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<![CDATA[Gelar Adat dalam Upacara Perkawinan Adat Masyarakat Komering di Sukarami Ogan Komering Ilir Sumatera Selatan ]]>
<![CDATA[Misyuraidah, Misyuraidah]]>;
<![CDATA[Syarnubi, Syarnubi]]>
<![CDATA[ Intizar Vol 23 No 2 (2017): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v23i2.2239
<![CDATA[Berbicara tentang Budaya Melayu, Suku Komering adalah rumpun budaya melayu yang memiliki beragam suku, dengan beragamnya suku-suku yang ada di Suku Komering maka dapat di jumpai bermacam-macam adat istiadat, tradisi, dan kesenian yang ada dan sampai pada saat sekarang masih tetap di lestarikan. Hal unik yang akan diteliti di sini adalah gelar adat yang diberikan kepada kedua mempelai dalam upacara perkawinan masyarakat Komering di Sukarami, OKI (Ogan Komering Ilir), Sumatera Selatan. Gelar adat yang dimaksud dalam konteks ini adalah simbol penghormatan terhadap seseorang yang telah menginjak dewasa yang ditandai dengan suatu perkawinan. Ukuran dewasa seorang ditentukan apabila telah berumah tangga. Oleh karena itu, untuk setiap pria pada saat upacara perkawinan ia harus diberi gelar adat, serta mempelai wanitanya juga. Tradisi pemberian gelar adat memiliki implikasi sosial dalam masyarakat berupa pemaknaan gelar adat tersebut di dalam kesehariannya.]]>
<![CDATA[Budaya Islam Lokal di Kampung Al-Munawar Palembang ]]>
<![CDATA[Mardeli Mardeli]]>
<![CDATA[ Intizar Vol 23 No 2 (2017): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v23i2.2240
<![CDATA[Culture is a habit of an individual that must be shared by a group of people. A group has a group if its citizens have together with the same pattern of thinking and behave gained through the learning process. One can be defined as a set of beliefs of values and ways of behavior, habits learned together by citizens from a group living in a region And has a language that neighbors can not understand. In each society, by its members the development of ideal cultural patterns and these patterns are reinforced by cultural matters. The ideal cultural patterns contain the things that most of them need to be filled to do in certain circumstances. These patterns are often called norms. Hard as we all know not everyone in their culture has always been what it has been all about as an ideal. Because if the community always there and the community that exist in the community. Then there will be no so-called crime-the cultural cart. Some of the ideal patterns in life are different from the actual patterns because of patterns that have been ruled out by the ways in which society has been accustomed.]]>
<![CDATA[Peta Penelitian Hukum Ekonomi Syari’ah pada Fakultas Syari’ah dan Hukum UIN Raden Fatah Palembang ]]>
<![CDATA[Yono Surya]]>
<![CDATA[ Intizar Vol 23 No 2 (2017): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v23i2.2241
<![CDATA[Asumsi dialogis yang dimunculkan bahwa di ranah Fakultas Syari’ah membicarakan hukum, sementara Fakultas Ekonomi Dan Bisnis Islam pada ranah praktisi. Berdasarkan data observasi awal dengan menilai visi pada program studi Hukum Ekonomi Syari’ah dan program studi Ekonomi Islam pada 2 Fakultas yang berbeda dalam satu universitas diketahui bahwa keduanya berangkat dari pengembangan Ilmu Ekonomi Islam untuk pemenuhan kebutuhan hidup umat manusia secara komprehensif, baik material maupun moral dan spiritual serta menjaga keberlangsungannya dengan pendekatan analisis komparatif maupun integratif dengan pluralisme metodologi, baik moral, fikih, ekonomi, bisnis dan keuangan. Khusus di Universitas Islam Negeri Raden Fatah, keberadaan Fakultas Ekonomi dan Bisnis Islam merupakan pengembangan dari Jurusan Ekonomi Islam dan Diploma Perbankan pada Fakultas Syari’ah dan Hukum.]]>
<![CDATA[Analisis Kebutuhan Materi Ajar “Berbicara Bahasa Arab” Berbasis Pendekatan Komunikatif bagi Pembelajar Non-Bahasa Arab ]]>
<![CDATA[Achmad Syarifuddin]]>
<![CDATA[ Intizar Vol 23 No 2 (2017): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v23i2.2261
<![CDATA[Speaking is very synonymous with a person's ability to use the language in communication. Therefore, to have Arabic skill means that ability to use the Arabic language in speaking. Not just to say "Arab" that everyone can do it. But, however, speaking is often considered as a big problem, so it is not uncommon to target this ability is avoided because it is considered difficult. In addition, for Indonesian people, especially who do not or rarely interact with people who speak Arabic in their daily life, speaking Arabic is is bored thing and it does not become a necessity. In fact, every human being is given a gift by God in the form of the ability to speak. Even in terms of mantiq science, human is referred to as "al-hayawan al-natiq" (human being is a living being who speaks). This study analyzed the need to speak Arabic as a foreign language in the State Islamic College (PTKIN) includes needs category, learning method in Communicative approach. From the result of the research, it can be concluded that the non-linguistic department students in PTKIN (especially UIN Raden Fatah Palembang) are included in the category of beginner in learning Arabic, while the Arabic learning requirement category is included in the category of normative needs. However, with a communicative approach the Arabic learner can achieve speaking skills in the form of short conversations and introducing himself.]]>
