scholarly journals MAKNA KONOTATIF SYAIR QASIDAH SALAWAT NABI PADA NASKAH MAJELIS DZIKIR DAN SALAWAT PONDOK RUMI UNTUK MAJELIS AL-ASYIQIN JAMBI (KAJIAN SEMANTIK)

2019 ◽  
Vol 3 (1) ◽  
pp. 112
Author(s):  
Uli Wahyuni ◽  
Rini Pujiyanti
Keyword(s):  
Qualitative Approach ◽  
Connotative Meaning ◽  
Data Source ◽  
Descriptive Method ◽  
Descriptive Qualitative

The aim of this research is to describe the connotative meaning of solawat nabi qasidah. This research uses qualitative approach by using descriptive method. This research is descriptive qualitative. In this research, the data is taken by collecting whole data, choosing the data, and analyzing the data in concluding section. The data is taken from the words of data source. The source of the data is the texts of solawat nabi qasidah. In collecting the data, the texts of solawat nabi qasidah which are related with connotative meaning are read. Based on the analysis, there are 13 connotative meaning on the texts of solawat nabi qasidah. From those 36 titles, there are 8 titles which consist of connotative meaning. There are more than one connotative meaning from each title. Thus, it can be concluded that the texts of solawat nabi qasidah consist of connotative meaning. Keywords: Connotative Meaning, Solawat Nabi Qasidah

scholarly journals VERBAL AND NON-VERBAL SIGNS IN FACIAL WASH ADVERTISEMENTS: A SEMIOTIC ANALYSIS

2021 ◽  
Vol 4 (2) ◽  
pp. 24
Author(s):  
Ria Andriani ◽  
Desak Putu Eka Pratiwi ◽  
I Dewa Ayu Devi Maharani Santika
Keyword(s):  
Qualitative Approach ◽  
The Internet ◽  
Semiotic Analysis ◽  
Public Attention ◽  
Connotative Meaning ◽  
Natural Extracts ◽  
Data Source ◽  
Descriptive Qualitative

This study involves the discovery of verbal and non-verbal signs, which also describe the meaning of verbal and non-verbal signs found in the facial wash commercial advertisements. The data were taken from three printed facial wash advertisements. The data source has been taken from the internet. This study used the semiotic hypothesis provided by Saussure (1983: 65) to find out the verbal and non-verbal signs and the theoretical meaning provided by Barthes (1977) to find out the meaning of verbal and non-verbal signs in the facial wash ads. The analysis used a descriptive qualitative approach to analyze the results. As a result, the three facial wash ads show verbal and nonverbal signs that enable the company to market its product. In the verbal signs of the advertising, most of them contain denotative meaning and non-verbal signs which is in part, contain connotative meaning in certain advertisements. Two advertisements used a female as a model; one advertisement used a male as a model. This means that advertisers seek to gain public attention through the use of pretty females, popular figures and natural extracts or ingredients.

Analisis Efektivitas Distribusi Zakat Produktif Dalam Meningkatkan Kesejahteraan Mustahik (Studi Kantor Cabang Rumah Zakat Sumatera Utara)

2019 ◽  
Vol 4 (1) ◽  
pp. 137
Author(s):  
Mulkan Syah Riza
Keyword(s):  
Data Analysis ◽  
Data Collection ◽  
Qualitative Analysis ◽  
Field Research ◽  
Qualitative Approach ◽  
North Sumatra ◽  
Descriptive Method ◽  
Descriptive Qualitative

This study aims to explain how the distribution of productive zakat in the Rumah Zakat North Sumatra and how the effectiveness of productive zakat distribution in improving the welfare of mustahik in the Rumah Zakat North Sumatra. This study uses a qualitative approach with a type of descriptive method, which is a problem that guides researchers to explore and photograph situations that will be thoroughly investigated, broadly and deeply. Data collection techniques with field research, while the tools used are observation, interviews and documentation. Data analysis used is descriptive qualitative analysis. The results of this study inform that in distributing productive zakat funds, Rumah Zakat is in accordance with Law No. 23 of 2011 concerning Management of Zakat. The distribution of productive zakat carried out by the Rumah Zakat North Sumatra through the Senyum Mandiri Program to mustahik in Medan Helvetia Subdistrict has been effective, because it can improve the welfare of mustahik, this is evidenced by the income of eight of thirteen mustahik people in total, five people whose income is fixed and four out of eight people whose income has increased has reached the level of muzaki.

