The expert agreed about the importance of communicating in education studies. Education studies department needs communication for liven up the class and learning atmoshave here as a dialogical mechanism, not only mechanism. The problem is the teacher as a central point in learning activities didn't have aby skill to liven up the class atmosphere. They often failed liven up the class effectively because they failed in communicating. The communicating ability of teachers is an urgent aspect. The communication problem in education studies is not about important or not important, but it is about how the teacher in class create communication effectively. The effective communication's learning in education studies need two way communication. Teachers and students must havethe same ability to communicate well. This article will explain deep review about the communiation between teachers and students in the islamic perspective. AbstrakPara ahli telah bersepakat mengenai urgensi komunikasi dalam pendidikan. Komunikasi diperlukan dalam dunia pendidikan sebagai upaya menjadikan ruang kelas dan pembelajaran sebagai mekanisme dialogis, bukan sekadar mekanis. Permasalahannya, pendidik yang merupakan faktor sentral dalam kegiatan pembelajaran tak selalu menyenangkan ketika berada di ruang kelas, mereka kerap tidak berhasil menciptakan suasana pembelajaran yang efektif yang salah satunya disebabkan faktor komunikasi. Kemampuan pendidik dalam berkomunikasi dengan peserta didik menjadi sangat urgen. Persoalan komunikasi dalam dunia pendidikan bukan lagi sekadar penting atau tidak, tetapi lebih pada bagaimana menciptakan komunikasi yang efektif. Hal ini dikarenakan komunikasi pembelajaran efektif dalam dunia pendidikan tidaklah searah, maka kemampuan berkomunikasi yang baik tidak hanya perlu dimiliki oleh pendidik, tapi juga peserta didik. Artikel ini akan memberikan ulasan yang mendalam mengenai komunikasi antara pendidik dan peserta didik dalam perspektif Islam.

Currently Civic Education learning in schools is still teacher centered learning. Consequently, the output of the study only focused on strengthening the aspects of knowledge (civic knowledge) students only. This research aims to provide an alternative learning civic education with student-centered learning methods, through the semiotics of Wayang Golek Lingkung Seni Giriharja as a learning resource. The research method used ethnography with a qualitative approach. The results showed that semiotics Wayang Golek Lingkung Seni Giriharja can be maximized as a learning resource civic education in citizenship competencies development of student. They will be active to dig semiotic values contained on the Wayang Golek Lingkung Seni Giriharja by means of learning material to link that is being discussed.

Religious moderation is increasingly intensified to compensate some groups who continue to make the religious issues as object of conflict. The issue of religion is made as a commodity for political interests, even though Islam has been moderate since its inception. There is a lot of concrete evidence to show that Islam is a moderate religion. Become the mediator of religions that have been held before. Actually, when examined the moderation of Islam it has been built for a long time in Indonesia, especially in the world of islamic boarding school (pesantren). Including in Ma'had Aly (MA) Situbondo, as the institution that takes the Fiqh and Ushul Fiqh for its focus of learning studies, which is under the authority of the Salafiyah Syafi'iyah Islamic Boarding School Sukorejo Situbondo. Seeing the results of their discussion, which stated in Tanwirul Afkar Magazine, it can be seen that they are very moderate. The Fiqh that they convey is not only seen as a product, but also as a process, and that become the reason for their reasoning power of ushuly is always appears. The proposition is not only textual, but it is also contextual. Therefore from this good struggle with various kinds of fiqh madzhab and strengthened by the concept of ushul fiqh they had mastered make the moderate character formed by well.

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This study aimed to analyse the contribution of the Sufi order in stemming religion-based violence as a form of the Sufis’ response to rampant violence, extremism and religious radicalism. This study used a qualitative method in which the data were obtained through interviews, observation and documentation. Then they were analysed by using an interactive model. This study was carried out in three Sufi communities of the Sufi order Qadariyah wan Naqshabandiyah (TQN) in Indonesia, namely in Suryalaya Islamic Boarding School, Futuhiyyah Islamic Boarding School Mranggen and Darul Ulum Islamic Boarding School Jombang. The results of the study show that the three TQN orders have the concepts of dhikr and love, which are internalised in the act of Sufism. The Sufi order has the doctrines of love of God, mutual love, discourse of moderation and tolerance towards religion and other groups as the main instruments in the fight against religious radicalism. The resistance of the Sufis to religious radicalism shows that the Sufi order is cornered from attacks by formalist groups in religion. This fact reopens the historical archive of contradictions between the two major currents of Islamic thought and movement, Salafi versus Sufi. The counter-radicalism narrated by the Sufis of the three TQN communities represents their defensive attitude towards the aggressiveness of the textual and radical Salafis.Contribution: This article contributes to prevent and reduce the rise of religious radicalism in Indonesia. The doctrines of tanbih, mahabbah, tolerance and moderatism developed by the Sufis in the three TQN communities became a source of reference and inspiration for resistance to violence and religious radicalism.