
Manullang, 2.
Therefore.
Islamic educational axiology is oriented toward shaping studentsAo behavior and character to align with Islamic values in daily life.
Islamic educational axiology is also closely related to the goals and objectives of education, namely instilling noble values so that students can live meaningful and responsible lives (Rizzan.
Supriadi.
Suaningrat, & Subekti, 2.
Aulia.
Nisrina, & Parhan .
and Salsabilah.
Rianti.
Anjani.
Muhsonawawi, & El-Yunasi .
emphasize that Islamic education aims to produce individuals who are not only intellectually intelligent but also spiritually and morally mature.
Accordingly.
Islamic values must be integrated into all educational activities, including the practice of habitual Reading is a fundamental component of the learning process.
Through reading, students can acquire information, broaden their knowledge, and develop critical thinking skills (Hamzah, 2.
According to Manalu et al.
, reading activities serve as the main gateway for individuals to understand the world and achieve academic success.
From an Islamic perspective, reading holds a very significant position, even being a direct command from Allah SWT, as reflected in Q.
al-IsrAAo .
:13Ae14, which emphasizes that every human being will be asked to read the record of their deeds as a form of accountability before Allah SWT (RI, 2.
Al-Qurub, as cited in MaAoarif .
, explains that the word mansyrA in the verse means Auopened,Ay indicating that all human deeds from the beginning to the end of life will be revealed clearly and can be read.
This demonstrates that reading in Islam is not only an intellectual activity but also has spiritual and moral value, as it is directly related to self-awareness, responsibility, and the evaluation of human actions.
On the other hand, literacy among Indonesian adolescents remains a serious The Indonesian government highlights the low literacy levels among youth as a national issue requiring ongoing attention.
Low literacy is influenced by various factors, including limited reading interest, weak literacy culture, and both internal and external factors affecting students (Rahmadanita, 2022.
Sinaga et al.
, 2.
The Ministry of Education and Culture of the Republic of Indonesia emphasizes that a strong literacy culture is a crucial prerequisite for developing critical, creative, communicative, and globally competitive citizens (Kemendikbud, 2.
JURNAL ILMIAH GURU MADRASAH (JIGM)
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From the perspective of Islamic philosophy, the goal of literacy is not merely pragmatic but also transcendental, namely to know Allah SWT and draw closer to Him.
This value aligns with the first principle of Pancasila.
Belief in One Supreme God, which subsequently implies the realization of just and civilized humanity as outlined in the second principle.
Low literacy, particularly among adolescents, can lead to moral degradation and increased deviant behavior, as reflected in various juvenile delinquency phenomena in society.
Based on this context, habitual literacy of QurAoanic reading becomes critically important, especially for middle school students.
This practice aims not only to improve reading skills but also to develop religious character, strengthen spiritual closeness to Allah SWT, and equip students to face contemporary challenges critically and ethically.
Moreover, the QurAoan is the holy book of Islam containing fundamental values that serve as a guide for life.
However, studies on habitual QurAoanic literacy from the perspective of Islamic educational axiology, particularly in schools with full-day and boarding school systems, remain relatively limited.
Therefore, this study focuses on habitual QurAoanic literacy at SMP Nurul Haq Klaten.
The objectives of this research are: .
to describe the role of teachers in the process of habitual QurAoanic literacy.
to analyze the impact of QurAoanic literacy habits on students.
to identify the challenges faced in implementing habitual QurAoanic literacy from the perspective of Islamic educational axiology.
METHOD
This study employed a qualitative descriptive approach aimed at gaining an indepth understanding of the process, meaning, and values embedded in the habitual practice of QurAoanic reading literacy from the perspective of Islamic educational axiology (Hidayat & Aprison, 2.
A qualitative approach was chosen because the research seeks to explore educational and social phenomena holistically and contextually, emphasizing participantsAo experiences, perceptions, and interactions rather than numerical measurement (Aulia.