scholarly journals ANALISIS NILAI BUDAYA DALAM HIKAYAT BANTA AMAT JILID I DAN II KARYA T. A. SAKTI

2020 ◽  
Vol 8 (2) ◽  
pp. 231-244
Author(s):  
Teuku Mahmud
Keyword(s):  
Cultural Values ◽  
Qualitative Approach ◽  
Cultural Value ◽  
Human Relationship ◽  
Human Relations ◽  
Relationship With God ◽  
The People ◽  
Data Source ◽  
Mutual Care ◽  
Descriptive Method

This study aims to describe the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. Cultural value is very important to be studied in order to preserve the cultural heritage of the people of Aceh so that it can be known by the younger generation and re-cultivated in life in the present. The formulation of the problem raised in this study is how the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. The data source in this research is Hikayat Banta Amat Volume I and II by T. A. Sakti. The selected data is each quotation that has a relation to cultural values ​​in the saga. The approach and method used in this research is a qualitative approach and a descriptive method by describing the facts which are then followed by analysis. The cultural values ​​analyzed in Banta Amat sects are grouped according to five categories, namely (1) cultural values ​​in human relations with God, (2) cultural values ​​in human relations with nature, (3) cultural values ​​in human relations with other humans, (4) cultural values ​​in human relations with society, and (5) cultural values ​​in human relations with oneself. The results showed there were 37 quotations related to cultural values ​​that exist in the Banta Amat saga, namely: (1) Cultural values ​​in the human relationship with God there are 6 values ​​in 24 quotes; a) Give thanks to God 3 quotes, b) Give to Allah the Prophet 1 quote, c) Pray and ask God 9 quotes, d) surrender to God 8 quotes, e) Fear God 1 quote, and f) Obey to worship God 2 quotes, (2) Cultural values ​​in human relations with nature are found in 2 quotations about utilizing the forest, (3) Cultural values ​​in human relations with other humans there are 3 values ​​in 4 quotations; a) respect for others 2 quotes, b) say greetings 1 quote, and c) answer greetings 1 quote, (4) Cultural values ​​in human relations with the community there are 3 quotes namely about mutual care, and (5) Cultural values ​​in relationships humans with themselves there are 3 values ​​in 4 quotes; a) Never give up 2 quotes, b) responsibility 1 quote, and c) hard work 1 quote. Based on the results of the study it can be seen that the cultural values ​​in the human relationship with God are more numerous than the other values. This illustrates that the people of Aceh are religious and devout people who worship God. Suggestions from researchers that the people of Aceh continue to preserve cultural values ​​such as the Banta Amat saga in daily life. Abstrak Penelitian ini bertujuan untuk mendeskripsikan nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Nilai budaya sangat penting untuk dikaji guna melestarikan warisan budaya masyarakat Aceh agar dapat diketahui oleh generasi muda dan kembali dibudidayakan dalam kehidupan pada masa sekarang. Rumusan masalah yang diangkat dalam penelitian ini adalah bagaimana nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Sumber data dalam penelitian ini adalah Hikayat Banta Amat Jilid I dan II karya T. A. Sakti. Data yang dipilih adalah setiap kutipan yang ada kaitannya dengan nilai budaya dalam hikayat. Pendekatan dan metode yang digunakan dalam penelitian ini adalah pendekatan kualitatif dan metode deskritif dengan mendeskripsikan fakta-fakta yang kemudian disusul dengan analisis. Nilai budaya yang dianalisis dalam hikayat Banta Amat dikelompokkan berdasarkan lima kategori, yaitu (1) nilai budaya dalam hubungan manusia dengan Tuhan, (2) nilai budaya dalam hubungan manusia dengan alam, (3) nilai budaya dalam hubungan manusia dengan manusia lain, (4) nilai budaya dalam hubungan manusia dengan masyarakat, dan (5) nilai budaya dalam hubungan manusia dengan diri sendiri. Hasil penelitian menunjukkan terdapat 37 kutipan yang terkait dengan nilai budaya yang ada dalam hikayat Banta Amat, yaitu: (1) Nilai budaya dalam hubungan manusia dengan Tuhan terdapat 6 nilai pada 24 kutipan; a) Bersyukur kepada Allah 3 kutipan, b) Berselawat kepada Nabi Allah 1 kutipan, c) Berdoa dan memohon kepada Allah 9 kutipan, d) menyerahkan diri kepada Allah 8 kutipan, e) Takut kepada Allah 1 kutipan, dan f) Taat beribadah kepada Allah 2 kutipan, (2) Nilai budaya dalam hubungan manusia dengan alam terdapat pada 2 kutipan tentang memanfaatkan hutan, (3) Nilai budaya dalam hubungan manusia dengan manusia lain terdapat 3 nilai pada 4 kutipan; a) menghormati orang lain 2 kutipan, b) mengucapkan salam 1 kutipan, dan c) menjawab salam 1 kutipan, (4) Nilai budaya dalam hubungan manusia dengan masyarakat terdapat 3 kutipan yaitu tentang rasa saling peduli, dan (5) Nilai budaya dalam hubungan manusia dengan diri sendiri terdapat 3 nilai pada 4 kutipan; a) Pantang menyerah 2 kutipan, b) tanggung jawab 1 kutipan, dan c) kerja keras 1 kutipan. Berdasarkan hasil penelitian dapat dilihat bahwa nilai budaya dalam hubungan manusia dengan Tuhan lebih banyak dari nilai yang lainnya. Hal ini menggambarkan bahwa masyarakat Aceh adalah masyarakat yang religius dan taat beribadah kepada Allah. Saran dari peneliti agar masyarakat Aceh terus melestarikan nilai budaya seperti pada hikayat Banta Amat dalam kehidupan sehari-hari. Kata Kunci: Hikayat, Nilai Budaya

