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INDONESIA
Al-Irsyad Al-Nafs
Published by Universitas Islam Negeri Alauddin Makassar
ISSN : 2407540X     EISSN : -     DOI : -
Core Subject : Religion, Education,
Religion Education
Arjuna Subject : -
Articles 5 Documents
 1 
Search results for , issue "Vol 10 No 2 (2023): December (AL-IRSYAD AL-NAFS)" : 5 Documents clear
STUDI NASKAH SOSIOLOGI KOMUNIKASI : (Masa Depan Sosiologi Komunikasi Dalam Pendangan Burhan Bunging) Hamiruddin
Al-Irsyad Al-Nafs : Jurnal Bimbingan dan Penyuluhan Islam Vol 10 No 2 (2023): December (AL-IRSYAD AL-NAFS)
Publisher : Jurusan Bimbingan dan Penyuluhan Islam

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Abstract

Di Indonesia, sosiologi komunikasi menjadi sebuah obyek kajian yang sangat serius atas berbagai desakan, karena menjadi substansi interaksi bagi seluruh lapisan masyarakat. Burhan Bungin adalah salah seorang pakar di bidang sosiologi komunikasi yang dalam pandangannya bahwa sosiologi komunikasi menjadi komsumsi dalam kehidupan pergaulan dan dengan budaya masyarakat yang terus berubah mengarah pada tatanan baru yang serba menggunakan logika-logika teknologi. Oleh karena dengan perkembangan sarana dan wacana sosiologi komunikasi, maka sangat penting untuk dibahas sebagai salah satu obyek kajian dalam mempelajari perilaku masyarakat menuju masa depan sosiologi komunikasi yang semakin urgen.
KONSEP PSIKOTERAPI RASIONAL EMOTIF DAN PENERAPANNYA Alang, M. Sattu
Al-Irsyad Al-Nafs : Jurnal Bimbingan dan Penyuluhan Islam Vol 10 No 2 (2023): December (AL-IRSYAD AL-NAFS)
Publisher : Jurusan Bimbingan dan Penyuluhan Islam

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Abstract

Konsep dan gagasan Terapi Rasional Emotif pertama kali dikemukakan oleh Albert Ellis pada tahun 1955, Terapi ini berusaha untuk menghilangkan cara berfikir seseorang klien yang awal mulanya tidak logis dan irasional dengan menggantinya kepada sesuatu yang logis dan rasional. Semua ini bermula dari hasil pengamatan Albert Ellis terhadap anak yang tidak mencapai kemajuan karena dia tidak memiliki pemahaman yang tepat dalam hubungannya dengan peristiwa yang dialami. Konsep dasar Terapi Rasional Emotif adalah bahwa pikiran manusia merupakan akar dari gangguan emosional. Manusia memiliki kemampuan untuk berpikir secara rasional dan irasional, yang dipengaruhi oleh disposisi biologis, pengalaman masa kecil, dan budaya. Pemikiran dan emosi saling terkait, dan dalam terapi ini, konselor membantu klien menyadari pemikiran irasional mereka, mengubahnya menjadi pemikiran yang rasional. Tujuan dari Terapi Rasional emotif ini adalah untuk membantu klien membebaskan dirinya dari emosi dan cara berpikir yang tidak logis dan menggantinya dengan cara-cara yang logis. Sehingga klien dapat mengembangkan diri dan mencapai realisasi diri yang optimal, serta menghilangkan gangguan emosional yang dapat merusak diri.
KEBENARAN DALAM PERSPEKTIF ILMU DAN AGAMA (Sebuah Orientasi Dakwah) Nonci, M. Hajir
Al-Irsyad Al-Nafs : Jurnal Bimbingan dan Penyuluhan Islam Vol 10 No 2 (2023): December (AL-IRSYAD AL-NAFS)
Publisher : Jurusan Bimbingan dan Penyuluhan Islam

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Abstract

Kebenaran adalah pembicaraan umum. Semua orang berpotensi benar dan salah, kebenaran tidak boleh ditentukan oleh diri sendiri sehingga idealnya harus ada pandangan umum sebagai dasar. Baik dilihat dari sisi ilmu pengetahuan maupun dari sisi agama dengan melihat kitab suci Al-quran, yang disampaikan oleh juru dakwah. Ilmu pengetahuan dan agama keduanya memiliki metode epistimologi untuk mennetapkan kebenaran itu.
PERAN PEMBINA DALAM MENANAMKAN KEMANDIRIAN BAGI ANAK PENYANDANG TUNAGRAHITA DI SLB ARNADYA MAKASSAR Annisa, Nur; Alang, Sattu; Syamsidar
Al-Irsyad Al-Nafs : Jurnal Bimbingan dan Penyuluhan Islam Vol 10 No 2 (2023): December (AL-IRSYAD AL-NAFS)
Publisher : Jurusan Bimbingan dan Penyuluhan Islam

