Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi
Al-Hikmah: Jurnal Fakultas Dakwah dan Ilmu Komunikasi yang diterbitkan kali pertama pada bulan Apil 2009. Sejarah pemilihan nama Al-Hikmah terinspirasi dari “Bayt al-Hikmah” yang menjadi pusat intelektual dan keilmuan pada masa keemasan Islam. Jurnal Al-Hikmah ini bertujuan membangkitkan kemajuan intelektual Islam terutama dalam bidang Ilmu Dakwah dan Ilmu Komunikasi melalui publikasi ilmiah. Jurnal Al-Hikmah ini menerima dan menerbitkan artikel hasil penelitian dalam bidang Ilmu Dakwah dan Ilmu Komunikasi atau yang terkait dengannya. Jurnal Al-Hikmah ini diterbitkan secara berkala setiap bulan April dan Oktober.
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125 Documents
<![CDATA[PEDAGANG DALAM SEJARAH DAKWAH DI NUSANTARA ]]>
<![CDATA[sarwan sarwan]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume 3 Nomor 2 Tahun 2006 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.353
<![CDATA[Traditional trade relationship between the Indonesian people and the people who live in the Middle East had been existed since the era when The Prophet of Muhammad Saw. was born, which most of the people were animism. Meanwhile, the people who were Moslems came to Indonesia. From these merchants, Islam was introduced to Indonesian people. Besides, from them “dakwah islamiyah” was begun and spread from one harbour to the others. This effort then was continued by the “ulama” and generally by other Islam kingdoms.]]>
<![CDATA[Retorika tabligh (Teknik berpidato) ]]>
<![CDATA[zulhasan latif]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume I Nomor 2 Tahun 2004 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.997
<![CDATA[In doing the dakwah activity, we need to used communication strategy or communication planning to reach the goal. Communication strategy should. be arrange sistematically, flexible, appropriate elements of dakwah. To get the effectiveness of dakwah, we should use effective communication that must be processed through 'two ways communication" between communicator and the audience. This paper tries to explore the communication strategy from rhetoric side.]]>
<![CDATA[Social Development Through Participatory Dakwah Approach ]]>
<![CDATA[Azwar, Welhendri]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume 2 Nomor 2 Tahun 2005 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.1009
<![CDATA[his article explains unsatisfied conventional-positivist paradigm that brings allernate partisipative paradigm in order to solve social problems. The writer explains about PRA (Participatory Rural Appraisal). PRA is a method in understanding (rural) society, from, for and with the society itself. This method includes analysis, plan action, and also monitoring and evaluating the program social development Partisipative method (PRA) brings empowerment. Every body has the right to say what they have in their mind in order lo get deosion reiated to ther life.]]>
<![CDATA[PLURALISME AGAMA DALAM REALITAS SOSIAL ]]>
<![CDATA[Wanda Fitri]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume 4 Nomor 1 Tahun 2007 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.1028
<![CDATA[Ketika gagasan pluralisme agama dikembangkan dalam bentuk wacana yanglebih formal kemudian dicoba hentikan oleh MUI dengan farwa haramnyamasyarakat seakan terstimulast oleh farwa tersebut. Banyak kasus penolakanterhadap isu-isu pluralisme yang terjadi di Sumatera Barar sejak fatwa MUIdikeluarkan. Di antaranya; penyegelan gedung, pemaksan penuruanan plangnama, pengusiran kelompok yang dianggap sempalan, dan seterusnya. Fakta ini dapat memberikan penjelasan bahwa telah terjadi penolakan terhadap isu-isu pluralisme di Sumatera Barat. Menariknya pemahaman masyarakat lokal di kota Padang sebagai tempat yang dipilih dalam penelitian ini menemukan adanya pemahaman yang berbeda tentang konsep pluralisme agama dari sudut pandang MUI maupun kelompok liberal. Masyarakat memahami pluralisme tidak dalam bingkai teoritis tetapi lebih kepada makna praktis dan aplikatif Pengertian pluralisme yang dimaknai masyarakat ternyata cenderung menunjuk kepada pluralitas agama bukan pluralisme agama.]]>
<![CDATA[Mujadalah bil Lati Hiya Ahsan ]]>
<![CDATA[salmadanis salmadanis]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume I Nomor 1 Tahun 2004 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.992
<![CDATA[There are two mujadalah forms, they are al-su'i mujadalah and ahsan mujadalah. Ahsan Mujadalah likely can be translated with better discussing for fjnding the truth, passing ideas exchange, or in communications with two ways comunicdion, that is happened between commwnicator with audience. The writer explains the discourse of this terminology]]>
<![CDATA[Agenda Dakwah dalam Perspektif Pemikiran Islam ]]>
<![CDATA[Ariendonika Ariendonika]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume 2 Nomor 1 Tahun 2005 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.1003
<![CDATA[Kamu adalah ummat terbaik (khairu ummah), yang perah dimunculkan(ke pentas sejarah) untuk umat manusia, (supaya) kamu menyuruh denganyang ma'ruf dan melarang dari yang munkar, serta beriman kepada AllahKhairu Ummah, sebagai tujuan akhir dakwah Islam pada ayat ini,memiliki tiga kualitas, yakni menegakkan amar ma'ruf (membangun sistemkehidupan produktif), mencegah dari perbuatan munkar (memberantassegala bentuk penyimpangan dan penyelewengan), serta beriman (berserahdiri secara total) hanya kepada Allah semata. Amar ma'ruf dan nahyimunkar serta berserah diri kepada Alliah, yang menjadi kualitas khairu2ummah tersebut, harus terlaksana secara sistemik dalam seluruh aspekkehidupan kaum muslimin, baik dalam kehidupan individual maupun dalamkehidupan sosial]]>
