Kuriositas: Media Komunikasi Sosial dan Keagamaan
Kuriositas: Media Komunikasi Sosial dan Keagamaan is a scientific journal focuses on Islam, Education, Culture and Moslem Societies issues. It was firstly published at 2008 by IAIN Parepare (formerly STAIN Parepare) and available online since 2016. We inviteScholars, Writers, Teachers and Students to publish their original research paper, twice a year, in June and December. Each volume focus on specific theme to meet distinct and relevant topics. Our journal has been accredited by Arjuna Ristekdikti since August 2019 e-ISSN 2541-6480 ISSN 1979-5572
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223 Documents
<![CDATA[PENGARUH PAHAM KEAGAMAAN TERHADAP ETOS KERJA PEDAGANG PASAR SENTRAL KABUPATEN PINRANG ]]>
<![CDATA[Muliati Muliati]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 9 No 2 (2016): Kuriositas: Media Komunikasi Sosial dan Keagamaan ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v9i2.186
<![CDATA[This study discusses about the influence of religious ideas on the work ethic Pinrang central market traders. The research method used in this study is associative research methods with quantitative data. The data collection method used is the technique of observation, interviews and questionnaires, while data analysis method used is descriptive test and product moment correlation test. The research found : first, the level of religious understanding central market traders classified category Pinrang high/good. Second, the level of work ethic central market traders belonging to the category Pinrang enough/being. Third, there is the influence of the religious understanding of the work ethic Pinrang central market traders, relatively weak effect (0.374) with a coefficient determinant only as much rest as much as 13.99 % 86.01 % determined more by factors/other variables. In the rules of significance testing, statistical data obtained tcount t tabel1 ≤ 3.291, 296/1, 671. Thus, the influence of religious ideas on the work ethic significant Pinrang central market merchants.The implications of this research into the repertoire of the intellectual in the field of theology and social studies as well as a part of the academic attitude to participate in contributing ideas to the nation and society on umumnya. Exept that, expected Pinrang local governments would be able to notice that the current setting so the market stall no los who have closed roads that are not passed by the buyer. This situation makes it one of los middle east and the west to experience a place that is not a strategy. It all makes a lot of loss for the seller.]]>
<![CDATA[DETECTING ERRORS IN ENGLISH MADE BY INTERMEDIATE INDONESIAN LEARNERS OF ENGLISH IN ENGLISH DEPARTMENT STUDENTS OF STAIN PAREPARE ]]>
<![CDATA[Kaharuddin Kaharuddin]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 9 No 1 (2016): Kuriositas: Media Komunikasi Sosial dan Keagamaan ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v9i1.187
<![CDATA[This research is constructed from a descriptive method to describe an aspect of second language acquisition that is systematic errors made by language actors in the speech of second language. The data were collected from picture description tasks and interviews to delineate error categories made by Indonesian learners of English. The results of this study show that grammatical errors are found in the four major errors categories. The most frequent errors occur in verb tense (33.8 %) followed by errors in article usage (17.5%) then errors in using preposition (14.1%) the next, errors produced in verb agreement (13.1%) and then, errors detected in noun ending (6.2%) and the last, errors committed in word order and sentence structure (1.9%).]]>
<![CDATA[FILSAFAT AKHLAK DALAM KONTEKS PEMIKIRAN ETIKA MODERN DAN MISTISISME ISLAM SERTA KEMANUSIAAN ]]>
<![CDATA[Ipandang Ipandang]]>
<![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.v10i1.581
<![CDATA[In the context of modern ethical thinking, philosophy of Akhlak occupies animportant role. Philosophy of Akhlak will form a state of the soul that can bring aperson to good deeds. In this modern era, there are still a few researcers who research the philosophy ofakhlak, because they have been satisfied with akhlak from religion and do not feel the need for scientific research on the basis of good and bad. In fact, moral philosophy is focused on the view toward improvement in determining the rights and obligations, and generate personal feelings about the great responsibility for self, society and God]]>
