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Institut Agama Islam Riyadlotul Mujahidin Ngabar Ponorogo Jawa Timur

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Dampak Pola Asuh Orang Tua Terhadap Kemandirian Anak (Studi Kasus Di RA Muslimat NU 076 Jalen Ngrukem Mlarak Ponorogo) syahrudin
Taqorrub: Jurnal Bimbingan Konseling dan Dakwah Vol. 3 No. 1 (2022)
Publisher : Fakultas Dakwah Intitut Agama Islam Riyadlotul Mujahidin Ngabar (IAIRM) Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55380/taqorrub.v3i1.176

Abstract

Early childhood education (PAUD) is a level of education before basic education, which is a coaching effort aimed at children from birth to six years of age. One of the preschool institutions is Raudlatul Athfal who foster children aged 4-6 years. After the child enters that period, the child will begin to learn independently and stand alone apart from the supervision of parents or caregivers. learn to be sociable, adjust to groups and develop openness. Parents play an important role in educating children to have an independent character. In the field, the researchers found that there were students who were in charge of completing children's school assignments who were less independent, less painstaking, impatient, influenced by friends, and careless, and less able to control pocket money. For this reason, it is necessary to increase the child's independence through the implementation of parenting styles. The parenting style applied to children in RA Muslimat NU 076 is democratic parenting. The care includes not imposing the will on the child, not giving full freedom to the child, and considering every child's decision, providing solutions and input to the child, the condition of independence at RA Muslimat NU 076 Jalen Ngrukem Mlarak Ponorogo has been scheduled every day, parents have also striving for children's independence while at home, therefore most children have good independence. The impact of parenting on children's independence, that most parents have implemented democratic parenting for children so that children's independence in RA Muslimat NU 076 Jalen Ngrukem Mlarak Ponorogo is good.
Money Laundering Kejahatan Trans Nasionaldan Urgensi Penanggulangannya syahrudin
Taqorrub: Jurnal Bimbingan Konseling dan Dakwah Vol. 2 No. 2 (2021)
Publisher : Fakultas Dakwah Intitut Agama Islam Riyadlotul Mujahidin Ngabar (IAIRM) Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55380/taqorrub.v2i2.206

Abstract

Abstract In the era of globalization, the problem of money laundering is becoming increasingly widespread because the existence of this crime involves many factors that cross national boundaries. The problem of money laundering is the dark side of globalization. Handling money laundering cannot be solved quickly and easily, but it takes time, commitment, political will, and support from all parties: national governments, communities, and multilateral cooperation. Learning from South Korea, Indonesia and the international community, for example, requires bureaucratic reform based on a more efficient structure by upholding the spirit of 'Good Governance' and 'Check and Balance' which is expected to encourage all elements of the nation to work together to solve corruption at a practical level. In addition, the judiciary must be consistent and responsible in enforcing the rule of law in a professional and impartial manner. The key to law enforcement lies in synergistic cooperation between the police, prosecutors, and the judiciary. At the global level, effective global governance is very important for eradicating corruption and money laundering. Multilateral cooperation needs to be improved and made effective in handling issues related to transnational organized crimes, such as corruption and money laundering. Seeing the very detrimental impact of the practice of money laundering globally, especially the effect that can damage the country's economic resilience, of course, effective efforts are needed to eradicate its development. Some things that can be suggested to eradicate money laundering practices are as follows: (1) Good coordination between sectors and between domestic departments in implementing anti-money laundering regulations and policies issued by the government. (2) Improvements in the cultural aspects of law enforcement and government officials, as well as financial and banking institutions are also very much needed to reduce opportunities for bribery committed by money laundering actors. (3) It is necessary to have a minimum standard that is acceptable at the international level regarding anti-money laundering, both in financial and banking regulations, corporate law and legal aid between countries. A standard international law must be made so that it becomes a benchmark for countries in the world. (4) A strong commitment is needed from the governments of countries in the world to eradicate money laundering practices, thereby facilitating bilateral and multilateral cooperation within the framework of supranational institutions to combat money laundering globally. With the existence of a united global community to eradicate money laundering, the interests of certain countries that could hinder the process of implementing the eradication of money laundering can be suppressed.
Pendidikan Islam Sebagai Proses Transformasi Sosial syahrudin
Taqorrub: Jurnal Bimbingan Konseling dan Dakwah Vol. 2 No. 1 (2021)
Publisher : Fakultas Dakwah Intitut Agama Islam Riyadlotul Mujahidin Ngabar (IAIRM) Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55380/taqorrub.v2i1.211

Abstract

Abstract Critical education is basically a school of thought in education for empowerment and liberation. The basic foundation of the critical education tradition is the ideological critique of thought and paradigm of unfair social, economic and political systems and structures. Thus education in this perspective is a medium for resistance and social action that cannot be separated and is part of the process of social transformation. So critical education is a process of political struggle of the oppressed.A reality does not have to be a must. If reality deviates from necessity, then it is the duty of man to change it, to suit what it should be. The reality is often called nature. True human nature is the doer (subject), not the object or sufferer. Human nature is to be free and be free. All of these are often referred to as Freire's goal of humanization. The essence of education is to raise critical awareness as a prerequisite for the process of humanization or humanizing humans. The key to this educational process is conscientization or the process of generating critical awareness.Change basically comes from three sources, namely First, the adjustment of the system to external changes (extra-systemic). Second, changes in structure and differentiation of functions and Third, new findings and innovations of group members in society. The most basic factor for integration to occur is the existence of consensus values, namely the overall basic structure and culture. Thus the transformation process is a process of creating something new produced by science and technology (tools and technologies), what changes is the cultural aspect which is material in nature, while the norm and it is very difficult to make changes (there are even propensity to maintain). Islamic education has elements of universality (as seen in the basic concept of rahmatan lil 'alamin), emancipation and egalitarianism. Islam describes a view that covers all aspects of life in addition to paying attention to social problems. Islam is also a school of thought that guarantees human life both individually and in groups and its mission is to guide the future of mankind. The critical role of Islam should be internalized in the concept of Islamic education. That is, Islamic education must be able to become a liberating instrument and as a catalyst in the process of social transformation