scholarly journals HEGEMONI KEKUASAAN PEMANGKU ADAT MINANGKABAU DALAM NOVEL TENGGELAMNYA KAPAL VAN DER WIJCK KARYA HAMKA: KAJIAN HEGEMONI GRAMSCI

2019 ◽  
Vol 7 (1) ◽  
pp. 41-48
Author(s):  
Nita Kartika Sari ◽  
Sumartini Sumartini ◽  
U’um Qomariyah
Keyword(s):  
Literary Work ◽  
Qualitative Approach ◽  
Research Approach ◽  
The Novel ◽  
Antonio Gramsci ◽  
The Unconscious ◽  
Sociological Approach ◽  
Research Problems ◽  
Data Source ◽  
Descriptive Qualitative

Karya sastra memang tidak bisa dilepaskan begitu saja dari pengarang dan keadaan sosial yang melatarbelakangi penciptaanya serta segala gejolak kemasyarakatan yang ada seperti kekuasaan dan dominasi yang dirasa merugikan.  Dari tiga rumusan masalah penulis hanya akan memfokuskan pembahasan pada bentuk hegemoni yang dilakukan pemangku adat di Minangkabau. Metode yang digunakan dalam penelitian ini yaitu metode deskriptif kualitatif.  Penelitian ini menggunakan pendekatan sosiologi sastra dan teori hegemoni Antonio Gramsci. Sumber data adalah novel Tenggelamnya Kapal Van Der Wijck karya Hamka. Data diperoleh dengan teknik membaca dan mencatat. Hasil penelitian berupa jenis hegemoni yang disadari dan tidak disadari. Terdapat empat bentuk dari hegemoni yang disadari yaitu kekeraan, penindasan, paksaan dan perampasan, sedangkan bentuk dari hegemoni yang tidak disadari berupa provokasi. There is an inseparable bond between a literary work with the background experience of its writer, and the underlying socio-cultural circumstances behind its creation, as well as all the existing disadvantageous problems in society such as hegemony and dominance. Of the three research problems, the discussion in this article will focus solely on the form of hegemony practices done by the Elders in Minangkabau culture. In conducting this research, descriptive qualitative approach is used. Literary sociological approach using the theory of Hegemony by Antonio Gramsci is used as the research approach. The data are obtained by using reading and noting technique. The data source is the novel Tenggelamnya Kapal Van der Wijck by Hamka. As the result of the research, there are two type of hegemony practices found, the conscious and unconscious hegemony. The conscious hegemony take four forms, there are: violence, oppression, coercion and deprivation. Meanwhile the unconscious hegemony realized only in form of provocation.

