METODE PARTISIPATIF, CERAMAH, DAN DISKUSI PADA AL QURAN SURAT AS-SHAFFAT AYAT 102

This research is motivated by a phenomenon of poor communication between parents and children. In the world of education, there was a lack of approaches and methods used by educators in providing subject matter so that what was delivered by the educator did not achieve the expected goals. The problem in this research is how the participatory methods, lectures and discussions contained in the As-Shaffat letter verse 102. The purpose is to describe the educational methods contained in the As-Shaffat letter verse 102 in the form of participatory methods, lecture methods and discussion methods. This research is a Library Research. The method of interpretation used in this study is the method of interpretation of maudhu 'or thematic methods which interpret verses of the Qur'an based on specific themes. The method used in the explanation of the verse is the method of tahlili or analysis that explains the verses of the Qur'an by examining its aspects and revealing its whole purpose. The results of study and analysis, as well as data processing from various sources, obtained the first result that the educational method contained in the As-Shaffat verse 102 is a participatory method used by educators, which involves all elements in the educational process especially students, with active participation from participants students will facilitate educators in delivering the material to be given. Both lecture methods, in conveying information, especially learning materials can be done with the lecture method. An educator prioritizes good attitudes so that the material can be accepted by students. The third method of discussion is to involve students in giving their opinions. With the discussion in learning, the lessons will become warmer and will train students to be more courageous in opinion.

Culture of Gun Violence: Impact of Proliferation of Small Arms and Light Weapons on Pakistans Internal Security

The number of people killed or affected by firearms or light weapons each year is far greater than those killed by the atomic explosions in August 1945. Yet, in comparison to the weapons of mass destruction– which bear signature characteristics of indiscriminate mass annihilation and destruction - small arms and light weapons (SALW), or firearms have been viewed as less significant, less lethal and more manageable. This unfortunately is just one of the many myths that surround the destructive potential of these seemingly innocuous tools of violence and destruction. In case of Pakistan, the availability and continued proliferation of small arms, has not only made the country violence-prone but has also led to the violent framing of its politics. The acceptability of guninduced violence is becoming part of the political culture and more so than ever before, poses a direct and dangerous threat to the internal cohesion of the Pakistani state and society. Romancing the gun has been a salient feature of the Pakistani tribal culture for generations, where for centuries people have not only wore the gun as part of their dress code but have also taken pride in their ingenuity to manufacture weapons as a cottage industry. Across the country irrespective of ethnic or sectarian identity, the increase in licensed and unlicensed firearms ownership as well as indiscriminate usage and tolerance towards SALW has been manifold This study examines the role of SALW in the violent framing of Pakistani politics in the aftermath of the Soviet-Afghan war. It attempts to shed light on how small arms proliferation and use contributed to the rise in societal violence, perpetuated widespread insecurity and instability in the country and undermined the ability of Pakistani State to stem the rising tide of armed violence. It is not wrong to say that there is both a vertical as well as horizontal spread of weapons across the country which corresponds with the failing state of law and order and writ of government. The key questions to be addressed in this study are - what is the relationship between small arms and the sources of domestic insecurity and violence in Pakistan? Have SALW contributed to the fragility or failure of the state? Has the traditional culture of gun wearing and romancing with guns contributed to the increased violence in the country? What were the policy imperatives that motivated successive administrations in Pakistan to tolerate the emergence of illicit arms market? What is the negative fallout of these policies over the years, and why is the Pakistani state now feeling the impact of these weapons more than ever before? What more needs to be done, keeping in mind the increased international efforts at seeking a monumental arms trade treaty and other legislations to curb proliferation of small arms at both state and non- state level. Lastly, were the various remedial measures undertaken by the Pakistani state to redress domestic security concerns internally - motivated or these were acts undertaken to appease outside actors?