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InternationalConventiononHumanity
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Research
Article submitted to journal
https://conference.unupasurua.ac.id/index.ph
p/ichst/index

Subject Areas:
Educational Innovation

Keywords:
Community-based education, Qur’an
memorization, flexible learning,
nonformal education, rural Indonesia

*Author for correspondence:
lestari@iaisyarifuddin.ac.id
How to Cite

lestari, R. D., & Lubis , A. H. An
Innovative Community-Based
Model of Flexible Qur’an
Memorization in Rural Indonesia.
Proceeding of the Excellent
Campus and Technology
Conference. Retrieved from
https://eprosiding.unupasuruan.ac
.id/index.php/pectc/article/view/8.
91-104

An Innovative
Community-Based Model
of Flexible Qur’an
Memorization in Rural
Indonesia
Rizki Dwi lestari 1* , Ahmad Hafidz Lubis 2
1. Universitas Islam Syarifuddin Lumajang, Indonesia
2. Universitas Islam Syarifuddin Lumajang, Indonesia

Education extends beyond formal institutions, with non-formal programs
playing a key role in skill and character development. This study aims to
explore how an innovative, community-based Qur’an memorization
program, the “Qur’an Memorization House” in Dusun Legenan,
Lumajang, Indonesia, is designed and implemented to foster a genuine
love for the Qur’an among young people. Operated by a local mother
without a formal curriculum or fees, a qualitative case study was
conducted with purposively selected participants, using observation,
interviews, and documentation analyzed thematically. Findings indicate
that flexible schedules, turn-taking, and peer mentoring enhance
participation, motivation, and consistency. The collaborative and socially
engaging environment fosters independence, responsibility, and intrinsic
motivation, demonstrating that community-driven initiatives can cultivate
a love for the Qur’an even with limited resources. This study highlights
the potential of adaptive, community-based non-formal education as an
effective model for religious learning in rural contexts, providing insights
for similar initiatives in comparable settings.

1. INTRODUCTION
In the context of modern society, education has become an indispensable part of human life
(Mendrofa et al., 2023). Its role goes beyond serving as a means of learning in schools (Irsal &
Yunita, 2022; Nashiratunnisa & Anwar, 2023); it also functions as a social force that shapes the
direction of societal change. Knowledge obtained through formal schooling or higher education has
limitations in keeping pace with rapid developments in science and technology (Mildawati &
Tangngareng, 2023). Therefore, nonformal education plays a crucial role as a complementary
learning space that addresses these limitations. Through nonformal channels, communities can
broaden their knowledge, enhance skills, and develop character through various activities outside of
school, including courses, social communities, religious study groups, or other community-based
initiatives.

© The Author. 2024. Published by UNU Pasuruan Conference under the terms of the
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which permits unrestricted use, provided the source and original author are credited.