scholarly journals ANALISIS SISTEM PENGENDALIAN INTERNAL ATAS PENJUALAN KREDIT PADA PT. RAJAWALI NUSINDO CABANG MANADO

2020 ◽  
Vol 15 (3) ◽  
pp. 366
Author(s):  
Nindy Vannesya Budiman ◽  
Herman Karamoy ◽  
Victorina Z Tirayoh
Keyword(s):  
Control System ◽  
Internal Control ◽  
Analytical Method ◽  
Qualitative Approach ◽  
Internal Control System ◽  
Descriptive Method ◽  
Descriptive Qualitative

An internal control system for credit sales is needed to support the continuity operation of the company. By good internal recovery, credit sales activities can avoid the risks that cause losses. The objective of this study is to analyze the internal control system for credit sales applied at PT. Rajawali Nusindo Manado Branch and at the same time determine the system of internal control over credit sales has been well implemented by using descriptive qualitative approach. The analytical method used in this study is descriptive method which describes the results in accordance with those found directly through the process in the field. The result of PT. Rajawali Nusindo Manado Branch shows that the internal control system for credit sales is not being well protected due to a mismatch with some internal control components.

scholarly journals Analisis Efektivitas Distribusi Zakat Produktif Dalam Meningkatkan Kesejahteraan Mustahik (Studi Kantor Cabang Rumah Zakat Sumatera Utara)

2021 ◽  
Vol 4 (1) ◽  
pp. 137
Author(s):  
Mulkan Syah Riza
Keyword(s):  
Data Analysis ◽  
Data Collection ◽  
Qualitative Analysis ◽  
Field Research ◽  
Qualitative Approach ◽  
North Sumatra ◽  
Descriptive Method ◽  
Descriptive Qualitative

This study aims to explain how the distribution of productive zakat in the Rumah Zakat North Sumatra and how the effectiveness of productive zakat distribution in improving the welfare of mustahik in the Rumah Zakat North Sumatra. This study uses a qualitative approach with a type of descriptive method, which is a problem that guides researchers to explore and photograph situations that will be thoroughly investigated, broadly and deeply. Data collection techniques with field research, while the tools used are observation, interviews and documentation. Data analysis used is descriptive qualitative analysis. The results of this study inform that in distributing productive zakat funds, Rumah Zakat is in accordance with Law No. 23 of 2011 concerning Management of Zakat. The distribution of productive zakat carried out by the Rumah Zakat North Sumatra through the Senyum Mandiri Program to mustahik in Medan Helvetia Subdistrict has been effective, because it can improve the welfare of mustahik, this is evidenced by the income of eight of thirteen mustahik people in total, five people whose income is fixed and four out of eight people whose income has increased has reached the level of muzaki.

scholarly journals PERSEPSI TINDAK TUTUR EKSPRESIF MARAH MASYARAKAT SUKU BETAWI DI KECAMATAN BEJI, DEPOK: KAJIAN SOSIO- PRAGMATIK

Widyaparwa ◽  
2018 ◽  
Vol 46 (1) ◽  
pp. 30-48
Author(s):  
Wiwiek Dwi Astuti
Keyword(s):  
Older People ◽  
Social Factors ◽  
Speech Act ◽  
Economic Status ◽  
Qualitative Approach ◽  
Expressive Speech ◽  
Comprehensive Account ◽  
Factors Influencing ◽  
Data Source ◽  
Descriptive Method

