Articles
<![CDATA[WANITA KARIER DAN PEMBINAAN GENERASI MUDA ]]>
<![CDATA[Djamaluddin, Ahdar]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 11 No 1 (2018): AL-MAIYYAH ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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<![CDATA[This article examines the effectiveness of career women in fostering young generation families. When he becomes a career woman, he considers that household harmony will not be realized especially in guiding his children especially to the people of Watansoppeng. The study found that career women in Watansoppeng played an active role in coaching young people through formal education by choosing the right school, intense communication with teachers and participation with children's social activities in school and through informal education such as sharing roles with husbands, being role models and application of discipline to family members. Increasing the role of career women in fostering the younger generation through formal and informal education in Watansoppeng through approaches to career women themselves, to husbands as heads of families, approaches to children approach to pengutan function and finally approaches through problem solving and approaches through religion and local culture.]]>
<![CDATA[THE STUDENTS’ LEARNING STRATEGY AND MOTIVATION IN DEVELOPING THEIR SPEAKING ABILITY AT SIXTH SEMESTER OF ENGLISH DEPARTMENT (IAIN PAREPARE) ]]>
<![CDATA[Dahlan, Era]]>;
<![CDATA[Sunubi, Abd. Haris]]>;
<![CDATA[Ahdar, Ahdar]]>
<![CDATA[ Inspiring: English Education Journal Vol 2 No 2 (2019): Inspiring: English Education Journal ]]>
Publisher : <![CDATA[Prodi Tadris Bahasa Inggris STAIN Parepare (IAIN Parepare) ]]>
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DOI: 10.35905/inspiring.v2i2.1272
<![CDATA[ The aim of this research was to know the Students learning startegy and motivation in developing the students? speakin gability at six thse mester of English department (IAIN Parepare).The researcher was applying at six thse mester of English department (IAIN Parepare) through had escriptive qualitati veresearch. This research were using three kinds of instruments. The first instrument wastest, where the purpose of this instrument was to know the student tabilityin speaking. The second was interview, the aim of this instrument was to know what strategy that the student use to develop their speaking. The last was question naire, where this instrument was to know the motivation of the student in order to develop their speaking. After analyzing the data from the question naire the research erfound that students in the high andlow category have the same strong motivation in developing their speaking. However, interms of using strategy, the students in high category use more variated strategies than thelow category. The students in high category mostly apply cognitive and metacognitive strategy while the students in low cataegory mostly used social strategy. ]]>
<![CDATA[GENDER DALAM PERSPEKTIF AL-QUR’AN ]]>
<![CDATA[Djamaluddin, Ahdar]]>
<![CDATA[ Al-Maiyyah : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 8 No 1 (2015): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/almaiyyah.v8i1.311
<![CDATA[This paper attempts to understand and analyze issues of gender relations between men and women according to the Qur?an with the two sub-points. First, how is gender identity used in the Qur'an. Second, how does the Qur?an speaks of gender equality? The position of women from history has influenced the understanding of most Islamic scholars. Even some of what is considered religion, in fact it is derived from culture and those views. This precisely caused the difference opinion about partnership of men and women. Understanding religious texts even any text is influenced by many factors. It is not only knowledge but also the level of educational background, culture and social condition of society. Meanwhile, it is also misunderstanding the text and the background to understand the nature of language.]]>
<![CDATA[WANITA KARIER DAN PEMBINAAN GENERASI MUDA ]]>
<![CDATA[Djamaluddin, Ahdar]]>
<![CDATA[ Al-Maiyyah : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 11 No 1 (2018): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/almaiyyah.v11i1.546
