<p class="07AbstrakInggris">This paper examines the phenomenon of religious ethical education in Moslem and Buddhist families in the city of Watampone. This study aims to reveal the family behaviors in carrying out efforts to internalize the values of religious ethics in the scope of the family, especially children. In this case, the researcher focuses on the Moslem and Buddhist families, in order to find the multicultural and inclusive-based substance and formulation of inter-religious ethic education. This research is qualitative descriptive with phenomenological approach and using comparative method. Researchers found that the most essential thing in religious ethics education in the family is exemplary and good advice. Buddhist families in Watampone undertake ethical education with the application of the Majjima Patipada as a path to holiness, avoiding the bad kamma to attain nibbana. While the Moslem family paid great attention to aspects of worship and good manners (akhlaq mahmudah)</p>

This study aims to analyze the philosophical roots of Islamic education, which are focused on four sub-problems, namely: (1) the meaning and substance of the philosophy of Islamic education; (2) the ontological; (3) the epistemological; and (4) the axiological principles of Islamic education. This research method is a literature review with a philosophical and pedagogical approach. The findings of the study indicate a close relationship between philosophy and education, namely that philosophical issues are essentially the central themes that are transferred through education and that education is a critical means in the inheritance and socialization of philosophical ideas and values. The ontological principle of Islamic education emphasizes the fundamental aspects of a belief system that revolves around the principles of purposeful creation, comprehensive unity, and solid balance. The epistemological principles of Islamic education talk about the methodological basis in an effort to transfer knowledge to students, which ultimately narrows the dichotomous gap between religious and non-religious sciences. Meanwhile, the axiological aspect of Islamic education emphasizes the actualization of absolute transcendental values and universal values that become the main basis for Islamic education materials and curriculum, which in turn form a complete Muslim person with Islamic character.

Artikel penelitian ini mengkaji dan membahas tentang Pola Sistematika Nuzulnya Wahyu (SNW) yang diterapkan di Pondok Pesantren Hidayatullah Panyula Kabupaten Bone. Penelitian ini berfokus pada penerapan pola SNW tersebut dalam rangka pembentukan karakter qur'ani di pesantren tersebut. Dengan metode kualitatif deskriptif, peneliti mengumpulkan dan menganalisis data-data lapangan dan menemukan bahwa Pondok Pesantren Hidayatullah telah berhasil menerapkan metode-metode pendidikan berbasis Alquran untuk membentuk karakter mulia para santrinya. Dengan berpedoman pada sistematika turunnya wahyu, pesantren ini melakukan proses kaderisasi dan internalisasi nilai sebagaimana yang dilakukan oleh Nabi Muhammad saw. di awal dakwahnya di Mekah. Penelitian ini bertujuan memberikan kontribusi akademik kepada para pendidik dalam rangka membentuk karakter islami peserta didiknya.

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This article examines resistance discourses created and disseminated by a religious minority in Indonesia called Gerakan Ahmadiyah Indonesia (GAI) to counter any negative portrayals and religious-based discriminations. Ahmadiyah is a self-defined sect of Islam that has been the target of physical attacks and discursive discrimination in Indonesia. This analysis focuses on identifying discourse topics raised and strategies employed by one of the Ahmadiyya groups in the country called GAI to reveal their resistance and defend their ‘Islamic’ faith. Various texts produced in different genres namely statements and comments published in media, books, speeches and various articles published online in GAI’s official websites are used as the data which were collected during field research in Yogyakarta, Indonesia. The analysis found that, in order to counter discriminatory discourses, the GAI Ahmadis present various resistance discourse themes such as distinguishing themselves from Jemaat Ahmadiyah Indonesia, justifying their Islamic understanding by highlighting religious freedom discourse, including themselves as Muslims and presenting themselves as peaceful movement.