<![CDATA[Kepribadian Multikultural (Multicultural Personality) Mahasiswa Kuliah Kerja Nyata UIN Raden Fatah Palembang ]]>
<![CDATA[Dewi Warna]]>
<![CDATA[ Intizar Vol 23 No 2 (2017): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v23i2.2301
<![CDATA[Keberagaman adalah realita. Suka atau tidak suka, kita tak terhindarkan akan saling bersinggungan di era globalisasi ini. Sehubungan dengan ini, peneliti menggali kepribadian multikultural (multicultural personality) 24 orang mahasiswa KKN UIN Raden Fatah Palembang angkatan ke 67 tahun 2017 yang berasal dari berbagai latar belakang budaya berbeda, dan mereka berinteraksi dengan masyarakat setempat yang latar belakang budayanya juga berbeda. Lokasi KKN tersebut bertempat di Desa Bangun Sari, Desa Suka Damai, dan Desa Muara Sugih Kabupaten Banyuasin. Dari 5 dimensi yang ada pada kepribadian multikultural yaitu dimensi empati budaya, fleksibilitas, inisiatif sosial, kestabilan emosi dan keterbukaan pikiran, dimensi kestabilan emosi menjadi dimensi paling dominan pada kepribadian multikultural Mahasiswa KKN Universitas Islam Negeri Raden Fatah Palembang di Desa Bangun Sari, Kabupaten Banyuasin dengan rata-rata sekor 62,63; dimensi paling dominan pada kepribadian multikultural Mahasiswa KKN Universitas Islam Negeri Raden Fatah Palembang di Desa Suka Damai adalah dimensi kestabilan emosi dengan rata-rata sekor 60,39; dan dimensi paling dominan pada kepribadian multikultural Mahasiswa KKN Universitas Islam Negeri Raden Fatah Palembang di Desa Muara Sugih adalah dimensi kestabilan emosi dengan rata-rata sekor 61,81.]]>
<![CDATA[Perencanaan Komunikasi Program Studi Ilmu Komunikasi Fakultas Ilmu Sosial dan Ilmu Politik UIN Raden Fatah Palembang ]]>
<![CDATA[Ainur Ropik]]>
<![CDATA[ Intizar Vol 23 No 2 (2017): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v23i2.2468
<![CDATA[Penelitian ini meneliti mengenai Perencanaan Komuniasi Program Studi Ilmu Komunikasi Fakultas Ilmu Sosial dan Ilmu Politik Universitas Islam Raden Fatah Palembang, dengan tujuan antara lain: untuk mendeskripsikan bagaimana pola perencanaan komunikasi yang dilakukan untuk memperoleh dukungan semua pihak dalam mewujudkan visi bersama Metode penelitian ini menggunakan metode kualitatif dengan analisis SWOT. Perencanaan Komunikasi adalah bagian dari manajemen strategis yang merencanakan secara terus menerus untuk setiap infrastruktur komunikasi; komunikator, pesan, media, khalayak dan evaluasi umpan balik secara tepat. Hasil akhir dari proses perencanaan komunikasi adalah semakin menguatkan citra positif dan kepercayaan khalayak pada Program Studi Ilmu Komunikasi. Namun kondisi objektif perencanaan komunikasi di lingkungan Program Studi Ilmu Komunikasi belum berjalan dengan baik, sehingga perlu diambil langkah-langkah antara lain: 1) Peningkatkan ethos komunikator yang notabene sebagai source credibility di Program Studi Ilmu Komunikasi masih jauh dari kondisi ideal yang diharapkan. 2) Mengomunikasikan pesan-pesan dari program komunikasi harus dilakukan secara terus menerus dan berkesinambungan. Terutama pesan-pesan yang bisa memengaruhi khalayak untuk mengubah perilaku dan tindakan sesuai dengan tujuan Program Studi. 3) Melakukan optimalisasi potensi-potensi media yang ada untuk digunakan dalam proses komunikasi kepada khalayak luas. Mengingat pentingnya optimalisasi media, dipandang perlu untuk menunjuk petugas khusus yang bekerja untuk mengelolah media dan membagun media relations. 4) Membangun hubungan yang baik dengan khalayak internal dan eksternal. Meminimalisir potensi yang akan membuat khalayak kecewa.]]>
<![CDATA[Keterampilan Menggunakan Metode Cerita dalam Pembelajaran Pendidikan Agama Islam di TPQ ]]>
<![CDATA[Asyruni Runi Multahada]]>
<![CDATA[ Intizar Vol 24 No 2 (2018): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v24i2.2586
<![CDATA[The story has a tremendous impact on the formation of a child's character, especially if the story delivered can impress on the child. However, to convey interesting and memorable stories to children is not arbitrary. Skills using the story method are important to be mastered by the teacher to teach Islamic Education that is fun and memorable in the soul of the santri (students in Islamic school). There are several things that need to be considered in using story methods, including preparation, storytelling techniques and storytelling skills. Preparations that must be made before delivering the story include choosing the theme of the story, preparing teaching properties, and mastering the contents of the story. Then, the techniques that must be mastered by the teacher in conveying the story consist of opening story techniques, storytelling techniques with properties, techniques for dealing with disturbances in storytelling, and techniques for closing and evaluating stories. Storytelling skills that need to be mastered by teachers include movement, vocal and facial expressions as well as language and communication.]]>
