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In Indonesia, there have been numerous cases of people escaping from prison including the Muara Labuh Prison. This research analyze the prison conditions, the cases that occurred there, the motives behind the escape, the responsibility of the warden, and how Islamic law views escape. Data were collected through observation of prison conditions and interviews. Data analysis was performed in several stages, including data reduction, display, and verification techniques, then, narrated using a qualitative approach and Islamic law. The results revealed three cases of inmates escaping from this prison. They have a variety of reasons for this, including an inability to restrain sexual desires, being unable to serve very long sentences, depression, and poor prison security, which is the warden's responsibility. Prison escape is not justified in Islamic law due to the necessity to obey state rules that are not specifically regulated in the Qur'an and Sunnah.

Pandemi COVID-19 yang menyerang hampir seluruh belahan dunia memunculkan dampak terhadap berbagai aspek kehidupan, termasuk pendidikan. Proses pembelajaran yang awalnya berlangsung secara tatap muka beralih menjadi daring. Salah satu media pembelajaran daring yang banyak digunakan adalah video conference. Akan tetapi, penggunaan video conference memunculkan fenomena baru bagi penggunanya, yaitu zoom fatigue atau kelelahan akibat penggunaan video conference. Meski telah cukup banyak diulas, fenomena zoom fatigue masih belum banyak dikaji secara ilmiah. Tujuan penelitian ini adalah untuk mengeksplorasi dampak dan penyebab zoom fatigue pada mahasiswa salah satu perguruan tinggi negeri di Semarang, Jawa Tengah. Penelitian ini menggunakan metode kualitatif studi kasus. Pengambilan data menggunakan metode wawancara, observasi, dan dokumen pendukung. Partisipan yang terlibat adalah lima orang mahasiswa, lima orang anggota keluarga mahasiswa, dan dua orang dosen. Hasil penelitian ini menemukan dampak zoom fatigue berupa dampak fisiologis, psikologis, perilaku, hubungan dengan orang sekitar dan tanda-tanda kemunculan zoom fatigue. Faktor-faktor penyebab zoom fatigue terdiri atas, faktor internal dan faktor eksternal, kendala, serta hambatan penggunaan video conference.The COVID-19 pandemic has spread worldwide and affected many life aspects. One of the aspects that have been affected significantly by the pandemic is education. Offline educational systems need to adapt to the situation by shifting to online educational systems. Video conferences have gained popularity as one of the methods schools can use to conduct online classes. However, the rise of video conferences has brought out a new problem to solve, i.e., the zoom fatigue phenomenon. Zoom fatigue is a condition characterized by fatigue from video conferences. Despite the trending discussion about Zoom fatigue, the scientific study is still limited. This study aims to explore the impacts and causes of zoom fatigue among university students in Semarang, Central Java. This study is a qualitative study with a case study approach. Data were collected through interviews, observation, and complimentary document artifacts. Participants comprised five university students, five family members, and two lecturers. This study finds that the impacts of zoom fatigue consist of physical, physiological, behavioral, interpersonal connection, and zoom fatigue symptoms. Meanwhile, the cause factors include internal and external factors, obstacles, and hindrances.

Penelitian ini bertujuan untuk menjawab permasalahan bagaimana peran BAZNAS Kabupaten Polewali Mandar dalam mengimplementasikan UU No. 23 Tahun 2011 terhadap pengumpulan dan pendistribusian zakat. Bagaimana strategi Pengelolaan Zakat di BAZNAS Kabupaten Polewali Mandar dalam Mengimplementasikan Undang-undang No. 23 Tahun 2011 tentang Pengelolaan Zakat. Penelitian ini merupakan penelitian kualitatif-empirik dengan metode pendekatan yuridis-sosiologis dan historis. penelitian ini memakai jenis penelitian lapangan (field research), yaitu suatu penelitian yang dilakukan secara intensif, terperinci dan mendalam terhadap suatu objek tertentu. Teknik Pengumpulan Data penelitian ini adalah data primer dan data sekunder. Sesuai dengan karakteristik penelitian hukum empiris menggunakan data sekunder sebagai data awalnya yang diperoleh dari bahan- bahan hukum primer dan sekunder, kemudian dilanjutkan dengan data primer atau data lapangan yang diperoleh dari dokumen,wawancara dan observasi. Hasil penelitian menunjukkan; Pertama, bahwa implementasi UU No. 23 Tahun 2011 dalam pengelolan zakat sudah berjalan secara optimal sesuai dengan amanat Undang-Undang. Kedua, Strategi Pengelolaan pengelolaan zakat sudah memberikan pengaruh yang positif dan sesuai dengan amanah Undang-undajg No. 23 tahun 2011 Tentang Pengelolaan Zakat. Terbukti dengan dana ZIS yang diterima pada tahun 2017-2022 terjadi peningkatan dan dana ZIS tersebut telah didistribusikan kepada mustahiq. Adapun Strategi yang diupayakan BAZNAS dalam pengelolan zakat yaitu: 1). BAZNAS menjalin kerjasama dengan Pemerintah Kabupaten Polewali Mandar sehingga diterbitkan himbauan dan Peraturan Bupati. BAZNAS Polewali Mandar juga melakukan sosialisai dan edukasi, kerjasama dengan tokoh agama dan tokoh masyarakat, dengan cara membentuk UPZ.

Jumlah penduduk Indonesia tahun 2020 sejumlah 270.20 juta jiwa dengan laju pertumbuhan penduduk sebesar 1,25%. Laju pertumbuhan penduduk yang tidak dapat dikendalikan mengakibatkan banyak dampak terhadap penduduk yaitu menderita kekurangan makanan dangizi sehingga mengakibatkan tingkat kesehatan memburuk, mempunyai pendidikan yang rendah dan banyak penduduk yang pengangguran (BKKBN, 2015). Hasil wawancara dengan petugas Klinik Evi menyatakan peran aktif pasangan suami istri dalam penggunaan alat kontrasepsi masih cukup rendah sehingga berdampak pada kesadaran akan penggunaan alat kontrasepsi cukup rendah. Tujuan kegiatan pengabdian kepada masyarakat ini adalah untuk meningkatkan peran aktif pasangan suami istri dalam penggunaan alat kontrasepsi di wilayah Klinik Evi. Metode pelakasanaan kegiatan dilakukan dengan melakukan pendidikan kesehatan kepada pasangan suami istri terkait pentingnya dalam menggunakan alat kontrasepsi. Berdasarkan hasil penyuluhan yang dilakukan diketahui adanya peningkatan pengetahuan suami tentang penggunaan alat kontrasepsi yang sebelum dilakukan penyuluhan lebih banyak berpengetahuan kurang (58,3%), namun setelah dilakukan penyuluhan sebagian besar berpengetahuan baik (86,7%). Selain itu juga terjadi peningkatan pengetahuan istri, dimana sebelum dilakukan penyuluhan lebih banyak berpengetahuan cukup (35%), namun setelah dilakukan penyuluhan sebagian besar berpengetahuan baik (86%). Diharapkan kepada Klinik Evi supaya melakukan pendidikan kesehatan tentang alat kontrasepsi dan pendampingan kepada pasangan suami istri secara berkelanjutan sehingga memperkecil resiko terjadinya kehamilan yang tidak diinginkan.

Internet semakin berkembang pesat dan memunculkan permainan yang dikenal dengan game online. Remaja merupakan salah satu kelompok yang sangat tertarik dengan manfaat internet. Mayoritas pengunjung game center adalah remaja laki-laki. Salah satu faktor yang memengaruhi remaja untuk kecanduan internet adalah keluarga. Penelitian ini dilakukan di game center X dan Y Kabupaten Semarang dengan populasi 100 orang dan jumlah sampel penelitian 78 orang. Teknik pengambilan sampel yang digunakan adalah purposive sampling. Pengumpulan data menggunakan Skala Persepsi terhadap Keterlibatan Ayah dalam Pengasuhan (12 item; α = 0,844) dan Skala Kecenderungan Kecanduan Game Online (26 item; α = 0,936). Analisis data menggunakan analisis regresi sederhana. Hasil penelitian menunjukkan bahwa model regresi diterima (F(1) = 15,572, p

