TRADISI LAWA SAFAR DI NEGERI MORELLA, KECAMATAN LEIHITU KABUPATEN MALUKU TENGAH

Abstract : This research is about the Lawa Safar tradition, a term used by the Morella people to refer to the bath routine on the last Wednesday of Safar month in the Islamic calendar every year. Its aim is to find out its historical roots, analyze it from the aspects of Islamic law, and see the prospects for its development. This descriptive qualitative research relies on literature sources which are strengthened by interviews of ritual actors. From the analysis carried out, it is not certain when Lawa Safar began to be carried out, but as in other places that carry out a similar tradition, the Lawa Safar ritual is influenced by the assumption that Safar is the month of disaster. Lawa Safar is carried out as an effort to repel reinforcements', a prayer to save people from danger and disaster. There is nothing contrary to the teachings of Islam in the series of Lawa Safar rituals, therefore, this tradition can be maintained as one of the syiars of Islam. Moreover, with the status of Morella today as one of the main tourist destinations in Maluku, it is very possible for the Lawa Safar tradition to be developed into one of the annual religious tourism events.Abstrak : Penelitian ini tentang tradisi Lawa Safar,  istilah yang digunakan oleh orang Morella untuk menyebut ritual mandi di Rabu terakhir bulan Safar dalam penanggalan Islam setiap tahun. Tujuan penelitian adalah untuk mengetahui akar sejarahnya, menganalisisnya dari aspek hukum Islam, dan melihat prospek pengembangannya. Tipe penelitian deskriptif kualitatif, data data diperoleh dari  literatur pustaka dan hasil wawancara dari pelaku ritual. Dari analisis yang dilakukan, tidak diketahui dengan pasti kapan Lawa Safar mulai dilaksanakan, tapi seperti halnya di tempat-tempat lain yang melakukan tradisi serupa, ritual Lawa Safar dipengaruhi anggapan bahwa Safar adalah bulan datangnya bencana. Lawa Safar dilakukan sebagai upaya tolak bala’, doa untuk menghindarkan masyarakat dari bahaya dan bencana. Tak ada hal yang bertentangan dengan ajaran Islam dalam rangkaian ritual Lawa Safar, karena itu, tradisi ini dapat dipertahankan sebagai salah satu syiar Islam. Status negeri Morella sekarang sebagai salah satu tujuan utama wisatawan di Maluku, maka tradisi Lawa Safar sangat mungkin dikembangkan menjadi salah satu event wisata religi tahunan.

Improved Spatial Modulation for High Spectral Efficiency

Spatial Modulation (SM) is a technique that can enhance the capacity of MIMO schemes by exploiting the index of transmit antenna to convey information bits. In this paper, we describe this technique, and present a new MIMO transmission scheme that combines SM and spatial multiplexing. In the basic form of SM, only one out of MT available antennas is selected for transmission in any given symbol interval. We propose to use more than one antenna to transmit several symbols simultaneously. This would increase the spectral efficiency. At the receiver, an optimal detector is employed to jointly estimate the transmitted symbols as well as the index of the active transmit antennas. In this paper we evaluate the performance of this scheme in an uncorrelated Rayleigh fading channel. The simulations results show that the proposed scheme outperforms the optimal SM and V-BLAST (Vertical Bell Laboratories Layered space-time at high signal-to-noise ratio (SNR). For example, if we seek a spectral efficiency of 8 bits/s/Hz at bit error rate (BER) of 10^-5, the proposed scheme provides 5dB and 7dB improvements over SM and V-BLAST, respectively.Comment: 7 pages, 4 figures, 1 table, International Journal of Distributed and Parallel Systems (IJDPS) Vol.3, No.2, March 201

Weight changes following lower limb arthroplasty : a prospective observational study

The aim of this study was to assess patterns of weight loss/gain following total hip or knee joint replacement. Four hundred and fifty primary lower limb arthroplasty patients, where the current surgery was the last limiting factor to improved mobility, were selected. Over a one year period 212 gained weight (mean 5.03kg), 92 remained static, and 146 lost weight. The median change was a weight gain of 0.50Kg (p=0.002). All patients had a significant improvement in Oxford outcome scores. Hip arthroplasty patients were statistically more likely to gain weight than knee arthroplasty patients. A successful arthroplasty, restoring a patient's mobility, does not necessarily lead to subsequent weight loss. The majority of patients put on weight with an overall net weight gain. No adverse effect on functional outcome was noted

Straightening the Understanding of the Text "Al-Nikāḥ Sunnatī, Fa Man Ragiba 'An Sunnatī Fa Laisa Minnī".