<![CDATA[Rekrutmen Calon Kepala Daerah dalam Era Pilkada Langsung dan Serentak di Kabupaten Musi Banyuasin ]]>
<![CDATA[Ainur Ropik]]>;
<![CDATA[Alva Beriansyah]]>;
<![CDATA[Wijaya Wijaya]]>
<![CDATA[ Intizar Vol 24 No 2 (2018): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v24i2.2693
<![CDATA[The era of direct and simultaneous regional head elections makes political parties really have to pay attention to the regional head candidates who will be promoted. The candidate factor has a very big role in determining the victory in the elections. On Musi Banyuasin regional election in 2017 there is one pair of regional head candidates carried by all existing political parties. One of the parties that participated in carrying out the regional head candidates was PAN (Partai Amanat Nasional or National Mandate Party). However, regional head candidates who are carried by PAN are not PAN cadres. PAN is the party that won the election in 2014 and is the only party that can support its own regional head candidates. Determination of candidates for regional head by PAN is done through open recruitment. Open recruitment is carried out by the DPD (Dewan Perwakilan Daerah or Regional Representative Council) PAN Musi Banyuasin Regency by forming a selection committee. The selection committee is tasked with selecting prospective regional heads. The selection process is done by opening a registration. Registration is done by completing the registration form and fulfilling the registration requirements. The mechanism for determining prospective regional heads is proposed by conducting regional deliberations. The reference used in determining the prospective regional head to be carried out is an analysis of the nomination registration requirements, Second, the electability and popularity surveys and the Third is result of the fit and proper test. Candidates for the elected regional head will be proposed to the DPW (Dewan Pimpinan Wilayah or Regional Leadership Council), the DPW will proceed to the DPP (Dewan Pimpinan Pusat or Central Board), then the DPP will issue a recommendation that is used as a requirement in registering at the KPUD (Komisi Pemilihan Umum Daerah or Election Commission).]]>
<![CDATA[Meluruskan Pola Pikir Umat Mengenai Keimanan Ahli Kitab dalam Alquran dan Implikasinya terhadap Toleransi Beragama ]]>
<![CDATA[Abdul Munim Amaly]]>;
<![CDATA[Munawwar Rahmat]]>
<![CDATA[ Intizar Vol 24 No 2 (2018): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v24i2.2772
<![CDATA[When people say Ahli Kitab, the Muslims views tend to lead to infidels. But is that so? Is Ahli Kitab are infidels? Or are they believers? The purpose of this study is to explore the truth in the perspective of the Qur'an and its implications for religious tolerance. By using the method of "Digital Qur'an Thematically", each verse with the term of Ahli Kitab is analyzed. From the analysis of the verses of the Qur’an found 35 verses about the term of Ahli Kitab, including eight verses which state that the Ahli Kitab are infidels, and two verses declare some of the Ahli Kitab of Faith. This finding implies the implications of religious tolerance, namely mutual respect for one's faith, as exemplified by the Prophet Muhammad.]]>
<![CDATA[Pola dan Teknis Baru Pendistribusian Zakat di Indonesia ]]>
<![CDATA[Cholidi Cholidi]]>;
<![CDATA[Zuraidah Zuraidah]]>
<![CDATA[ Intizar Vol 24 No 2 (2018): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v24i2.2843
<![CDATA[The provision of zakat aims to improve the economic condition of mustahik (zakat recipient) and overcome some of the problems they face. From year to year, there is an increase in the amount of zakat received by the institutions that manage it. However, up to now there are still many mustahik who are still living under a decent and adequate line. This shows that the role of zakat in improving the economic condition of mustahik is not yet very visible. Or in other words the performance of zakat is not yet maximal in controlling poverty. It is more ironic that disasters sometimes occur in the zakat distribution area. This event implies that there is a mistake in the management of zakat, especially in the field of distribution. Is there a mistake in distributing zakat in Indonesia? Therefore, the question arises: Is there no clue from the Qur'an and or hadith about the pattern and technical distribution of zakat? This research will found the pattern and technical conclusions in: (1) Zakat pick-up (2) Do not move zakat (3) Circles (spirals) like conch shells.]]>
