673 research outputs found
Coffee table from hevea melamine / Muhammad Syarif Ismail
No full textCoffee table is common fixture of modern interiors that it is important in life. However, the lack of space creates a difficulty for consumers who need to utilise furniture in a limited space, such as those who live in an apartment, hostel, rental property, or other tiny living room. As a result, the coffee table was designed to be multifunctional to assist consumers who live in tiny living rooms or areas with limited space. The objective of this study is to design a coffee table from rubber wood and decorative melamine faced chipboard. Aside from that, a mix of rubber wood and decorative melamine faced chipboard is appropriate for furniture with several functions. Following the completion of the design and production processes, a survey of 150 correspondents was done to analyse the characteristics based on gender, profession, and age. The combination of design, raw material, multifunctional, limited space, commercialisation, and pricing have all been evaluated. The results demonstrate that there are no significant differences in all performance factors, however there are significant differences in profession, age of raw material, commercialization, and pricing. Finally, the coffee table was successfully developed and constructed, and it has good market potential
The Symbolic Meaning of “Maccera Ase” Tradition: St Rahma Syam Ali, Selvy Anggriani Syarif, Muhammad Ismail
No full textThe maccera ase cultural procession has many symbolic meanings. One procession that has been carried out for generations in maccera ase is putting chicken blood in the ball position (the center pole of the house). This study aims to describe the procession and symbolic meaning of the Maccera Ase culture in Sipatuo Village, Patampanua District, Pinrang Regency. conclusion. The results of the study found that the Maccera Ase cultural procession in Sipatuo Village, Patampanua District, Pinrang Regency was carried out after carrying out the rice harvest at the farmer's house as a form of gratitude for the harvest given by Allah SWT. The stages of the Maccera Ase procession go through the stages of planning the time and location of the event, the preparation of goods and materials to be used and the Mabbaca Doang process. The symbolic meaning contained in the Maccera Ase culture is the slaughter of chickens which is meaningful as a form of sacrifice, devotion and protection. the meaning of chicken/manu blood as a hope of family safety and a symbol of the implementation of Maccera Ase in the house. The meaning of serving chicken dishes as a dish with the hope of being given a long life, sokko as a form of request for safety and protection of farmers' crops, young coconuts as a form of fortune that is expected to flow as clear as coconut water, and the meaning of bananas as a form of gratitude and as a form of prayer for good fortune.Prosesi budaya maccera ase memiliki banyak makna simbolik. Salah satu prosesi yang telah dilakukan secara turun temurun dalam maccera ase adalah meletakkan darah ayam di posi bola (tiang pusat rumah). Penelitian ini bertujuan untuk menggambarkan prosesi dan makna simbolik pada budaya Maccera Ase di Desa Sipatuo Kecamatan Patampanua Kabupaten Pinrang.Penelitian ini menggunakan metode deskripsi kualitatif dengan pengambil data menggunakan deskripsi dengan menggunakan data observasi, wawancara, dan doumentasi dengan analisis reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian menemukan bahwa prosesi budaya Maccera Ase di Desa Sipatuo Kecamatan Patampanua Kabupaten Pinrang dilakukan setelah melaksanakan panen padi di rumah petani sebagai wujud rasa syukur atas hasil panen yang diberikan oleh Allah SWT. Tahapan prosesi