This study aims to determine the clinical supervision program, the stages of implementing clinical supervision, teachers' perceptions of clinical supervision and the supporting factors and obstacles to the implementation of clinical supervision. The method used in this research is qualitative. Data collection techniques are: observation, interviews and documentation studies. The research subjects were: principals, school supervisors, and teachers. The results of the research are: (1) the clinical supervision program at MTsN 11 Bireuen is structured based on problems that arise and requests from the teacher, the program is made when the teacher asks for clinical supervision. (2) The implementation of clinical supervision to improve the professional competence of teachers at MTsN 11 Bireuen is carried out in several stages. The first stage is the teacher who feels that he has difficulty going to the supervisor to ask for supervision. In the second stage, the supervisor determines the schedule to develop instruments and techniques for carrying out observations, as well as aids in carrying out observations. The third stage is feedback, the supervisor again gives encouragement and motivates the teacher to continue clinical supervision at the next opportunity; and (3) The existence of a high willingness from teachers who have problems in the teaching and learning process is a supporting factor for the implementation of clinical supervision. ABSTRAKPenelitian ini bertujuan untuk mengetahui program supervisi klinis, tahapan-tahapan pelaksanaan supervisi klinis, persepsi guru terhadap supervisi klinis dan faktor pendukung serta penghambat pelaksanaan supervisi klinis. Metode yang digunakan dalam penelitian adalah kualitatif. Teknik pengumpulan data adalah: observasi, wawancara dan studi dokumentasi. Subjek penelitian adalah: kepala sekolah, pengawas sekolah, dan guru. Hasil penelitian adalah: (1) program supervisi klinis di MTsN 11 Bireuen disusun berdasarkan permasalahan yang timbul dan permintaan dari guru, program dibuat pada saat guru meminta untuk disupervisi klinis. (2) Pelaksanaan supervisi klinis untuk meningkatkan kompetensi profesional guru di MTsN 11 Bireuen dilakukan dengan beberapa tahap. Tahapan pertama guru yang merasa punya kesulitan mendatangi supervisor untuk meminta dilakukan supervisi. Tahapan kedua supervisor menentukan jadwal sampai dengan menyusun instrument dan teknik pelaksanaan observasi, serta alat bantu dalam melaksanakan observasi. Tahap ketiga umpan balik, supervisor kembali memberikan semangat dan memotivasi guru untuk melanjutkan supervisi klinis pada kesempatan berikutnya; dan (3) Adanya kemauan yang tinggi dari guru yang bermasalah dalam proses belajar mengajar merupakan faktor pendukung pelaksanaan supervisi klinis.

Padi sawah merupakan tanaman pangan yang menempati posisi pertama kebutuhan pangan pokok di Indonesia. Kebutuhan pangan pokok beras terus meningkat seiring dengan pertumbuhan jumlah penduduk. Kabupaten Muna memiliki potensi untuk pengembangan padi sawah dalam pemenuhan kebuhan beras di Kabupaten Muna. Tujuan penelitian adalah untuk menganaslisis faktor-faktor yang mempengaruhi produksi padi sawah di Desa Bente, Kecamatan Kabawo, Kabupaten Muna. Penelitian ini dilaksanakan pada bulan Juli sampai dengan Bulan September Tahun 2020. Data yang digunakan dalam penelitian ini adalah data primer yang diambil secara cross section. Responden penelitian yaitu petani padi sawah yang berusahatani padi sawah pada musim tanam Tahun 2020. Metode pengambilan data dilakukan secara sensus. Lokasi penelitian ditentukan secara purposive (sengaja) yaitu Desa Bente, Kecamatan Kabawo, Kabupaten Muna dengan pertimbangan lokasi penelitian merupakan salah satu sentra produksi tanaman padi sawah di Kecamatan Kabawo Kabupaten Muna. Metode analisis data yang digunakan dalam penelitian ini adalah analisis fungsi produksi Cobb-Douglass, dengan menggunakan alat bantu softwere SPSS versi 16. Hasil Penelitian menunjukkan secara simultan faktor luas lahan, tenaga kerja, benih, pupuk urea, dan pupuk NPK Phonska berpengaruh signifikan terhadap produksi padi sawah di Desa Bente, Kecamatan Kabawo, Kabupaten Muna, sedangkan secara parsial luas lahan dan benih tidak berpengaruh signifikan terhadap produksi padi sawah di Desa Bente, Kecamatan Kabawo, Kabupaten Muna. Usaha tani padi sawah perlu dilakukan pengolahan lahan yang baik, pemberian pupuk urea dan pupuk NPK Phonska secara berimbang.

This research aims to find out how much the income of corn farming in Sidondo II Village, Sigi Biromaru District, Sigi Regency. This research was carried out in Jamuary to March. Determination of respondents was carried out using the simple random sampling method. The data collected in this study are in the form of primary and secondary data.The number of respondents determined as a sample in this study was 31 people from the total population of 102 people. The results of the analysis show that the average acceptance of corn farmer respondents is Rp.8.890.322,58/0,75ha /MT or equivalent to Rp.11.853.763,44 MT/ha, the average total cost of respondents to corn farmers is Rp.4.199.989,48/0,75ha /MT or equivalent to Rp.5.599.985,97/ha/MT, so that the income obtained by the respondents of corn farmers is Rp.4.690.333,10/0,75ha /MT or equivalent to Rp.6.253.777,47/ha/MT.

Hipertensi adalah peningkatan tekanan darah sistolik lebih dari 140 mmHg dan tekanan darah distolik dari 90 mmHg pada dua kali pengukuran dengan selang waktu 5 menit dalam keadaan cukup istirahat. Untuk menurunkan tekanan darah, salah satunya dengan menggunakan terapi herbal. Penelitian ini bertujuan untuk mengetahui adanya pengaruh perasan labu siam terhadap penurunan tekanan darah pada lansia di puskesmas Dongi. Jenis Penelitian ini menggunakan pendekatan kuantitatif Pre Experimental Design dengan menggunakan desain One Group Pre Test and Post Test. Di dalam desain ini observasi dilakukan sebanyak 2 kali, yaitu sebelum dan sesudah eksperimen. Sampel pada penelitian ini adalah pasien lansia dengan dengan riwayat hipertensi berjumlah 40 responden. Hasil penelitian ini yang diukur adalah TD sistolik dan diastolik di dapatkan effect size dari intervensi perasan labu siam terhadap TD adalah 0.000. Dari hasil analisis dengan menggunakan uji repeated ANOVA yang didapat dari data pengukuran hari pertama dan ketiga diperoleh nilai p 0,00 pada ekstramitas kiri dan kanan Penurunan tekanan darah setelah minum perasan labu siam selama 5 hari berturut-turut mengalami penurunan sistolik 10 mmHg, dan diastolik 6 mmHg dibandingkan sebelum minum perasan labu siam. Simpulan dalam penelitian, bahwa Pemberian Perasan Labu Siam selama 5 hari dapat menurunkan tekanan darah secara signifikan. Untuk selanjutnya, di sarankan kepada pihak Puskesmas Dongi untuk memberikan penyuluhan tentang Perasan Labu Siam atau menggunakan Labu Siam sebagai pengobatan alternatif non farmakologi kepada Masyarakat penderita hipertensi.

Internet semakin berkembang pesat dan memunculkan permainan yang dikenal dengan game online. Remaja merupakan salah satu kelompok yang sangat tertarik dengan manfaat internet. Mayoritas pengunjung game center adalah remaja laki-laki. Salah satu faktor yang memengaruhi remaja untuk kecanduan internet adalah keluarga. Penelitian ini dilakukan di game center X dan Y Kabupaten Semarang dengan populasi 100 orang dan jumlah sampel penelitian 78 orang. Teknik pengambilan sampel yang digunakan adalah purposive sampling. Pengumpulan data menggunakan Skala Persepsi terhadap Keterlibatan Ayah dalam Pengasuhan (12 item; α = 0,844) dan Skala Kecenderungan Kecanduan Game Online (26 item; α = 0,936). Analisis data menggunakan analisis regresi sederhana. Hasil penelitian menunjukkan bahwa model regresi diterima (F(1) = 15,572, p

BackgroundCollege students who are depressed as a direct or indirect effect of childhood trauma are at risk of suicide. Although for-giveness buffers mental health problems, there are inconsistencies in the results according to the object of forgiveness. This study aimed to examine the role of forgiveness, both as a mediator and as a moderator, for the association between childhood trauma and depression among university students.Participants and procedureThe sample comprised 398 students from a university in Semarang, Indonesia (M = 18.60, SD = 0.60, male = 26.1%) ob-tained through cluster random sampling. Measurements used were the Adverse Childhood Experiences (ACEs) question-naire, Beck Depression Inventory-II (BDI-II) and the Forgiveness Scale which contained the dimensions of self, others, and situations.ResultsThe path analysis and the investigation of CI result showed that forgiveness mediated the relationship between ACEs and depression. Forgiveness of self and situations were also mediating, but not forgiveness of others. On the other hand, the moderating effect only applied to the forgiveness of others, the effect of which increased positively when the level was high.ConclusionsThe result of this study indicates how the addition of ACEs affects lower level of forgiveness, thus explaining the higher level of depression among college students. Only forgiveness of others among the dimensions of forgiveness is not deter-mined by the number of ACEs, but its increase determines the addition of depression level when there are more ACEs. The discussions highlight the mechanism of each dimension, contribution of collectivistic culture, different types of ACEs and limited incidence of ACEs among the general college student population.

