Jurnal Ilmiah Syi'ar
Jurnal Ilmiah Syi’ar, published by Da’wah Faculty of Bengkulu State Islamic Institut since 2007. The subject covers textual and fieldwork studies with various focuses of communication, conseling, development and empowerment of community, management, and many more (the central focus of Islamic sciences). In the beginning the journal only served as a scholarly forum for the lecturers and professors at internal of the Institute. However, due to the later development with a broader readership, the journal has successfully invited scholars and researchers outside the Institute to contribute.
Articles
141 Documents
<![CDATA[Puritanisme dan Reinterpretasi Hukum Islam dan Faktor yang Mempengaruhi Perkembangannya ]]>
<![CDATA[Zurifah Nurdin]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 11, No 1 (2011): Februari 2011 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v11i1.2784
<![CDATA[Puritanism and reinterpretation that asks to be pure of Islamic law and return to the original of Islam, mainly al-Qur'an and as-Sunnah. It is caused by mixing and overlapping between the law of moslem canonist's ijtihad at the last time and the impirtance of the modern society. Because the people have run out of the rule in Islam. They belive in supertitions, taqlid, and the others. Puritanism is the purification of Islam rules from the moslem canosist to return to the Qur'an an Sunnah meanwhile the reinterpretation is review of interpretation from Qur'an and Sunnah. The development of Islamic law is influanced by two factors, namely internal and external factors.]]>
<![CDATA[Peraturan Adat: Studi Analisis Teori Receptio in Complexu dan Teori Receptio a Contrario ]]>
<![CDATA[Zurifah Nurdin]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 16, No 2 (2016): Agustus 2016 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v16i2.2780
<![CDATA[There are unwritten rules in society called customary law. The customary law sometimes conflict to the rules of religious. Moreover Muslim not to be involved in acts that are prohibited by the religion of Islam. The custom rules need to be analyzed through consideration of Islamic law which is a method of 'al-'Urf' by conducting to 'as-maslahah mursalah', so that the benefit of religion, life, property, descendent, and intellect maintained properly. This 'aqly' proposition is very useful for people who still impose customs rules that seemed to be obeyed. A good thing is not necessarily true yet according to Islam and the thruth is not conflict with the Qur'an and the Hadith of the Prophet as well as maqashid and asy-syari'ah.]]>
<![CDATA[Strategi Pengembangan Ekonomi Mualaf di Kota Padang ]]>
<![CDATA[M. Zaky Mubarak Lubis]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 19, No 2 (2019): Desember 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v19i2.2553
<![CDATA[This study aims to find the economic development strategies of converts in the city of Padang. The research approach was conducted using a descriptive qualitative method by collecting data through interviews, documentation and focus group discussions. The research explains that the economic problems of converts to cities in the city are caused by the severance of family relations, lack of ability, lack of converts, lack of assistance and lack of community awareness. The strategy in the economic development of converts in the city of Padang is happy with four processes. First, the making of converts as a means of gathering converts and becomes problem solving for all converts in the city of Padang. Second, capacity building is carried out by conducting trainings that provide theability of converts so that converts have the opportunity to make a business. Third, the provision of financial assistance aims to enable the ability of entrepreneurs who have been trained to be implemented in the form of business through financial assistance from both the government and the private sector. Fourth, supervision and assistance to the business carried out by converts in order to survive and be developed so that they can help other converts. To see the effects of the concept of this strategy it is necessary to implement all of these strategies so that they can be assessed and evaluated in an effort to improve the economy of converts.]]>
<![CDATA[Hipnoterapi: Proses dan Dampak Religiulitas dalam Menyelesaikan Kasus Kenakalan Seorang Remaja ]]>
<![CDATA[Rohimi Rohimi]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 19, No 2 (2019): Desember 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v19i2.2381
<![CDATA[This study examines the process of rehabilitation of juvenile delinquent muslim clients in the practice of hypnotherapy. This study uses qualitative methods or field research, where the researchers immediately jumped into the research location located at the Institute of Indonesian Hypnotherapist Association (IHI) Yogyakarta. The method of data collection in this study through in-depth interviews, observation and documentation. The results of this study that the rehabilitation process of juvenile delinquent clients in the practice of hypnotherapy uses several methods of hypnotherapy that are used to restore the nature of a child to be a good person and stop doing negative things. Some methods of rehabilitation of juvenile delinquency clients carried out in the practice of hypnotherapy, namely (a) suggestibility tests and per-induction interviews, collect information related to client problems to facilitate the rehabilitation process (b) induction, entering the client's consciousness to the subconscious mind. easy to rehabilitate from the problems faced by clients (c) deepening, where teenage clients have gone through an unconscious stage and from the guiding stage to being given motivation to blend positively (d) depth level test, the stage of seeing a result of rehabilitation of juvenile delinquency clients (e) termination, the stage of returning a conscious mind of a client.]]>
<![CDATA[Urgensi Perceraian di Peradilan Agama ]]>
<![CDATA[Zurifah Nurdin]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 14, No 2 (2014): Agustus 2014 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v14i2.2781
<![CDATA[Essentially divorced may, but shall not home when going without seeing the considerations, therefore, to neutralize the arbitrariness of the divorce. It is necessary to take care of that institution. In this paper will divorce issues before the court in terms of (1) juridiction; (2) normative (QUr'an and Hadith); (3) ushul fiqh (maqashid al Shar'ie and aslahah mursalah); (4) positive and negative impacts of divorce in court.]]>