Maccera Ase melalui tahapan perencanaan waktu dan lokasi acara, persiapan barang dan bahan yang akan digunakan serta proses Mabbaca Doang. Makna Simbolik yang terkandung dalam budaya Maccera Ase adalah pemotongan ayam yang bermakna sebagai bentuk pengorbanan, pengabdian dan perlindungan. makna darah ayam/manu sebagai harapan keselamatan keluarga dan simbol telah dilaksanakannya Maccera Ase pada rumah tersebut. Adapun makna sajian masakan ayam sebagai hidangan dengan harapan diberikan umur yang panjang, sokko sebagai bentuk permintaan keselamatan dan penjagaan terhadap hasil panen petani, buah kelapa muda sebagai bentuk rejeki yang diharapkan mengalir sejernih air kelapa, serta makna buah pisang sebagai wujud rasa syukur serta sebagai bentuk doa untuk keberkahan rejeki
FAKTOR - FAKTOR YANG MEMPENGARUHI MINAT MAHASISWA AKUNTANSI DALAM PEMILIHAN KARIR SEBAGAI AKUNTAN PUBLIK (Studi pada mahasiswa akuntansi angkatan 2019 Universitas Islam Negeri Sultan Syarif Kasim Riau dan Universitas Riau)
No full textABSTRAK
FAKTOR – FAKTOR YANG MEMPENGARUHI MINAT MAHASISWA AKUNTANSI DALAM PEMILIHAN KARIR SEBAGAI AKUNTAN PUBLIK (Studi pada mahasiswa akuntansi angkatan 2019 Universitas Islam Negeri Sultan Syarif Kasim Riau dan Universitas Riau)
OLEH :
NUR ALLIEF YUSUF ISMAIL
NIM. 11970314381
Penelitian ini bertujuan untuk mengetahui faktor – faktor yang mempengaruhi minat mahasiswa akuntansi dalam pemilihan karir sebagai akuntan publik pada perguruan tinggi di Pekanbaru. Penelitian ini menggunakan data primer yang diperoleh dari responden melalui kuesioner yang disebar menggunakan google form. Populasi dalam penelitian ini yaitu mahasiswa akuntansi angkatan 2019 di Universitas Islam Negeri Sultan Syarif Kasim Riau dan Universitas Riau. Metode pemilihan sampel menggunakan metode purposive sampling, sampel dalam penelitian ini berjumlah 98 responden. Metode analisis yang digunakan dalam penelitian ini adalah metode analisis linear berganda dan diolah dengan menggunakan aplikasi program SPSS versi 24. Berdasarkan hasil uji statistik hasil penelitian ini menunjukkan bahwa faktor Penghargaan Finansial, Pelatihan Profesional, Nilai – Nilai Sosial berpengaruh terhadap minat mahasiswa akuntansi dalam pemilihan karir sebagai akuntan publik pada perguruan tinggi di Pekanbaru. Sedangkan faktor Pertimbangan Pasar Kerja, Lingkungan Keluarga, Keterbukaan Dalam Hal Baru, dan Nilai Intrinsik Pekerjaan tidak berpengaruh terhadap minat mahasiswa akuntansi dalam pemilihan karir sebagai akuntan publik pada perguruan tinggi di Pekanbaru.
Kata Kunci :
Pemilihan Karir Sebagai Akuntan Publik, Pertimbangan Pasar Kerja, Penghargaan Finansial, Lingkungan Keluarga, Keterbukaan Dalam Hal Baru, Pelatihan Profesional, Nilai Intrinsik Pekerjaan, Nilai – Nilai Sosia
Manajemen risiko pada pelaksanaan Renstra 2011-2012 di MI Pembangunan Uin Syarif Hidayatullah
No full textSejauh ini penulis hanya mengenal manajemen dalam bidang pendidikan biasanya diikuti dengan kata kepemimpinan, sumber daya manusia, administrasi dan lainnya. Ketika penulis tahu bahwa �Risiko� dapat dikelola, muncul keingintahuan untuk mengetahui bagaimana manajemen risiko jika diterapkan dalam bidang pendidikan. Di sini penulis akan mengangkat Manajemen Risiko Pada Pelaksanaan Renstra 2011-2012 pada MI Pembangunan UIN Syarif Hidayatullah. Pembahasannya adalah sebagai berikut: Manajemen risiko pada pelaksanaan renstra di MI Pembangunan UIN Syarif Hidayatullah Jakarta, apa saja risiko yang dihadapi Madrasah Pembangunan dan pengendalian risiko tersebut dalam Pelaksanaan Renstra pada Tahun 2011-2012. Tujuan dari penelitian ini adalah untuk mengetahui dan memperoleh data mengenai analisis manajemen risiko dan risiko apa saja yang dihadapi MI Pembangunan dalam pelaksanaan Renstra 2011-2012. Melalui wawancara