This study aims to conduct an adaptation and validation of the Offence-Related Feelings of Shame and Guilt Scale (ORSGS) in the Indonesian language. ORGS was translated into the Indonesian language using a forward translation method by a bilingual psychology expert. Five hundred ten male prisoners from three correctional institutions in Indonesia were recruited and completed the Indonesian version of ORSGS in paper-and-pencil. A Rasch model approach was applied to evaluate the psychometric properties and validity of the adapted scale. The results showed that the Indonesian version of ORSGS had moderate Cronbach’s Alpha reliability (α= .65) and excellent item reliability (.99). Item logit ranged from -1.08 to .72 with a separation value of 8.79, showing that items were grouped into 12 groups. The unidimensionality was found as acceptable/ moderate by 30.4% total variance explained from Principal Component Analysis but still needs further confirmatory analysis. Item 1 and 2 were found to be misfit and need to be evaluated. According to the Rasch model result, it can be concluded that the Indonesian version of ORSGS was valid (10 out of 12 items were fit) and reliable (Item reliability: .99) to be used in the prisoner population. However, further investigation about its multidimensionality and criterion validity still needs to be conducted

Evidence of the effectiveness of forgiveness meditation intervention among college students in ‘emergingadulthood’ is still limited. This study aims to examine the effect of forgiveness meditation intervention towardforgiveness, self-forgiveness, forgiveness of others, and forgiveness of situations among college students. Thisstudy used a quasi-experimental one-group pretest-posttest design with measurements follow-up two weeks aftertreatment ended. The subjects were “emerging adulthood”, as many as 9 college students from DiponegoroUniversity, Indonesia (MAge = 20.67; SDAge = 0.5; Female = 77.8%). The results of quantitative analysis usingstatistical test of Wilcoxon Signed Rank Test between pretest and posttest showed a significant increase inforgiveness (z = -2.668, p < .01), self-forgiveness (z = -2.670, p < .01), and forgiveness of situations (z = -2.384,p < .05). Testing between posttest and follow-up were not significant (p > .05). However, the test results betweenpretest and follow-up on these three variables were still significant, z = -2.668, p .05). The qualitative analysis and further discussions are also presented.

Penelitian ini bertujuan untuk mengetahui bagaimana fungsi DPRK dalam melakukan pengawasan terhadap kebijakan daerah dan juga menganalisis berbagai faktor yang dapat mempengaruhi keberhasilan DPRK mejalankan fungsi-fungsinya dalam menjalankan pengawasan terhadap kebijakan daerah Kabupaten Aceh Barat. Metode penelitian ini adalah kualitatif deskriptif. Adapun hasil penelitian ini menunjukkan bahwa fungsi DPRK pada proses pengawasan kebijakan daerah, melalui proses diantaranya yaitu penyusunan Anggaran, fungsi anggran, Pendapatan dan Belanja Kabupaten (APBK), pelaksanaan kebijakan daerah, dan pertanggung jawaban terhadap kebijakan daerah oleh eksekutif. Hasil penelitian ini juga menunjukkan bahwa faktor-faktor lain yang dapat mempengaruhi pelaksanaan fungsi DPRK dalam melakukan pengawasan kebijakan daerah yaitu kompetensi anggota DPRK, ketersediaan sarana dan prasarana, serta ketepatan waktu dalam melakukan pengawasan.

BACKGROUND: The prevalence of anemic pregnant women is still reasonably high, especially in low-middleincome countries. AIM: This study was aimed to assess the effect of giving red seaweed (Kappaphycus alvarezii) biscuits on changes in hemoglobin (Hb) levels and body weight of pregnant women in the first trimester. METHODS: The study used a quasi-experiment pretest-posttest study design. The study was conducted from April to June 2021 involving pregnant women in the first trimester who living in the working area of the Wapunto Community Health Center, Muna Regency, Indonesia. A total of 45 pregnant women were selected purposively and assigned to three different groups. The first group was given two pieces of red seaweed biscuits per day. The second group was given two pieces of red seaweed biscuits plus Fe tablets (60 mg/day), and the last group was given Fe tablet only (60 mg/day). Chi-square, paired sample t-test, Wilcoxon, and Kruskal–Wallis tests were performed using SPSS. RESULTS: The intervention group of red seaweed biscuits plus Fe tablets had the highest increase in Hb levels after 8 weeks of intervention, followed by the red seaweed biscuit group and the control group (0.97, 0.78, and 0.60 g/dL, respectively, p-value < 0.05). The red seaweed biscuit intervention group had the highest changes for body weight compared to the red seaweed biscuit plus Fe tablet group and the control group (1.07, 0.43, and 0.04 kg, respectively). CONCLUSION: The provision of red seaweed biscuits could increase maternal Hb level and weight during the first trimester of their pregnancy.

The Covid-19 pandemic has jolted the world, including Indonesia. The transmission is extremely quick, huge, and difficult to identify. Millions of people have been infected, and some have died as a result. Vaccines and medicines that are effective have yet to be discovered. This extraordinary situation deserves exceptional handling from all sides. This research attempts to explain Muhammadiyah's humanitarian jihad by mobilizing all of its resources using an empirical method and referencing the study of social fiqh-praxis. This study illustrates Muhammadiyah's humanitarian struggle in sustaining and safeguarding life against the real threat of Covid-19. During the management of Covid-19, their efforts resulted in religious fatwas and humanitarian initiatives by involving all resources. The rise of this humanitarian struggle is the result of a genuine and unprecedented challenge to the soul and integrity of Muhammadiyah. This kind of jihad has ramifications for worship practices, activities, and organizational actions that include the public.

Penelitian ini bertujuan mengeksplorasi distres psikologis sebagai risiko masalah kesehatan mental di antara tenaga kependidikan perguruan tinggi negeri berbadan hukum. Sejumlah 178 tenaga kependidikan dari Perguruan Tinggi Negeri Berbadan Hukum ‘X’ (Laki-laki=41,6%) terlibat dalam penelitian ini. Distres psikologis diukur menggunakan General Health Questionnaire-12 (Cronbach α = 0,857), yang memuat dimensi disfungsi sosial, kecemasan dan depresi, dan kehilangan kepercayaan diri. Statistik deskriptif dan uji beda nonparametrik dilakukan dalam analisis data. Hasil menunjukkan bahwa sebesar 26,4% subjek berisiko memiliki masalah kesehatan mental umum (cut-off score 10/11). Baik jenis kelamin maupun bidang keilmuan tidak membedakan level distres psikologis secara general maupun menurut dimensinya. Mayoritas manifestasi distres psikologis ditemukan pada dimensi disfungsi sosial, sedangkan terendah pada dimensi kehilangan kepercayaan diri. Hal tersebut didukung perbedaan mean skor antar dimensi yang signifikan, secara berturut dari yang tertinggi adalah disfungsi sosial, kecemasan dan depresi, dan kehilangan kepercayaan diri. Self-serving bias diduga berperan sebagai strategi penanggulangan dari ancaman terhadap diri sehingga meningkatkan penghargaan terhadap diri. Temuan penelitian ini menunjukkan perlunya menyediakan program kesehatan mental bagi tenaga kependidikan perguruan tinggi.

Bekerja sebagai pengasuh anak disabilitas ganda adalah suatu jenis pekerjaan yang tidak biasa dipilih oleh individu terlebih pada jenis kelamin laki-laki. Hal ini disebabkan jenis pekerjaan ini memiliki tugas dan tanggung jawab yang kompleks serta membutuhkan kemampuan merawat dan kesabaran yang tinggi. Sejauh ini penelitian tentang pengasuh anak disabilitas ganda masih terbatas pada jenis kelamin perempuan. Tujuan dari penelitian ini adalah untuk mengungkap pengalaman pengasuh anak disabilitas ganda. Metode yang digunakan dalam penelitian ini adalah kualitatif fenomenologis dengan melibatkan tiga orang subjek yang dipilih melalui teknik purposive sampling dengan kriteria pengasuh berjenis kelamin laki-laki yang bekerja di panti asuhan disabilitas ganda dan memiliki usia kerja lebih dari 5 tahun. Wawancara yang dilakukan dalam penelitian ini adalah semi-terstruktur serta pendekatan yang di gunakan untuk analisis data adalah dengan interpretative phenomenological analysis. Hasil penelitian menunjukkan terdapat tiga tema induk, yaitu (1) proses dalam pekerjaan yang meliputi keputusan untuk bekerja sebagai pengasuh, usaha untuk bertahan bekerja, dan pemaknaan akan pekerjaan, (2) emosi yang dirasakan ketika bekerja, yang meliputi kesenangan dan kesulitan dalam bekerja (3) dinamika pengasuhan, yang meliputi pengembangan pengasuhan anak disabilitas ganda dan bentuk hubungan dengan anak asuh.

