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[REALITY SHOW BIG BROTHER DALAM PERSPEKTIF GENRE DAN OTHER CLASSIFICATIONS ]]>
<![CDATA[M. Haqqi Anna Zilli]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 17, No 1 (2017): Februari 2017 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v17i1.904
<![CDATA[Reality show is a television program that presents real events in everyday life. With the number of reality shows that appear on TV favored by the public, for example Uya is Kuya, still another world, termehek-mehek, So the more loss of ideas and justify any means to attach importance to the rating. Reality show displays a fake reality to dredge advertising alias profit. The reality show that appears on TV is not only concerned with rating, but also can incorporate moral values. The reality show program, “Big Brother” shows the daily activities of the participants and of course uses surveillance cameras. Big Brother is included in a reality show that is full of engineering and does not fit reality because it has a storyline that has been conceptualized by TV stations. The real thing of the event is the games or games and the unreal is the story of the story of the participants. The phrases that are often pronounced in this event are the participants or the so-called housemates. Although some viewers really like the Big Brother show, but what is displayed does not match the reality that exists. Although by using fact frills, but still there are still being engineered by the event editor. We should be wise to see an event program. Do not just accept it, but we must also be critical in responding.]]>
<![CDATA[LITERASI MEDIA KHALAYAK DI ERA KEBERLIMPAHAN INFOMASI DI MEDIA MASSA ]]>
<![CDATA[Thadi, Robeet]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 1, No 1 (2019): Januari-Juni 2019 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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<![CDATA[The era of information abundance problems has shifted, from the difficulty offinding information to the difficulty of filtering information. This paper aims toexplain the urgency of public media literacy in the midst of the abundance ofinformation presented by the mass media. Media literacy is a concept about theways people question what is watched, observed, read and produced from themedia. Media literacy is needed so that the public as a media audience has theauthority to actively sort out and choose media shows, so that if there is apresentation that only emphasizes sensation, the public can reject it. by notwatching it or switching to other shows. The public can control the contents ofthe media critically and intelligently so that they can detect propaganda, certaininterests or bias in the appearance of the media.]]>
<![CDATA[PROBLEMATIKA DAKWAH DI DUNIA ISLAM DAN SOLUSI FILOSOFISNYA ]]>
<![CDATA[Rahmat Ramdhani]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 13, No 2 (2013): Agustus 2013 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v13i2.1427
<![CDATA[Identify the problems of propaganda (Ghodayah Da’wah) in the Islamic world can be divided into two aspects, namely the internal and external aspects. Namaun, both internally and externally indicate that the condition of Muslims is still underdeveloped in terms of human resources, both economic, educational and sociopolitical, so that linearly affects the development of Islamic preaching itself. Surely it is not just on the Inventory, but also must be able to provide a choice of solutions to solve, so the condition of Muslims in the international world could be better.]]>
<![CDATA[KOMUNIKASI TRANSENDENTAL: SHALAT SEBAGAI BENTUK KOMUNIKASI TRANSENDENT ]]>
<![CDATA[Robeet Thadi]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 17, No 2 (2017): Agustus 2017 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v17i2.894
<![CDATA[The term transcendental communication is a relatively new field of communication known in the area of communication science studies. Therefore, many interpretations or definitions can be given to transcendental communication. Transcendental communication is vertical, and its form is not as concrete as the form and tradition of communication in general. If in interpersonal communication or group communication for example, the limits of each communication element (communicator, communicant, message, media, etc.) are very clearly visible, with relatively measurable results / effects. While in communication transendental elements of communication is not all can be detected in sensory. Therefore, within certain limits, it is not wrong to say that transcendental communication is private / abstract. To dissect the transcendental communication model, this paper would like to see prayer as a transcendental form of communication that is vertical between God to man or vice versa between man to the creator of Allah SWT.]]>
<![CDATA[Pengembangan Dakwah Melalui Gerakan Kebudayaan ]]>
<![CDATA[Ashadi Cahyadi]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 18, No 2 (2018): Agustus 2018 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v18i2.1682
