cover
Article Per Year (5 Year)
All
Home Page
OAI Link
Editorial Team
Contact
Reviewer
Google Scholar
Contact Name
-
Contact Email
-
Phone
-
Journal Mail Official
-
Editorial Address
-
Location
Kota palembang,
Sumatera selatan
INDONESIA
Intizar
Published by Universitas Islam Negeri Raden Fatah Palembang
ISSN : 14121697     EISSN : 24773816     DOI : -
Core Subject : Religion, Humanities, Art,
Religion Arts Humanities
Intizar Journal (ISSN: 1412-1697) and (E-ISSN: 2477-3816) is a peer-reviewed journal which is published by Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri Raden Fatah Palembang publishes biannually in June dan December. This journal publishes current concept and research papers on Islamic Studies and Muslim Communities from interdisciplinary perspective, especially in Education; Culture; Politic; Law; Tafsir; Sufism; and Fiqh.
Arjuna Subject : -
Articles 10 Documents
 1 
Search results for , issue "Vol 20 No 1 (2014): Intizar" : 10 Documents clear
Pandangan Hakim Pengadilan Agama Palembang Terhadap Putusan Mahkamah Konstitusi Nomor 46/PUU-VIII/2010 Tentang Status Anak di Luar Nikah Arne Huzaimah
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Penelitian ini mengkaji tentang status anak di luar nikah perpektif hukum Islam. Pertimbangan Hukum Majelis Hakim Mahkamah Konstitusi Nomor: 46/PUU-VIII/201. Pandangan Hakim Pengadilan Agama Kelas 1A Palembang terhadap Putusan Mahkamah Konstitusi Nomor: 46/PUU-VIII/2010 adalah: Putusan uji materi pasal 43 ayat 1 UUP, sesungguhnya ditujukan untuk anak yang lahir di luar perkawinan akibat nikah sirri atau kumpul kebo. Berdasarkan penetapan pengadilan agama yang berkaitan dengan pengesahan perkawinan/itsbat nikah dan penetapan asal usul anak, maka anak yang dilahirkan dari perkawinan sirri dapat dinyatakan sebagai anak yang sah. Dengan status anak sah, maka anak tersebut mempunyai hubungan perdata dengan ayah biologisnya. Hubungan perdata yang timbul akibat dari adanya hubungan darah ini meliputi hubungan hukum, hak dan kewajiban antara anak dengan ayah dan ibunya yang dapat berupa:  (1)  hubungan  nasab;  (2)  hubungan mahram; (3) hubungan hak dan kewajiban; (4) hubungan pewarisan (saling mewarisi)  yang  merupakan  pelanjutan  hubungan  hak  dan  kewajiban karena  nasab  ketika mereka  sama-sama masih  hidup;  dan  (5)  hubungan wali nikah antara ayah dengan anak perempuannya.This paper examined the status of children outside wedlock in perspective of Islamic law. Consideration of the judges of the Constitutional Court Law No. 46 / PUU-VIII / 2010: included: the right to obtain legal status of the child; registration of marriage was not a factor in determining the legal of the marriage and registration of marriages was an administrative obligations required by legislation. The factors that determined the legal of a marriage was the conditions prescribed by the religion of each pair bride; problems concerned children born out of wedlock should receive law protection and law certainty to the status of a child born and rights available to him, including toward children born though the legal of the marriage still disputed. While the view of the religion Court Judge Class 1A Palembang to Constitutional Court Decision No. 46 / PUU-VIII / 2010: Decision of the judicial review of Article 43 paragraph 1 UUP, in fact intended for children born out of wedlock as a result of Sirri marriage or cohabiting. Based on the determination of religion courts that related to ratification of the marriage / marriage ithbat and determination of the origin of the child, then the child born of the marriage Sirri could be expressed as a legitimate child. With the status of a legitimate child, then the child had a civil relationship with biological father. Civil relations arose from the presence of this blood relationship included legal relationships, rights and obligations between the child with his/her father and mother who could be: (1) the relationship nasab; (2) the relationship of mahram; (3) the relationship of rights and obligations; (4) the relationship of inheritance (inherit each other) which was a continuation of the relationship of rights and obligations as nasab when they were both still alive; and (5) the relationship of guardians between a father with his daughter.