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In practice, educational innovation does not always emerge from academic institutions or formal
organizations (Hidayati, 2019; Susanto et al., 2023); it can also develop within communities,
leveraging local wisdom and available resources. One such example exists in Legenan Hamlet,
Nguter Village, Pasirian District, Lumajang Regency. In this rural setting, a Qur’an memorization
learning space was initiated and managed by a housewife. Its uniqueness lies in its entirely
nonformal nature: it has no official name, does not follow a standard curriculum, charges no fees,
and lacks a formal institutional structure. Nevertheless, the program has been consistently
implemented and effective. Local children voluntarily attend to memorize Qur’anic verses, and as of
2025, the program remains active (Haryani & Sholeh, 2019; M, 2021). In addition to children from
Legenan, students from neighboring villages also participate in Qur’an recitation and memorization
at this Qur’an Memorization House.
In this study, the learning space is analytically referred to as the “Qur’an Memorization House.” This
term is used to describe its function without implying the existence of a formal institution. This
phenomenon is compelling to examine from a nonformal education perspective (Nafisah et al., 2023;
Wintarso et al., 2023). Coombs and Ahmed define nonformal education as encompassing various
intentional and organized activities outside the formal education framework, aimed at providing
learning experiences to specific community groups (Mildawati & Tangngareng, 2023). The case in
Legenan fully aligns with these characteristics, as Qur’an memorization activities are flexible,
community-based, and oriented toward the actual needs of society. The absence of formal
administration, fees, or institutional structure does not hinder the program (Eneng Sumarni & Siti
Qomariyah, 2023; Fadilah et al., 2022), as religious motivation and a spirit of togetherness serve as
the main driving forces sustaining its continuity.
This educational innovation can also be understood as a form of community-based education, in
which the community acts as initiator, implementer, and beneficiary (Aziz et al., 2023). The success
of a housewife, who began learning to recite the Qur’an as an adult, in becoming the main facilitator
demonstrates that educational innovation does not necessarily require substantial financial resources
or complex structural support (Arfandi et al., 2023; M. Asep Fathur Rozi & Ismah Fakhrunnisa, 2022).
Instead, the key factors are religious motivation, gratitude, and socially internalized care on the part
of the facilitator.
Furthermore, the existence of this learning space presents an alternative model for Qur’an education
in rural communities (Erlina et al., 2022; Ismail et al., 2023). This phenomenon illustrates that
limitations are not obstacles, as community involvement and individual initiative enable religious
learning to thrive and make a meaningful contribution to societal education (Ikhwanuddin & Hashim,
2014; Sari, 2021).
This case offers significant contributions to contemporary Islamic education discourse. First, it
demonstrates that Qur’an education can transform into a social movement originating from personal
awareness. Second, it affirms that Qur’an memorization is not exclusively tied to large pesantren or
formal institutions but can also develop in simple homes managed by individuals despite their
constraints. Third, it highlights the strategic role of rural housewives as agents of change in religious
education, especially when spiritual motivation is combined with social concern.
Therefore, the Qur’an Memorization House in Legenan Hamlet functions not only as a space for
religious development but also introduces an innovative Qur’an memorization learning model distinct
from conventional formal approaches. This study aims to explore how this innovation is designed
and implemented to effectively foster young generations’ love for the Qur’an.

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2. RESEARCH METHOD
This study employed a qualitative approach with a case study design conducted in
Legenan Hamlet, Nguter Village, Pasirian District, Lumajang Regency. Participants
included the Qur’an Memorization House facilitator, children, and their parents, who
were purposively selected due to their direct involvement in the activities. Data were
collected through participant observation, in-depth interviews, and documentation. To
ensure participant confidentiality, all names were replaced with pseudonyms or initials;
for instance, the facilitator of the Qur'an Memorization House is referred to as Ms. T.
The collected data were securely stored and used solely for research and academic
publication purposes, without disclosing participants' real identities.
2.1 Research Design
The data were analyzed using thematic analysis following Braun and Clarke's approach
to identify patterns and meanings within the collected information. (Nurhaliza et al.,
2025). Refer to Figure 1 for more details.
Familiarization
with data
Producting the
report

Generating
initial codes

Defining and
naming themes

Searchinhg for
themes
Reviewing
themes

Figure 1: Six Steps of Thematic Analysis

Prior to data collection, the researcher determined the focus and boundaries of the case. The
research flow begins with Phase I, Orientation and Case Introduction, which involves initial
observation at the location, a literature review to position the case within the study of non-formal
Tahfidz (e.g., research by Azizah & Fitriyah, 2023), and the preparation of the initial research
protocol. Once the case was identified as a unique instrumental case, the research proceeded to
Phase II, In-Depth Data Collection, which was achieved through method triangulation
(interviews, observation, and documentation), as outlined by Sugiyono (2023). Phase III is Data
Analysis and Interpretation, where the data is coded and reduced to identify key themes that
naturally emerged, such as scheduling flexibility and social roles. The flow concludes with Phase
IV, Conclusion Drawing and Verification, where findings are connected back to the relevant
literature to generate analytical generalizations regarding the potential of community-based
Tahfidz models in rural contexts (Creswell, 2022).