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Abstract

This research raises the main problem of "The Role of Coaches in Instilling Independence for Children with Intellectual Disabilities at SLB Arnadya Makassar", with sub-problems: 1. What form of special guidance is given to children with intellectual disabilities at SLB Arnadya Makassar? 2. What are the results of the efforts made by the coaches in providing special guidance to foster independence for children with intellectual disabilities at SLB Arnadya Makassar. This research uses a type of descriptive qualitative research located at SLB Arnadya, Bangkala Village, Manggala District, Makassar City, using a Guidance approach. The primary data sources for this research are Wahyu Dwi Pranita Purbasary (Guardian of Mentally Disabled Children), Asmirawati (Guardian of Mentally Disabled Children) as key informants and additional informants, namely Hj. Arniwati Alias Sukaena (Principal of Arnadya Makassar Special School), Silvia (Parents of students with intellectual disabilities), Mira (Parents of students with intellectual disabilities), Hasni (Parents of students with intellectual disabilities), Nisa (Children with intellectual disabilities), Aqilah (Children with intellectual disabilities). Secondary data sources are books, theses, journals, literature and other data sources. The methods used in collecting data are observation, interviews and documentation. Data analysis was carried out in three stages, namely data reduction, data presentation, and drawing conclusions. The results of this research show that there are two forms of special guidance provided by coaches in fostering the independence of mentally retarded children at the Arnadya Makassar Special School (SLB), namely: 1. Self-development, by providing motivation to be able to behave creatively and independently, 2. Religious approach, by providing teaching related to religion so that they are able to behave in accordance with norms. And the results of providing special guidance carried out by the coaches at SLB Arnadya, can be seen from: 1. Able to foster a sense of self-confidence in mentally retarded children, 2. Forming high enthusiasm for mentally retarded children, 3. Forming commendable morals in mentally retarded children in Special Schools (SLB) Arnadya Makassar). The implications of this research are: 1. It is hoped that the Head of SLB Arnadya Makassar can add teaching staff in coaching at SLB Arnadya Makassar. 2. The public should increase awareness of the existence of children with special needs, especially children with mental retardation.
BIMBINGAN BACAAN ALQURAN MELALUI MAJELIS TAKLIM Syahraeni, Andi
Al-Irsyad Al-Nafs : Jurnal Bimbingan dan Penyuluhan Islam Vol 10 No 2 (2023): December (AL-IRSYAD AL-NAFS)
Publisher : Jurusan Bimbingan dan Penyuluhan Islam

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Abstract

The Majelis Taklim is a place for teaching and education in Islamic religion that is highly flexible and not bound by time or location. It is open to people of all ages, social strata, and genders. This flexibility is its strength, enabling it to endure and become the Islamic Education institution closest to the people. Consequently, the Majelis Taklim serves as an alternative educational institution for individuals who may lack the resources, time, funds, and opportunities to acquire religious knowledge or general education through formal channels. The Majelis Taklim holds a significant position as a tool and medium for nurturing religious awareness. It plays a crucial role in explaining and promoting the teachings of Islam within the community, which collectively becomes the target audience for Islamic outreach efforts. It operates as a self-standing and self-disciplined entity that organizes and implements various activities based on community consensus (mufakat) to facilitate the smooth execution of religious education in line with the participants' desires. The Majelis Taklim holds a crucial position in the development and instruction of Islam in the community, particularly targeting the audience of Islamic outreach, aiming to educate adult women who may lack knowledge of their faith and proficiency in reading the Quran. Presently, many members of the Islamic community still struggle with Quranic literacy, often due to being preoccupied with worldly matters, neglecting the time for Quranic reading and learning. Reading the Quran is an obligation from childhood, and it is a parental duty to teach it. Parents, being the first educators for their children, should themselves be capable of reading the Quran before imparting this knowledge to their offspring. However, it becomes challenging for parents to teach the Quran to their children if they themselves are unable to read it or are unfamiliar with its letters.

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