Pengembangan Model Pembangunan Ummat Melalui Lembaga Filantropi Islam Sebagai Bentuk Dakwah bil Hal Abdurrazaq Abdurrazaq
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Makalah ini mengkaji mengenai dakwah bil hal. Dakwah bil-hal yang merupakan salah satu metode dalam berdakwah menjadi bagian yang mempertemukan dengan konsep filantropi dalam Islam. Dalam ajaran Islam, wacana filantropi sesungguhnya sudah ada dan melekat dalam sistem teologi yang dimilikinya dan telah dipraktekkan sejak dahulu dalam bentuk zakat, wakaf, dan sebagainya. Program-program filantropi yang dalam pelaksanaannya membantu memperbaiki kondisi ummat dalam bidang pendidikan, kesejahteraan, kesehatan, menjauhkan dari kefakiran dan meningkatkan kualitas hidup adalah bagian dari ajaran Islam. Bentuk-bentuk pelaksanaan filantropi inilah yang merupakan bentuk dakwah bil hal. Melalui kegiatan meredistribusi kekayaan, memberikan santunan dan banyak lagi kegiatan amal lainnya sebagaimana halnya dalam filantropi Islam, maka pelaku-pelaku atau mediator yang menjalankan kegiatan meredistribusi kekayaan ini menjadi penting, melakukan aksi nyata dalam perbaikan kondisi umat (dakwah bil hal). Program filantropi dalam bentuk CSR yang telah dijalankan oleh Perbankan Syariah di Indonesia telah menyentuh aspek-aspek penting dalam rangka pembangunan umat, seperti: kesehatan, pendidikan dan kesejahteraan.  This paper examined about dakwah bil hal. Da'wah bil-hal was one method of preaching that became part that brought with the concept of philanthropy in Islam. In Islamic doctrine, philanthropy discourse in fact already existed and was inherent in theological system and had been practiced since long ago in the form of zakat, waqf, and so on. Philanthropic programs in implementation helped improve the condition of the Ummah in the areas of education, welfare, health, estranged from poverty and improved the quality of life was part of the doctrine of Islam. The forms of implementation of philanthropy were what a form of dakwah bil hal was. Through the activities of redistribute wealth, providing compensation and many other charitable activities, as well as in the Islamic philanthropy, the actors or the mediator who ran the activities of wealth redistributed to be important, the real action in improving the condition of the people (Da'wah bil hal). Philanthropy program in the form of CSR that had been run by the Islamic Banking in Indonesia had touched important aspects in the development of people, such as health, education and welfare.
Tipologi Pemikiran Pembaharuan Hukum Islam (Syari’ah) Abdullahi Ahmad Al-Na’im Izomiddin Izomiddin
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Al-Na’im memiliki pemaham sendiri tentang hukum Islam yang berbeda dengan konsep-konsep dalam ilmu-ilmu hukum Islam. Ia menyebut seluruh hukum Islam dengan sebutan “Syari’ah’, tentu ini bertentangan dengan konsep baku dalam ilmu ushul fiqh atau ilmu fiqh atau ilmu hukum Islam lainnya. Al-Na’im juga menentang sakralisasi Syari’ah karena menurutnya Syari’ah juga hasil penafsiran manusia, sebaliknya dalam ilmu Syari’ah; Syari’ah itu qath’i. Bagi al-Na’im Syari’ah bukan hanya hukum Islam karena istilah yang terakhir ini, merupakan terjemahan tak memadai untuk istilah syari’ah, sementara dalam ilmu hukum Islam; Syari’ah itu tidak persis sama dengan fiqh atau hasil penafsiran akal manusia lainnya. Dengan pemahaman-pemahaman seperti yang telah dikemukakan di atas, banyak pihak menilai bahwa al-Na’im telah melakukan dekonstruksi terhadap hukum Islam. Al-Na’im melakukan rekonstruksi terhadap hukum lama dengan teori/konsep naskh terbalik dimaksud, al-Na’im tidak mempunyai suatu