Da'wah can be disseminated through various media without reducing the meaning and purpose of da'wah. Of course, there are many things that can be used as a medium of da'wah, one of which is through the media of songs where this art has its own charm and value, of course, and does not bore the audience (the listeners). Religious songs are a type of song that contains a lot of da'wah messages, for example, the song "Sapu Jagat" sung by one of the famous Indonesian music groups, namely Sabyan Gambus. Based on this phenomenon, the problems in this study are formulated as follows (1) How is the message of Aqidah contained in the Sabyan Gambus sweepstakes song (2) How is the Sharia message contained in the Sabyan Gambus sweepstakes song (3) How is the moral message contained in in Sabyan Gambus's sweeping universe song. The researcher uses a qualitative approach, this type of research is a study of the interpretation of the meaning in a song lyric so called because what is being studied is the text in a song lyric. The data collection techniques used in this study were observation, documentation and library research, while the data analysis technique used was semiotic analysis with Ferdinand de Saussure's semiotic theory. The results of this study are (1) The lyrics of the song "Sapu Jagat" by Sabyan Gambus have aqidah values ​​which consist of believing in the sixth pillar of faith, namely faith in qodho and qodhar, and looking for a straight path or direction that leads to the pleasure of Allah and heaven. -His. (2) The lyrics of the song "Sapu Jagat" by Sabyan Gambus have sharia values ​​which consist of peace of mind that can be found with the good relationship between servants and God and relationships with fellow creatures as well as by praying, tithing, giving and various other worships, discussing the universal broom prayer ( 3) The lyrics of the song "Sapu Jagat" by Sabyan Gambus have moral values ​​which consist of not giving up and not being pleased with what we have to Allah SWT, namely mazmumah morals, namely bad morals and trustworthiness is mahmudah morals, namely good morals Abstrak. Dakwah dapat disebarluaskan melalui berbagai media tanpa mengurangi makna dan tujuan dakwah. Tentunya banyak hal yang dapat dijadikan sebagai media dakwah, salah satunya melalui media lagu dimana kesenian ini memiliki daya tarik dan nilai tersendiri tentunya serta tidak membuat bosan para penikmatnya (pendengarnya). Lagu religi merupakan jenis lagu yang banyak mengandung pesan dakwah, misalnya lagu Sapu Jagad yang dinyanyikan oleh salah satu grup musik ternama Indonesia yaitu Sabyan Gambus. Berdasarkan fenomena tersebut, maka permasalahan dalam penelitian ini dirumuskan sebagai berikut (1) Bagaimana pesan Aqidah yang terkandung dalam lagu undian Sabyan Gambus (2) Bagaimana pesan Syariah yang terkandung dalam lagu undian Sabyan Gambus (3) Bagaimana pesan akhlak yang terkandung dalam lagu Sabyan Gambus menyapu alam semesta. Peneliti menggunakan pendekatan kualitatif, jenis penelitian ini adalah studi tentang interpretasi makna dalam sebuah lirik lagu disebut demikian karena yang diteliti adalah teks dalam sebuah lirik lagu. Teknik pengumpulan data yang digunakan dalam penelitian ini adalah observasi, dokumentasi dan studi kepustakaan, sedangkan teknik analisis data yang digunakan adalah analisis semiotika dengan teori semiotika Ferdinand de Saussure. Hasil penelitian ini adalah (1) Lirik lagu “Sapu Jagat” karya Sabyan Gambus memiliki nilai-nilai aqidah yang terdiri dari meyakini rukun iman yang keenam, yaitu iman kepada qodho dan qodhar, serta mencari jalan atau arah yang lurus. yang menuju kepada keridhaan Allah dan surga. -Miliknya. (2) Lirik lagu Sapu Jagat karya Sabyan Gambus memiliki nilai-nilai syariah yang terdiri dari ketenangan jiwa yang dapat ditemukan dengan hubungan baik antara hamba dengan Tuhan dan hubungan dengan sesama makhluk serta dengan berdoa, berzakat, memberi dan berbagai ibadah lainnya, membahas tentang doa sapu sejagat (3) Lirik lagu "Sapu Jagat" karya Sabyan Gambus memiliki nilai moral yang terdiri dari pantang menyerah dan tidak ridha dengan apa yang kita miliki kepada Allah SWT yaitu akhlak mazmumah, yaitu akhlak yang buruk dan tawakal adalah akhlak mahmudah yaitu akhlak yang baik.

In the context of fiqh, the provisions of ḥudūd have been agreeable in terms of the actions and punishments. However, some of them are not mentioned in Aceh Qanun No. 6/2014 on Jinayat (Criminal) Law, such as stoning, death sentence, and hand amputation. These three types of punishment were harshly debated during the formulation of the qanun and subsequently abolished. Using the historical legal approach, this study finds out there were some issues that came up during the formulation process. First, the assessment of the local government and people’s readiness to implement those punishments has not been sufficient. Second, stoning, the death penalty, and hand cutting are not in accordance with the Indonesian procedural law. Third, the qanun formulation was affected by the disparity of Islamic legal scholars’ opinions regarding the mentioned penalties. Forth, the discussants in the forum believed that the implementation of Islamic criminal law needs phasing (tadarruj). AbstrakDalam konteks fikih, ketentuan hudud telah disepakati baik jenis perbuatannya maupun sanksi-sanksinya. Akan tetapi, tidak semuanya tercantum sebagai materi hudud dalam Qanun Aceh No. 6/2014 tentang Hukum Jinayat, seperti hukuman rajam, hukuman mati dan hukuman potong tangan. Ketiga jenis hukuman ini diperdebatkan dengan sengit selama pembahasan Qanun dan akhirnya ditiadakan. Melalui pendekatan sejarah hukum, diketahui setidaknya ada beberapa faktor problematik yang mewarnai perumusan Qanun Aceh No. 6/2014 tentang Hukum Jinayat. Pertama, adanya penilaian internal tentang kesiapan pemerintah dan masyarakat yang belum maksimal untuk melaksanakan hukuman-hukuman itu. Kedua, materi rajam, hukuman mati bagi pelaku riddah dan potong tangan yang tidak sejalan dengan hukum acara yang telah ada sebelumnya. Ketiga, adanya pengaruh perbedaan pendapat ulama (disparitas) dalam konteks fikih tentang hukuman-hukuman itu dalam proses perumusan qanun. Keempat, adanya keyakinan para pembahas bahwa penegakan hukum pidana Islam dalam Qanun Aceh memerlukan pentahapan (tadarruj).

Nutritional problems in Indonesia are getting more complex as the epidemiology transition occurs. According to reports of posyandu weighing activities at Kabere Puskesmas in 2020 there were 28 malnourished toddlers. The purpose of this study was to determine the increase in body weight of malnourished toddlers by providing high nutritional food made from tempeh and cauliflower in the working area of Kabere Public Health Center, Enrekang Regency. This type of research is a quantitative method with a quasi-experimental design with a non-equivalent control group design. The population is malnutrition under five in the working area of Puskesmas Kabere, The samples of this research were children under five who were malnourished, 14 under five who were given treatment and 14 children who were not given treatment for under-nutrition who were in the working area of the Kabere Community Health Center by calculating zcore, Data analysis was performed using the independent sample t-test with the help of the SPSS version 20 program. The location of this research was conducted in the working area of the Kabere Community Health Center. The research was conducted in July-August 2020.The results showed that the provision of high nutritional food made from tempeh and cauliflower could significantly increase body weight in malnourished children under five. So it is recommended that parents of toddlers provide adequate nutritional intake for under-nutrition children so that their nutritional status can continue to improve.

This article aims to explore about rahat as an effort to protect property in Pasaman, West Sumatera, Indonesia. Stealing was a criminal act which threatened the perpetrator with severe punishment, imprisonment in Indonesia or hand-amputation in Islamic law. The punishment was not only to deter and punish the perpetrator but also to educate society not to make the same mistake. However, when the national and religious laws did not function efficiently, the people in Pasaman, West Sumatera, Indonesia protected their properties with rahat, the magical fence consisting of tayyibah (noble words) which prepared by the leader of Islamic traditional boarding school (pesantren). When a thief broke the fence, he may forget his initial intention to steal, feel being locked, or even sickened in to an unrecoverable illness. Rahat and its effects were announced in public, delivered mouth to mouth, and obeyed by the community. As the result, the people were prevented from taking other people’s possessions; the treasures of society were also well preserved. The type of the study was field research with a qualitative approach. The data was gathered by observation, in-depth interviews, and documentation study. The analysis was done descriptively by data reduction, display, and verification (drawing conclusion).

