Articles
73 Documents
<![CDATA[POLA ASUH ORANGTUA DALAM MEMBINA AKHLAK ANAK (STUDI KASUS 5 KELUARGA DI BTN SENGKANG MAS KELURAHAN BENTENGE KECAMATAN WATANG SAWITTO KABUPATEN PINRANG: Pola Asuh Orangtua dalam Membina Akhlak Anak ]]>
<![CDATA[Al-gifari, Abu Dzar]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 4 No 2 (2023): DECEMBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v4i2.38714
<![CDATA[Parenting patterns in fostering children's morals at BTN Sekkang Mas, Bentengnge Village, Watang Sawitto District, Pinrang Regency with an indifferent pattern, a democratic pattern, a permissive pattern. There are also children's morals in five different families with very good moral results, quite good, not good and not good. The implication is that first it is hoped that the five families will adopt the right parenting style in accordance with the character of their children first to make it easier to develop children's morals. Second, it is hoped that all parents must be firm in educating children in an environment that is less effective and do not give excessive freedom to children without parental supervision. Third, children are given a lot of knowledge and strong religious provisions, so that they are not adversely affected, and the parents themselves must be good at supervising their children.]]>
<![CDATA[FIKIH PRIORITAS ANTARA RUKHSAH DAN ‘AZĪMAH SAAT PANDEMI ]]>
<![CDATA[Nastain, Nastain]]>;
<![CDATA[Saende, Zubair Rahman]]>;
<![CDATA[Iqbal, Muhammad]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 4 No 2 (2023): DECEMBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v4i2.39899
<![CDATA[Pandemi global telah memunculkan tantangan baru dalam praktik keagamaan, termasuk dalam pelaksanaan ibadah dan peribadatan umat Muslim. Dalam konteks Fikih, terdapat dua prinsip penting yang relevan dengan situasi pandemi, yaitu "Rukhsah" (kemudahan) dan "‘Azīmah" (keteguhan). Rukhsah menunjukkan kelonggaran dalam pelaksanaan aturan-aturan syari'at untuk mempermudah kondisi tertentu, sementara ‘Azīmah menekankan pada keteguhan dan kekhusyu'an dalam menjalankan perintah agama. Artikel ini bertujuan untuk mengeksplorasi bagaimana Fikih mengatur prioritas antara rukhsah dan ‘Azīmah dalam situasi pandemi, dengan fokus pada aspek-aspek ibadah dan ritual keagamaan.]]>
<![CDATA[KHILAFAH, KESULTANAN, DAN KEPEMIMPINAN DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[Wahyuddin, Wahyuddin]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 4 No 2 (2023): DECEMBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v4i2.41061
<![CDATA[Khilafah is one formof government that once existed in the historical and civilizational trajectory of Muslims in the world. Allah and His apostles, does not directly mention the model of government that must be formed by Muslims. Even after the death of the Messenger of Islam the Muslims in Medina at that time only committed them selves in determining who would replace the position of the prophet Muhammad as the head of the state of Medina, including the non-apostolic spiritual office he was in. However, in al-Qur'an and al-hadith found a number of designations for leaders such as the Khalifah, Malik, Wali, Shulthân, Ulil Amri, Imam, Ra`inand Amir. In al-hadith it self, the apost leclearly states the limits of obedience to the leader, there sponsibilities and functions of the leader and the people obligations towards the leader. This paper examines the sematters through content analysis, especially of text sabout ladership contained in the Qur'an and al-Hadith.]]>
<![CDATA[PENDIDIKAN KARAKTER PERSPEKTIF HADITS ]]>
<![CDATA[Jannah, Sitti Riadil]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 4 No 2 (2023): DECEMBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v4i2.41062
<![CDATA[Basically, education is not just a process of transferring knowledge in the cognitive dimension from educators to students but much deeper than that education must be able to empower students in other dimensions, namely the psychomotor dimension or affective dimension. The concept of character education (affective dimension) of interest to be developed of how the concept of character education in the perspective of the hadith and its relevance to the concept of character education in the contemporary era with reference to the hadith of the concept of character education when the fetus is still in the womb and the concept of character education in the stages of child development after birth. Hadith's understanding of the concept of character education, when the fetus is still in the womb, showed the provisions of Allah. the child while still in the womb of his mother who in this case is sex, death, and