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The semantic study of religious texts is becoming increasingly important in understanding the meaning of spiritual teachings in a deep, contextual, and relevant way to current developments. This article aims to analyze the semantic aspects of Buddhist texts, emphasizing the meaning, symbolism, and interpretation of key terms. This study uses a descriptive qualitative approach with a hermeneutic method to examine key concepts such as dukkha, nirvana, and samsara found in classical Buddhist texts, including the Dhammapada, the Lotus Sutra, and the Abhidhamma. The analysis shows that the meaning of terms in Buddhist texts is not static or merely literal, but rather contains symbolic, philosophical, and spiritual dimensions that develop according to cultural, social, and historical contexts. These findings confirm that a semantic approach can enrich the understanding of Buddhist teachings, broaden the horizons of religious interpretation, and bridge the relevance of Buddhist values ​​in modern human life.

Optimization of the village mosque of Kajan Blega Bangkalan. The problem formulation raised in this community service activity is Concerning with the weak understanding of mosque administrators towards the concept of efforts to prosper mosques and management the al-Mubarokah Kajan Blega Bangkalan mosque which is very urgent for part of the preaching of the people Islam. To find alternative solutions to the above, training was held Efforts to optimize and manage mosques at Masjid al-Mubarokah Kajan Blega Bangkalan. The objectives of this PKM activity are: 1. To equip mosque administrators towards the knowledge of Mosque Management. 2. Equip the Mosque Management as a preacher in a better change. 3. Improve knowledge and morals of society through mosque management that touches the heart the congregation The problem solving framework designed in PKM activities in the form of implementation of this training activity is: 1. Explanation of the concept of good mosque management theory with a philosophical basis followed by practice of finding the root of the problem according to conditions. 2. Design and implement training mosque management accompanied by the supervision and guidance of the administrators of the inner mosque planning activities to be carried out in the next year. 3. Evaluation of training results. Based on interviews, question and answer and direct observation during activities take place, this community service activity provides results: first, Increased knowledge and understanding of the congregation, second is to equip the Jama'ah as a missionary interpreter, the third is to improve knowledge and morals of the community, the formation of a ready mosque management preach.

The purpose of this final project is to create digital paintings with ideas sourced from the Tingkuluak of Payakumbuh. Tingkuluak is a head ornamentation worn on wrapped cloth, typically by Minangkabau women. The existence of Tingkuluak is fading, and its significance is largely unknown. Limited information is available regarding its use, meaning, and philosophical explanations. Hence, this final project aims to present the Tingkuluak cultural heritage through digital paintings, with the main subject being the Tingkuluak itself. The creation method involves five stages: preparation, which includes observation; followed by in-depth analysis, referred to as elaboration; then the synthetic stage involving idea formulation and concept realization. The author utilized the Ibis Paint X application accessed through a tablet device for the creation process. The author produced 10 digital artworks with the following titles: "Uni Bakompong Koto Nan Ampek," "Uni Bakompong Koto Nan Gadang," "Mintuo Nan Alah Baminantu Jo nan Bukan," "Manjapuik Minantu," "Jan Digaduah," "Bundo nan Taat," "Gadih Ikek," "Duo Koto," and "Bundo Si Anak Daro."

The emergence of research examining Islamic mysticism or Sufism in recent centuries, reaching its peak in the 20th century, indicates significant development of Sufism outside the Islamic world. This is evidenced by the presence of Muslim communities in the West who adhere to Sufi teachings. The aim of this article is to explore the development of Sufism in the West, focusing on two aspects: (1) Examining the theories and early studies on the introduction of Sufism to the West since the 17th century; (2) Investigating the models and patterns of Sufism that have emerged in the West, especially in the 20th century. This research employs a qualitative approach with methods of historical and philosophical analysis. The research findings include: (1) Western studies on Sufism began as early as the 17th century and reached their peak in the 19th/20th century, marked by numerous translations of Sufi texts. (2) In the 20th century, several models or patterns of understanding Sufism emerged in the Western world, namely hybrid, perennial, and transplant Sufism.

This article aims to answer big questions about the slogan smoking to death, don't smoke to death, it's better to smoke until you die: a philosophical-sufistic study. This paper uses a literature approach with a philosophical-sufistic conception, and is analyzed inductively. The results of the study show that the destiny of death is God's prerogative, no one can avoid it when the time comes. The mystery of death and Islamic eschatology in a Sufistic framework in order to achieve self-perfection in living the teachings of Islam, so when you can avoid smoking in order to live the teachings of Islam, then that is good, on the other hand, enjoying cigarettes as a way to get closer to Allah is not bad. However, it needs to be underlined that the belief that death is God's right needs to be put forward, while the dangers of smoking are only a medium, nothing more than that. Research implications: the importance of a philosophical-sufistic perspective for assessing an action in depth. The research contributes to the philosophical-sufistic meaning of slogans for the direction of multidisciplinary research in the future.