<![CDATA[ISLAMIC ECONOMICS: THE CASE OF MALAYSIA ]]>
<![CDATA[Dato Jamil Bin Osman]]>;
<![CDATA[Mohamad Abdul Hamid]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume 3 Nomor 2 Tahun 2006 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.1021
<![CDATA[Financial systems are important for allocation of resources in a modern economics. Their landscape is determined by the nature of financial intermediation, i.e. how the function of intermediation is performed and who intermediates betwecn suppliers and users of funds. The acquiring and processing economic entities and the financial contracting are common elements in the activities that diffcrentiate financial intermediation from other economic activities Financial and financial institutions play a vital roie as financial intermediation to allocate Islamic non in Islamic Financial economics intermediation based on the principles of Islam has an established historical record and has resources activities made significant contributionsto economics overtime. Islamic financial system is based on a set of contractsand instruments which form the backbone and building blocks for more]]>
<![CDATA[RETORIKA KHATIB DALAM PENYAMPAIAN KHUTBAH JUM’AT ]]>
<![CDATA[luthfi yuhesdi]]>;
<![CDATA[Bukhari Bukhari]]>;
<![CDATA[Zainal Zainal]]>;
<![CDATA[sarwan sarwan]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume 6 No. 2 Tahun 2019 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.522
<![CDATA[The background of this research is because of the reality in the field, that the Friday sermon delivered by the khatib has yet to have a good appeal in the sermon. The purpose of this study First is to know how the style of the khatib in the delivery of the Friday sermon, Secondly, to know how the choice of the word of the khatib in the delivery of the Friday sermon, Third, to know how the tone of the khatib in the delivery of Friday sermon, and Fourth, to learn how the sentence structure of the khatib in the delivery of the sermon of Friday. This study uses a qualitative research methodology with observation data collection techniques, and interviews. This study found that the application of rhetoric by the Friday khutib in the sermon had not fully progressed as most khatib had not yet understood rhetoric. This is evident from the diction applied by the khatib not in accordance with the condition of the congregation, the application of repetition of the word does not conform to the rules of repetition. And there's also a lot of words. The relationship between sentence one with another sentence still does not use the correct word. And the emphasis on what matters is still not seen. The intonation conveyed by the khatib has not produced the appropriate variation, then the presentation is still monotonous and creates the jema'ah friday.]]>
<![CDATA[Dakwah Issues: Introduction to Values and Activities of Interpersonal Ethic ]]>
<![CDATA[Razaleigh bin Muhamat]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume 3 Nomor 1 Tahun 2006 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.1015
<![CDATA[Discourses of intepersonal ethic have found many mistakes, especialy for those who do not believe in religion as the way of We, ike in the West This article presents altenatives of value and activity in interpersonal ethic using in the pluralistic society, ike Malaysia. texplains the background of value and activily of interpersonal ethic from ts source, meaning, activity base and its significance.it adds with discourses from previous scientist. It seems similar the Islamic discourse of interpersonal ethics with the discourse of Moslem personalities. The main purpose of interpersonal ethic discourse is to find the able term to analize interpersonal ethic it self At the end of the article, it explains the parts of interpersonal activities which are important for everybody, especially for Dai in their feld]]>
<![CDATA[DAKWAH DI ERA GLOBALISASI MENURUT KONTEKS TURUNNYA SURAT AL'ALAQ ]]>
<![CDATA[saharman saharman]]>
<![CDATA[ Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi Volume 4 Nomor 2 Tahun 2007 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/al-hikmah.v0i0.1034
<![CDATA[Al-Qur'an sebagai wahyu yang diturunkan oleh Allah kepada Nabi Muhammad saw. berfungsi sebagai sumber ilmu pengetahuan baik ilmu dunia maupun akhirat. Ayat-ayat al-Qur'an dalam membicarakan sesuatu jarang sekali langsung secara rinci dan mendetail dan lebih banyak mengungkapkan isi secara global, persial dan sering kali menampilkan suatu masalah dalam prinsip-prinsip dasar dan garis besar. tidak seperti halnya dengan buku-buku ilmiah ciptaan manusia yang dikenal dengan karangan ilmiah, sehingga ayat-ayat al-Qur'an perlu penafsiran dan pemikiran untuk sampai kepada sasaran yang diinginkan. Begitu juga halnya untuk mengetahui prinsip dasar dakwah yang terkandung dalam al- Qur'an, diperlukan adanya pemikiran dan intelegensi yang tinggi. Al-Qur'an tidak secara detail menjelaskan bentuk-bentuk dakwah yang ada pada ayat-ayat al- Qur'an, sehingga perlu adanya usaha lebih serius untuk mengetahui hakikat yang terdapat di dalamnya, seperti kalimat iqra' dan al-Qalam pada surat al- Alaq.]]>