This article aims to explore the models of application of Islamic law in Indonesia by the State, ranging from traditional to modern, including aspects of reform. This research found the fact that at the beginning of the entry of Islam to the archipelago, the propagators of Islam had partially applied Islamic law, especially after the establishment of Islamic kingdoms in several areas. However, after the establishment of the Unitary State of the Republic of Indonesia, the model of applying Islamic law underwent renewal with formalistic, religious-ethics, and convergence models. Unfortunately, in the production stage, the implementation encountered many obstacles because it had to enter the realm of practical politics. Therefore, its development continues to move partially, such as the issuance of the Marriage Law, Zakat, Hajj, and so on, including through material review in the Constitutional Court.

Inisiatif pertumbuhan diri diperlukan oleh mahasiswa generasi Z yang sedang memasuki masa emerging adulthood pada era digital saat ini. Persepsi terhadap harapan orangtua diduga menjadi variabel yang dapat memprediksi inisiatif pertumbuhan diri. Penelitian ini bertujuan untuk menguji secara empiris peran persepsi harapan orangtua terhadap inisiatif pertumbuhan diri pada mahasiswa generasi Z. Penelitian ini dilakukan di Fakultas Psikologi Universitas Diponegoro Semarang dengan populasi 673 mahasiswa dan jumlah sampel penelitian 233 mahasiswa. Teknik pengambilan sampel yang digunakan adalah teknik proportionate stratified random sampling. Pengumpulan data menggunakan Skala Inisiatif Pertumbuhan Diri (20 item valid,a = 0,880) dan Skala Persepsi terhadap Harapan Orangtua (24 item valid, a= 0,877). Analisis data menggunakan analisis regresi sederhana. Hasil penelitian menunjukkan bahwa model regresi diterima (F(1) = 36,502; p< 0,001; R2= 0,136) dengan β = 0,369 (p = 0,001). Dengan demikian dapat disimpulkan bahwa persepsi terhadap harapan orangtua memiliki peran positif dalam memprediksi tingkat inisiatif pertumbuhan diri pada mahasiswa generasi Z.

Kelurahan Bungo Pasang merupakan salah satu daerah yang terdapat di Kota Padang. Pada daerah ini memiliki pemukiman penduduk yang tergolong padat dan memiliki rumah dengan lahan terbatas. Permukiman penduduk ini menghasilkan sampah berupa sampah organik ataupun anorganik yang melimpah yang akan berdampak polusi lingkungan. Tujuan kegiatan adalah: untuk meningkatkan pengetahuan dan pemahaman masyarakat dalam pemanfaatan botol plastik bekas sebagai media tanam bunga dan apotik hidup yang ramah lingkungan. Metode kegiatan: 1). ceramah, 2). demonstrasi/pelatihan pemanfaatan botol plastik bekas sebagai media tanam. Khalayak sasaran kegiatan ini adalah ibu-ibu di Kompleks Salingka Bungo Permai 1, Kelurahan Bungo Pasang, Kecamatan Koto Tangah, Kota Padang dengan jumlah anggota sekitar 30 orang. Peserta juga diajarkan praktek: melubangi botol plastik, menalikan botol plastik, mencampur tanah dan pupuk, menanam tanaman bunga dalam botol plastik dan menata tanaman menjadi vertikal. Hasil kegiatan diperoleh dapat meningkatkan pengetahuan dan kesadaran masyarakat tentang pemanfaatan botol plastik bekas sebagai media tanam. Selanjutnya masyarakat memahami pemanfaatan botol plastik bekas sebagai media tanam yang ramah lingkungan di halaman yang terbatas hingga tahap pengaplikasian pemanfaatan botol plastik bekas sebagai media tanam yang ramah lingkungan. Diharapkan dari kegiatan ini dapat dilakukan masyarakat secara berkelanjutan agar bermanfaatan bagi masyarakat yang mempunyai lahan perkarangan yang sempit. Selanjutnya perlu manajemen yang lebih baik dalam pengelolaan sampah anorganik seperti pemanfaatan botol bekas sebagai media tanam.

In Islamic law, khamr is a common type of alcoholic beverage that is forbidden for consumption due to its elements that can intoxicate and lead to loss of self-control. The government of Indonesia also forbids people from consuming the intoxicating beverage in certain levels. Nevertheless, a community group in Batu Payuang Halaban, Lima Puluh Kota Regency, West Sumatra Province, Indonesia, wherein their daily lives can be found a type of traditional beverage as same as khamr that is a fermented juice of sugar palm bunches. The people call it “tuak”. This research aims to investigate how the people of Nagari Batu Payuang produce aia niro and tuak, their motives for buying, selling, and consuming the drink, and judging it from the perspective of Islamic law (hadd al-syurb). This type of research is field research with a qualitative approach. Data sources consisted of primary and secondary. The data collection was conducted by observing the process of producing aia niro, tuak, and the transaction, and in-depth interviews with owners of sugar palm plantation, tuak producers, buyers, sellers, consumers, and local ulama (Islamic scholars). The data were analyzed in descriptive by reduction, display, and verification. To examine this research, the theory used was the concept of hadd al-syurb in Islamic law and the regulation on alcoholic beverages in Indonesia. The results show that aia niro is produced by extracting the bunches of male sugar palm and it is the raw material to produce tuak by leaving the aia niro in jerry cans and adding agarwood bark for 3 days. The sellers have various reasons to sell tuak and its raw materials. Besides the price is higher than brown sugar, it is also motivated by personal and other economic reasons as well as easier processing. People who drink tuak realize that it is intoxicating in a certain amount but they drink it to warm their bodies and relieve their fatigues. In the concept of hadd al-syurb, consuming tuak as an intoxicating substance is haram (forbidden) and is condemned to those who drink it. However, they who trade it are not punished by hudud since the Sunna proposition only refers to the transaction as an act of curse.

This study was based on the existence of wive's divorce after knowing their husband have same-sex sexual orientation. Husband's behavior as homosexual had triggered conflict in their marriage. This normative legal study was carried out by analysing of the decision of Padang Religious Court Number 0783/Pdt.G/2017/PA.Pdg and Number 0266/Pdt.G/2018/PA.Pdg as well as other secondary legal materials such as laws and regulations, Jurisprudence and other related books. The results showed that the husband's homosexual behavior was unknown to the wife since before marriage but they found it after a long time living the marriage life. Wives found their husbands having sexual relations or the husband himself confessed his actions. Based on the legislation, the wife as a disadvantaged person might file for divorce on the grounds that the husband behaves homosexually even though the regulation could only justify by mentioning a constant dispute. In addition, it was impossible for a marriage to be built and be able to achieve its goals when the husband was not only homosexual but also bisexual. Homosexuality itself in Islamic law was part of a heinous act which was severely punished by the culprit.

This research analyzed the activities and understanding of Muslim women in the Sijunjung area accompanying Ramadan fasting in Sumbahyang Ampek Puluh activities. This religious activity was held in forty days throughout Ramadan Month where 10 days conducted before Ramadhan Month and 30 days in Ramadhan Month. Data were conducted toward observation of Sumbahyang Ampek Puluh activities in 7 Mosques in Sijunjung region during Ramadan Month in 2018 and interviews with several preachers and women of Sumbahyang Ampek Puluh members. Qualitative data analysis was conducted descriptively towards reduction, display and verification. The results show that Sumbahyang Ampek Puluh is dominantly followed by women. These women are at the age of menopause but economically it is still very productive. During the day they work in the fields, gardens, stalls and at night, they stay in the mosque to pray in congregation, pick up the congregational prayers that are left behind, read and study the Qur'an, study Fiqh, interpret the Qur'an and the problems of monotheism, never leave the prayer in congregation, stay away from immoral acts and try to get closer (taqarrub) to Allah like men. Keywords: Islamic Law, Worship, Women, Ramadan, Sumbahyang Ampek Puluh

Family resilience is an essential skill for family members to deal with problems in their families. It is a condition in which a family able to adapt and successfully cope with stress, either now or in the future. Emerging adults are faced with a number of development tasks that focus on career development, independence, and building a family. The study aims to explore to what extent emerging adults in Indonesia interpret the problems in their families and describe their self-efficacies in dealing with these problems. The study participants comprised 1,010 emerging adults (aged 18-25 years old) who studied at various universities in Indonesia. They were approached using a snowball sampling technique. An indigenous psychology approach was used in the study and data were analyzed qualitatively. The results of data analysis showed that emerging adults in Indonesia positively interpreted the problems in their families. In addition, the majority of participants indicated of having self-efficacy towards problem-solving. We applied the sense of coherence concept to explain positive meanings and self-efficacy that have a positive impact on emerging adults in developing into resilient individuals in responding to the challenges of developmental tasks in the transition to adulthood.