Nisrina, & Parhan, 2.
As stated by Moleong .
, qualitative research generates descriptive data in the form of written or spoken expressions and observable behaviors.
The research design adopted was a case study, focusing intensively on a single research setting, namely SMP Nurul Haq Klaten.
This design was selected due to the JURNAL ILMIAH GURU MADRASAH (JIGM) Volume 4.
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schoolAos distinctive characteristics as an institution implementing both full-day school and boarding school systems, which creates a unique context for the habituation of QurAoanic literacy.
The case study design enabled the researcher to explore the processes, values, and dynamics of literacy practices in their real-life educational context in a comprehensive manner.
The research was conducted over one academic semester, from January to June 2025, allowing sufficient time to observe the continuity of literacy habituation and its impact on studentsAo character development.
The population of this study consisted of all members of the SMP Nurul Haq Klaten academic community.
Informants were selected using purposive sampling, based on their relevance and direct involvement in the planning, implementation, and evaluation of QurAoanic literacy activities.
The study involved three key informants with different institutional roles:
a boarding school teacher and Informatics teacher .
years ol.
, .
a homeroom teacher .
years ol.
, and .
the vice principal for student affairs .
years ol.
These informants were chosen because they play strategic roles in guiding, integrating, and monitoring QurAoanic literacy activities and student character development within the school environment.
Data were collected using three main techniques: observation, semi-structured interviews, and document analysis.
Observations were conducted directly to examine the implementation of habitual QurAoanic literacy activities, teacherAestudent interactions, and the learning atmosphere during literacy sessions.
Semi-structured interviews were employed to obtain in-depth yet flexible data regarding the role of teachers, perceived impacts on studentsAo character, and challenges encountered during implementation.
Document analysis was used to support and enrich the data by reviewing relevant school documents, including literacy program guidelines, activity schedules, curricula, and institutional reports.
Data analysis was carried out interactively, following the stages of data reduction, data display, and conclusion drawing or verification.
During data reduction, information was selected, focused, and organized according to the research objectives.
The reduced data were then presented in narrative form to facilitate interpretation.
Conclusions were drawn gradually through continuous comparison and reflection on the relationships JURNAL ILMIAH GURU MADRASAH (JIGM) Volume 4.
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among data.
To ensure the credibility and trustworthiness of the findings, this study applied source triangulation and technique triangulation by cross-checking data obtained from observations, interviews, and documentation.
RESULT AND DISCUSSION
Results Research Object Profile SMP Nurul Haq Klaten is a formal junior high school institution under the Nurul Haq Klaten Foundation, located at Jalan Al Madinah No.
Ngemplak.
Prawatan.
Jogonalan.
Klaten.
Established in 2020, the school implements a dual educational system, namely full-day school and boarding school, which allows for continuous supervision and integration of academic and religious activities.
Since its establishment, the school has graduated more than 200 students, several of whom have continued their engagement in QurAoanic and Hadith studies at Pondok Pesantren Al Madinah.
Interviews with boarding school teachers revealed that the establishment of SMP Nurul Haq Klaten was motivated by concerns over declining manners and the lack of QurAoanic reading habits among students from the LDII community attending external Consequently, the foundation designed an integrated educational model emphasizing character formation, discipline, and habitual QurAoanic literacy as core institutional values.
Research Informants This study involved three primary informants with different roles at SMP Nurul Haq Klaten: the Pondok teacher who also serves as an Informatics teacher, the Homeroom teacher, and the Vice Principal for Student Affairs.
These informants were selected purposively due to their direct involvement in fostering habitual QurAoanic literacy at the No Name Awi Pujiyanto Nurul Fadhilah Table 1.
Research Informants Age Position Role in QurAoanic Literacy Guides QurAoanic reading literacy.