The research intends to reveal the philosophical meaning in a cup of coffee of life, with a descriptive qualitative approach. After discussing and analyzing concluded; Coffee is a drink for all people. A connoisseur can know the existence of God from a cup of coffee, that in the fragrant aroma and delicious taste there are signs of the Kauniyah, the majesty of God. In front of connoisseurs, a cup of coffee never chooses who has the right to drink it. Likewise God, all servants before Him are the same, except piety. However delicious coffee must have a bitter side, but delicious coffee is bigger than the bitter side. Along with the bitter side of coffee, there are various tastes, that God has the nature of Jamaliyah (beauty). A cup of delicious coffee consists of various compositions: coffee, sugar and water, that enjoyment can be achieved because there are differences, life with differences is a blessing. Enjoy coffee when it's still warm, not hot or cold. Likewise religion, understanding religion must be precise and in context, not excessive. Peace, harmony, and unity are the teachings and commandments of God. That is one sign of God's greatness shown through coffee.    

The existence of political parties plays a strategic role in the development of democracy and the nation is faced with a number of issues that create a negative impression on these organs, some of which include; first, the problem of involvement of political parties in various cases of corruption and money laundering crimes that have an impact on the fall of public image and trust in the organization; second, the problem of pro and contra accountability of political parties involved in cases of corruption and criminal acts of money laundering before the law; and third, the issue of imposing criminal sanctions on political parties as the subject of corporate offenses known in corruption and money laundering. This research belongs to the typology of juridical normative legal research with secondary data types in the form of primary, secondary and tertiary legal materials. The approach taken includes the comparison, conceptual, statutory, and philosophical approaches, and analyzed descriptively qualitatively through literature. The results of the study show that; first, the justification of political parties as corporations in criminal acts of corruption and criminal acts of money laundering can be seen in five basic perspectives, namely philosophical foundation, juridical basis, historical basis, sociological basis, and political foundation of criminal law; second, the ideal concept of political party punishment as a corporation is carried out with a reconceptualization of the subject of corporate delictions in the affirmation of two types of corporations, namely corporations in the form of private and special corporations or in the form of public with different provisions on punishment arrangements. The need for an amendment to some provisions of the Corruption Law and the TPPU Law related to corporations in accommodating the two types of corporations into a forum for the implementation of ideas, of course issuing a law that contains specific provisions regarding special corporate punishment can be the answer to a myriad of issues regarding criminalization

The barodak rapancar traditional ceremony is one of the traditional rituals Samawa tribal wedding. Barodak rapancar is a tradition of the bride and groom scrub with traditional ingredients called odak. In the ceremony This rapancar baroque has hidden messages as seenin symbols or tools used in its implementation. But alongthe flow of globalization this tradition is gradually fading, this is because some people, especially the younger generation, do not knowthe meanings contained in the barodak tradition of rapancar. In the Sumbawa district itself, there is a customary tradition of marriage for the Samawa tribe, especially in the Batudulang Village community, which is located in Batulanteh District, the Batudulang Village community still preserves the cultures passed down by their ancestors, one of which is the marriage. The aim of the research to be achieved is to know the philosophical meaning contained in odak in the Barodak Rapancar tradition in the marriages of the Samawa people. Based on the results of the analysis and information that has been found by the reviewers, it can be concluded that several things related to this research are as follows: The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition consists of three stages, namely the bridal shower (maning bride), bridal odak and odak odak (odak disposal). The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition has three stages, namely the bridal shower (maning bride), the bridal shower and the odak ball (throwing odak). The philosophical meaning of Odak in the Barodak Rapancar ritual is as follows where Odak symbolizes the sincerity of one heart and determination, while Barodak Rapancar itself has the meaning of Barodak asa form of self-cleaning in the framework of carrying out a sacred promise or agreement, badaet cleans up the residue of evil on the bride and groom before the wedding day, while rapancar is intended to provide a bright pattern of light so that it gives the color of joy and love and is a sign that the two couples are married.