<![CDATA[Development of Da'wah through the Cultural Movement is a model in broadcasting religious teachings that must be considered, through the formation of jama'ah as a social unit (Community). The fact shows that the Indonesian people have a broad cultural diversity and diversity. The most important way that must be done is that a missionary leader, both individually and in groups, must be a figure who is always creative, innovative and tries to have a cultural representative who is then proven in the missionary movement. Every missionary movement needs to formulate a missionary plan whose content of mission remains in accordance with Islamic teachings contained in the Qur'an and Al-Sunnah.]]>
<![CDATA[NILAI-NILAI ETIS AGAMA DAN BUDAYA DALAM PRAKTIK PEKERJA SOSIAL ]]>
<![CDATA[Japarudin Japarudin]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 15, No 2 (2015): Agustus 2015 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v15i2.1328
<![CDATA[Although much has been written about the work of social workers, but the practiceof social workers in Indonesia still leaves an empty space to be studied, betweeenis the issue of ethical values. As a profession that was not born in Indonesia, a social worker in praktikya in Indonesia can be exposed to the values and ethical issues, including religious and ethical values and culture. In the social work profession will face two dilemmas and ethical values: (1) the values and ethics that exist in society as a client, (2) values and ethics in social work profession itself. Both can affect the social workers make decisions in the professional practice of social workers.]]>
<![CDATA[KOMUNIKASI NON VERBAL (MAKNA KINESIK) PESULAP DALAM PERTUNJUKAN SULAP KLASIK ]]>
<![CDATA[Intan Putri]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 18, No 1 (2018): Februari 2018 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v18i1.1570
<![CDATA[Perkembangan ilmu pengetahuan dan teknologi yang terjadi saat ini tidak hanya berdampak pada perkembangan ekonomi, politik, sosial ataupun budaya. Perkembangan ilmu pengetahuan dan teknologi juga berdampak pada perkembangan dunia hiburan. Dunia hiburan terutama seni pertunjukan yang menarik minat masyarakat, salah satu seni pertunjukan tersebut adalah sulap.]]>
<![CDATA[AKAL DAN WAHYU DALAM PEMIKIRAN M. QURAISH SHIHAB ]]>
<![CDATA[Yuhaswita Yuhaswita]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 17, No 1 (2017): Februari 2017 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v17i1.909
<![CDATA[Reason according to M. Quraish Shihab sense is the thinking power contained in man and is a manipation of the human soul. Reason is not understood materially but reason is understood in the abstract so that sense is interpreted a thinking power contained in the human soul, with this power man is able to gain knowledge and be able to distinguish between good and evil. Revelation according to M. Quraish Shihab, is the delivery of God’s Word to His chosen people to be passed on to human beings to be the guidance of life. God’s revelation contains issues of aqidah, law, morals, and history. Furthermore, M. Quraish Shihab reveals that human reason is very limited in understanding the content of Allah’s revelation, because in Allah’s revelation there are things unseen like doomsday problems, death and so forth. The function of revelation provides information to the sense that God is not only reachable by reason but also heart.]]>
<![CDATA[RADA’AH DALAM PERSPEKTIF FILOSOFIS, NORMATIF, YURIDIS, PSIKOLOGIS, SOSIOLOGIS, EKONOMIS ]]>
<![CDATA[Suryani Suryani]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 17, No 2 (2017): Agustus 2017 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v17i2.899
<![CDATA[Radaah is a breastfeeding of children or babies delivered to other women who are not mothers, resulting in mahram law between breastfeeding mothers and their children with their breastfed children. Radaah is permitted by Islam, according to the aqad or agreement between the child’s parents and the woman who breastfed her. Culturally, then in Indonesia is not there, because even if parents can not breastfeed their children for something, then the alternative taken is to give their children with formula milk. The Radaah is commonly done by the Arabs.]]>
<![CDATA[DIALOG SEBAGAI KRITISISME BERAGAMA ]]>
<![CDATA[Wira Hadi Kusuma]]>
<![CDATA[ JURNAL ILMIAH SYI'AR Vol 13, No 2 (2013): Agustus 2013 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Bengkulu ]]>
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DOI: 10.29300/syr.v13i2.1499
<![CDATA[Tulisan ini menjelaskan tentang pentingnya melakukan dialog dalamupaya membangun relasi kedamian antar umat beragama dan intern umatberagama. Dialog yang dibangun selama ini cenderung simbolis danritualis, belum menyentuh pada substansi, sehingga belum menyentuhpada akar masalah yang sesungguhnya. Penulis berharap bahwa dialogyang dibangun atas dasar kesimbangan pemahaman secara utuh baikterhadap ajaran agama yang diyakininya maupun ajaran agama orang lain.Hal ini harus dipahami oleh elit agama (tokoh agama) dan hendaknyadisampaikan ke masyarakat akar rumput. Kritik ke dalam dan ke luar padatahap berikutnya memerlukan aksi dan prilaku nyata dari pemahaman itu,tentang pentingnya meyakini secara benar ajaran agamanya danmengamalkannya, sekaligus memberikan kesempatan secara luas bagiorang lain meyakini ajaran agamanya dan mengamalknanya.]]>