dan observasi yang diketahui subyek utama adalah orang atau sekelompok orang yang dapat memberikan informasi, mereka terdiri dari pengelola manajemen, pimpinan manajemen hingga pada staf pengurus renstra. Penelitian ini menggunakan Metode Analisis Kualitatif Deskriptif, untuk mengumpulkan data-data, dilakukan observasi secara langsung pada lembaga yang bersangkutan (Madrasah Pembangunan UIN Syarif Hidayatullah Jakarta). Dari penelitian yang penulis lakukan dapat disimpulkan bahwa Madrasah Pembangunan tergolong ke dalam risk averter yaitu sebutan bagi orang/lembaga yang enggan terhadap risiko. Tahapan manajemen risiko yang dilaksanakan adalah identifikasi risiko (analisis internal, eksternal dan analisis SWOT), pengukuran risiko (Penggabungan silang analisis SWOT, S-T, W-T, S-O, dan WO), pengendalian risiko (risk mitigation, risk retention, risk advoidance dan risk tranfer) dan evaluasi risiko (rapat konsorsium, rapat satuan unit pendidikan, rapat pimpinan dan rapat tinjauan manajemen)
Metode dakwah KH. Syarif Rahmat RA SQ MA
No full textDakwah merupakan suatu aktifitas mulia yang menjadi kewajiban bagi setiap muslim, dengan tujuan untuk memberikan segala informasi yang mengenai Islam dan mengajak orang lain agar bersedia melakukan tindakan-tindakan yang mencerminkan nilai-nilai Islam. Dakwah lewat podium yang muncul dalam bentuk khutbah atau ceramah masih dominan saat ini. Walaupun sebetulnya masih banyak cara lain juga bisa dilakukan seperti berdialog, diskusi, yang penyebarannya bisa memanfaatkan media elektronik (tv atau radio). Belakangan ini juga dakwah dilakukan lewat Koran, bulletin dan buku bahkan melalui media alternative semisal internet dan media seluler. Dakwah menjadi penting karna meliputi semua persoalan yang didakwahinya. Oleh karena itu, manusia di anugrahkan akal dan pikiran untuk berusaha mencurahkan potensi insane dengan mempelajari, memahami, merenungkan serta mengamalkan pesan dakwah tersebut. Sehingga dapat mengambil manfaat dari isi pesan dakwah tersebut (da?i). KH. Syarif Rahmat RA, SQ. MA, adalah seorang pendiri sekaligus sebagai pengasuh Pondok Pesantren Ummul Qura Pondok Cabe Ilir. Beliau didukung oleh dua orang Ulama yaitu KH. Ismail Arifin dan KH. Ali Yafie sebagai penasehat di Pondok Pesantren Ummul Qura. Dan metode yang digunakan adalah dengan menggunakan metode kualitatif yang hasilnya dapat deskriptif dan tertulis dengan informasi dari orang yang terlihat sebagai objek. Konsep metode dakwah yang digunakan yaitu dengan metode ceramah, Tanya jawab dan metode demonstrasi/praktek. Dan sangat sejalan dengan teori yang terdapat dalam ilmu dakwah, dalil Al-Qur?an dan As-Sunnah. Metode inilah yang sering kali diterapkan oleh Kiai Syarif Rahmat dalam menjalankan aktifitasnya dan menyampaikan pesan moral kepada jama?ahnya agar dapat menyampaikan materi dengan tegas dan benar serta tidak keluar dari Al-Qur?an dan Al-Hadits, beliau dapat menjadi contoh dimasyarakat luas dengan cara mempraktekkan dalan kehidupan sehari-hari. Keberhasilan metode dakwa yang digunakan Kiai Syarif Rahmat karna faktor pendukung yang menunjang jalannya suatu kegiatan dakwah, namun juga tidak luput dari hambatan yang dihadapi oleh Kiai Syarif Rahmat. Dengan adanya hambatan tersebut menjadikan motivasi untuk meningkatkan kualitas kegiatan dakwahny
KONSEP TAUHID ISMA’IL RAJI AL-FARUQI (1921-1986 M) DAN IMPLIKASINYA DALAM PENDIDIKAN KELUARGA
No full textABSTRAK
Miftah Syarif (2023) : Konsep Tauhid Isma’il Raji Al-Faruqi (1921-1986 M) dan
Implikasinya dalam Pendidikan Keluarga.
Kajian penelitian disertasi ini meneliti pemikiran Ismail Raji Al-Faruqi berkaitan
dengan konsep tauhid dan implikasinya dalam pendidikan keluarga. Sumber primer yang
dirujuk adalah buku yag berjudul “Al Tawhid: Its Implications for Thought and Life.”