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2.2 Data Collection
Data collection methods in this study employed three main complementary techniques to achieve
data triangulation: Participant Observation, In-Depth Interviews, and Document Study.
Participant Observation was conducted indirectly, where the researcher observed interactions
and the Qur'an learning process during memorization sessions, focusing on participant behavior,
turn-taking dynamics, and peer mentoring mechanisms that emerged naturally outside of formal
structures. The researcher noted nonverbal responses and the collaborative atmosphere that
supported motivation (Moleong, 2021). Meanwhile, In-Depth Interviews were carried out semistructurally with research subjects, including the program manager (the initiating mother),
several students showing high consistency and motivation, and representatives of community
leaders or parents, to explore their perspectives on the program design, the impact of flexibility,
and the program's role in fostering a love for the Qur'an. The interview questions were developed
based on a pre-prepared guide, but remained adaptive to emerging responses (Herdiansyah,
2024). Finally, the Documentation Study involved collecting secondary data, such as student
attendance records, informal organizational structures, and activity photographs that provided
empirical evidence of the program's consistency and social context. The combination of these
three methods ensures the credibility of the findings by cross-verifying information from various
sources and perspectives, consistent with the principles of qualitative rigor (Flick, 2020).
2.3 Data Analysis
Data analysis in this qualitative case study adopted a Thematic Analysis approach, modified from
the Miles, Huberman, and Saldaña method (2020), which involves three interactive and
continuous streams of activity: data reduction, data display, and conclusion drawing. Data
Reduction began immediately after data collection, where raw data (interview transcripts,
observation notes) were selected, focused, simplified, and transformed, prioritizing information
relevant to the research questions regarding innovative design, flexibility, and the formation of
intrinsic motivation. All data were inductively coded to identify recurring patterns and the
emergence of core thematic categories, such as 'Adaptive Schedule Capability' and 'Social Role
in Consistency'. After data reduction, Data Display was performed in the form of descriptive
narratives supported by direct quotes (verbatim) from interviews, as well as visual descriptions
from observations, to present findings systematically and in an organized manner. The final
stage, Conclusion Drawing/Verification, involved re-checking and confirming the meaning of the
identified themes, comparing them with related literature (e.g., findings on religious education
in rural contexts by Hidayatullah & Khairunnisa, 2023) to ensure the validity and relevance of the
findings. This analysis process is iterative, where the researcher constantly moves back and forth
between the data and the conceptual framework to produce robust and tested conclusions.
2.4 Research Instruments
The main instrument in this qualitative research is the researcher herself ( human instrument),
who functions as the data collector, analyst, interpreter, and reporter, according to case study
guidelines (Denzin & Lincoln, 2020). However, to ensure focus and consistency in data collection,
the researcher was assisted by supporting instruments, including an Interview Guide,
Observation Sheet, and Documentation Study Protocol. The interview guide was semi-structured,
consisting of approximately 15–20 open-ended questions grouped by research dimensions, such
as program design, flexibility, and motivational impact, directed at the managing mother and key
students. The observation sheet served to systematically record events, social interactions, and
time allocation during the learning process, focusing on indicators such as 'frequency of turnEnhancing SantriEducation: CombatingHoaxes with Media Literacy at Universitas
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taking' and 'response to memorization errors'. The documentation study protocol guided the
researcher in collecting and analyzing non-written records such as audio/visual recordings and
attendance logs. To clarify the scope of the instruments, Table 1 below summarizes the details
of the instruments used, covering aspects such as dimensions, indicators, subjects, and the focus
of their location of collection. This serves as a methodological roadmap to ensure that all aspects
of the research are comprehensively covered.
2.5 Validity and Reliability
Within the framework of qualitative research, the concepts of validity and reliability are translated
into Credibility, Transferability, Dependability, and Confirmability, collectively referred to as the
criteria for trustworthiness (Lincoln & Guba, 2021). To achieve Credibility, this study applied the
techniques of Source Triangulation and Method Triangulation, which involved comparing data
obtained from observations, in-depth interviews, and documentation from various subjects
(managers, students, and the community). Furthermore, Member Checking was conducted by
confirming interpretations and summaries of findings with research subjects, especially the
program manager, to ensure that the findings accurately represent their perspectives.
Dependability was achieved through the preparation of an Audit Trail, which is a detailed
documentation of the entire research process, from design to raw data collection, coding process,
and analysis, so that others can review and assess the consistency of the procedures.
Confirmability was ensured by maintaining researcher objectivity and neutrality, where findings
are based only on the data collected and not personal bias (Sugiyono, 2023), thus allowing this
research to be claimed as a credible study in the context of non-formal Tahfidz models (e.g., a
similar study by Wahid et al., 2024 on innovation in Qur'an learning).
2.6 2.6 Research Subjects and Location
The location of this research is specifically focused on the "Rumah Tahfidz" located in Dusun
Legenan, Village X, District Y, Lumajang Regency, East Java, Indonesia. This location was chosen
because it is the single site where an innovative community-based Qur'an learning model—
characterized by a flexible curriculum, no fees, and community initiation—operates sustainably,
making it an instrumental case rich in information for study. Research subjects were selected
using the Purposive Sampling technique, which involves selecting key informants deemed most
knowledgeable and capable of providing in-depth information related to the study's focus. The
primary subjects are the Program Manager/Initiator Mother (as the key source of information
regarding the program's philosophy, design, and challenges) and Consistent Students (students
who participate actively and regularly, to understand their experiences, motivations, and
perceptions of scheduling flexibility). Additionally, several representatives of Student Parents and
Community Leaders were also interviewed to gain insight into community support and the social
impact of the program. This focused selection ensures that the collected data has maximum
depth and relevance to the research objectives, and can uncover hidden aspects of this learning
model, which is characteristic of qualitative case study research (Creswell, 2022).