Pondok Teacher & evaluates reading, serves as a Informatics Teacher Integrates QurAoanic literacy into Homeroom Teacher prayers and classroom learning JURNAL ILMIAH GURU MADRASAH (JIGM) Volume 4.
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Arif Rifanan Vice Principal for Student Affairs Monitors the impact of literacy on studentsAo worship, attitudes, and Based on interviews with the three main informants at SMP Nurul Haq Klaten, the habituation of QurAoanic reading literacy is conducted intensively through various methods, such as guided reading .
aca sima.
, teacher mentoring, reading evaluation, and integration into daily prayers and morning literacy sessions.
Teachers act as guides and motivators to help students become accustomed to reading the QurAoan, even though they initially face difficulties.
Gradually, students begin to take independent initiative in practicing literacy before lessons, although challenges arise, including studentsAo greater interest in other activities, differences in reading abilities, and variations in arrival times between teachers and students.
The impact of this literacy habituation is evident in improvements in studentsAo discipline, behavior, and worship practices.
The frequency of dhuha prayers has increased, the timeliness of dhuhr prayers has improved, and polite language is more consistently applied.
Furthermore, students have become more orderly, mentally calmer, and more enthusiastic in participating in lessons.
Other challenges related to synchronizing boarding school and full day school students have been successfully addressed through adaptive management and strategies implemented by teachers, allowing QurAoanic reading literacy to be consistently carried out and positively affecting studentsAo character, spiritual development, and academic growth.
Implementation of QurAoanic Reading Literacy Based on interview and observation data, habitual QurAoanic literacy at SMP Nurul Haq Klaten is implemented intensively and systematically through guided reading .
aca sima.
, teacher mentoring, continuous evaluation, and integration into daily religious Teachers act not only as instructors but also as facilitators who gradually cultivate studentsAo independence in practicing QurAoanic literacy.
Although students initially experienced difficultiesAiparticularly due to varying reading abilities and competing interestsAiconsistent habituation encouraged students to take initiative in reading the QurAoan independently before formal lessons began.
This finding indicates that sustained habituation plays a significant role in transforming externally guided practices into internally motivated behavior.
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Habituation of QurAoanic Reading Literacy The habituation of QurAoanic reading literacy has been conducted at SMP Nurul Haq Klaten for approximately one semester.
This activity involves all teachers, who take turns guiding students in their respective classes, including both those who are still developing reading skills and those who are already proficient in reading the QurAoan.
Literacy activities are carried out daily from 07:15 to 07:45 a.
and are organized in a halaqah .
format, in which teachers are responsible for guiding, evaluating, and monitoring the progress of the activities.
Data from Interviews with Three Informants Interviews with three key informants-the Pondok Teacher cum Classroom Teacher.
Classroom Teacher, and Vice Principal for Student Affairs-revealed that QurAoanic reading literacy is integrated into all aspects of school activities.
This includes formal classroom learning as well as non-formal activities, such as routine worship.
Pondok Teacher Awi Pujiyanto explained that QurAoanic literacy emphasizes practical application so that students not only understand the theory but also implement the values of the QurAoan in their daily lives.
Classroom Teacher Nurul Fadhilah added that learning is always linked to manners, moral values, and discipline.
Meanwhile.
Vice Principal for Student Affairs Arif Rifanan stated that worship activities such as congregational prayers.
QurAoan recitation, and collective duAoa play a crucial role in reinforcing studentsAo discipline and piety.
Impact of QurAoanic Reading Literacy Habituation The results demonstrate that habitual QurAoanic literacy contributes positively to studentsAo discipline, worship practices, emotional stability, and learning motivation.
Observable changes include increased consistency in dhuha prayer, improved punctuality in dhuhr prayer, more frequent use of polite language, and higher classroom engagement.
These findings suggest that QurAoanic literacy functions not merely as a reading activity, but as a behavioral regulation mechanism that influences studentsAo daily conduct.
Challenges related to coordinating boarding school and full-day school students were mitigated through adaptive scheduling and collaborative teacher management, enabling the program to be implemented consistently across different student groups.