The Samawa tribe is one of the tribes in Indonesia. Each tribe has its own traditions that are different from the others. One of the traditions  in Sumbawa is , namely the Pasaji Ponan Culture, has a unique characteristic, namely the snacks that are given in charity at the celebration must be boiled. Meaning that the snacks served cannot be fried. So, the focus of this research is to find out “The Meaning Of Serving Food In The Pasaji Tradition Using Symbolic Interaction Theory”. The mehod used is interpretive qualitative method with the symbolic interaction approach of  George Herbert Blumer,s idea. As for informants who selected consisted of 4 (four) types of character characteristics, namely religious leaders, community leaders, traditional leaders and heads of traditional institutions as well as 1 (one) supporting informant from women who were obtained through the purposive sampling technique. There are 2 (two) types of data used, namely primary data and secondary data. Primary data was obtained through in depth interviews technique, while secondary data was obtained through books, journals and other relevant sources. Data were analyzed using the interactive Miles and Huberman method. The results show that the meaning of the snacks presented has a meaning. analyzed using the interactive Miles and Huberman method. The results showed that the meaning of the snacks presented had philosophical meanings including: 1). Serving food as a symbol of plant fertility, 2). Serving food as a medium to strengthen kinship ties, 3). Serving food as a form of prayer. As for the presentation process, namely the snacks are arranged neatly into a tray (stable) and then closed using a serving lid. The snacks consist of 6 (six) types of snacks, namely buras,petikal, lepat,topat,dange, onde-onde and banana with added water drink.  

The poem "Patience" by Chairil Anwar became one of the literary works that inspired many people. This poem describes one's patience and sincerity in facing life's trials. This paper aims to provide an appreciation analysis of the poem "Patience" by Chairil Anwar. This analysis is carried out by paying attention to the structure, language, and meaning contained in the poem. In this analysis, the writer finds that the structure of the poem "Patience" consists of four stanzas with each stanza consisting of four lines. In each of his verses, Chairil Anwar emphasizes the message of patience and sincerity in facing life's trials. The language used by Chairil Anwar in this poem is very effective in conveying philosophical messages about patience and sincerity. Chairil Anwar uses simple language but full of deep meaning. The meaning contained in the poem "Patience" is about one's patience and sincerity in facing life's trials. Chairil Anwar described that patience and sincerity are two very important things in life. Even though life is full of trials and tribulations, with patience and sincerity, humans are able to face all of that with steadfastness. It can be concluded that the poem "Patience" by Chairil Anwar is a very valuable literary work. This poem is able to describe philosophical messages about patience and sincerity in simple yet meaningful language. Through this poem, Chairil Anwar inspires readers to always be patient and stay strong in facing all of life's trials.

The research study conducted by this author was motivated by the existence of the teachings of al-Hallaj's philosophical Sufism, especially the hulul, which is often misunderstood and seen as a practice leading to apostasy and because the pioneer was executed on charges of apostasy. Al-Hallaj has been better known as a Sufi who violates religious boundaries (apostate). While some circles also judge, al-Hallaj's mistake, because he had opened up divine secrets, which should have been covered up. The method used in this research is library research, which is a study whose subject is library literature which is summarized through a book, journal and previous studies. The results of this study indicate that the specialty of Sufism in Islam is that with the approach of Sufism by the Sufis, Islamic teachings have succeeded in penetrating to various parts of the world, being accepted and embraced as a religion whose truth is believed to be true without violence and war. The controversy over the teachings of Al Hallaj is that Al Hulul, Nur Muhammad and the unity of all religions, which if heard or read at a glance, let alone the common people without thinking they can accept it outright, but if examined more deeply it will appear to be a teaching. which is misleading, because it contradicts the Qur'an al-Sunnah.

This article will examine Islamic counseling associated with the study of philosophy, from the aspects of ontology, epistemology, then axiology. Philosophical values ​​can feed direction and permananan about Islamic counseling. The research method used is literature review or literature study. Integrativity in the main science of Islamic counseling, namely, psychology, communication and Islam. Furthermore, from an epistemology perspective, it is concerned with the implementation and professionalization of the counselor. Then from the aspect of axiology in Islamic counseling which aims to provide assistance provided by counselors to clients in order to find ethical and aesthetic values ​​for the existence of essential (pure) happiness, namely happiness that comes from Allah SWT, the Almighty.

This research is based on the philosophical values ​​contained in the Majapahit architecture house in the village of Sentonorejo, Mojokerto. The aims of this research are: 1) To find out what symbols are contained in the Majapahit architectural house; 2) To find out the meaning of the philosophy contained in the symbol of the Majapahit architectural house. The method used in this research is qualitative method. Data collection techniques used are interviews, documentation, observation. The results of this study that the architecture of the Majapahit house is part of the building using pressed red bricks. The meanings in the symbols of the Majapahit architectural house in the village of Sentonorejo, Mojokerto include ridge (the existence of a person's belief in the house), ukel (the crown or in the Javanese language has the philosophical meaning of an oversized hat), bricks (contained in a stone). brick is part of the sacred building material).