Pernikahan merupakan hal sakral yang diperintahkan oleh Allah Swt. sebagai penyempurna iman, namun dalam perjalanannya terkadang keegoisan dan sifat asli dari pasangan membuat keretakan dalam menjalaninya, kadang rasa marah terluapkan dengan kekerasan, bahkan penganiayaan, dan sering kali wanita yang menjadi korban. Tulisan ini menggunakan metode penelitian kepustakaan (library research) yang diambil dari berbagai penelitian ilmiah. Adapun hasil dari tulisan ini dapat dideskripsikan bahwa dalam Islam, jika perempuan tidak menaati perintah suami, maka perceraian tersebut dinamakan dengan khulu’ dan harus memberikan iwadl kepada suami sebagai kesepakatan untuk mau bercerai, namun hukum di Indonesia mengatur tentang seorang isteri yang menggugat cerai suami dikarenakan kekerasan dalam rumah tangga yang terjadi secara terus-menerus yang sukar untuk disembuhkan kemudian menggugat nafkah iddah, mut’ah dan madhiyyah, sedangkan dia tidak nusyuz kepada suaminya, maka hakim berhak memeriksa dan mengadili perkara tersebut untuk mendapatkan kemaslahatan dari kedua pihak yang berperkara.

Melihat segala permasalahan yang terjadi dalam sebuah perusahaan, tidak jarang bahwa salah satu permasalahnya adalah kualitas sistem informasi akuntansi manajemen. Salah satu faktor yang dapat memiliki dampak langsung terhadap sistem informasi akuntansi manajemen adalah budaya organisasi. Dalam hal ini budaya organisasi yang dimaksud adalah budaya organisasi islam. Penelitian ini bertujuan untuk mengetahui pengaruh budaya organisasi islam terhadap kualitas sistem informasi akuntansi manajemen pada Bank Syariah Indonesia (BSI) Kota Bandung. Metode penelitian yang digunakan adalah menggunakan survei penelitian verifikatif dengan pendekatan kuantitatif. Sumber data yang digunakan dalam penelitian ini adalah sumber data primer. Adapun teknik pengumpulan data yang digunakan adalah dengan cara menyebarkan 38 kuesioner kepada karyawan Bank Syariah Indonesia (BSI) Kota Bandung. Pengujian hipotesis yang digunakan dalam penelitian ini menggunakan analisis regresi sederhana. Hasil penelitian menunjukkan bahwa budaya organisasi islam berpengaruh terhadap kualitas sistem informasi akuntansi manajemen pada Bank Syariah Indonesia (BSI) Kota Bandung.

Penelitian ini dilakukan untuk mengkaji penggunaan bahan ajar matematika berbasis Realistic Mathematics Education (RME) terhadap kemampuan pemecahan masalah matematis siswa. Penelitian ini menggunakan metode penelitian kualitatif dengan jenis kepustakaan. Hasil yang diperoleh dari penelitian ini adalah penerapan bahan ajar matematika yang berbasis Realistic Mathematics Education (RME) diharapkan dapat menunjukan pengaruh yang baik terhadap kemampuan pemecahan masalah matematis siswa. Terdapat faktor yang mempengaruhi hal tersebut diantaranya 1) di dalam bahan ajar terdapat permasalah konstektual, 2) siswa lebih termotivasi karena berkaitan dengan kehidupan sehari-hari.

The study aimed to analyze the activities and understandings of Muslim women in Sijunjung region accompanying the implementation of Ramadan fasting with salat empat puluh. The Salat empat puluh is the name/term of the activity because it is carried out for 40 (forty) days throughout Ramadan month and added 10 days before or after it. The data were obtained by observing the activity of salat empat puluh in 7 mosques/musallas/ suraus in Sijunjung region during Ramadan in 2018 and also by interviewing several imam s and women who were the members of the salat empat puluh . The qualitative data analysis was conducted descriptively through reducing, displaying and verification (drawing conclusions). The result of the study showed that the activity was dominantly done by women. These women were at menopause age but economically still very productive. During the days they worked in the fields, farms, and stalls, and in the evening they stayed in mosques or musallas to do salat in congregation, to substitute the congregational salat that were left behind, to read Qur`an, to study fiqh, Qur'an exegesis and to discuss the issues of tauhid. During those 40 days they never left salat in congregation, avoided immoral acts and really brought themselves closer ( taqarrub ) to Allah. When someone left the salat in congregation and did not replace it in the salat i'adah , then they considered that the salat empat puluh was invalid and no longer had the same value as those who completed it. In those 40 days these women showed the height of their faith and humanity quality in front of God.

Penelitian ini bertujuan untuk mengetahui hubungan antara mindfulness dan psychological well-being pada mahasiswa baru yang tinggal di pondok pesantren X, Y, dan Z yang berada di wilayah Semarang. Mindfulness dapat diartikan sebagai suatu keadaan dimana individu memiliki perhatian penuh terhadap setiap momen.Psychological well-being merupakan suatu keadaan dimana individu memiliki sikap positif terhadap dirinya dan orang lain. Populasi yang digunakan dalam penelitian ini yaitu mahasiswa baru yang tinggal di pondok pesantren X, Y, dan Z. Data diperoleh dari 78 orang mahasiswa baru yang tinggal di pondok pesantren dengan metode pengambilan sampel menggunakan teknik convenience sampling. Metode pengumpulan data dengan menggunakan alat ukur skala psikologi yaitu Skala Mindfulness (20 aitem, α= 0,923) dan Skala Psychological Well-being (24 aitem, α= 0,922). Analisis data menggunakan metode non parametrik Spearman’s Rho. Hasil analisis data menunjukkan nilai =0,658; dengan p = 0,000 (p

Being a Jurukunci of a spring is not an easy job. It takes a sincere and professional attitude towards his work. Many people consider the job of a Jurukunci with one eye because it is not an easy job with low wages. Moreover the job of a Jurukunci is quite heavy because it costs a lot of time and energy. So far, there is still little research on the experience of being the Jurukunci of a sacred spring. The purpose of this study is to understand the experience of being a Jurukunci of a sacred spring. The approach used in this research is phenomenological qualitative research with Interpretative Phenomenological Analysis (IPA) data analysis techniques. There are selection three participants who are a jurukunci of sacred spring in boyolali in this study.Purposive sampling selection of participants with the following criteria: (1) the Jurukunci of a sacred spring in Boyolali, (2) had the experience of being a Jurukunci of a sacred spring in Boyolali for a minimum of five years, (3) willing to be the subject of research. The results showed that are three main themes, namely: (1) life principles, which include: work motivation, ways of thinking, sincerity in living life, (2) meaningfulness of work, which includes: attitudes towards work, positive impact of choosing work, and( 3) self-image, which includes: self-confidence, pride in being a caretaker, social relations with others.

Child molestation was a form of child exploitation which gets serious concern from Indonesian government. A number of literatures has been investigated on traumatic effect of child predatory among children. However, study which explored child molester’s lived experience was still limited. This study aims to understand the lived experience of child molester after being sentenced. Three prisoners of Correctional Institution Kedungpane Semarang Indonesia were interviewed using semi-structured interview. Using interpretative phenomenological analysis, data were analyzed. Four superordinate themes emerged from analysis: (1) failure to resolve conflicts with victim’s family, (2) disappointment of case disclosure, (3) attempt to escape severe punishment, and (4) effort to accept sentence. This result showed the need to find more effective strategy to help prisoners understand the effect of their behavior to children. Some suggestions to improve insight process among child molesters were also proposed.

This article aims to analyze and explore the tradition of marlojong before marriage in Ranah Batahan, West Pasaman. Marlojong is the act of a couple who is not approved by their parent (wali) for certain reasons by running to the house of the elder of custom (tetua adat) or a respected family. The elopement could reduce the dignity of women and their parents. So, it becomes a reason for the traditional elders to call them. The data was collected by observation and in-depth interviews with couples who did marlojong, parents of each couple, other nuclear families, traditional elders, KUA officials and local scholars. The data was analyzed by reduction, display and verification. The results showed that the meaning of marlojong was actually not only a couple who fled to the house of the traditional elders but also the efforts to overcome the guardian's reluctance (wali ‘aḍal) and reduce the parobanan (brideprice). Therefore, the causes of marlojong were overcoming the reluctant of parents and the high level of brideprice. On one side, the marlojong was seen as negative but on the other hand, it became a customary way to resolve the guardian’s reluctance (wali ‘aḍal) without having to go to a religious court.