JURNAL ILMIAH GURU MADRASAH (JIGM)
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Challenges in Implementing QurAoanic Reading Literacy Despite its positive impact, several challenges arise in implementing QurAoanic literacy habituation.
First, studentsAo reading abilities vary, requiring individualized approaches from teachers.
Second, time management is a concern due to differing schedules between boarding school and full day school students.
Third, the limited time in a dense curriculum restricts formal literacy practice.
To address these issues, teachers integrate QurAoanic reading literacy into non-formal activities outside class hours, maintaining program consistency and continuity.
Effective communication between teachers and students, along with adaptive strategies, is key to overcoming these Discussion Integration of Islamic Educational Axiology in the Habituation of QurAoanic Reading Literacy The findings show that the habituation of QurAoanic reading literacy at SMP Nurul Haq Klaten is implemented in a structured and consistent manner through halaqah-based learning, integration with school routines, and rotational teacher supervision.
This implementation reflects the principles of Islamic educational axiology, which view education as a value-oriented process connecting knowledge acquisition with moral formation and practical life application (Hidayat & Aprison, 2025.
Rizzan et al.
, 2.
In this sense.
QurAoanic literacy functions not merely as an academic exercise, but as a strategic medium for cultivating discipline, responsibility, and piety among students.
From an axiological standpoint, education is not limited to mastery of content but also involves the internalization and enactment of ethical and spiritual values (Akbar et , 2021.
Salsabilah et al.
, 2.
This perspective is evident in the literacy practices at SMP Nurul Haq Klaten, where students are encouraged to interpret QurAoanic messages and translate them into daily behavior.
Such practices demonstrate a holistic educational orientation that integrates intellectual understanding with moral and spiritual Furthermore, the integration of QurAoanic literacy into both formal learning activities and non-formal religious practices-such as congregational worship and collective duAoa-strengthens the continuity between learning and lived experience.
This JURNAL ILMIAH GURU MADRASAH (JIGM) Volume 4.
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approach is consistent with previous studies emphasizing that literacy in Islamic education is most effective when embedded in everyday school life (Manalu et al.
, 2.
Consequently.
QurAoanic literacy at SMP Nurul Haq Klaten operates as a comprehensive educational instrument aimed at forming individuals who are not only knowledgeable but also ethically grounded and socially responsible.
The Role of Teachers in QurAoanic Reading Literacy Habituation The findings indicate that teachers play a pivotal role in the habituation of QurAoanic reading literacy at SMP Nurul Haq Klaten.
Their involvement extends beyond providing technical instruction to modeling ethical conduct, discipline, and proper manners, which are essential components of value-based literacy.
This finding supports previous studies highlighting teachersAo central role in fostering a sustainable literacy culture within educational institutions (Hamzah, 2.
From an axiological perspective, teachers function as mediators between knowledge and moral practice.
At SMP Nurul Haq Klaten, educators guide students in translating QurAoanic teachingsAisuch as piety, responsibility, and self-disciplineAiinto everyday behavior.
This reflects the fundamental principle of Islamic education that learning is not solely cognitive but also oriented toward character formation and moral development (Akbar et al.
, 2021.
Fatimah Tur Rizqi et al.
, 2.
Furthermore, teachersAo adaptive use of differentiated instructional strategies demonstrates sensitivity to studentsAo diverse reading abilities.
By adjusting methods and guidance according to individual needs, teachers create an inclusive learning environment that upholds axiological values such as fairness, respect, and student dignity.
This approach aligns with Manalu et al.
, who emphasize that adaptive pedagogy is crucial for effective literacy development in heterogeneous classrooms.
Overall, the study underscores teachers as key agents in operationalizing Islamic educational axiology within daily literacy practices.
Their dual role as instructors and moral exemplars enables QurAoanic literacy to function not only as a reading activity but also as a meaningful process of value internalization.
