حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد في قوله:(ما كان لأهل المدينة ومن حولهم من الأعراب أن يتخلفوا عن رسول الله) ، فقرأ حتى بلغ:(ليجزيهم الله أحسن ما كانوا يعملون) ، قال: هذا حين كان الإسلام قليلا فلما كثر الإسلام بعدُ قال:( وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ) ، إلى آخر الآية. قال أبو جعفر: والصواب من القول في ذلك عندي، أن الله عنى بها الذين وصفهم بقوله:( وَجَاءَ الْمُعَذِّرُونَ مِنَ الأعْرَابِ لِيُؤْذَنَ لَهُمْ ) ، [سورة التوبة: 90] . ثم قال جل ثناؤه:(ما كان لأهل المدينة)، الذين تخلفوا عن رسول الله، ولا لمن حولهم من الأعراب الذين قعدوا عن الجهاد معه، أن يتخلفوا خِلافَه ولا يرغبوا بأنفسهم عن نفسه. وذلك أن رسول الله صلى الله عليه وسلم كان ندب في غزوته تلك كلَّ من أطاق النهوض معه إلى الشخوص، إلا من أذن له، أو أمره بالمقام بعده. فلم يكن لمن قدر على الشخوص التخلُّف. فعدّد جل ثناؤه من تخلف منهم، فأظهر نفاقَ من كان تخلُّفه منهم نفاقًا، وعذر من كان تخلفه لعُذْرٍ، وتاب على من كان تخلُّفه تفريطًا من غير شك ولا ارتيا

Selamat mengunjung Situs Pesantren berbasis Teknologi. Kami menyajikan menu sesuai pelajaran Pesantren salafiyah ditambah beberapa menu yang dikombinasikan dengan kehidupan modern. Diharapkan Pesantren berbasis Teknologi melahirkan santri-santri yang berilmu amaliyah beramal ilmiah dan berakhlakul karimah.

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Selamat bergabung dan sukses selalu. Amiin

Pesantren or Pondok Pesantren are Islamic boarding schools in Indonesia. According to one popular tradition, the pesantren education system originated from traditional Javanese pondokan; dormitories; ashram for Hindu or viharas for Buddhists to learn religious philosophies, martial arts and meditation. Institutions much like them are found across the Islamic world and are calledpondok in Malaysia and Southern Thailand and madrasa Islamia (Islamic madrasa) in India and Pakistan and much of the Arabic speaking world. Pesantren aim to deepen knowledge of the Koran, particularly through the study of Arabic, traditions of exegesis, the Sayings of the Prophet, law and logic. The term pesantren derives from the root word santri or student -- pe-santri-an or the place of thesantri.

As social institutions, pesantren have played a major role over the centuries. They emphasise cores values of sincerity, simplicity, individual autonomy, solidarity and self-control. Young men and women are separated from their families, which contributes to a sense of individual commitment to the faith and close bonding to a teacher.

Most 'pesantren' provide housing or dormitory living at low or no cost for the students (Santri). The two type of educations systems are conducted throughout the day. Students in pesantren have almost 20 hours activities starting from early morning prayer starting at 4 am to midnight where they ended the evening with a study group in the dormitory. During the day, students attend formal school (which is mandatory until secondary school by 2005) like any other students outside of pesantren, and in late afternoon and evening they have to attend religious ritual followed by religious studies and group studies to complete their homework.

Pesantren provide to Indonesian citizens at low cost; although today some modern pesantren charge higher fees than previously, they are still significantly cheaper than non-pesantren educational institutions. The traditional pattern was for students to work in the headmaster's rice fields in exchange for food, shelter, and education.

All pesantren are led by a group of teachers and religious leaders known as Kyai. . The Kyai is respected as teacher and devout man. Kyai also play important roles in the community as a religious leader and in recent years as a political figure. There are Kyai families that have a long history of serving in this role. Some contemporary Kyai are the grandsons and great-grandsons of famous historical figures who established well known pesantren. 

Starting in the second half of the Twentieth Century, some pesantren started adding secular subjects to their curriculum as a way of negotiating Modernity. The addition of state recognized curricula has affected traditional pesantren in a number of ways. It has led to greater control by the national government. It has also restricted the number of hours available for the traditional subjects making for difficult decisions. Many pesantren leaders have decided that the training of religious leaders is not their sole purpose and are now satisfied to graduate young men and women who have the morality of Kyai.[6] The reduction of hours available to now master two curricula has led to practical changes. While it is still possible for the children of the poor to work in the Kyai's economic ventures (more than just rice fields these days), most parents will pay both room and board and small tuition. The time that used to be spent working, is now spent in secular education.