teori baru untuk dapat digunakan mendekonstrusi hukum Islam/Syari’ah. Disinilah perbedaan al-Na’im dengan pemikir-pemikir pembaharu hukum Islam lainnya, seperti Arkoun, al-Jabiri, fazlurrahman, Syahrir dan lain-lain sehingga para pembaharu ini mampu melakukan reformasi dekonstruktif terhadap hukum Islam ( Syari’ah historis), sementara al-Na’im hanya mampu melakukan reformasi rekonstruktif.Al-Na'im had own understanding on Islamic law which was different from concepts in Islamic law sciences. He called the whole of Islamic law known as 'Shariah', this certainly was contrary to the basic concepts in usul fiqh or the science of fiqh or Islamic jurisprudence. Al-Na'im also opposed sanctification of Shariah because according to him Shariah was also the result of human interpretation, contrary to shari'a sciences; Shari'ah was qath’i. For al-Na'im Shariah was not only Islamic law because the latter term was an inadequate translation for the term of Shari'ah. While in the science of Islamic law; Shari'ah was not exactly the same as fiqh or the result of other human mind interpretation. By the understandings as noted above, many parties evaluated that al-Na'im had done deconstruction toward Islamic law. Al-Na'im  did reconstruction of the old law with the theory / concept naskh reverse, al-Naim did not have a new theory to be used to deconstruct Islamic law / Shariah. This was the difference of al-Na'im from thinkers the reformer of Islamic law, such as Arkoun, al-Jabri, fazlurrahman, Syahrir and others so that the reformers were able to reform deconstructive toward Islamic law (Shariah historical), while al -Na'im was only able to perform reconstructive reform.
Pemikiran Sufistik Syaikh Umar Ibn Al-Fâridh dalam Dîwân Ibn Al-Fâridh Idrus Alkaf
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Makalah ini difokuskan pada upaya memahami tema-tema al-hubb al-ilâhi dalam pemikiran sufistik Syaikh Umar ibn al-Farîdh, salah seorang penyair mistik terbesar dalam sejarah mistisisme Islam. Syaikh Umar ibn al-Farîdh adalah seorang sufi penganut madzhab cinta, yang mahir menyusun syair-syair yang bertemakan cinta ilahi. Dengan keistimewaannya menggubah syair-syair cinta ketuhanan itu, ia kemudian dinobatkan sebagai Shulthân al-Âsyiqîn, sang pangeran cinta. Ibn al-Fârîdh mengekspresikan perasaan cintanya kepada Allah itu dalam sekumpulan syair yang diberi judul Dîwân ibn al-Fâridh. Ia telah memilih syair sebagai media untuk mengkomunikasikan pemikiran mistisnya, sehingga melalui media syair itu ajaran tasawufnya terlihat begitu estetis dalam suatu gaya yang tinggi di luar jangkauan akal murni. Kedalaman imajinasi dan penghayatan estetisnya yang begitu dalam membuat syair-syairnya terlihat sedemikian mistis, baik dalam kandungan isi maupun inspirasinya.The paper focused on efforts to understand the themes of al-hubb al-ilahi in Sufi thought of Shaykh Umar ibn al-Farîdh, one of the greatest mystical poets in the history of Islamic mysticism. Shaykh Umar ibn al-Farîdh was an adherent Sufi of love schools who was clever in composing poems with the theme of divine love. With his privileges in composing love poems divinity, he subsequently was named the Shulthân al-Âsyiqîn, the prince of love. Ibn al-Fârîdh expressed feelings of love to God in the collection of poems entitled Diwan ibn al-Fâridh. He had chosen poetry as a media to communicate ideas mystical, so that through the media of poetry the doctrine of his tasawuf looked so aesthetically in high style beyond the reach of pure reason. Depth of imagination and aesthetic appreciation that was so deep in making his poems looked so mystical, both in content and his inspiration.