Ditulis oleh Ismail Raji Al-Faruqi, dan diterbitkan oleh The Internasional Institue of
Islamic Thought dengan cetakan ke-1 di Virginia USA, pada tahun 1982 dan
diterjemahkan oleh Rahmani Astuti, tahun 1988. Ada beberapa alasan penulis tertarik
untuk meneliti pemikiran tokoh ini, pertama : Al-Faruqi berpandangan bahwa tauhid
adalah merupakan prinsip utama Islam dan prinsip dari segala hal yang berhubungan
dengannya, perlu diaktifkan dan difungsionalisasikan dalam gerak kehidupan manusia,
tidak sekedar dipahami secara pasif saja. Kedua : Al-Faruqi adalah sosok tokoh berlatar
kehidupan Palestina dan menimba ilmu di Amerika, namun tetap gigih dan istiqomah
dalam memperjuangkan Islam dalam kontek Islamisasi Ilmu Pengetahuan. Ketiga : Al-
Faruqi menyiapkan rencana aksi dalam mengaktualisasikan nilai-nilai tauhid, yang
diawali dari media pertama yaitu keluarga.
Jenis penelitian yang digunakan dalam disertasi ini adalah jenis penelian library
research (studi kepustakaan) dengan obyek utamanya buku “Al Tawhid: Its Implications
for Thought and Life”, serta sumber lain yang berkaitan dengan obyek yang diteliti,
dengan menggunakan pendekatan historis filosofis. Teknik yang digunakan dalam
disertasi ini adalah melalui dokumentasi terhadap buku-buku dan referensi lain yang
menjadi sumber primer dan sekunder. Analisis data disertasi ini bersifat kualitatif dengan
menggunakan metode analisis isi dan analisis konsep yang mencakup tiga kegiatan, yaitu
: reduksi data, display data, dan verifikasi. Untuk interpretasi dan pemaknaan data
penelitian ini dilakukan dengan metode eklektif inkorporatif dengan proes menelaah dan
menyeleksi data, fakta dan logika secara kritis dengan kerangka teori yang telah
dibangun.
Temuan dalam disertasi ini adalah sebagai berikut : 1) Konsep tauhid menurut
Ismail Raji Al-Faruqi didasarkan kepada prinsip Kesatuan Keesaan Allah, Kesatuan Alam
Semesta, Kesatuan Kebenaran dan Pengetahuan, Kesatuan Hidup dan Kesatuan Umat
Manusia. Paradigma tauhid yang ditawarkan oleh al-Faruqi dengan manusia sebagai titik
pusatnya melahirkan model pemahaman yang fungsional dan berdaya guna bagi
kehidupan manusia. Konsep ini mampu menggerakkan manusia untuk menciptakan
kehidupan dunianya dengan sebaik-baiknya, yaitu manusia yang memaksimalkan fungsi
kekhalifahannya dan mampu menciptakan kesejahteraan hidup di dunia dan akherat. 2)
Keluarga adalah media terpenting dalam menentukan ketenangan dan kebahaguiaan
hidup manusia, dan menjadi salah satu tanda kekuasaan-Nya. 3) Implikasi tauhid dalam
pendidikan keluarga tercermin dari aktifitas orangtua yang berlandaskan tauhid, beserta
segenap anggota keluarganya.
Kata Kunci : Konsep Tauhid, Ismail Raji Al-Faruqi, Pendidikan Keluarga, Implikasi
In religion’s name: abuses against religious minorities in Indonesia
No full textOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
Corrigendum for: Patorani local knowledge system in fisheries resources conservation education in Galesong District South Sulawesi
No full textWe sincerely express our apology for the changes in the author list in the article entitled Patorani local knowledge system in fisheries resources conservation education in Galesong District South Sulawesi. This article was published on DOI: 10.17977/um017v28i12023p52-63, with the authors list consisting of Hasriyanti, Rusdi, Alonge Titus Adeyemi, Michel E. D. Chaves, and Erman Syarif. However, Michel E. D. Chaves issue a complaint regarding his involvement during the research and paper completion. He did not agree to the inclusion of his name in the author list. We have contacted the corresponding author for confirmation. Besides, the co-author has also confirmed the mistake in the writing of one of the author’s names, Alonge Titus Adeyemi, which should be Titus Adeyemi Alonge. The corresponding author has submitted a letter of author contribution signed by Hasriyanti, Rusdi, Titus Adeyemi Alonge, and Erman Syarif. The original article has been revised, and reasonable effort should be made to remove all references to this article
INOVASI PENINGKATAN PELAYANAN PARKIR MELALUI PENGGUNAAN MEMBER DAN UANG ELEKTRONIK DI UIN SYARIF HIDAYATULLAH JAKARTA
