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KEDUDUKAN MANUSIA DI DUNIA DALAM PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM ., Nuryamin
Inspiratif Pendidikan Vol 7 No 2 (2018): JURNAL INSPIRATIF PENDIDIKAN
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/ip.v7i2.7918

Talking about humans and their position, means placing humans and everything that has to do with them, both potential and actual. In other words, humans are given advantages by God compared to other creatures. The advantages are both in physical form, and in the spiritual structure. Physical structures consisting of several five senses can be useful in receiving knowledge and becoming knowledge called empirical knowledge. Positivism is also born of empirical knowledge. Pancaindera consists of the eyes, ears, nose, skin and taste buds also possessed by other beings, but cannot capture knowledge through its senses, only humans can capture empirical knowledge. While the spiritual structure is even more amazing, because it has the power of spiritual power, heart power, reasoning and life force.Humans have the power to carry out their functions, both as di abdi (mu’abbid), khalifah fi al-ardh, as well as immarah fi al-ardh. As Mu'abbid, humans are demanded not only in the context of obligatory worship such as prayer, fasting, almsgiving, etc., but also all activities that are of good value in their lives are carried out with the aim of approaching themselves to their creators. Both as a mu'abbid, as well as a caliph are required to reflect the attributes of God into him and make those qualities actual in various actions. The pursuit of the attributes of God is a necessity in the formation of humanity of Muslim human beings as a portrait and symbol of goodness and virtue that must always be imitated and strived to be a later attitude towards self-actualization. Humans have the duty to organize the world in such a way that it can make people live in prosperity, peace, security and happiness.

IMPLEMENTASI FILSAFAT PERENNIAL DALAM PEMBELAJARAN ., Nuryamin
Jurnal Pendidikan Kreatif Vol 1 No 1 (2020): JUNE
Publisher : Universitas Islam Negeri Alauddin Makassar

Perenialisme a philosophy of education that is taken from the root of the word perennial or perennial which means growing continuously that runs according to the timeless time. So this view always believes in the existence of values, norms that grow in society, and are eternal in life. Values and norms inherent in culture that always exist in society as a result of human creativity, taste and initiative. Perennial philosophy views education as the process of guiding one's abilities (talents) to be active or real (real, manifested, and applied) as a basic human potential. In other words that humans have the same nature that originates from the origin of the event that is fitri with logical consequences on the nature of holiness and goodness. In Plato's view, humans basically have three basic potentials, namely lust, will and reason (mind). These three potentials are the basis for building human personality and character. These three potentials will grow and develop through education. Humans who have a large potential ratio will become the leader class humans, and high social class. Humans with great potential will, will become warrior humans, middle class. Humans with great potential for lust will become working people, the class of the common people. Education should be oriented towards developing the potential of reason to prepare students for the future.

PEMIKIRAN FILOSOFIS MUHAMMAD IQBAL TENTANG PENDIDIKAN ., Nuryamin
Jurnal Pendidikan Kreatif Vol 1 No 2 (2020): DECEMBER
Publisher : Universitas Islam Negeri Alauddin Makassar

The world does not know the word stop, he continues to move in the process of becoming. Nature with everything in it is constantly changing with a series of events continuously in the form of directed and integrated changes. The whole physical, psychic, and imaginary world always moves horizontally until the archetypes are motionless and radiant, always in motion and becoming. In educational thought, the consequence of the law of becoming is the birth of a variety of philosophical thoughts in education as a development of dialectical-dialogical thinking in answering various problems in the educational area which is recognized as very broad and complex. The name Muhammad Iqbal, a thinker in the Islamic world who is concerned with the development of education who has a dynamic view by assuming that the world he lives in never stops with advancing towards its perfection. A creative and dynamic world view that refers to metaphysical, ethical and epistemological reflections can be realized through education. By referring to metaphysical reflection, the philosophical thought of education reaches the peak of its goal, namely to make students become human beings with a pattern of piety, namely the unity of the body and spirit, or the term Iqbal is a true believer. True believers are hope, work, improvement and formation, peace and harmony, not weak because of obstacles and not shunning difficulties. True believers make the attributes of God inherently in themselves. With that he was able to become a representative of God (caliph on earth).

PERSPEKTIF PEMIKIRAN SYED MUHAMMAD NAQUIB AL-ATTAS TENTANG PENDIDIKAN YANG BERADAB ., Nuryamin
Jurnal Pendidikan Kreatif Vol 3 No 1 (2022): JUNE
Publisher : Universitas Islam Negeri Alauddin Makassar

The purpose of this study is to describe the thoughts of Syed Muhammad Naquib al-Attas about civilized education. Syed Muhammad Naquib Al-Attas is one of the world leaders who has great attention to the development of educational thought in the Islamic world. In his view of education he consistently uses the term ta'dib. The word ta'dib is an infinitive vermood (masdar) from the root word "addaba" from Arabic which means giving manners or educating. Education is instilling and inculcation is an effort to absorb and internalize adab or educational values in students. The absorption and internalization of material in the teaching and learning process in al-Attas' view is not just a transformation of knowledge as understood in the sense of teaching. However, the scope of the content of al-ta'dib material is the recognition and acknowledgment of reality as a form of emanation from the light of God. As the rays of God's light are imprinted in the order of existence consisting of a hierarchy according to its categories and levels, and that a person has his place in relation to reality and his capacity, physical, intellectual, and spiritual potential, that is ta'dib.

PHILOSOPHICAL REVIEW OF THE IMPLEMENTATION OF CHINESE MUSLIM EDUCATION IN MAKASSAR CITY ., Nuryamin
Jurnal Pendidikan Kreatif Vol 3 No 2 (2022): DECEMBER
Publisher : Universitas Islam Negeri Alauddin Makassar

Education is a conscious effort made to improve the condition of individuals and society. If individuals and communities have awareness, a harmonious, harmonious and peaceful life will be created. Examining the development of Chinese Muslim education with a philosophical perspective on informal, formal and non-formal education. The three types of education will provide positive values for Chinese Muslims to participate in the intellectual life of the nation. Observations and interviews as data collection instruments. The data analysis technique is data reduction by organizing and organizing data, presenting data and verifying data, then drawing conclusions with a philosophical rational approach to the research focus. The results obtained: 1. Informal education runs as informal education for Muslim communities in general. Epistemologically, the Chinese Muslim community develops scientific structures, including religious sciences and general sciences 2. The formal education presented by the Chinese Muslim community includes kindergartens, and there are also universities with built scientific structures, namely empirical science as a response to the development of science and technology. The College of Management and Computer Science was founded by a Chinese Muslim whose curriculum content is to strengthen prospective graduates to master science and technology. 3. Non-formal education: a). Pondok Tahfidzul Qur'an is the takmir program of the Muhammad Cheng Hoo mosque. b). Training of converts. c). Community development is like dhikr together every Friday night. d). Routine assessment twice a week. The Teonghoa Muslim education movement philosophically instills religious values that are embraced by both the Chinese Muslim community and the Muslim community in Makassar City.

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