Epistemologi Pemikiran Mu’tazilah dan Pengaruhnya terhadap Perkembangan Pemikiran Islam di Indonesia Zulhelmi Zulhelmi
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Teologi Mu’tazilah berpengaruh terhadap perkembangan pemikiran Islam di Indonesia. Salah satu tokoh intelektual Muslim kontemporer yang pemikirannya teologi Mu’tazilah, yakni Harun Nasution. Ia berpendapat bahwa kebangkitan pemikiran Mu’tazilah sangat penting bagi modenisasi Islam. Ia berpendapat bahwa rasionalisasi teologi Islam merupakan komponen esensial dalam program modernisasi  yang lebih luas  dalam masyarakat Islam. Harun Nasution berkesimpulan bahwa masyarakat Islam yang akan bersentuhan dengan kemoderenan  mesti mengganti kalam Asy’ari dengan kalam Mu’tazilah. Ia juga menegaskan bahwa rasionalisme merupakan di antara tema sentral al-Qur’an, Islam nabi Muhammad beserta para sahabatnya merupakan keislaman yang bersifat rasional. Hermeneutika Nasution berbeda dari penafsir klasik dan kontemporer, ia tidak melakukan penafsiran untuk berusaha mengeluarkan makna ayat per ayat, tetapi lebih berusaha untuk mengeluarkan tema umum dari sejumlah besar ayat. Tema yang paling menonjol  adalah rasionalitas. Pembongkarannya terhadap rasionalisme Barat dan Islam kelihatannya telah menandai sebuah usaha untuk menemukan Islam rasional dan kemoderenan Islam.Mu'tazila Theology influenced on the development of Islamic thought in Indonesia. One of contemporary Muslim intellectuals which his thought was Mu'tazilah theology, namely Harun Nasution. He argued that the resurgence of Mu'tazila thought was very important for modernization of Islam. He argued that the rationalization of Islamic theology was an essential component in a wider modernization program in Islamic societies. Harun Nasution concluded that the Islamic community would have contact with modernity might replace the Ash'ari kalam with Mu'tazila kalam. He also asserted that rationalism was among the central themes of the Koran. The Islamic of Prophet Muhammad and his companions was an Islamic rational. Nasution hermeneutic was different from classical and contemporary interpreters, he did not do the interpretation for trying to remove the meaning of the verse-by-verse, but rather sought to exclude the general theme of a large number of verses. The most prominent theme was rationality. The demolition toward Western rationalism and Islam seemed to have marked an attempt to find a rational Islam and Islamic modernity.
Membina Karakter Anak Yang Islami di Taman Kanak-kanak Aba/‘Aisyiah Bustanul Athfal Palembang Rahmawaty Rahim
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Strategi yang dilakukan untuk mengembangkan pendidikan karakter pada anak-anak di TK Aisyah Bustanul Athfal Palembang, yakni: Pertama, menerapkan metode belajar yang yang melibatkan partisipasi aktif peserta didik. Kedua, menciptakan lingkungan belajar yang kondusif. Ketiga, memberikan pendidikan karakter pada peserta didik dengan secara eksplisit, dan sistematis serta kontinu/berkesinambungan. Keempat, menerapkan kurikulum yang melibatkan juga sembilan aspek kecerdasan manusia. Kelima, memberikan model (contoh) perilaku positif.Strategies had been done to develop character education to children in kindergarten of Aisyah Bustanul Athfal of Palembang, namely: First, to apply the learning methods that involved the active participation of learners. Second, to create a conducive learning environment. Third,to  provide character education of learner explicitly, and systematic and continuous. Fourth, to implement a curriculum that involved also the nine aspects of human intelligence. Fifth, to provide a model (example) positive behavior.
Kritik Sayyid Utsman bin Yahya terhadap Pemikiran Pembaharuan Islam: Studi Sejarah Sosial Intelektual Islam di Indonesia Muhammad Noupal
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Penelitian ini mengkaji tentang penolakan Sayyid Utsman terhadap ide-ide pembaharuan seperti penafsiran kembali (reinterpretasi) al-Qur’an, penerjemahan al-Qur’an dan membuka pintu ijtihad dilakukan untuk menyelamatkan umat Islam dari bid’ah dan kerancuan pemahaman (ghurur) dalam agama. Sebagai seorang mufti, Sayyid Utsman merasa berhak memberikan peringatan kepada masyarakat akan bahaya ide dan pemikiran kaum pembaharu. Jadi di sini, terlihat perhatian Sayyid Utsman untuk menjaga akidah dan sistem kepercayaan masyarakat Islam di Indonesia berdasarkan akidah Ahlu Sunnah wal Jama’ah.  Sedangkan kritik Sayyid Utsman terhadap gerakan pembaharuan, belum menyinggung sejarah pembaharuan Islam di Indonesia. Hal ini bisa dimengerti, sebab sampai masa Sayyid Utsman, gerakan pembaharuan di Indonesia belum bersifat gerakan, tapi hanya sebatas ide. Dari penjelasan ini juga dapat dilihat bahwa saluran majalah pembaharuan dan media komunikasi pada saat itu belum menyebar secara luas di tengah masyarakat.This research investigated about the rejection of Syed Othman toward the renewal ideas as reinterpretation of the Koran. The translation of the Koran and opened the gate of ijtihad were done to save the Muslims from heresy and confusion of understanding (ghurur) in religion. As a mufti, Sayyed Osman felt entitled to give warnings to the public about the dangers of ideas and thoughts of the reformer. So here, visible attention of Sayyed Osman to keep faith and belief system of the Islamic community in Indonesia was based on the creed Ahlu Sunnah wal Jama'ah. Namely criticism of Sayyed Osman toward the renewal movement had not touched the history of Islamic renewal in Indonesia. This was understandable because at Syed Othman era the renewal movement in Indonesia was not yet a movement, but it was only limited ideas. From this explanation could also be seen that the renewal of the magazine channels and communication media at the time was not yet spread widely in society.