<![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[The purpose of this research is to present a historical review and critique of the actions of radicalism on the basis of fundamentalism in Indonesia. This research is motivated by the development of discourse related to fundamentalism and radicalism which is often identified to Islam group with negative connotation in Indonesia. The methodology used in this research is a qualitative descriptive approach with a historical-critical study method. Data were collected through literature studies and related literature of several Islamic organizations consisting of; Darul Islam Or Islamic State of Indonesia (NII); Majelis Mujahidin Indonesia (MMI); Hizbut Tahrir Indonesia (HTI); and the Islamic Defenders Front (FPI). The results show that fundamentalism and radicalism is a verbic word whose roots are not contained in the language of Muslims in various Arabic speaking countries. Fundamentalism by term is the assertion of certain religious activists who define religion absolutely and literally. Fundamentalism as a reaction to modernism emerged in the nineteenth century. At that time, modernism appeared very fiery in the United States. In the era of the 1990s, there was a change of format and fundamental strategy in radical Islamic movement in Indonesia. If in previous years this movement runs latently and always confronted by the State so as to generate political fear for Muslims then in the era of the 1990s radical Islamic movement appears openly, as seen in the movement Laskar Jihad, Jamaah Islamiah Ahlussunnah wal Jamaah, Ikhwanul Muslimin, Mujahidin Jamaah, Nurul Fikr, Islamic Defenders Front and Hizb ut-Tahrir Based on the results of research, author concluded that Fundamentalism and radicalism is not a term derived from Islam but the term of Christianity which is today used for Islam. Both fundamentalism and radicalism potentially exist to any group, whether religious, social, or political. It occurs in any religion. Fundamentalism can be a virtue if it is not performed by the action of radicalism. Therefore, the solution to the value of tolerance in fundamentalism is a deep understanding of belief or religion.]]>
<![CDATA[PEMIKIRAN ETIKA MUTAHHARI ]]>
<![CDATA[Muahammad Amin]]>
<![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.v10i1.583
<![CDATA[Murtadhā Muthahharī adalah seorang filosof, ulama, sufi Syi‘ah kontemporer, serta salah seorang dari ideolog revolusi Islam Iran. Inti studi agamanya adalah bidang fikih, namun ia menunjukkan kecintaan yang tinggi pada filsafat, tasawuf, dan teolog. Menurut Murtadhā Muthahharī, perbuatan manusia dapat dibedakan antara perbuatan alami dan perbuatan akhlāqī. Perbuatan alami adalah perbuatan yang tidak terpuji, jenis perbuatan alami ini juga diperbuat oleh binatang. Sedang perbuatan akhlāqī adalah perbuatan yang layak untuk dipuji, perbuatan yang identik dengan usaha. Manusia mengakui akan nilai agung suatu perbuatan akhlāqī yang tidak dapat diukur dengan materi; Hadirnya perbuatan akhlāqī disebabkan oleh manusia adalah maujud yang memiliki dua sisi, ia berada di alam materi dan metafisik, memiliki ruh dan jasad. Dalam “teori penyembahan” Murtadhā Muthahharī, mengklasifikasikan bahwa akhlak tidak akan memiliki arti apabila tidak dibarengi dengan pengenalan Tuhan (ma‘rifat Allāh). Artinya, tauhīd dalam pandangannya adalah akar dari prinsip akhlak orang beriman yang tidak akan dapat dicabut oleh kekuatan manapun.]]>
<![CDATA[PEMIKIRAN ETIKA IBNU MISKAWAIH ]]>
<![CDATA[Nizar Nizar]]>;
<![CDATA[Barsihannor Barsihannor]]>;
<![CDATA[Muhammad Amri]]>
<![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.v10i1.584