Before presenting the table, it is essential to understand that each research question has been
designed to directly refer to the key elements within this community's Qur’an learning model,
connecting them with the most suitable type of analysis for excavating in-depth, qualitative data.
This link between the question and the type of analysis ensures that the resulting findings are
coherent and specifically address the study's objectives, particularly in the non-formal, rural

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context.
Table 1 presents the Research Questions and the relevant Types of Analysis for this case study .
No. Research Question
Types of Analysis
1
How
is
the
innovative
design
and Descriptive and Thematic Analysis
implementation of the flexible community-based (Focus: Structure, Rules, TurnQur’an memorization model carried out in Dusun Taking Mechanism, Community
Legenan?
Involvement).
2
What is the impact of flexible scheduling, turn- Qualitative Explanatory Analysis
taking, and peer mentoring on increasing (Focus: Link between Flexibility
student
participation,
motivation,
and and Intrinsic Motivation, Role of
consistency?
Peer Mentoring on Consistency).
3
How does this program foster a genuine love for
the
Qur'an
and
the
character
of
independence/responsibility in the students?

3. Result & Findings

·

Based on thematic analysis of interviews, observations, and documentation, this study
highlights several key findings as follows:
a. Implementation of the Flexible Community Model
The Qur’an Memorization House managed by Ms. T implements a system that
accommodates limitations in both time and space. Since Ms. T works, the learning
schedule is adjusted accordingly: the first session takes place after Dhuhr, followed
by a second session after Asr, with a break in between. Children take turns based
on arrival order; those who arrive earlier receive earlier numbers and study first. This
system ensures that all children have a fair opportunity to participate, even though
there is only one instructor.
b. Participant Responses and Social Experiences
The children exhibited positive responses, enjoying both Qur’an recitation and
memorization because they had opportunities to socialize with peers, play near the
fields, or ride bicycles while waiting for their turn. Interviews and observations
indicated that the social aspects of the activities significantly contributed to their
motivation. Parents also perceived benefits from the program, as some used the
waiting time to interact and converse with other parents, particularly when their
children were in the same session group.
c. Innovative Aspects of the Model
The primary innovation of this Qur’an Memorization House lies in Ms. T’s ability to
manage recitation and memorization activities despite limited time and resources.
The learning schedule is adapted to the instructor’s daily routine (Nurlaila, 2020;
Sabiq, 2021; Ugur & Osmanoglu, 2020), beginning after Dhuhr and continuing after
Asr, allowing children to participate according to the number they draw. This queuing
system ensures that each participant has a fair turn without disrupting the routines
of either the instructor or the students (Aryati et al., 2020; Hashim, 2015; Rosyad &
Pratisara, 2023).
Beyond schedule flexibility, the memorization house stands out for its collaborative
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learning approach (Hidayah et al., 2022; Nik Md Saiful Azizi et al., 2021). Senior
peers who are proficient in recitation are given the opportunity to assist younger
children, creating a supportive learning environment that fosters independence. This
approach not only reduces reliance on a single instructor but also instills a sense of
responsibility and active engagement among participants.
The social aspect also constitutes an innovative feature of the model. Children can
play and socialize while waiting for their turn, such as riding bicycles or playing near
the fields, making the learning experience enjoyable. Parents waiting for their
children also utilize this time to interact with one another, forming a strong social
support network within the community.
Effective management with limited resources is another hallmark of this model. Ms.
T successfully runs all activities smoothly, leveraging the queuing system, session
division, and assistance from senior peers to maintain learning continuity. Support
from like-minded friends in providing Qur’ans and learning materials, as well as
helping with routine events such as end-of-year celebrations, ensures program
sustainability without imposing additional burdens on parents. The combination of