Pendidikan Anti Korupsi Berbasis Agama Kasinyo Harto
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Tulisan ini memfokuskan pada pendidikan anti korupsi melalui perspektif agama dengan model rekonstruksi sosial. Pendekatan teoritis pendidikan  antikorupsi berbasis agama berupaya melihat sejauhmana realitas masyarakat religius dapat diakomodasi dalam aspek-aspek Pendidikan Anti-Korupsi, baik pada aspek materi, metode pembelajaran, evaluasi, dan sebagainya. Dengan pendekatan seperti itu, tulisan ini diharapkan mampu melakukan analisis-sintesis yang menghasilkan konsep-konsep teoritis PAK berbasis agama yang visibel untuk diterapkan dalam proses pembelajaran di kelas dan berhasil dalam implementasinya pada kehidupan sehari-hari. Jika konsep ini mungkin diterapkan, maka diharapkan akan terjadi perubahan dalam cara pandang peserta didik terhadap nilai agama yang dapat diterapkan dalam kehidupan empiris. Dampak lebih jauh dan jangka panjang diharapkan bahwa proses menuju masyarakat Indonesia yang bersih semakin  akan dapat diwujudkan.This paper focused on the anti-corruption education through religion perspective with social reconstruction model. The theoretical approach of anti-corruption education based religion sought to see how far the reality of religious communities could be accommodated in the aspects of Anti-Corruption Education, both in material aspects, teaching methods, evaluation, and so on. With that approach, this paper was expected to do the analysis-synthesis that produced theoretical concepts PAK-based religion that was visible to be applied in the learning process in the classroom and succeed in its implementation in daily life. If this concept might be applied, it was expected that there would be changes in learners' perspective on religion values that could be applied in empirical life. Further impacts and long-term it was expected that the process towards the Indonesian societies who clean more would be created.
Pendekatan Penanfisran al-Qur’an yang Didasarkan pada Instrumen Riwayat, Nalar, dan Isyarat Batin Junizar Supratman
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Tulisan ini mengkaji mengenai tiga jenis pendekatan dalam tafsir. Pertama, Pendekatan tafsir bi al-ma’tsur  (suatu penafsiran yang lebih banyak terfokus kepada sumber penafsiran dengan menggunakan riwayat-riwayat). Karakteristik dari pendekatan tafsir bi al-ma’tsur, yakni: dominannya para mufassir menggunakan riwayat-riwayat sebagai sumber atau instrument dalam menafsirkan ayat. Dominannya penggunaan riwayat dalam menafsirkan ayat, bukan berarti pendekatan tafsir bi al-ma’tsur mengabaikan instrumen penafsiran lainnya, termasuk ilmu tentang bahasa atau kaedah-kaedah yang lainnya. Kedua, pendekatan tafsir bi bi ar-ra’y (suatu penafsiran yang lebih banyak terfokus kepada sumber penafsiran dengan menggunakan penalaran atau sains). Karakteristik pendekatan tafsir bi bi ar-ra’y ini terlihat pada dominannya menggunakan nalar atau sains sebagai sumber atau instrumen penafsiran dalam menafsirkan ayat. Ketiga, pendekatan tafsir bi bi isyary (suau penafsiran yang lebih banyak terpokus kepada sumber penafsiran dengan menggunakan isyarat-isyarat atau kesan yang bersifat batiniah). Karakteristik pendekatan tafsir bi bi isyary dapat dilihat dari dominannya unsur-unsur pengetahuan batiniah yang berupa kesan-kesan yang muncul dari penafsir. This article examines the three types of approaches to interpretation. First of all, the approach of the tafsir bi al-ma'tsur (an interpretation that is more focused on the source of interpretation by using narrations). Characteristics of approach of tafsir bi al-ma'tsur, namely: the dominance of the commentators use the reports as a source or instrument in interpreting paragraph. Dominant use of history in interpreting the verse, it does not mean approach to the tafsir bi al-ma'tsur ignores other instruments, including the science of language. Second, the approach of the tafsir bi ar-ra'y (an interpretation that is more focused on the source of interpretation by using reasoning or science). Approach characteristics of the tafsir bi-ra'y are seen in dominant use of reason and science as the source or instrument of interpretation in interpreting paragraph. Thirdly, the approach of the tafsir bi isyary (suau interpretation more terpokus to the source of interpretation by using gestures or impression inward). Characteristics of tafsir bi isyary approach can be seen from the dominant elements of inner knowledge which form the impressions that emerge from the interpreter.