The present study gives a comprehensive account of preception of angry speech act by Betawenese when they are ‘asked’ to do something by others. Based on the problem, this study aims to describe the expres- sive perception of Betawi people anger when they are 'asked' to do something by others in the form of speech. The data source is questionerre distributed to 30 people who live in Beji Depok district. This study applies descriptive method of qualitative approach. The result shows that forms of anger expressive speech act preception are (1) expressions ‘aduh’ or ‘waduh’, (2) the use of words or questions, (3) the expressions of refutation, (4) experssions of prohibition, and (5) swearing expressions.The social factors influencing expressions are (1) anger to the parents, (2) to the superiors, (3) to strangers, (4) to older people with higher economic status, (5) to older people with the same economic status, (6) to older people with lower economic status, (7) people of the same age with higher economic status, (8) to people of the same age with the same economic status, (9) to people the same age with lower economic status people, (10) to younger people with higher economic status, (11) to younger people with the same economic status, (12) to young- er people with lower economic status.Masalah yang diangkat dalam penelitian ini ialah persepsi tindak tutur ekspresif marah  penu-tur suku Betawi ketika ‘diminta/disuruh’ melakukan sesuatu oleh orang lain. Berdasarkan ma- salah tersebut, penelitian ini bertujuan untuk mendeskripsikan persepsi ekpresif marah masyarakat Betawi ketika mereka ‘diminta/disuruh’ melakukan sesuatu oleh orang lain dalam bentuk tuturan. Sumber data penelitian ini ialahdata kuesioner yang disebarkan kepada responden sebanyak tiga puluh orang . Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif. Hasil penelitian persepsi tindak tutur ekspresif marah ini ialahpenggunaan ungkapan aduh atau waduh, (2)penggunaan kata atau ungkapan pertanyaan, (3) penggunaan ungkapan penolakan, (4) penggunaan ungkapan larangan, dan (5) penggunaan ungkapan umpatan. Faktor sosial yang berpengaruh dalam ekspresi marah ialah (1) marah kepada orang tua, (2) marah kepada atasan, (3) marah kepada orang yang tidak dikenal, (4) marah  kepada orang yang lebih tua status ekonomi lebih tinggi, (5) marah kepada orang yang lebih tua status ekonomi sama, (6) marah kepada orang yang lebih tua status ekonomi lebih rendah, (7) tutur marah kepada orang yang sebaya status ekonomi lebih tinggi, (8) marah kepa- da orang yang sebaya status ekonomi sama, (9)  marah kepada orang yang sebaya status ekonomi lebih rendah, (10) marah kepada orang yang lebih muda status ekonomi lebih tinggi, (11) marah kepada orang yang lebih muda status ekonomi sama, dan (12) marah kepada orang yang lebih muda status ekonomi lebih rendah.

scholarly journals Frasa Eksosentrik dalam Novel Kembang Kembang Petingan Karya Holisoh M.E

LOKABASA ◽  
2020 ◽  
Vol 11 (1) ◽  
pp. 50-60
Author(s):  
Leni Maryanika ◽  
Yayat Sudaryat
Keyword(s):  
Data Analysis ◽  
Elemental Analysis ◽  
Qualitative Approach ◽  
The Novel ◽  
Literature Study ◽  
Analysis Techniques ◽  
Data Analysis Technique ◽  
Analysis Technique ◽  
Data Source ◽  
Descriptive Method