No full textThis article discusses the problem of large queues at the student parking exit, because the majority of the UIN Syarif Hidayatullah academic community uses both two-wheeled and four-wheeled vehicles, so they need a parking area to park their vehicles and to control vehicles. The current parking space at UIN Syarif Hidayatullah, namely the parking area next to the UIN Syarif Hidayatullah Jakarta Public Library, is insufficient. So the UIN Syarif Hidayatullah Jakarta campus uses a dual payment system. Electronic parking system (E-Parking) and also taking steps to create an electronic parking system (E-Parking) using member cards for employees and electronic money (E-Money) for students to overcome traffic jams at the exit. This research was conducted using qualitative research methods, where this research was carried out by understanding the phenomena that occurred at UIN Syarif Hidayatullah Jakarta, or observations made by the author within the UIN Syarif Hidayatullah Jakarta environment. The sources used for this research method are observation, interviews and documentation. The results of the research show that to solve the traffic jams that often occur in the UIN Syarif Hidayatullah Jakarta area when students enter the campus area or leave the campus, the campus provides a solution, namely the innovation of implementing electronic parking (E-Parking) in the hope of reducing the number of traffic jams. which occurred in the UIN Syarif Hidayatullah Jakarta area. The use of electronic parking is not a solution to reduce congestion in the UIN Syarif Hidayatullah Jakarta area because considering the limited parking space provided by UIN Syarif Hidayatullah Jakarta for parking, it would not be able to accommodate vehicles brought by students. Therefore, there are several solutions to make the UIN Jakarta parking area better, one of which is: 1. Adding more space for parking 2. Students are prohibited from bringing vehicles in the UIN Syarif Hidayatullah Jakarta area 3. Adding counters at the exit
Model pengembangan kurikulum madrasah di pondok pesantren syarif hidayatullah kepanjen malang
No full textMadrasah Diniyah Pondok Pesantren Syarif Hidayatullah merupakan salah satu madrasah diniyah yang melakukan perubahan pada kurikulum sebagai respon dari perkembangan zaman. Dalam hal ini, penulis bermaksud menelaah model pengembangan kurikulum yang terjadi di Madin PP Syarif Hidayatullah dengan tujuan sebagai berikut: (1)Mendeskripsikan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (2) Mendeskripsikan proses pengembangan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (3) Mendeskripsikan model yang digunakan Madin PP Syarif Hidayatullah Kepanjen Malang dalam mengembangkan kurikulum.Adapun metode penelitian yang digunakan adalah metode deskriptif kualitatif. Hasil penelitian menunjukkan bahwa kurikulum di Madin PP Syarif Hidayatullah merupakan bagian dari sebuah grand design pendidikan pesantren yang memang dirancang sedemikian rupa dengan berbasis history pesantren, pengasuh pesantren, dan adat yang berlaku dalam masyarakat. Proses pengembangan kurikulum dilakukan dengan tiga langkah utama antara lain: proses perencanaan kurikulum, proses penentuan isi kurikulum, serta proses implementasi kurikulum. Adapun model pengembangan kurikulum yang dilakukan oleh Madrasah Diniyah Pondok Pesantren Syarif Hidayatullah Kepanjen Malang secara garis besarmengacu pada model pengembangan kurikulum yang disusun oleh Beauchamp. Kata kunci: Model, Pengembangan Kurikulum, Madrasah DiniyahAbstractIslamic school of Syarif Hidayatullah Islamic Boarding School is one of the Islamic school that make changes to the curriculum in response to the development of the times. In this case, the author intends to examine the curriculum development model that occurred in Islamic school of Syarif Hidayatullah Islamic Boarding School with the following objectives(1) Describe the curriculum in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (2) Describe the curriculum development process in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (3) Describe the model used by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang in developing the curriculum. The research method used in this research is descriptive qualitative method.The results showed that the curriculum at Islamic school of Syarif Hidayatullah Islamic Boarding School is part of a grand design of Islamic boarding education that is designed in such a way with history based islamic boarding, islamic boarding school advisor, and behavior applicable in society. The curriculum development process is carried out with three main stages: curriculum planning stage, curriculum content determination, and curriculum implementation. The curriculum development model conducted by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang almost similar to the model formulated by BeauchampKeywords : Model, Curriculum Development, Islamic Schoo
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