Analisis Sosiologis terhadap Sistem Pergantian Sultan di Kesultanan Palembang Darussalam Muhammad Syawaluddin
Intizar Vol 20 No 1 (2014): Intizar
Publisher : Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

One task of being a umaro sultan, that he was a religious adviser to the government. The existence of the Sultanate of Palembang is not only the cultural but also the existing political elements. In this study it was found that the process of appointment of kings or sultans who ruled in Palembang no different from those in other sultanates that ever existed on earth this archipelago. Despite having Islamic political unity, but actually still continue what has been there in the past, the concept of Hindu-Buddhism, Islam simply as a shirt while outside. The same is true for aspects of legality. As a maritime empire that is absolute, it seems referrals can be directed only remaining absolute monarchy in Southeast Asia was the Sultanate of Brunei Darussalam. However, the origin of the empire was not of royal birth agrarian civilization as a palace, but of an empire in estuaries and the sea like, the kingdoms in Peninsular Malaysia, Sumatra, Borneo, and others. One task of being umaro sultan, that he was a religion adviser to the government. The existence of the Sultanate of Palembang was not only the cultural but also the existing elements of political. In this study it was found that the process of appointment of kings or sultans who ruled in Palembang not different from people of other sultanates that ever existed on this archipelago earth. Despite having Islamic political unity, but actually still continued what had been there in the past, the concept of Hindu-Buddhism, Islam was only as a temporary shirt outside. The same thing was prevail for the aspects of legality. As a maritime empire that was absolute, it seemed directive could be directed only remaining absolute monarchy in Southeast Asia was the Sultanate of Brunei Darussalam. However, the origin of the empire was not born the empire of agrarian civilization as a palace, but from an empire in estuaries and the sea like, the Kingdoms in Peninsular Malaysia, Sumatra, Borneo, and others.

Page 1 of 1 | Total Record : 10

 1 

Filter by Year

2014 2014


Reset
Filter By Issues
All Issue Vol 30 No 2 (2024): Intizar Vol 30 No 1 (2024): Intizar Vol 29 No 2 (2023): Intizar Vol 29 No 1 (2023): Intizar Vol 28 No 2 (2022): Intizar Vol 28 No 1 (2022): Intizar Vol 27 No 2 (2021): Intizar Vol 27 No 1 (2021): Intizar Vol 26 No 2 (2020): Intizar Vol 26 No 1 (2020): Intizar Vol 25 No 2 (2019): Intizar Vol 25 No 1 (2019): Intizar Vol 24 No 2 (2018): Intizar Vol 24 No 1 (2018): Intizar Vol 23 No 2 (2017): Intizar Vol 23 No 1 (2017): Intizar Vol 22 No 2 (2016): Intizar Vol 22 No 1 (2016): Intizar Vol 21 No 2 (2015): Intizar Vol 21 No 1 (2015): Intizar Vol 21, No 1 (2015): INTIZAR Vol 20 No 2 (2014): Intizar Vol 20 No 1 (2014): Intizar Vol 19 No 2 (2013): Intizar Vol 19 No 1 (2013): Intizar Vol 9 No 1 (2002): Intizar More Issue