schedule flexibility, collaboration, social support, and effective management makes
this Qur’an Memorization House truly innovative and serves as a model for adaptive
Qur’an learning in rural communities.
d. Impact on Motivation and Consistency
Over time, the number of participants increased, including children from outside the
village. The children enjoyed learning because they had opportunities to socialize,
as reflected in their use of numbered tokens and group play while waiting for their
turn. The annual end-of-year celebration, funded voluntarily by local donors and Ms.
T’s friends, further strengthened participants’ motivation and consistency without
imposing any financial burden on their parents.
e. Challenges and Obstacles
At the initial stage, the Qur’an Memorization House faced some community
resistance; for example, the local neighborhood leader inquired about the reason for
gathering many children in one place. After explaining the purpose of the activities,
the community began to understand and accept the program. Currently, the
activities are well-received, and parents voluntarily send their children to participate
in Qur’an recitation and memorization at this site.

4. Discussion
a. Implementation of a Flexible Community Model

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The findings indicate that Ms. T’s Qur’an Memorization House applies a flexible
learning system that adjusts the recitation schedule according to the instructor’s
limited availability. Learning sessions are divided into two: after Dzuhur and after
Ashar, with a queuing system ensuring that each child takes their turn fairly. This
system allows children to participate even when there is only one instructor .
This approach aligns with Adaptive Learning Theory, which defines adaptive learning
as an approach that adjusts the learning process to the needs, pace, and preferences
of each participant (Rachmad, 2022). At the Qur’an Memorization House, this
principle is implemented through several mechanisms: children who arrive early start
learning first, while those who arrive later wait their turn according to the queue
number. Dividing sessions after Dzuhur and Ashar matches the instructor’s
availability, maintaining effective learning despite limited resources. Additionally,
guidance from senior children to their juniors reflects adaptation of learning methods
based on individual ability. More proficient children help slower ones, creating a
collaborative and adaptive learning environment. This demonstrates that adaptive
learning does not necessarily require advanced technology; the main principle is
adjusting strategies, methods, and schedules to participants’ needs.
From the perspective of organizational learning theory, this model also demonstrates
effective resource management (Pudjiarti. 2023). Managing a single instructor with
minimal community support and guidance from senior children creates a structured
and fair learning environment. This aligns with Kolb’s experiential learning theory,
where practical experience is an essential part of the learning process for both
participants and instructors (Riska et al., 2024).
Moreover, the flexibility of this model allows learning continuity, ensuring the
learning process runs continuously and regularly, which supports successful
outcomes (Mulyani et al., 2024). Adaptive scheduling not only maintains program
continuity but also enhances long-term learning effectiveness. Partial continuity in
learning has been shown to significantly affect learning outcomes (Mulyani et al.,
2024).
Overall, the implementation of this flexible community model demonstrates that
adaptive and contextual learning strategies can overcome resource limitations,
maximize participant engagement, and build a fair and effective learning structure.
This flexibility is the core of the innovation at the Qur’an Memorization House and
provides empirical evidence that adaptive approaches are highly relevant for rural
Qur’an education.
b. Participant Response and Social Experience
The findings show that children participating in the Qur’an Memorization House
respond very positively to the learning activities. They enjoy reciting and memorizing
the Qur’an because they can socialize with peers, play around the rice fields, or ride
bicycles while waiting their turn. This social aspect is an important factor that
enhances their motivation and engagement. Parents also benefit, as they can
interact with other parents while waiting, forming a mutually supportive social
network.
From the perspective of Vygotsky’s social constructivism, learning occurs not