The research aims to analyze and describe exocentric phrase that include the form, stucture, and semantics (the relation between grammatical elements) that contained in the novel Kembang Kembang Petingan by Holisoh M.E. In this study used descriptive method with a qualitative approach. Technique used in collecting data is a literature study. The data analysis technique used in this study is direct elemental analysis techniques. The data source used in this study is Novel Kembang Kembang Petingan by Holisoh M.E. The results of this research have 1133 phrase with 1658 frekuesi and describe three things, (1) exocentric phrase divided into two types of phrase, direktif phrase and relative phrase, (2) stucture of exocentric phrase have four general stucture and eleven substucture, and (3) semantics (the  relation between grammatical elements) have twelve relation gramatical of direktif phrase and two relation gramatical of relative phrase in the Kembang novel Kembang Petingan by Holisoh ME. Based on research can be concluded phrase exocentric in Kembang Kembang Petingan novel by Holisoh M.E can be examined in aspects form, stucture, and relation grammatical elements. AbstrakPenelitian ini bertujuan untuk menganalisis dan mendeskripsikan frasa eksosentrik yang meliputi bentuk, struktur, dan semantik (hubungan antarunsur gramatikal) yang terdapat dalam novel Kembang Kembang Petingan karya Holisoh M.E. Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif, teknik yang digunakan dalam mengumpulkan data adalah tehnik studi pustaka, dan teknik analisis yang digunakan yaitu teknik analisis unsur langsung. Sumber data yang digunakan adalah novel Kembang Kembang Petingan karya Holisoh M.E. Hasil dari penelitian ini yaitu terdapat 1133 frasa eksosentrik dengan frekuensi 1658 kali, lalu mendeskripsikan tiga hal yaitu (1) bentuk frasa eksosentik yang terdiri atas data 2 jenis frasa yaitu frasa direktif dan relatif, (2) struktur frasa eksosentrik yang memiliki 4 pola utama dan 11 subpola, dan (3) semantik (hubungan makna antarunsur gramatikal) yang terdiri atas 12 hubungan makna antarunsur gramatikal frasa direktif dan 2 hubungan makna antarunsur gramatikal frasa relatif. Berdasarkan hasil penelitian dapat disimpulkan bahwa frasa eksosentrik mempunyai bentuk, struktur, dan hubungan gramatikal antarunsurnya yang berkaitan dengan kajian struktur dan semantik.

scholarly journals KONTRIBUSI TRADISI HAROA DALAM PENDIDIKAN KARAKTER MASYARAKAT BUTON

2017 ◽  
Vol 12 (1) ◽  
pp. 94
Author(s):  
Nurdin Karim
Keyword(s):  
Data Analysis ◽  
Qualitative Approach ◽  
Community Leaders ◽  
Analysis Model ◽  
Data Source ◽  
Descriptive Qualitative

This study aims to (1) find out how the harmonic tradition exists in Buton society, (2) know the tradition forms of Buton society, and (3) know the character values in the tradition of Buton society. This study uses a descriptive qualitative approach that describes the process of harmonic tradition implementation in Buton society. The data is obtained through observation, interview, and documentation. The data source consists of 15 people consisting of syara Masjid, customary leaders, and village and community leaders. Data analysis is undertaken by using Miles & Huberman analysis model. The results showed that the implementation of the haroa is a hereditary tradition created by Buton society where the implementation is done from house to house, in the mosque, and in other places mutually agreed. The forms of haroa practice can be classified as follows: (a) haroa for the big days of Islam, such as isra'mi'raj, maulid of the Prophet Mauhammad Saw, Sha'ban, ramadhan, lailatul qadar night, feast of Eid fithri and Eid adha (b) haroa for syukuran / selamatan, (c) haroa for death (poalona mate). The character values contained in the tradition of the haroa are religiousity, gratitude, togetherness, love and affection, unity, help, care, deliberation, and tolerance.

scholarly journals NATIONAL DEVELOPMENT PROGRAM ACCORDING TO THE MAQASHID SHARIAH PERSPECTIVES

2021 ◽  
pp. 135
Author(s):  
Rahmat Fajar ◽  
Heni Noviarita ◽  
Erike Anggraini ◽  
Surono Bin Jamel
Keyword(s):  
National Development ◽  
Development Program ◽  
Qualitative Approach ◽  
Government Policies ◽  
Government Programs ◽  
Indonesian Government ◽  
The World ◽  
Data Source ◽  
Descriptive Qualitative

Government is an important element in the development of a country, In Islam, a country's policy must encompass life in the world and the hereafter, this can be reviewed through the perspective of sharia maqashid. Therefore the purpose of this study is to look at Indonesian government programs in the Maqashid Syariah review. This study uses a descriptive qualitative approach where the data source used is Library Reseacrh. The results showed that the Indonesian government was able to make government policies in the form of various programs to solve problems and improve the welfare and development of Indonesia. From many of these programs, this research only discusses government programs that are in accordance with Maqashid Syariah. The results showed that Indonesia through its policies and government programs succeeded in maintaining 5 elements of Islamic maqashid namely hifdzun in (Religion), hifzhun nafs (Jiwal), hifdzul 'aql (Reason), hifzhun nasl (Descendants) and hifzhul maal (Wealth) where means that the Indonesian people are able to have the opportunity to achieve the good of the world and the hereafter.

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