The exercise of the right to register marriage and divorce frequently has to deal with the complexity of the administrative procedure. Consequently, many marriages and divorces are not registered in state institutions which lead to the next difficulty of registering new marriages for those who unregistered their divorce previously. However, a different fact happens in Lengayang, where local and state authorities collaborated to tackle administrative constraints. This paper sheds light on the shortcut taken by the Lengayang people who falsified the death of their spouses to legally register their new marriages. Data was collected through interviews and document analysis. It is then analyzed qualitatively. This article reveals that the falsification of death was utilized by Lengayang people to wittingly subdue the legal administration. This practice was backed up by the local authorities, such as ninik mamak as a customary institution, wali jorong or wali nagari as the head of the villages. The economy (the high cost), the geography (the distance of the religious court from people's domiciles), and the deadlock of social relationships between spouses foster this falsification.[Pelaksanaan pendaftaran perkawinan dan perceraian seringkali harus berhadapan dengan kompleksitas administrasi. Akibatnya, banyak perkawinan dan perceraian yang tidak dicatatkan di lembaga negara yang mengakibatkan sulitnya pencatatan perkawinan baru bagi mereka yang tidak mendaftarkan perceraiannya sebelumnya. Namun tidak bagi masyarakat Lengayang, di mana otoritas adat (lokal) dan otoritas negara bekerja sama untuk mengatasi kendala administratif tersebut. Tulisan ini menyoroti tindakan administrasi yang dilakukan oleh masyarakat Lengayang yang memalsukan kematian mantan pasangannya untuk mendaftarkan pernikahan barunya secara resmi. Pengumpulan data dilakukan melalui wawancara dan analisis dokumen. Data kemudian dianalisis secara kualitatif. Artikel ini mengungkapkan bahwa pemalsuan kematian dimanfaatkan oleh sebagian masyarakat di Lengayang untuk (secara sadar) menerobos hambatan administrasi hukum perkawinan. Praktik ini didukung oleh penguasa setempat, seperti ninik mamak sebagai kepala suku dan wali jorong atau wali nagari sebagai kepala desa. Mahalnya biaya, jauhnya jarak geografis ke Pengadilan Agama, dan mandeknya relasi (komunikasi) antara suami istri mendorong praktik pemalsuan kematian ini.

Divorce in Manado includes the highest in North Sulawesi, while the office of Religious Affairs has long run the course for prospective brides. After that, it brought forth a new regulation on marriage guidance brides was born in 2009 with a detailed curriculum and modules in 2016. This marriage guidance is the urgency of this research to examine the implementation of marriage guidance in Manado's city. This research's field is qualitative with data collection through observation, interviews, documentation, and the SWOT analysis approach. The results were found that many obstacles in the level of implementation, from disproportionate budgeting, not using a certified facilitator, the implementation that was not in accordance with the technical guidelines namely for sixteen hours of learning divided into two days; with a division of time of eight hours on the first day and eight hours on the second day.

This paper aims to explore the understanding of the Muslim community of West Sumatra about the determination of the beginning of the month of Ramadan and its implications for implementing the first day of fasting. The people of West Sumatra are always talked about when determining the first day of Ramadan because they are divided into several groups. As a result, they differ in the implementation of the first day of fasting, the implementation of Eid al-Fitr and Eid al-Adha. This type of research is field research. Data obtained through in-depth interviews with people who can provide important information about the determination of the beginning of this month, including the leader of Naqsabandiyah, Satariyah, person in charge of hisab Muhammadiyah, ru'yah NU, astronomy experts, as well as several congregations from each group. The results showed that determining the start of the month is a very old problem but always becomes new every time Ramadan comes. The problem of determining the initial crescent moon in Indonesia in general and West Sumatra in particular is basically the same but the practice depends on the different ways of understanding the context of the initial crescent of the month. In fact, these differences are very difficult to reconcile because each element remains steadfast in maintaining its sectoral ego.

Diarrhea is a disease that is still a health problem in developing countries, especially in Indonesia, one of them. The purpose of this study was to determine the frequency distribution and classification of diarrhea occurrences in children aged

BACKGROUND: Self-compassion has been considered beneficial in overcoming negative self-assessment due to inadequate coping that increases vulnerability to significant distress among undergraduate students in emerging adulthood. METHODS: Subjects were 552 Indonesian undergraduate students from Diponegoro University, Indonesia (M(Age) = 20.03; SD(Age) = 1,022). Sex and age category were identified for further analysis. The measurements used the Self-Compassion Scale (SCS) and General Health Questionnaire-12 (GHQ-12). The GHQ-12 also measures psychological morbidity in three dimensions, i.e. social dysfunction, anxiety and depression symptoms, and loss of confidence. Data were analyzed using Spearman’s rho. Additional analyzes using the Mann-Whitney U Test and descriptive statistics were also performed. RESULTS: Self-compassion had a significant negative relation with distress. Self-compassion was significantly related to all dimensions of distress, i.e. loss of confidence, anxiety and depression symptoms, and social dysfunction (from largest to smallest respectively). The correlation between self-compassion and distress in men was higher than women, both were significant. The correlation between those two constructs in late adolescence and early adulthood were also significant. Both sex and age did not significantly predict self-compassion and distress. CONCLUSION: The existence of self-compassion could predict a lower level of distress both in general and based on its dimensions, as well as correlations based on sex and age categories. A higher correlation in men may be of concern, while the absence of a marked difference in the correlation by age category could be due to the effect of small age variation in both age categories that was still in the emerging adult period. This was also supported by a non-significant difference of each variable across sex and age category. Discussions based on cultural values were also considered.

This study examined the role of childhood adversity experiences, psychological distress and resilience on depressive symptoms. The sample consisted of 443 Indonesian university students. Participants’ age range from 17 to 21 (M = 18.60, SD = 0.61). Adverse Childhood Experiences (ACEs) Questionnaire, General Health Questionnaire-12 (GHQ-12), Connor-Davidson Resilience Scale (CD-RISC), and Beck Depression Inventory-II (BDI-II) were used to guide data collection. Path analysis results revealed the direct relationship between the childhood traumas with depressive symptoms and, had no direct relationship on resilience. In addition, resilience partially mediates the relationship between adolescents’ psychological distress and depressive symptoms but not to childhood trauma and depressive symptoms. These results indicate the importance of the influence of resilience and the importance of the development of university based programs aimed to promote resilience among Indonesian university students.

Penjara rentan memunculkan masalah-masalah kesehatan mental termasuk depresi. Penelitian ini bertujuan untuk mengetahui efek pemenjaraan terhadap kondisi depresi pada Warga Binaan Pemasyarakatan X di Semarang, Jawa Tengah. Sebanyak 27 orang Warga Binaan Pemasyarakatan (WBP) menjadi partisipan penelitian. Partisipan mengisi Beck Depression Inventory II (BDI-II) yang mengukur tingkat depresi yang dialami oleh individu. Hasil menunjukkan partisipan dalam penelitian ini memiliki kondisi depresi ringan (M=15.59, SD =8.26). Lebih lanjut, ada perbedaan tingkat depresi dilihat dari lama hukuman ( t = 6.44, p < 0.05) dimana WBP dengan vonis di atas 5 tahun cenderung mengalami depresi lebih tinggi (M= 18, SD= 11.85) dibandingkan dengan WBP dengan vonis di bawah 5 tahun (M= 14.39, SD= 5.79). Program pembinaan seperti kegiatan kerohanian, kondisi lingkungan Lapas yang termasuk kondusif dalam menumbuhkan perasaan nyaman WBP, serta status subjek yang sudah dijatuhi putusan hukuman oleh pengadilan merupakan penyebab kondisi depresi ringan. Program rehabilitasi psikologis yang terintegrasi dalam program rehabillitasi di Lapas didiskusikan lebih lanjut.