<![CDATA[Ibnu Miskawaih dijuluki sebagai bapak etika Islam. Ia telah mampu merumuskan dasar-dasar etika di dalam kitabnya Tahdzib al Akhlaq wa Thathir al A‘raq (PendidikanBudi dan Pembersihan Akhlak ). Sumber filsafat etika Ibnu Miskawaih berasal dari fisafat Yunani, peradaban Persia, ajaran syariat Islam dan pengalaman pribadi. Dalam pemikirannya mengenai etika, ia memulainya dengan menyelami jiwa manusia. Ia memandang bahwa ilmu jiwa memiliki keutamaan sendiri dibandingkan dengan ilmu-ilmu jiwa lainnya. Ajaran etika Ibnu Miskawaih berpangkal pada teori jalang tengah. Intinya menyebutkan bahwa keutamaan akhlak secara umum diartikan sebagai posisi tengah ekstrem kelebihan dan ekstrem kekurangan masing-masing jiwa manusia. Dengan demikian, menurut Ibnu Miskawaih bahwa akhlak merupakan keadaan jiwa yang mengajak sesorang untuk melakukan perbuatan tanpa dipikirkan dan diperhitungkan sebelumnya. Sehingga akhlak dapat dijadikan fitrah manusia dengan melakukan latihan-latihan yang terus menerus hingga menjadi sifat diri yang melahirkan akhlak yang baik.]]>
<![CDATA[PEMIKIRAN ETIKA MULLA SHADRA ]]>
<![CDATA[Andi Safri Bachtiar]]>
<![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.v10i1.585
<![CDATA[Para pemikir muslim berpendapat bahwa etika merupakan ilmu pengobatan rohani yang sangat dibutuhkan manusia, terlebih dalam keadaan yang serba tidak menentu seperti sekarang ini,kondisi psikologis dan mental masyarakat akhir-akhir ini menunjukkan dekadensi moral yang mengkhawatirkan. Oleh karena itu pengkajian di bidang etika semakin dirasakan urgensinya, di samping itu etika filosofis yang dikembangkan para filosof muslim juga perlu mendapatkan perhatian serius.Salah seorang filosof besar yang memiliki peran penting bagi dunia intelektual Islam yakni Mulla Shadra. Pada era Mulla Shadra ini, telah melahirkan sebuah nuansa filsafat baru yang dipelajari secara intensif dengan berbagai analisis serta memberikan sintesis dan integrasi dari filsafat-filsafat sebelumnya. dengan pemikiran-pemikirannya dalam filsafat hikmah yang brilian dan orisinil mampu menjawab semua tantangan-tantangan moral pada masanya.]]>
<![CDATA[KAJIAN ETIKA ISLAM ]]>
<![CDATA[Sain Hanafi]]>
<![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.v10i1.586
<![CDATA[Moral awareness is a sense of self that feels good and bad, which is able to distinguish halal and haram, and rights and vanity. Man understands with his deeds. The human being as the subject realizes that he is dealing with his deed now, before, during and after the work is done. This article aims to expose ethics in Islam that is described in ethics towards God, man, and the natural environment. Ethics of God is based on moral law through gratitude to Him. Unlike ethics to man, the nature of his freedom becomes a moral creature that always interact to achieve happiness as the ultimate goal of ethics. In ethics on the environment, attitudes, actions, and ethical perspectives and management of environmental stewardship and all members of the ecosystem are indispensable.]]>
<![CDATA[TASAWUF SEBAGAI ETIKA PEMBEBASAN; MEMOSISIKAN ISLAM SEBAGAI AGAMA MORALITAS ]]>
<![CDATA[Saprin Saprin]]>
<![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.v10i1.587
<![CDATA[The purpose of this study is to understand the nature of Sufism as an ethics of liberation and how to position Islam as a moral teaching. The background of this study is the inequality due to spiritual poverty that has penetrated into various aspects of human life depicted in the decline and even a moral degradation implicating the crisis that result in the fragility of the joints of human life The methodology used in this research is qualitative descriptive approach. The data were collected through literature studies and libraries related to the concept of Sufism in Islam in relation to the formation of human morality. The results of this study show that Sufism is one's attempt to get closer to God as closely as possible. The beginning of the emergence of the Sufism teachings was started along with the Islamic religion itself since the apostolic event of Prophet Muhammad SAW. Before Muhammad was appointed an apostle, he has repeatedly performed Tahannuts and khalwat in the Hira Cave. When he offered tasawwuf in modern life, was not an offer to abandon the practical life of the world, but how the 'mortal' and practical world life is intended as a means of achieving pleasure and devotion to the Divine. Thus, the mortal 'has the value of immortality, where the mortality chooses the dimension ending Based on the results of the study, authors concluded two things. First, Sufism is not a form of escapism or escape from the life of the world, but asceticism breaks away from earthly fetters. Second, the teaching of Islam which is the religion of morality serves as a protector that provides composure and peaceful life.]]>
