The Covid-19 pandemic which spread rapidly resulted in Islamic boarding schools closing teaching and learning activities, one of which was the Darullughah Wadda'wah Bangil Islamic Boarding School. In an effort to break the chain of the virus, Asatidz urged students to “stay safe,” “stay home” and “stay dars.” The appeal to “keep learning” is done online via Dalwa TV with a predetermined schedule. However, long before the pandemic, Darullughah Wadda'wah Islamic Boarding School was already actively conducting online studies via YouTube under the account name “Dalwa Tv.” This is none other than because the Darullughah Wadda'wah Islamic Boarding School is able to transform quickly. In addition, so that the alumni and guardians of students can take part in the studies conducted at the pesantren. This is evidence of the seriousness of the pesantren in educating students with an adequate education system, even though the students are not muqim in the pesantren. Especially the alumni and lovers of Darullughah Wadda'wah Islamic Boarding School.
Artikel ini bertujuan untuk menjelaskan nilai-nilai sufistik yang terkandung dalam tokoh wayang Semar serta implikasinya terhadap pendidikan Islam. Semar merupakan simbol pamong dan pengayom, untuk itu perilakunya sama dengan perilaku sang mursyid. Nilai-nilai sufistik yang diajarkan oleh Semar ialah syariat atau sembah raga; tarekat atau sembah kalbu; hakekat atau sembah jiwa; makrifat atau sembah rasa; dan mahabbah atau cinta suci -asmarasanta. Hal ini mengindikasikan bahwa yang diajarkan Semar sebagaimana karakteristik tasawuf amali. Kemudian Semar juga mengajarkan rasa eling, sahid/asetik/pertapa, sabar, dan ridha atau ikhlas; hal ini juga sesuai dengan karakteristik tasawuf akhlaqi. Sedangkan karakteristik falsafi sebagaimana digambarkan oleh Semar dengan ajarannya "manunggaling kawula lawan Gusti." Nilai-nilai sufistik tokoh wayang Semar ini mengandung implikasi secara filosofis, pedagogis teoritis, dan praksis.
The Qur'an as a guide to life must be understood its meaning. Often found, the study of short Surats material revolves around reading verses, memorizing, and knowing the meaning only. In MI Narrative Quran, there are subjects of Qur'an and Meaning (Quran dan Makna/Qurma). In addition to being able to read and know its meaning, students are also required to be able to understand the content of the Qur'an. The research aims to create a video-based learning media product in understanding Qurma Surat Al-Humazah. This research using Research and Development (R&D) method by applying six steps, namely: potential and problems, data collection, product design, design validation, design revision, and product trial. The feasibility of learning media in the form of video has been assessed using questionnaires by media experts, material experts, and grade 3 students. Research data in the form of quantitative data is then analyzed using descriptive quantitative analysis techniques. The study results were video-based learningi mediai productsi in thei formi of mp4i files equipped with music background, animation, and narrator. Video feasibility obtained a percentage of 96.06% from media experts, and material experts obtained a percentage of 90.41% with excellent classification. From prospective users (grade 3 students) obtained a percentage of 96.66% with the classification strongly agree in using it. That way, the video-based learning media is worth using in the learning process.
The word k?fir is always interesting to be interpreted. Basically, this word is used by the Qur’?n to mention the unbelievers of Allah and who are hostile to Muslims in the process of Islamic da’wah. But this article will describe the use of the word k?fir in the contemporary era. Is it still relevant to be mentioned for the unbeliever of Allah? Dose it has another interpretation term in real life and evident? To answer these questions, Izzat Darwazah’s view on k?fir in the Qur’?n, i.e., al-K?fir?n will be conducted as a model of interpretation. This article finds that the word k?fir, officially, cannot be removed from the Qur’?n and intellectual discourse. However, it will not be relevant to call the unbeliever as kafir. Yet, the common word used in the democratic era is non-Muslim. This word also will eliminate the barrier between Muslim and the unbeliever in a plural society; and as linguistic analysis, more compatible than k?fir which had metaphor meaning.
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