Mi merupakan salah satu makanan olahan tepung terigu yang terkenal di Indonesia dan Asia. Mi basah merupakan salah satu jenis mi paling banyak digunakan di masyarakat. Pada proses pembuatan mi basah, sering digunakan tepung terigu yang diimpor. Pengimporan terigu yang cukup tinggi dapat menurunkan devisa negara, sehingga perlu ditambahkan tepung selain terigu. Salah satu tepung yang ditambahkan yaitu tepung ubi jalar ungu sebagai pensubtitusi untuk menurunkkan pengunaan terigu. Didalam mi basah ubi jalar ungu yang diperoleh terdapat kandungan karbohidrat, lemak, protein dan antioksidan. Dalam pembuatan mi pada penelitian ini terdiri dari dua faktor tepung ubi jalar ungu dan karagenan. Karagenan pada pembuatan mi digunakan untuk memperbaiki kekuatan gel mi. karagenan yang digunakan adalah karagenan dari rumput laut. Penambahan tepung ubi jalar ungu pada mi basah sebesar 40%, 60% dan 80% sedangkan penambahan karagenan pada mi basah adalah 0,5%, 0,75% dan 1%. Pada penelitian ini pembuatan mi basah ini menggunakan Rancangan Acak Lengkap (RAL) Faktorial, dengan menggunakan 2 faktor. Faktor pertama adalah penambahan tepung ubi jalar ungu (T) terdiri dari 3 taraf yaitu : T1= 40% T2=60% dan T3= 80%. Faktor kedua adalah penambahan karagenan (K) dengan 3 taraf yaitu : K1= 0,5% K2=0,75% dan K3=1%. Analisis yang dilakukan pada mi antara lain organoleptik hedonik warna, aroma, rasa dan tekstur. Pada hasil penelitian, penambahan tepung ubi jalar ungu berpengaruh nyata (P ≤0,05) terhadap warna mi basah, penambahan tepung ubi jalar ungu 40% menghasilkan warna yang cerah sedangkan penambahan tepung ubi jalar ungu 80% menghasilkan warna yang gelap. Jenis karagenan berpengaruh nyata (P≤0,05) terhadap nilai cooking loss mi. Perlakuan terbaik adalah mi basah dengan penambahan tepung ubi jalar ungu (T1) 40% (K3) dengan nilai organoleptik hedonik warna = 3,70 (suka), aroma = 3,43 (netral), tekstur = 3,47 (suka), rasa = 3,50 (suka) dengan kadar protein 33,85% dan antioksidan 14,62%. Kadar air (62,55), kadar abu (0,43), dan uji fisik (nilai daya serap air (55,16), daya putus (2,17) cm, cooking loss (6,32). Influence of Concentration of Purple Sweet Potato Starch and Carrageenan to Wet Quality N oodles, of Purple Sweet Potato ( Ipomoea batatas cv. Ayamurasaki) Abstraction. Noodles is one of the famous processed food in Indonesia and Asian made from wheat flour. Wet noodles are one of the most used noodles in the society. In the process of making wet noodles, often used imported wheat flour. High imports of flour can reduce the country's foreign exchange, so it is necessary to add other flour to the wheat flour. One of the flour that could ber added is purple sweet potato starch as a substituent to decreasing the use of flour. In the wet noodles made from purple sweet potato there is of carbohydrates content, fats, proteins and antioxidants. Noodle making materials usually consist of purple sweet potato starch from purple sweetpotato ( Ipomoea batatas cv. Ayamurasaki ) and carrageenan. Carrageenan in the manufacture of noodles that used to improve of strength of the gel of noodles. Carrageenan used is carrageenan from seaweed. The addition of purple sweet potato flour to wet noodles is 40%, 60% and 80% while the addition of carrageenan in wet noodles is 0.5%, 0.75% and 1%. In this research, the making of this wet noodles uses Randomized Complete Design (RCD) Factorial, using 2 factors. The first factor is the addition of purple sweet potato flour (T) consists of 3 levels, namely: T1 = 40% T2 = 60% and T3 = 80%. The second factor is the addition of carrageenan (K) with 3 levels namely: K1 = 0.5% K2 = 0.75% and K3 = 1%. Analysis performed on the noodles include organoleptic hedonic color, aroma, taste and texture. Result of this research show thst the addition of purple sweet potato starch has a significant effect (P ≤0,05) on the color of wet noodles, 40% purple sweet potato addition produces bright color while 80% purple sweet potato flour produces dark color. Type of carrageenan has a real effect (P≤0,05) to the value of noodles cooking loss . The best treatment obtained from the wet noodles with the addition of purple sweet potato starch (T1) 40% (K2) with hedonic organoleptic score of color = 3,70 (like), aroma = 3,43 (netral), texture = 3,47(like), taste = 3,50 (like) with protein content 26,26% and antioxidant 13,47%. Water content (62,55), ash content (0,43), and physical test (water absorption value 55,16), breaking strength (2,17) cm, cooking loss (6,32)

Masyarakat matrilineal Minangkabau adalah komunitas Muslim yang unik di Sumatera Barat. Islam yang kebanyakannya mengusung ide patrilineal bertemu/berhadapan dengan adat Minang yang mengusung ide matrilineal. Pada awal abad ke-19, para peneliti telah memprediksi bahwa komunitas masyarakat matrilineal Minangkabau akan mengalami perubahan mendasar dan bahkan ada yang mengatakan punah seiring perkembangan zaman. Setelah hampir satu abad berlalu, masyarakat matrilineal Minangkabau, meskipun mengalami perubahan dan pergeseran tetapi komunitas itu masih tetap ada di tengah masyarakat dalam tradisi-tradisi matriarkhal yang hidup dan terus berkembang seperti tradisi rompak paga di Luhak Lima Puluh Kota. Dalam tradisi ini, setiap laki-laki dari luar nagari atau luhak yang ingin menikahi perempuan di Luhak Lima Puluh Kota harus membayar sejumlah uang, emas atau benda berharga lain kepada ninik mamak perempuan atas nama adat. Pada satu sisi, adat rompak paga dilaksanakan untuk memelihara eksistensi kuasa/ kewenangan mamak terhadap kemenakan perempuannya di samping mengukuhkan identitas lelaki pendatang di dalam keluarga besar calon isterinya. Pada sisi lain, ‘urf memandang rompak paga itu sebagai tradisi yang hidup dan tidak menyalahi ketentuan syari’at, logis, telah berlangsung sangat lama dan terus-menerus, serta dipraktekkan oleh umumnya masyarakat Luhak Lima Puluh Kota.(The people of matriliny Minangkabau is an unique Muslim community in West Sumatera. Islam carrying the idea of patriliny is facing with Minangkabau custom carrying the idea of matriliny. In the earlier of 19 century, many researchers have predicted that the community of matriliny Minangkabau would be basically changed and even being extinct pass through the new era. More than ten decades passed away, the community of matriliny Minangkabau, although had been changing in several way but still going forward and keeping the traditions of matriarchal which are living and growing such as tradition of rompak paga in Luhak Lima Puluh Kota. In the tradition, every man who comes from out of the nagari or Luhak Lima Puluh Kota and wants to marry a woman in the Luhak has to pay some money, gold or other property to ninik mamak (leader of the clan) of the woman in the name of adat (custom). The tradition of rompak paga is applying to keep the existence of ninik mamak authority to his nieces, beside to strengthen the identity of outsider to the big family of the bride. On the other hand, ‘urf appraised the tradition of rompak paga as a living tradition and not be in contradiction with Islamic sharia, logic and on going continually)

The seeds of Phaseolus vulgaris are known as common beans or kidney beans. The dry seeds are eaten as pulse and are enriched with protein, fiber, starch, B vitamins (B1, B6, B9), iron, potassium and selenium. Beans also contain about 1-2 % of fixed oil. Phaseolus vulgaris is linked with anticancer, antihyperlipidemic, hypoglycemic and antioxidant actions. The fixed oil of Phaseolus vulgaris (PVFO) seeds is extracted with hexane and used in this study to assess acute oral toxicity, analgesic (by acetic acid induced writhing, hot plate and tail flick tests in mice) and anti-inflammatory (by carrageenan induced paw edema in rats) actions. Four groups were made (n=6): Group-I: Normal Saline Control (2ml/kg), Group-II: PVFO (2ml/kg), Group-III: PVFO (4ml/kg) and Group-IV: Standard Acetyl salicylic acid (ASA 300 mg/kg). PVFO in 2ml/kg and 4ml/kg dose demonstrated analgesic and anti-inflammatory activities but in hot plate results were unreliable as here significant activity started after 90 minutes. For toxicity test 5ml/kg dose was administered orally in mice and no toxicity symptoms were observed. It is therefore concluded that PVFO is safe for oral use up to 5ml/kg and may possess analgesic and anti-inflammatory actions.

This study aims to analyze the levels of arsenic (As) and lead (Pb) in frying oil usage over and over. This research was conducted at the Center for Health Laboratory Makassar. Samples obtained from merchants fried foods. To ensure the metal content of the samples prior didestruksi with HNO 3 P and heated for 16 hours to liberate arsenic and lead from the oil matrix, then measured using atomic absorption spectrophotometer (AAS) at a wavelength of 193.7 nm (Arsenic) and 283 nm (lead ). From the results obtained penilitian arsenic (As) in the three vendors that is