<![CDATA[This article examines the effectiveness of career women in fostering young generation families. When he becomes a career woman, he considers that household harmony will not be realized especially in guiding his children especially to the people of Watansoppeng. The study found that career women in Watansoppeng played an active role in coaching young people through formal education by choosing the right school, intense communication with teachers and participation with children's social activities in school and through informal education such as sharing roles with husbands, being role models and application of discipline to family members. Increasing the role of career women in fostering the younger generation through formal and informal education in Watansoppeng through approaches to career women themselves, to husbands as heads of families, approaches to children approach to pengutan function and finally approaches through problem solving and approaches through religion and local culture.]]>
<![CDATA[THE BASIC PRINCIPLE OF THE MAN TO ISLAMIC VIEW ]]>
<![CDATA[Musyarif, Musyarif]]>;
<![CDATA[Ahdar, Ahdar]]>
<![CDATA[ Al-Maiyyah : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 12 No 2 (2019): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v12i2.699
<![CDATA[The concept of man according to the Qur'an is understood by paying attention to the words that each man is pointing at the meaning of Bechar, insane, and al - nas. God used the concept of Bechar in the Qur'an 37 times, the concept of Bechar is always connected to the biological properties of human origin such as clay or dry plate, the human eating and drinking, Bechar is just a creature being) static like animals. The word insan is mentioned in the Qur'an as much as 65 times. The concept of insane is always connected to the insane concept of psychological or spiritual nature of man as a creature who thinks, bear the mandate and given knowledge ( al - Ahzab : 72 ), human beings are becoming (becoming) and continues to move forward towards perfection. Said Al - Nas called 240 times, the concept of al - Nas refer to all human beings are social or collective.]]>
<![CDATA[TINJAUAN KRITIS DAN MENYELURUH TERHADAP FUNDAMENTALISME DAN RADIKALISME ISLAM MASA KINI ]]>
<![CDATA[Ahdar, Ahdar]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v10i1.582
<![CDATA[Tujuan dari penilitian ini adalah untuk menampilkan tinjauan historis dan kritik terhadap aksi-aksi radikalisme dengan dasar fundamentalisme di Indonesia. Penelitian ini dilatarbelakangi oleh berkembangnya wacana terkait fundamentalisme dan radikalisme yang sering diidentikkan kepada kelompok Islam yang berkonotasi negatif di Indonesia. Metodologi yang digunakan dalam penilitian ini adalah pendekatan deskriptif kualitatif dengan metode kajian kritis-historis. Data dikumpulkan melalui studi literature dan pustaka terkait bebarapa organisasi islam yang terdiri dari; Darul Islam Atau Negara Islam Indonesia (NII); Majelis Mujahidin Indonesia (MMI); Hizbut Tahrir Indonesia (HTI); dan Front Pembela Islam (FPI). Hasil penelitian menujukkan bahwa fundamentalisme dan radikalisme merupakan kata jadian yang akar katanya tidak terdapat dalam bahasa kaum Muslim di berbagai negara yang berbahasa Arab. Fundamentalisme menurut istilah adalah penegasan aktivis agama tertentu yang mendefenisikan agama secara mutlak dan harfiah. Fundamentalisme sebagai reaksi terhadap modernisme muncul pada abad ke-XIX. Saat itu modernisme muncul sangat berapi-api di Amerika Serikat. Pada era 1990-an, ada perubahan format dan strategi yang mendasar dalam gerakan Islam radikal di Indonesia. Jika pada tahun-tahun sebelumnya gerakan ini berjalan secara laten dan selalu dihadang oleh Negara sehingga menimbulkan politik ketakutan bagi umat Islam maka pada era 1990-an gerakan Islam radikal justru muncul secara terang-terangan, seperti terlihat dalam gerakan Laskar Jihad, Jamaah Islamiah Ahlussunnah wal Jamaah, Ikhwanul Muslimin, Jamaah Mujahidin, Nurul Fikr, Front Pembela Islam dan Hizbut Tahrir Berdasarkan hasil penilitian dapat disimpulkan bahwa Fundamentalisme dan radikalisme bukanlah istilah yang berasal dari Islam tapi istilah dari agama kristen yang kemudian digunakan untuk Islam. Fundamentalisme dan radikalisme bisa terjadi pada kelompok manapun, baik berbau agama, sosial, maupun politik dan terjadi pada agama apapun. Fundamentalisme bisa baik jika tidak diiringi dengan aksi radikalisme. Oleh karena itu, pemahaman terhadap keyakinan atau paham yang dianut secara mendalam bisa dijadikan solusi agar nilai toleransi muncul pada paham fundamentalisme.]]>
<![CDATA[MODERATION AND MAINSTREAM OF PESANTREN OR MADRASAH EDUCATION ]]>
<![CDATA[Ahdar]]>;
<![CDATA[Abdul Halik]]>;
<![CDATA[Musyarif]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 13 No 1 (2020): THE MODERATION OF RELIGION (SINTA 4) ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v13i1.1369