The Pancasila Law of Indonesia is a unique and distinct legal concept for the Indonesian nation. The Pancasila Law is the result of Indonesia's long struggle for independence from colonization and the building of a free, democratic, sovereign, just, and prosperous nation. The Pancasila Law is not only based on constitutional documents or laws, but also has a strong philosophical and moral foundation that originates from Pancasila as the foundation of the Indonesian state. The concept of Pancasila Law in the three-dimensional prism, also known as the three aspects of trias politica, consists of functions, structure, and system. These three aspects are interconnected and cannot be separated from each other in carrying out their tasks and functions as the basis of the state law. Thus, the conclusion of the concept of Pancasila law is that it is a unique, complex, and holistic legal system that encompasses the values and principles of Pancasila as the foundation of the Indonesian state. Pancasila law combines legal, philosophical, and moral aspects while accommodating the cultural and religious diversity of Indonesia, and encourages societal participation in policy-making. Pancasila law is the result of the long struggle of the Indonesian people for independence and the building of a sovereign, democratic, just, and prosperous nation.

Essentialism is a philosophical stream that emphasizes culture and efforts to prepare humans for life. The independent curriculum aims to improve the education system in Indonesia during the pandemic and post-pandemic as well as to form a Profil Pelajar Pancasila. The research method used in this research is descriptive qualitative using library research. The implication of this research is the conformity of the views in this essentialist philosophy to the independent curriculum.

This study aims to find out about the history of the formulation of Pancasila and Pancasila, as a system of philosophy. The formulation of Pancasila began with the establishment of the Indonesian Independence Preparatory Investigation Agency (BPUPKI). The first meeting of the BPUPKI was held on May 29 to June 1 1945 as an independent Indonesian state. Pancasila as the basis of the state philosophy and philosophy of life for the Indonesian nation is a systematic and comprehensive value.

Batik is a global cultural heritage of the Indonesian nation. Various kinds of Indonesian batik motifs, one of which is the Javanese Lurik Motif. In Philosophical-Sociological-Phenomenological Studies, Lurik Motives are very close to the human life cycle. Using a critical discourse analysis approach, Philosophical-Sociological-Phenomenological studies, this paper describes the relationship between the Javanese Lurik Motifs and their spiritual meanings. Javanese lurik motifs have different meanings and uses in every traditional ceremony in society. It is hoped that this writing will be able to awaken the nationalism and love of the younger generation for Javanese Lurik Batik Motifs, their preservation in the future and increase our piety to the Creator, God Almighty.

Learning to write observation reports in grade 6 SDN Harjasari 2 shows a problem. These problems were found in the assessment of student activities and learning outcomes. This is because when delivering learning materials, teachers use learning methods that do not train students' thinking skills. The corrective action taken is to apply the project method. The project method is a way of teaching by providing learning activities to students, by providing opportunities for students to choose, design and lead their thoughts and work. This research is classroom action research. The initial data explained that 15 students had completed or 54% of the total number of 28 students. The action was carried out in three cycles because the target was only achieved in the third cycle. From the research results obtained, it can be concluded that the project method is able to improve the skills of writing observation reports, and philosophically students have been able to think scientifically with the project method steps.

Philosophically about the concept of mashlahah al-Ghazali, is not just an effort to gain benefits or avoid mafsadat. But more than that, the real key to maslahah lies in maintaining maqashid al-syari'ah al-khamsah, namely the guarantee of safety or preservation of religion, soul, mind, lineage, and property. The meaning of freedom from the perspective of maslahah al-Ghazali is a person's mental attitude that describes a sincere and sincere acceptance in carrying out an obligation as a manifestation of his religious awareness. Freedom has absolutely nothing to do with choice, because it is a positive response from an individual in carrying out his duties as a servant of Allah, whether he chooses it or not. So the essence of freedom here is sincerity. Namely, the ability to carry out the provisions of the Shari'ah without feeling any pressure. This is the freedom of fiqhiyah, a nuance of freedom that releases a person from fear, anxiety and worry, as well as all forms of worldly 'miracle' bonds, which are born as a psychological effect of one's loyalty in carrying out divine values ​​sincerely and correctly.    

The research seeks to reveal the perspective of the truth about God, is library research with a philosophical inquiry approach. Primary data sources are from the Al-Qur'an and hadith, strengthened by secondary data from other literature, then analyzed for interpretation, comparison and reflection. The research resulted in the conclusion: Proving the truth of God is not only a topic of discussion for Western philosophers, but also Muslim philosophers and theologians, such as Muslim philosophers and theologians who were followers of the Mu'tazilah and al-Ash'ariyah. This proof is divided into two propositions, First, Argument a novitate mundi (dalil al-huduts), which emphasizes the temporality of the universe, and has actually been used popularly by Muslim theologians with a general procedure, proving the temporality of the universe, second, the postulate of possibility (dalil al-imkan), focuses on arguments from contingency. These two proofs confirm that God is real. In this way, the thoughts of Muslim philosophers increasingly strengthen the existence of the reality of God. After the formula for the nature of salbiyah is applied to all Gods, it can be seen that all Gods are void Gods, except Allah SWT who is true.