sustenance indicates that the child already has the potential to receive influence from the outside so that children who are still in the womb of need to continue to be treated with the values of character education through various way to keep emotions in order to remain stable mom, eat kosher food, listen to the recitation of the Koran or the moral worth of music, and the like. Understanding the hadith about the concept of character education in the stages of child development after birth showed that the phases of the order of prayer in children begin with the command at age 7 years ago with a punch at the age of 10 years if they do not want to do give clues about the stages of character education, time, and objects formal and material that needs to be applied in accordance with the concept of education for the contemporary era.]]>
<![CDATA[PIL ANTI HAID UNTUK IBADAH PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Aminullah, Amiruddin]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 4 No 2 (2023): DECEMBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v4i2.41659
<![CDATA[Menstruation is a biological process that signifies sexual maturity in women and is associated with Shariah rules in worship. A woman who has experienced menstruation is considered to have reached the stage of adulthood or "baligh" according to Islamic law. While menstruation is natural, there's controversy surrounding the use of menstruation-delaying drugs to facilitate religious obligations such as fasting or pilgrimage. Some scholars and institutions like the MUI believe that using these drugs for worship purposes is mubah or permissible, provided it doesn't have negative health implications. However, using these drugs for other reasons, especially those that go against religious norms, is deemed forbidden.]]>
<![CDATA[Epistemologi Islam: Perspektif Empirisme dan Rasionalisme ]]>
<![CDATA[Nuryamin]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 5 No 1 (2024): JUNE ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v5i1.45729
<![CDATA[Perkembangan ilmu pengetahuan dan teknologi sangat pesat, tetapi banyak disalahgunakan dalam fungsinya dari arah pencapaian tujuan ilmu pengetahuan berupa kesejahteraan dan kebahagiaan hidup. Berbagai krisis yang dialami oleh ummat manusia diakibatkan dari perkembangan ilmu dan teknologi yang mengabaikan kepentingan jangka panjang yakni kelestarian alam tempat manusia untuk mencukupi kebutuhan hidupnya. Ilmu pengetahuan yang dikembangkan harus berpijak pada tujuan ilmu pengetahuan dan teknologi yaitu kesejahteraan dan kebahagiaan ummat manusia dengan landasan moral dan etika. Karena itu epistemologi yang mesti dikembangkan adalah apa yang dapat diketahui dan bagaimana cara mengetahuinya, “what can we know, and how do we know it”. Indra dan akal secara bersama-sama memperkuat perkembangan ilmu pengetahuan dan teknologi sebagai ilmu yang niscaya dalam kehidupan. Tuhan adalah sumber dari segala obyek yang diilmui. Dua obyek ilmu yang sifatnya berdimensi syah{a<<>dah dan gaib menuntut adanya yang memungkinkan terjadinya kontak dengan kedua alam itu. Ilmu diperoleh melalui indra (indra lahir dan indra batin) disebut ilmu yang empiric. Sedang pengetahuan akal atau rasioanlisme , yakni pengetahuan yang diperoleh melalui akal untuk mengenal dan menyelami tanda-tanda kebesaran Tuhan dalam alam ciptaan-Nya serta hikmah yang terkandung di dalamnya. Informasi tentang indra dan akal diambil dari al-Qur’an dengan mengkaji ayat-ayat epistemologi secara bersama-sama untuk mengembangkan ilmu pengetahuan.]]>
<![CDATA[Pendidikan Agama Islam Berwawasan Multikultural ]]>
<![CDATA[Yahdi, Muhammad]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 5 No 1 (2024): JUNE ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v5i1.45731
<![CDATA[Multikulturalisme memiliki Sejarah Panjang karena bersamaan mulitikultural dengan lahirnya Indonesia, keragaman budaya, ras, agama, suku dan warna kulit. Selain itu beragam pula cara Masyarakat mencari dan melanjukan kehidupan, ada yang bekerja disektor pertanian, perikanan, jasa, dan pegawai pemerinta dan swasta. Keragaman menjadi bahagian penting dalam pengelolaan dan sistem kemasyarakatan. Hal ini dapat diihat dari negara, Pancasila dan semboyan dari Bhineka Tunggal Ika.Kemajemukan berdimensi banyak sisi ada sisi positifnya adapula negatifnya. Sisi positif dengan keragaman Masyarakat dapat tolong menolong, bantu membantu, saling menghargai, menjadi satu kesatuan dalam wilayah. Disisi lain yaitu sisi negative dengan terjadinya berbagai konflik antarkelompok maupun masyarakat, yang dapat menimbulkan instabilitas keamanan dan ketidak harmonisan sosial. Krisis terjadinya berdimensi multidimensi di dalam negeri, merupakan bagian dari problem kultural yang salah satu penyebabnya adalah kemajemukan kultur yang ada dalam masyarakat.]]>
