This research aims to determine the perspective of Islamic education about conventional learning and critical creative learning. This research is library research and data collection uses documentation method. The data analysis uses a comparative technique, namely researching the philosophical foundations of conventional learning and critical-creative learning and looking at the two learning concepts using the perspective of Islamic education. Islamic education is the process of changing individual behavior in personal life and society through the learning process with an effort to help develop students to be more advanced based on good values in their lives, so that personal human beings are formed, both related to reason, feelings, and actions. The results of this research indicate that the two learning models above are very different conceptually, so there needs to be a creative unification effort from a teacher as a regulator in the learning process. Therefore, the two learning models could be useful according to the conditions and situations, so that there is no need to eliminate the conventional and critical creative learning models. Even learning with this model is very appropriate to the present.
This study aims to describe the concept of Islamic education thought by Ibn Sina and Ibn Qayyim Al-Jauziyyah. The development of Islamic education thinking is important to improve and develop the quality of Islamic education in schools so that they can compete at the international level. The research method is descriptive qualitative and the data collection technique is a library study. The results of this study illustrate that there are fundamental differences from the concept of Islamic education thought both initiated by Ibn Sina and Ibn Qayyim, Ibn Sina's own thoughts are more inclined to the application of knowledge that is adapted to the age level of the child, while Ibn Qayyim's thinking is more inclined to inculcating values of faith and the use of reason to develop children's thinking horizons. However, the thoughts of the two Muslim figures can still be used as a relevant reference in developing Islamic education in Muslim countries around the world, one of which is in Indonesia.
The values of multicultural education, in general, are four core values, among others: first, appreciation of the plurality of cultural reality in society. Second, recognition of human dignity and human rights. Third, the development of world community responsibilities. Fourth, the development of human responsibility and the strengthening of character in implementing universally, that is through the process of 5 phases of formation, namely: first, moral acting (good action) using habituation and culture. Second, to teach the knowledge of good values (moral knowing). Third, moral feeling and loving; Feel and love the good. Fourth, moral modeling of the surrounding environment. Fifth, repentance of all sins and things that are not beneficial can be (innocent) by carrying out the throne, Tahalli, and Tajalli. The 4.0 Industrial Revolution is a comprehensive transformation through the incorporation of digital technology and the Internet and the benefits that will be gained are enormous but at the same time, the impact it generates is also no less big. Therefore, the family plays an important role in the formation of personal and child development to achieve independence and optimal development in his life. So that the educative function in the family, socialization function of the community, protective function in the family, and the religious function of the family must introduce and instill religious values to the child.
Penelitian ini bertujuan untuk mengetahui praktik pelaksanaan pembagian harta warisan yang dilakukan masyarakat Muslim suku Batak Simalungun di Sumatera Utara dalam perspektif hukum Islam. Model penelitian penelitian ini adalah kualitatif, Data didapat dari proses wawancara mendalam dan observasi lapangan dengan mengamati penerapan hukum waris pada masyarakat muslim Suku Bata Simalungun, selanjutnya menganalisis menggunakan perspektif hukum Islam. Hasil penelitian ini menunjukan, praktik penerapan pembagian harta warisan komunitas ini adalah bervariatif dalam bentuk secara musyawarah, berdasarkan hukum farāiḍ, distribusi bagi rata, atau bersandar pada ketetapan yang diberikan orang tua mereka semasa hidupnya. Pembagian dengan cara musyawarah, dan secara bagi rata boleh saja dilakukan asalkan mengikuti petunjuk Kompilasi Hukum Islam. Penetapan orangua semasa hidup kepada ahli waris yang dilakukan masyarakat belum masuk ke dalam kategori hibah sesuai syarat dan ketentuan yang berlaku. Kemudian, penundaan pembagian warisan untuk tetap mengelola bersama agar terhindar dari penjualan ahli waris yang berakibat hilangnya budaya loka dapat diterapkan dengan mematuhi Pasal 189 KHI.
Perkawinan merupakan perbuatan hukum yang mengikat antara seorang pria dengan seorang wanita (suami dan istri) yang mengandung nilai ibadah. Di dalam sebuah perkawinan ada hak dan kewajiban suami dan istri yaitu salah satunya adalah tentang nafkah. Nafkah adalah memenuhi kebutuhan keluarga lahir dan batin. Memenuhi segala kebutuhan keluarga. Nafkah juga merupakan biaya hidup yang meliputi kebutuhan makanan, pakaiana, sarana dan prasarana yang dibutuhkan oleh keluarga. Nafkah tidak hanya suatu pemberian yang diberikan seorang suami kepada istrinya, namun juga merupakan kewajiban antara bapak dengan anaknya dan juga memiliki tanggung jawab antara seorang pemilik dengan sesuatu yang dimilikinya. Kewajiban nafkah ini diatur dalam Al-Qur’an Surat Ath Thalaaq ayat 7, surat al Baqarah ayat 233 dan al Hadits serta dalam KHI bab XII Pasal 79-84 dan KHU Perdata bab V Pasal 107 Ayat (2). Nafkah berarti sebuah kewajiban yang mesti dilkasanakan berupa pemberian belanja terkait dengan kebutuhan pokok baik suami terhadap istri dan bapak kepada anak ataupun keluarganya. Begitu pentingnya nafkah dalam kajian hukum Islam, bahkan seorang istri yang sudah dithalaq oleh suaminya masih berhak memperoleh nafkah untuk dirinya beserta anaknya. Disamping itu, meskipun nafkah merupakan suatu kewajiban untuk dipenuhi namun menyangkut kadar nafkahnya, harus terlebih dahulu melihat batas kemampuan si pemberi nafkah.
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