Validating Continuum Lowering Models via Multi-Wavelength Measurements of Integrated X-ray Emission

X-ray emission spectroscopy is a well-established technique used to study continuum lowering in dense plasmas. It relies on accurate atomic physics models to robustly reproduce high-resolution emission spectra, and depends on our ability to identify spectroscopic signatures such as emission lines or ionization edges of individual charge states within the plasma. Here we describe a method that forgoes these requirements, enabling the validation of different continuum lowering models based solely on the total intensity of plasma emission in systems driven by narrow-bandwidth x-ray pulses across a range of wavelengths. The method is tested on published Al spectroscopy data and applied to the new case of solid-density partially-ionized Fe plasmas, where extracting ionization edges directly is precluded by the significant overlap of emission from a wide range of charge states

THE EDIBLE COATING TREATMENTS ON COLOR QUALITY FRESH-CUT LEEK DURING COLD STORAGE

This study was carried out to determine the effect of plant-based edible coating on color changes of fresh-cut leek during storage. For this aim 0.5, 1 and 2% solutions of tapioca-starch were prepared and 0,25% gelatine was added to each dose. The fresh-cut leek samples were dipped these solutions for 5 minutes, then dried, packaged and stored at 4 C and %85-90 RH for 28 days. The color values (L*a*b* and ho), discoloration rate (%), poliphenol oxydase (PPO) activity, total soluble solids (TSS) and weight losses of samples were determined in seven days intervals during storage. The results of the research shoved that, L values of coated samples were higher than that of the control group while the ho values of control group were higher. PPO activity of samples increased in all treatment groups, but did not show evident differences among the treatments. The TSS of samples treated with 0,5% tapioca-starch edible coating were the lowes, whereas it remained the same for the other doses of edible coatings ofthe control group. The weight losses of the samples treated with 1% were the lowest among the treatment groups. Discoloration rate of samples treated with 2% edible coating, however, were found to the lowest. Therefore it could be said that, the coating with tapioca-starch of fresh-cut leek was found to be effective in preventing discoloration especially at the higher dose (2%)

THE EFFECT OF TAPIOCA-STARCH EDIBLE COATING ON QUALITY OF FRESH-CUT CAULIFLOWER DURING STORAGE

The purpose of this study is to determine preventing browning of cut surface of fresh-cut cauliflower using edible coating. Three different contrentration of tapioca-starch solution (5, 10 and 20 g/L) was used, and gelatine was added at the stable concentration (2.5 g/L). The fresh-cut cauliflower stalk was dipped these solutions for 5 minutes, then dried, packaged and stored at 4oC and 85-90% RH for 28 days. Poliphenol oxydase (PPO) activity, total soluble solids (TSS), color L*a*b*, and ho values, weight loss, and browning rate were determined seven days intervals during storage. According to the results; PPO activity of edible coated samples were found to be higher than control. Also, hue angle values of coated samples were lower than control group. However, weight losses and browning rate of samples treated with 2,0% of tapioca-starch coating were the lowest compared to the other treatments. Also, TSS of fresh-cut cauliflower stalks coated with tapioca-starch at all doses were determined higher than control group. In conclusion, the edible coating with tapioca-starch was not effect to prevent browning. But this coating increased TSS of samples and decreased weight loss

Penanggulangan Penyakit Kesurupan Jin: Analisis Konsep Pendidikan Kesehatan Rohani dalam Al-Qur’an

This study aims to analyze the concept of spiritual health education in the Qur'an in dealing with spiritual health disorders in the form of possession by a jinn. This research is a library research using descriptive method and analyzed using interpretation, syarḥ of hadith, pedagogical, philosophical and public health science approaches. The results of the research show that the Qur'an contains the concept of spiritual health education, in the form of preventive, curative (treatment), and maintenance of various spiritual diseases. The preventive concept aims to protect and fortify oneself from being infected with spiritual disorders/illness, while the curative concept aims to provide therapeutic measures if someone has been infected with a disease. The development of the concept of spiritual health education gave birth to a special concept for tackling jinn possessed, namely; a). The preventive method is carried out by: strengthening faith and piety, consistently carrying out His Shari'a, trusting, purifying monotheism, doing istiāżah (asking for protection from Allah), earnestly repenting, giving charity/loving to donate, always reading the Qur'an, zikr, pray and perform circumcision services; b). curative methods in the form of treatment measures for sufferers of jinn and possession disorders by using the Qur'anic method called ruqyah syar'iyyah, namely a therapeutic method by reciting verses from the Al-Qur'an and prayers that were passed down by the Prophet saw, and using treatment that is not contrary to Islamic law