Pesantren curriculum has four possible components: traditional religious education, called ngaji; government recognized curricula (there are two different types to choose from); vocational skills training; character development.

Pesantren differ to the degree that they engage each of these components, however all feel that character development for the students is the defining characteristic of any pesantren.

Through curricular redesign pesantren people engage in a process of (re)imagining modernity. Modernity must be first imagined as potentially dangerous in terms of the morals that often accompany it. It must then be imagined as redeemable; that it can be detached from one set of "problematic" morals and reattached to Islamic morality.

One prominent pesantren figure in Indonesia is Abdurrahman Wahid (Gus Dur), a former President of Indonesia. He was well educated in pesantren during his youth and grown up as a grandson of aKyai, the founder of one of Indonesian religious political organizations, Nahdlatul Ulama. Gus Dur himself was the head of this organization from 1984 until 1999. After his term as President of Indonesia, Gus Dur returned to teaching in his pesantren in Ciganjur.

1. Al-Fatihah 2. Al-Baqarah 3. 'Ali `Imran 4. An-Nisa' 5. Al-Ma'idah 6. Al-'An`am 7. Al-'A`raf 8. Al-'Anfal 9. At-Tawbah 10. Yunus 11. Hud 12. Yusuf 13. Ar-Ra`d 14. 'Ibrahim 15. Al-Hijr 16. An-Nahl 17. Al-'Isra' 18. Al-Kahf 19. Maryam 20. Taha 21. Al-'Anbya'22. Al-Haj 23. Al-Mu'minun 24. An-Nur 25. Al-Furqan 26. Ash-Shu`ara' 27. An-Naml 28. Al-Qasas 29. Al-`Ankabut 30. Ar-Rum

31. Luqman 32. As-Sajdah 33. Al-'Ahzab 34. Saba' 35. Fatir 36. Ya-Sin 37. As-Saffat 38. Sad 39. Az-Zumar 40. Ghafir 41. Fussilat 42. Ash-Shuraa 43. Az-Zukhruf 44. Ad-Dukhan 45. Al-Jathiyah 46. Al-'Ahqaf 47. Muhammad 48. Al-Fath 49. Al-Hujurat 50. Qaf 51. Adh-Dhariyat 52. At-Tur 53. An-Najm 54. Al-Qamar 55. Ar-Rahman 56. Al-Waqi`ah 57. Al-Hadid 58. Al-Mujadila 59. Al-Hashr 60. Al-Mumtahanah

61. As-Saf 62. Al-Jumu`ah 63. Al-Munafiqun 64. At-Taghabun 65. At-Talaq 66. At-Tahrim 67. Al-Mulk 68. Al-Qalam 69. Al-Haqqah 70. Al-Ma`arij 71. Nuh 72. Al-Jinn 73. Al-Muzzammil 74. Al-Muddaththir 75. Al-Qiyamah 76. Al-'Insan 77. Al-Mursalat 78. An-Naba' 79. An-Nazi`at 80. `Abasa  81. At-Takwir 82. Al-'Infitar 83. Al-Mutaffifin 84. Al-'Inshiqaq 85. Al-Buruj 86. At-Tariq 87. Al-'A`la 88. Al-Ghashiyah 89. Al-Fajr 90. Al-Balad

91. Ash-Shams 92. Al-Layl 93. Ad-Duhaa 94. Ash-Sharh 95. At-Tin 96. Al-`Alaq 97. Al-Qadr 98. Al-Bayyinah 99. Az-Zalzalah 100. Al-`Adiyat 101. Al-Qari`ah 102. At-Takathur 103. Al-`Asr 104. Al-Humazah 105. Al-Fil 106. Quraysh 107. Al-Ma`un 108. Al-Kawthar 109. Al-Kafirun 110. An-Nasr 111. Al-Masad 112. Al-'Ikhlas 113. Al-Falaq 114. An-Nas

Untuk menjelajahi Situs ini, anda cukup meng-klik- Konten yang tersedia.baik dalam bentuk tulisan maupun dalam bentuk gambar. Semua konten sudah terkoneksi dengan pusat data. Al-Qur'an  Al-Hadits  Ilmu Tauhid   Ilmu Fiqh  Usul Fiqh  Ilmu Ahklak  Ilmu Nahwu Ilmu Sorof  Ilmu Ma'ani  Ilmu Mantik  Ilmu Bayan  Ilmu Balagoh dan lainya. Disamping pengetahuan tentan aama di Pesantren ini juga diajarkan mengenai Ilmu Tatanegara, Ilmu Hukum  Ilmu Politik  Ilmu Manajemen  Sosial Budaya dan Teknologi. Selamat mencoba 

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