<![CDATA[Komunikasi Ritual Suroan pada Masyarakat Suku Jawa di Kota Bengkulu ]]>
<![CDATA[Siroy Kurniawan]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 19, No 2 (2019): Desember 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v19i2.2467
<![CDATA[Traditional rituals wrapped in religious nuances are quite diverse in Indonesia. One of the traditional rituals that is still preserved today is the suroan ritual. The suroan ritual is a memorial to the annual agenda in welcoming the Islamic newyear. Suroan in the Javanese calendar coincides with the calendar of the Islamic Hijri newyear falling in the month of Muharram. The suroan ritual carried out by the Javanese pzeople is still preserved. Like suroan in Bengkulu, Javanese people who have moved for decades from Java to Bengkulu, they still carry out this Suroan warning with complete symbols. The symbols used in the Suroan ritual have profound meanings. The meaning contained in these symbols becomes one of the cultural propaganda communication movements wrapped in religious nuances. The meanings contained include: 1). Takir Plontang, is interpreted as a form of solidarity, interrelation with one another among Muslims to maintain harmony, peace and blessings in life. 2). Sodo, symbolizes the bond of the two sentences of shahada which gives peace and blessings in Islam. 3). Janur Kuning, the philosopher that the yellow palm signifies the existence of light, an illumination for Muslims. The local community feels a strong Islamic ukhuwah, looking after each other, protecting and protecting one another. This research provides an explanation to the public that traditional rituals have meaning that is full of important lessons in life. So that people should continue to preserve traditional rituals as they should]]>
<![CDATA[Interaksionisme Simbolik Perempuan Muslim dalam ‘Aksi Gejayan Memanggil’ ]]>
<![CDATA[Siti Nuralfia Abdullah]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 19, No 2 (2019): Desember 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v19i2.2466
<![CDATA[This study analyzes the symbolic interaction of Herbert Mead to discourse the actions of muslim women in ‘Aksi Gejayan Memanggil’ on in order to voice opinions of rejection of problematic revisions to the law. Symbolic interaction as a form of muslim women's communication role is carried out to influence the government in order to be able to accept all forms of demands. The purpose of this study is to analyze the symbolic interaction of muslim women to realize community support in voicing opinions. Through descriptive qualitative methods, by understanding data taken from social media as well as several related books resulting in symbolic interactions that are shown by women is to build a positive outlook in the call to action, these actions are positive actions as an effort to defend and reject their revisions to the law namely changes to the RKUHP, the elimination of sexual violence, and several other demands. Moreover, this action is a form of the presence or existence of women in defense of their rights and obligations]]>
<![CDATA[Hubungan Aqidah, Syari'ah, dan Akhlak dalam Kehidupan Beragama ]]>
<![CDATA[Zurifah Nurdin]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 9, No 2 (2008): Agustus 2008 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v9i2.2782
<![CDATA[Secara normatif, aqidah, syari'ah, dan akhlak merupakan trilogi ajaran Ilahi yang menempati posisi yang sangat sentral dalam ajaran Islam. Dalam kehidupan beragama dan dalam berbagai dimensi kehidupan yang lainnya antara ketiganya juga mempunyai kaitan erat, satu sama lain tidak dapat dipisahkan. Tanpa pengamalan ketiga hal ini, tidak akan mengkin kehidupan masyarakat Indonesia yang majemuk ini bisa aman, tentram, dan sesuai dengan tuntutan ideal agama. Oleh karenanya, aqidah, syari'ah, dan akhlak idealnya bisa menjadi terilogi ajaran Ilahi yang dapat terealisasi dalam kehidupan beragama dan kehidupan sosial seorang muslim secara utuh.]]>
<![CDATA[Prospek dan Tantangan Dakwah Bil Qalam sebagai Metode Komunikasi Dakwah ]]>
<![CDATA[Rini Fitria]]>;
<![CDATA[Rafinita Aditia]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 19, No 2 (2019): Desember 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v19i2.2551
<![CDATA[Communication is a process that is absolutely owned by every human beingboth verbally or non-verbally. One form of communication is called propagandacommunication. Da'wah communication is carried out for the purpose ofinviting humanity to the amar ma'ruf nahi munkar. For the purpose of thedesired da'wah communication to be achieved, a communicator must be able to choose the method to be used. Da'wah bil qalam as a method of da'wahcommunication is able to overcome the weaknesses of da'wah which is only done verbally. This method also provides the opportunity for the mad'u to choose the message of preaching in accordance with their abilities and interests so that the purpose of missionary communication is effective and efficient.]]>
<![CDATA[Barus sebagai Titik Nol Islam Nusantara: Tinjauan Sejarah dan Perkembangan Dakwah ]]>
<![CDATA[Uky Firmansyah Rahman Hakim]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 19, No 2 (2019): Desember 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v19i2.2469
<![CDATA[The decision to establish Barus City in Center of Tapanuli as the zero point of Islam Nusantra caused a mixed reaction from the Indonesian Historian. During this time the public knows that Islam first entered Indonesian territory in Aceh. But long before that the teachings of Islam already existed in Barus. This paper will provide an overview of the traces of the entry of Islamic teachings and evidence of the establishment of the Islamic Archipelago and the development of da'wah in Barus. Islam before being preached to Barus about the fifth century BC in Barus as evidence is the site of Mahligai, Papan Tinggi, Makham Tuan Makhdum whose gravestone reads kaligarafi verses of the Koran. Sheikh Mahmud played a major role in providing Islamic teachings through trade in the city of Barus. At present the lack of preachers makes the glory of Islam in the City of Barus decline, recitation is also rarely done and adolescent association is also mixed. This study further explains the impact of the development of Barus in the present.]]>