<![CDATA[Perubahan Sosial Perspektif Pendidikan Islam ]]>
<![CDATA[Janna, Sitti Riadil]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 5 No 1 (2024): JUNE ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v5i1.45760
<![CDATA[Social change is any change in social institutions in a society, which affects its social system, including values, attitudes, and behavioral patterns among groups in society. Social changes have a huge influence on Islamic education in various aspects. This has particular implications that Islamic education as a social institution must be dynamic and open to various changes according to differences in socio-cultural loci and developments over time. Therefore, although historically Islamic education has shown its dynamism in responding to social change, many stereotypes are still attached to typical Islamic education institutions to this day, such as the narrowness of the curriculum, lack of professionalism of teaching staff, and scientific dichotomy.]]>
<![CDATA[Pengaruh Ikhtilaf Ulama Dalam Perkembangan Fikih ]]>
<![CDATA[Amiruddin Aminullah]]>;
<![CDATA[Muhammad Iqbal]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 5 No 1 (2024): JUNE ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v5i1.45996
<![CDATA[Dalam lapangan fikih, perbedaan faham dan cara pandang, adalah sesuatu yang alamiah, ilmiah dan tidak mungkin dihindari. Alamiah karena secara fitri, cara pandang manusia itu tidak selalu sama. Ilmiah, karena teks-teks syari’ah (al-Quran dan al-sunnah) memberikan ruang-gerak bagi kemungkinan untuk berbeda pemahaman. Dalam perkembagan berikutnya, perbedaan pendapat inilah yang kemudian melahirkan madzhab-madzhab Islam yang masih menjadi pegangan masyarakat Islam sampai sekarang. Pangkal perbedaan ulama adalah tingkat berbeda antara pemahaman manusia dalam menangkap pesan dan makna, mengambil kesimpulan hukum, menangkap rahasia syariat dan memahami ‘illat hukum. Semua ini tidak bertentangan dengan kesatuan sumber syariat. Karena syariat Islam tidak saling bertentangan satu sama lainnya. Dari berbagai keterangan dan sejarah perkembangan hukum Islam menunjukkan bahwa, perbedaan pendapat semenjak masa Nabi Muhamamad, masa sahabat, tabi’in sampai ke masa Imam mazhab terus berlangsung, namun tetap dalam suasana yang harmonis, saling menghargai, dan penuh toleransi.]]>
<![CDATA[Wujud Allah, Ilmu Allah dan Ma’iyatullah ]]>
<![CDATA[Wahyuddin]]>
<![CDATA[ Jurnal Pendidikan Kreatif Vol 5 No 1 (2024): JUNE ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/jpk.v5i1.47634
<![CDATA[Wujud is the first of the twenty attributes god ought to be. We believe in god almighty. It exists. Surely god is with his dz(god himself) not through any mediator. And what a obligatory form god is, it cannot be accompanied by nothing. God's form almighty. It wasn't through any medium. It wasn't created by anyone. Because if it is manifest through the medium, then god almighty. It will be just like it needs an intermediary to realize. God almighty. Not like his creatures. The existence of god is the dsubstance of god itself. God is something we must believe in. The meaning of the word duty itself is that when there is not a single image in the sense of the word it is there must be a god. Not impossible and not possible. God is not presented. it does not exist. Unlike its creatures or creations that existed after the beginning. Like a man born of his mother's belly. That man now exists after being born that never existed. Whereas god almighty. He didn't look like that. Proof of god's godship. Is this whole natural thing. How could this universe exist if no one created it? How can this world and all of it function so well when nothing isin control? Then the existence of this whole realm, this world, is proof of god. It exists. There is. No one knows the form of god. Also, there is no Koratn or prophetic explanation of this. The explanation is that god cannot be imagined by human imagination. Therefore, thinking of god's form can only stress us because our logic will not lead to anything. Furthermore, it can potentially depreciate in faith because human nature is prone to depression when in a confused, rational condition, unable to suppress the urge for curiosity. Therefore, god recommends that to know the existence of god, we should simply pay attention to his creatures in order to increase our confidence in god's existence and increase our confidence in him to do his commandments and to walk away from them and that all that god has stated in the Koran is true.]]>