Prospek dan Proyeksi Pengembangan Pemikiran Hukum Islam

Hukum Islam sebagai bagian integral dari ajaran Islam tidak dapat dipisahkan dari kerangka pokok agama (al-din) Islam itu sendiri. Di dalam kehidupan bermasyarakat Islam, norma atau kaedah yang terkandung di dalam agama Islam diimplementasikan dalam bentuk aturan pokok yang disebut syariat Islam (Islamic Law). Allah mewajibkan kepada umatnya untuk melaksanakan syariahk, baik dalam kehidupan pribadi, bermasyarakat dan bernegara. Syariah juga wajib dilaksanakan baik sebagai agama maupun sebagai pranata sosial.[1] Pada dasarnya syariah antara lain terdiri dari norma-norma yang harus dilaksanakan berdasarkan kesadaran, apabila terjadi pelanggaran maka harus dilaksanakan cara menegakkannya dengan bantuan alat penyelenggara negara. Dengan kata lain syariah dapat dinyatakan terdiri dari, moral dan norma hukum. Syariah pada dasarnya belum berupa aturan yang tersusun secara sistematis dan siap untuk diterapkan dalam masyarakat yang memiliki sistem sosial yang berbeda-beda dan selalu mengalami Perubahan dari waktu ke waktu.Untuk mewujudkan syariah dalam sistem dan pranata sosial masyarakat diperlukan ijtihad dengan penggunaan penalaran dari para ulama dan para qadhi yang hasilnya tersusun secara sistematis di dalam fikih Islam. Di samping itu fikih Islam (Islamic Yurisprudence) sebagai hasil penalaran, pemahaman dan pengembangan ahli hukum Islam terhadap syariah, senantiasa berkembang menurut perkembangan masyarakat, waktu dan tempat dimana masyarakat Islam tersebut berada.[1]Lihat Qs. An-Nisa ayat 58, al-A\u27raf 153 dan al-Maidah 44-49 [2]Lihat Taufiq, Transformasi Hukum Islam ke dalam Legislasi Nasional” dalam Orientasi KHI, di Palembang, h. 25-2

Hukum Islam Dan Kontribusinya Pada Hukum Nasional

Dalam perjalanan sejarah, Islam masuk ke wilayah Nusantara dan Asia Tenggara pada umumnya, dan kemudian membentuk masyarakat politis pada penghujung abad ke 13, ketika pusat-pusat kekuasaan Islam di Timur Tengah dan Eropa telah mengalami kemunduran. Ulama-ulama kita di zaman itu nampaknya belum memiliki kemampuan intelektual yang canggih untuk membahas fikih Islam dalam konetks masyarakat Asia Tenggara, sehingga kitab-kitab fikih yang ditulis pada umumnya adalah ringkasan dari kitab-kitab fikih di zaman keemasan Islam, dan ketika mazhab-mazhab hukum telah terbentuk. Dengan demikian, dapat dikatakan bahwa hukum Islam di Indonesia, sesungguhnya adalah hukum yang hidup, berkembang, dikenal dan sebagiannya ditaati oleh umat Islam di negara ini

Strategi Politik Hukum Orde Baru Terhadap Pembaharuan Hukum Islam Di Indonesia

Di dalam GBHN sepanjang Orde Baru Hukum Islam tidak pernah memiliki kebijaksanaantersendiri secara khusus. Tak ada satu pointer pun dalam teks-teks politik hukum Orde Baruyang berkenaan dengan eksistensi Hukum Islam, namun begitu, tidak berarti Hukum Islam tidakmendapatkan perhatian, dalam Kenyataan praktis empiries Hukum Islam mempunyai tempatdalam tata hukum Nasional, bahkan secara formal posisinya lebih baik dari masa sebelumnya

Organisasi Islam dan Pengarunya pada Hukum Islam di Indonesia

Islam merupakan agama yang universal yang mengatur semua aspek kehidupan manusia, sehingga lahirlah beberapa organisasi Islam di Indonesia seperti SI (syarikat Islam) yang berorientasi politik dengan cikal bakal dari syarikat Dagang Islam yang berorientasi bisnis yang tidak lepas dari motivasi kuat untuk mengimplementasikan ajaran-ajaran Islam dalam berbagai aspeknya, kemudian Muhammadiyah yang bergerak pada sosial keagamaan dan dakwah, dan Nahdatul Ulama (NU) yang sering dikatakan sebagai organisasi masa Islam tradisional yang mengembangkan ajaran empat mazhab. Dari beberapa ormas Islam yang ada di Indonesia, penulis mengambil ormas Islam yang sangat kuat pengaruhnya yaitu : N.U (Nahdatul Ulama dan Muhammadiyah), dalam pengembangan Hukum Islam di Indonesia

Grazing Activity of the Sea Urchin Tripneustes Gratilla in Tropical Seagrass Beds of Buton Island, Southeast Sulawesi, Indonesia

The research on grazing activity of a sea urchin (Tripneustes gratilla) in tropical seagrass beds wasconducted in Buton Island. The objectives of the research were to study the grazing activity such as foodpreference, grazing rate and grazing times of T. gratilla in tropical seagrass community. The results of theresearch showed that Thalassia hemprichii and Enhalus acoroides are primary food items of T. gratilla andcontained on average of 55 % and 31 % of the gut contents, respectively. The grazing rate of an individualranged from 9.6 - 14.1 g wet weight in 24 hours. The grazing times of T. gratilla were between 01.00 - 11.00a.m. and 15.00 - 21.00 p.m