<![CDATA[Pesantren and Madrasah were born because of the acculturation of local culture and Islam, so Islamic education practitioners should be open, adaptive, and not anti-cultural. The principle that should be followed is to preserve the old values ??or traditions that are still good and take on new values ??or traditions that are better. That way, Islamic education will advance and modern, but not uprooted from its historical roots. The method used is a library method that focuses on the study of reference books that discuss the education of Islamic boarding schools and madrassas. The purpose of this paper is to be able to understand the meaning of pesantran / madrasa education in particular in Indonesia Cottage. Islamic boarding schools have gone through various periods of time, this shows that this Islamic educational institution shows a strong survival. This resilience was born because of the existence of idealism and consistency in the progress of his struggle. Supposedly, idealistic values ??such as the sincerity of the kiai and his sincere commitment to maintaining and developing Islamic teachings can be used as a foothold of idealism for educational practitioners today. The goal is to make educational institutions and activities a place for commercialization and politicization, to reap profits and power. ]]>
<![CDATA[Moderation and Mainstream of Pesantren or Madrasah Education ]]>
<![CDATA[Ahdar]]>;
<![CDATA[Abdul Halik]]>;
<![CDATA[Musyarif]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 13 No 1 (2020): THE MODERATION OF RELIGION (SINTA 4) ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v13i1.1369
<![CDATA[Pesantren and Madrasah were born because of the acculturation of local culture and Islam, so Islamic education practitioners should be open, adaptive, and not anti-cultural. The principle that should be followed is to preserve the old values ​​or traditions that are still good and take on new values ​​or traditions that are better. That way, Islamic education will advance and modern, but not uprooted from its historical roots. The method used is a library method that focuses on the study of reference books that discuss the education of Islamic boarding schools and madrassas. The purpose of this paper is to be able to understand the meaning of pesantran / madrasa education in particular in Indonesia Cottage. Islamic boarding schools have gone through various periods of time, this shows that this Islamic educational institution shows a strong survival. This resilience was born because of the existence of idealism and consistency in the progress of his struggle. Supposedly, idealistic values ​​such as the sincerity of the kiai and his sincere commitment to maintaining and developing Islamic teachings can be used as a foothold of idealism for educational practitioners today. The goal is to make educational institutions and activities a place for commercialization and politicization, to reap profits and power.]]>
<![CDATA[K. H. Ahmad Dahlan: Pemikiran Sosialnya ]]>
<![CDATA[Ahdar]]>
<![CDATA[ AL MA'ARIEF : Jurnal Pendidikan Sosial dan Budaya Vol 1 No 1 (2019): Al Ma'arief: Jurnal Pendidikan Sosial dan Budaya ]]>
Publisher : <![CDATA[Program Studi Tadris IPS Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/almaarief.v1i1.780
<![CDATA[Pemikiran dalam misi K. H. Ahmad Dahlan menjadikan Islam sebagai way of life untuk itu suatu keharusan memurnikan dari sinkritime. Pada kenyataannya, beliau memiliki karakteristik perpaduan yang canggih sesuai dengan sasaran dan tujuan yang ingin dicapai dalam rangka merespons kebutuhan zaman. Pemahaman dan pengalaman Islam K. H. Ahmad Dahlan adalah rasional fungsional dalam arti menelaah sumber utama ajaran Islam dengan kebebasan ajaran akal pikiran dan kejernihan akal murni, sekaligus membiarkan al-Quran berbicara tentang dirinya sendiri dalam aril tafsir ayat dengan ayat. Fungsional, dalam pengertian kelanjutan dan tuntunan hasil pemahaman tersebut adalah aksi sosial yaitu perbaikan masyarakat.]]>
<![CDATA[The Basic Principle of The Man to Islamic View ]]>
<![CDATA[Musyarif, Musyarif]]>;
<![CDATA[Ahdar, Ahdar]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 12 No 2 (2019): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v12i2.699
<![CDATA[The concept of man according to the Qur'an is understood by paying attention to the words that each man is pointing at the meaning of Bechar, insane, and al - nas. God used the concept of Bechar in the Qur'an 37 times, the concept of Bechar is always connected to the biological properties of human origin such as clay or dry plate, the human eating and drinking, Bechar is just a creature being) static like animals. The word insan is mentioned in the Qur'an as much as 65 times. The concept of insane is always connected to the insane concept of psychological or spiritual nature of man as a creature who thinks, bear the mandate and given knowledge ( al - Ahzab : 72 ), human beings are becoming (becoming) and continues to move forward towards perfection. Said Al - Nas called 240 times, the concept of al - Nas refer to all human beings are social or collective.]]>
