The government, in dealing with the Corona Virus Disease (Covid-19) pandemic, has set new policies, such as isolation, social and physical distancing, and large-scale social restrictions (PSBB) that keep people staying, working, worshiping, and studying at home. This study aimed to analyze learning at home in a family environment during the pandemic. The method used was ex-post facto. The causes of the naturally occurring variables were reviewed. The population in this study was all students of the Islamic Religious Education Study Program (PAI) of STAI DDI of Makassar City, as many as 225 students, from which 26 (from semester VI) were taken as the sample using a simple random sampling technique. The results of this research with descriptive statistical analysis and inferential statistical analysis showed that the normality test of the learning-at-home activities showed a value of 1.025 and that of the family environment showed a value of 2.131 (sig>α, normal distribution), the homogeneity test results showed a value of 1.412 (sig>α, homogeneous), the linearity test results showed a value of 0.986 (sig>α, linear), and the activeness and the results of the hypothesis test with the correlation test showed a sig value of 0.023, with the criteria of sig (0.023) of <α (0.05). Finally, this study concluded that there are learning at home in the family environment amid the COVID-19 pandemic.

Berakhlak dengan akhlak yang hasanun disyariatkan dalam Islam diantaranya; jujur, amanah, bertanggung jawab, menjaga kesucian, malu, berani, darmawan, menepati janji, menjauhi semua yang diharamkan oleh Allah Subhanahu wa Ta’ala, berbuat baik kepada tetangga, membantu orang yang membutuhkan sesuai kemampuan, dan selainnya dari akhlak-akhlak yang tertera dalam Al-Qur’an dan sunnah yang dijelaskan tentang disyariatkannya akhlak-akhlak tersebut.

Abstract. One of the historical breakthroughs in political Islam in Indonesia after the collapse of the New Order regime was the emergence of the regional autonomy policy, in which, hypothetically, diffusion of policies involving geographic aspects, institutions, relations between policy actors, and local culture occured. Islamic local regulations have been issued to regulate ehavior and authority to supervise the community whether they run their religion properly or not. Therefore, the government of the Bulukumba Regency made regional policies in the framework of sharia regulations, which became a political process of public policy to be a reference in analyzing the phenomena behind regulating the communities' lives. This research used a qualitative method with a descriptive approach. The data were collected by in-depth and structured interviews with research objects, namely the government of Bulukumba Regency, the Ministry of Religious Affairs of Bulukumba Regency, the Ulema Council, religious leaders, community leaders, youth leaders, community organizations, and NGOs living in Bulukumba Regency. This research focused on the role of actors and institutions involved in implementing religious regulations whether or not they have been in line with their ideals in forming a religious community and with the vision of the Bulukumba local government. The results showed that the Bulukumba local government’s policy in formulating Islamic local regulations required the community to practice Islam based on Al-Qur’an and al-Hadith to eradicate criminal acts and increase faith and piety. Islamic local regulations have been implemented using institutional, group, incremental, and political system approaches, as a form of political relations, which have begun to develop among religious organizations (NU, Muhammadiyah, and others).

Dalam ajaran Islam akhlak menempati posisi yang sangat vital karena ia menyangkut hubungan horizontal dan vertikal. Demikian halnya dalam pendidikan Islam akhlak menjadi pilar di atas pilar lainnya. Penetapan akhlak sangat penting dalam penetapan tujuan pendidikan, peraktik mengajar, metode, sarana prasarana, nilai-nilai yang ditanamkan dan seluruh pelaksanaannya. Metode dalam tulisan ini bersipat library research dikumpulkan dari data-data yang ada. Adapun hasil dari tulisan inimenunjukkan bahwa akhlak sangat berkontribusi dalam konseptualisasi pendidikan dasar Islam yakni sebagai berikut; pertama, membantu merumuskan tujuan pendidikan. Kedua, membantu dalam merumuskan ciri-ciri dan kandungan kurikulum. Ketiga, membantu merumuskan ciri-ciri guru profesional. Keempat, membantu merumuskan kode etik dan tata tertib sekolah. Kelima, menjadikan kegiatan belajar mengajar yang menghasilkan siswa mempunyai akhlak mulia. Keenam, menciptakan lingkungan pendidikan yang bersih, tertib, aman, damai, nyaman, suasana belajar yang kondusif. Terealisasinya konsep tersebut dapat diawali dengan pengajaran seterusnya dilanjutkan dengan pendidikan pembiasaan, keteladanan, pengamalan, dibarengi contoh, serta penjelasan, pembinaan hingga akhirnya menjadi karakter.

ABSTRAK Berakhlak dengan akhlak yang hasanun disyariatkan dalam Islam diantaranya; jujur, amanah, bertanggung jawab, menjaga kesucian, malu, berani, darmawan, menepati janji, menjauhi semua yang diharamkan oleh Allah Subhanahu wa Ta’ala, berbuat baik kepada tetangga, membantu orang yang membutuhkan sesuai kemampuan, dan selainnya dari akhlak-akhlak yang tertera dalam Al-Qur’an dan sunnah yang dijelaskan tentang disyariatkannya akhlak-akhlak tersebut.