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Impact of QurAoanic Reading Literacy on StudentsAo Character The observed improvements in studentsAo discipline, honesty, responsibility, and social awareness indicate that QurAoanic reading literacy serves as an effective medium for character development rather than merely an academic exercise.
This finding supports value-based learning theory, which emphasizes that literacy becomes transformative when moral understanding is consistently translated into daily behavior (Fatimah Tur Rizqi et al.
, 2.
Moreover, the integration of QurAoanic literacy into both formal learning contexts and non-formal religious practices enhances the internalization of Islamic values.
aligning instructional content with lived religious experiences, students develop coherence between knowledge, practice, and moral conduct.
This condition reflects the core objective of Islamic education, which places character formation at the center of the educational process (Aulia et al.
, 2.
Challenges in Implementing QurAoanic Reading Literacy Although the QurAoanic reading literacy program has shown positive outcomes, its implementation encounters several structural challenges, particularly variations in studentsAo reading proficiency, limited instructional time, and the demands of a dual schooling system.
These constraints are consistent with prior research identifying learner heterogeneity and time management as persistent barriers in school-based literacy initiatives (Manalu et al.
, 2.
Nevertheless, the adoption of adaptive measuresAisuch as embedding literacy activities within non-formal religious practices and applying flexible schedulingAi reflects the schoolAos institutional commitment and pedagogical adaptability.
These findings suggest that the long-term sustainability of QurAoanic literacy programs is shaped not solely by formal curricular provisions, but also by teachersAo responsiveness and the institutionAos capacity to integrate literacy meaningfully into daily educational routines.
Implications for Theory and Practice in Islamic Education The findings of this study reaffirm the relevance of Islamic educational axiology as a theoretical framework for understanding QurAoanic reading literacy as a value-oriented educational practice.
Education, from this perspective, extends beyond cognitive JURNAL ILMIAH GURU MADRASAH (JIGM) Volume 4.
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attainment to include the internalization of moral and spiritual values, positioning literacy as a medium for integrating intellectual, ethical, and social dimensions of learning (Akbar et al.
, 2021.
Hidayat & Aprison, 2.
From a practical standpoint, the study highlights the importance of designing QurAoanic literacy programs as institution-wide cultural practices rather than isolated instructional activities.
Systematic implementation, collective teacher involvement, and the integration of literacy into both formal instruction and non-formal religious activities are essential for ensuring the effective transmission of Islamic values.
Furthermore, the application of differentiated and adaptive pedagogical strategies is necessary to accommodate studentsAo diverse abilities and to sustain meaningful literacy engagement.
CONCLUSION
This study demonstrates that the systematic habituation of QurAoanic reading literacy at SMP Nurul Haq Klaten functions not merely as a technical skill-building activity, but as an effective medium for internalizing the axiological values of Islamic Implemented through structured halaqah and reinforced across formal and non-formal school activities.
QurAoanic literacy contributes to the formation of studentsAo religious character, particularly in strengthening discipline, responsibility, honesty, and social awareness.
The findings further highlight the strategic role of teachers as facilitators, motivators, and moral exemplars who bridge cognitive mastery of QurAoanic reading with the lived application of ethical and spiritual values.
Despite challenges related to heterogeneous reading abilities, time constraints within a dense curriculum, and the dual system of boarding and full-day schooling, adaptive instructional strategies and the integration of literacy practices into non-formal settings proved effective in sustaining program consistency.
These results empirically affirm the principles of Islamic educational axiology, which emphasize the balanced integration of intellectual, moral, and spiritual dimensions in education.
Consequently, this study offers a contextual contribution to the development of QurAoanic literacy practices in Islamic schools and provides a transferable framework for institutions seeking to optimize literacy habituation as a foundation for character education and value internalization.
***
JURNAL ILMIAH GURU MADRASAH (JIGM)
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REFERENCES