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individually but through social interaction, allowing children to collaboratively build
new knowledge and skills (Hidayat, 2025). A learning environment that enables
positive peer interaction supports the internalization of knowledge and social values.
This aligns with Karina et al., who argue that social interaction benefits academic
achievement and increases participant engagement because children learn not only
from instructors but also from their social environment (Karina et al., 2024).
The social aspects of the Qur’an Memorization House can also be linked to selfdetermination theory, which emphasizes that intrinsic motivation grows through the
fulfillment of basic psychological needs: competence, autonomy, and social
relatedness (Priyoaji, 2023). In this context, children feel competent when they
recite according to the queue, autonomous as they can wait and socialize freely, and
socially related through peer interaction. These factors collectively strengthen
intrinsic motivation, leading to consistent and sustained participation.
Additionally, the social experience emphasizes learning by doing, in line with
contextual learning theory, where learning requires active engagement beyond
passive reception, enabling mastery and practical application of knowledge(Robani
et al., 2021). At the Qur’an Memorization House, children not only listen or memorize
but also experience the learning process in a real context: waiting their turn, playing
with peers, and learning from senior children. This makes learning enjoyable,
relevant, and memorable, encouraging regular participation.
Overall, positive and collaborative social experiences are not merely supplementary
but essential components of this learning model. Social aspects help build intrinsic
motivation, strengthen engagement, and create a learning environment that
holistically develops children’s competence and character.
c. Innovative Aspects of the Model
The study identified several innovative aspects that distinguish Ms. T’s Qur’an
Memorization House from traditional learning models. The main innovation lies in
managing recitation and memorization activities with limited resources through
flexible scheduling, peer collaboration, and effective management. Children follow
sessions according to a queuing system, which addresses resource constraints.
Additionally, senior children assist juniors, fostering collaborative learning that
emphasizes independence and responsibility.
This approach aligns with peer-assisted learning (PAL), where knowledge acquisition
occurs through interactions with peers at the same level (Andriani et al., 2017).
Involving senior participants in guiding their peers enhances understanding, reduces
reliance on a single instructor, and ensures the model functions effectively even with
only Ms. T managing it. This is particularly important in rural community-based
education, where teacher shortages are common.
From the experiential learning theory perspective, this innovation provides
contextual learning experiences. Children actively engage, teach each other, and
participate in the queuing system, promoting responsibility, discipline, cooperation,
and cognitive and social skill development simultaneously.
Effective resource management is also an innovative aspect. Support from Ms. T’s
friends in providing Qur’ans, learning materials, and routine activities like tasyakuran
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demonstrates that community collaboration is key to program sustainability. This
aligns with social capital theory, which emphasizes leveraging networks and
relationships to achieve shared goals and benefits (Safii & Anom, 2021). Active
community involvement is a significant factor in developing student character and
ethics (Sokib & A’yun, 2024).
Social innovation also creates a positive learning environment, where children can
play while waiting their turn, building bonds among participants and parents.
Literature shows that a positive learning environment, combined with discipline and
intrinsic motivation, simultaneously affects learning outcomes (Ummat et al., 2024).
Thus, the innovative model integrates flexible scheduling, peer collaboration,
community support, effective management, and social aspects, creating an adaptive
and sustainable Qur’an learning model that instills social values, responsibility, and
intrinsic motivation. This provides empirical evidence that simple, contextual, and
collaborative innovations can effectively support rural community-based education.

d. Impact on Motivation and Consistency
The findings indicate that Ms. T’s Qur’an Memorization House not only implements
flexible recitation activities successfully but also significantly impacts participants’
motivation and consistency. Children show high enthusiasm, evidenced by
adherence to the queuing system and enjoyment while waiting through games and
social interaction. The growing number of participants, including those from outside
the village, confirms that the model can sustainably attract and maintain children’s
interest.
According to self-determination theory, intrinsic motivation develops through the
fulfillment of three basic psychological needs: competence, social relatedness, and
autonomy (Priyoaji, 2023). Competence arises when children follow the queue
system, social relatedness through interaction with peers and senior children, and
autonomy as they wait and enjoy learning freely. Meeting these needs strengthens
intrinsic motivation and encourages consistent participation without external
pressure or financial burden on parents.
A pleasant learning environment also supports consistency. Children can play by the
rice fields, ride bicycles, or socialize while waiting, linking learning with enjoyment.
This aligns with Lisman, emphasizing that a conducive and enjoyable environment
reduces participant boredom (Lisman et al., 2023).
Voluntary support from parents and Ms. T’s friends further ensures smooth program
operation without burdening participants or the instructor. Overall, motivation and
consistency result from flexible learning strategies, positive social interactions,
community support, and enjoyable learning experiences. Ms. T’s Qur’an
Memorization House effectively fosters intrinsic motivation, maintains learning
consistency, and supports holistic character development.
e. Challenges and Obstacles
The study shows that at the initial stage, Ms. T’s Qur’an Memorization House faced
several challenges, including resistance from the local community. For example,
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community leaders such as the village head (Pak RT) questioned why so many
children were gathering. After explaining the purpose and benefits, the community
gradually understood and supported the program, highlighting the importance of
effective communication and stakeholder engagement in community-based
initiatives.
According to the diffusion of innovation theory, innovations spread within a social
system through communication among individuals or groups until they are adopted
and accepted by the system’s members (Sugiono, 2024). Therefore, initial resistance
is a normal reaction. The success of adoption often depends on the facilitator’s ability
to explain benefits, address concerns, and build trust with stakeholders.
Operational challenges also arose due to limited resources, including having only one
instructor while participant numbers increased. Adaptive management strategies,
such as the queuing system, session division, and assistance from senior children,
ensured smooth operations.
Thus, challenges were not only operational or resource-related but also involved
social acceptance and community participation. Ms. T’s Qur’an Memorization House
successfully overcame these obstacles through effective communication, adaptive
management, and leveraging community support. This emphasizes that the success
of community-based programs depends on both the facilitator’s adaptive capacity
and active community engagement.

5. Conclusion
This study highlights that the Qur’an Memorization House managed by Ms. T
exemplifies an adaptive and innovative learning model capable of operating
effectively despite limited instructors and resources. The flexible scheduling and
queuing system ensure equitable learning opportunities for all participants, while
peer-assisted guidance fosters collaborative learning, independence, and
responsibility. Participants demonstrate high motivation, positive engagement, and
consistent attendance, largely influenced by the supportive and socially interactive
learning environment.
These findings underscore that learning strategies tailored to the needs, pace, and
abilities of participants can enhance both program effectiveness and sustainability.
The model offers a viable reference for developing similar community-based Qur’an
memorization programs in rural contexts, where resource limitations and staffing
constraints are common challenges.
The authors would like to express their sincere gratitude to all
participants of this study, including the facilitator of the Qur’an Memorization House, the
children, and their parents, for their valuable time, cooperation, and openness during
the data collection process. Special thanks are also extended to the local community of
Dusun Legenan for supporting the research activities and providing a welcoming
environment. We also acknowledge the guidance and feedback from colleagues and
mentors who contributed to the design, analysis, and refinement of this study. Finally,
we appreciate any institutional support and resources that facilitated the completion of
this research. Any remaining errors or shortcomings are solely the responsibility of the
authors.
Acknowledgements.

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