The misunderstanding of the text "al-nikāḥ sunnatī, fa man ragiba 'an sunnatī fa laisa minnī" is the starting point of this research. This text is claimed by many to be a hadith text, whereas there is not a single hadith text that contains this text in the same wording. In terms of understanding, the word "sunnah" in the text is usually understood in the sense of fiqh, if done gets a reward, if abandoned is not sinful, the text "fa man ragiba" is understood as who does not marry, and the text "fa laisa minnī" is understood as who does not marry has left Islam. This research is descriptive qualitative which relies on its data sources from written data (library research). The collected data is analyzed using the theory of naqd al-ḥadīth to determine whether the text is a hadith or not and determine its quality, while to understand the text, the theory of fiqh al-ḥadīth is used.  The question to be answered is how the misunderstanding of the text "al-nikāḥ sunnatī, fa man ragiba 'an sunnatī fa laisa minnī". This study found that the text under study is not a hadith text, but a riwāyat bi al-ma'nā of another hadith text. The understanding that the law of marriage is sunnatī in the fiqh sense is erroneous, because the word sunnatī in the Hadīth text means the actions performed by the Prophet; the text "fa man ragiba" should be interpreted as rejecting marriage, because what is prohibited is the notion of al-tabattul and gamophobia; while "fa laisa minnī" means that the person who does not marry does not perform the actions performed by the Prophet, not that the person leaves Islam.Abstrak Ini adalah penelitian tentang kesalahpahaman terhadap teks “al-nikāḥ sunnatī, fa man ragiba ‘an sunnatī fa laisa minnī”. Dari segi kehadisan, teks ini diklaim sebagai teks matan hadis oleh banyak pihak, padahal tak ada satu matan hadis pun yang memuat teks tersebut dengan redaksi matan yang persis sama. Sementara dari sisi pemahaman, kata “sunnah” dalam teks biasa dipahami dalam pengertian fikih, jika dikerjakan mendapat pahala, jika ditinggal tidak berdosa; teks “fa man ragiba” dipahami siapa yang tidak menikah, dan teks “fa laisa minnī” dipahami orang yang tak menikah telah keluar dari Islam. Penelitian bersifat kualitatif deskriptif yang mengandalkan sumber datanya dari data-data tertulis (library research). Data-data terkumpul dianalisis menggunakan teori naqd al-ḥadīth untuk menentukan apakah teks ini adalah hadis atau bukan serta menentukan kualitasnya, sedangkan untuk pemahaman terhadap teks digunakan teori fiqh al-ḥadīth.  Pertanyaan yang ingin dijawab adalah bagaimanakah penjelasan atas kesalahpahaman yang terjadi pada teks “al-nikāḥ sunnatī, fa man ragiba ‘an sunnatī fa laisa minnī”? Penelitian menemukan bahwa teks yang diteliti bukan teks hadis, melainkan riwāyat bi al-ma ‘nā dari matan hadis lain. Pemahaman bahwa hukum menikah adalah sunnah dalam arti fikih adalah keliru karena kata sunnah dalam teks bermakna perbuatan yang dipraktikkan Nabi saw.; teks “fa man ragiba” harus dimaknai menolak pernikahan, karena yang dilarang adalah  paham al-tabattul dan gamophobia; sedangan “fa laisa minnī” maksudnya adalah mereka yang tidak menikah berati tidak melaksanakan perbuatan yang dipraktikkan Nabi saw., bukan seseorang telah keluar dari Isla

STRATEGI PENGEMBANGAN OBYEK KAMPOENG WISATA TAMAN LELE SEMARANG

Kampoeng Wisata Lele Park is one of the attractions owned by the government of Semarang potential and quite interesting. The potential possessed by Kampoeng Wisata Lele Park is the only object of nuanced water with village atmosphere with shady and beautiful nature. Nevertheless, the object Kampoeng Wisata Taman Lele was still less developed compared with other attractions in the city of Semarang. Various measures had been taken, but such measures has not yet been able to increase the number of visitors. This study aims to describe the development of object Kampoeng Wisata Lele Park in the city of Semarang and analyze policies in increasing the number of visitors. This study using Analytical Hierarchy Process (AHP). This method is used to analyze alternative policies 11 tourism development that has been proposed by the key-person through the interview process before. The alternatives are divided into three aspects, namely infrastructure, promotional aspects and institutional aspects. Overall policy alternatives will be analyzed by 2 respondents, the key-persons and objects visitors of Kampoeng Wisata Taman Lele. The result of AHP analysis showed that of these three aspects in the development of object Kampoeng Wisata Taman Lele, the respondent has the aspect of infrastructure as a top priority and the renovation of the vehicle and the new vehicle is the optimal policy in the development of object Kampoeng Wisata Taman Lele to increase the number of visitors to the inconsistencies ≤ 0, 1 which means that a consistent and acceptable

Menggugat Larangan Wanita Haid Berdiam Dalam Masjid (Perbandingan Pandangan Imam al-Syafi’i dan Imam Ahmad)

This is research on the prohibition of Menstruating Women Staying in the Mosque according to Imam al-Shafi'i and Imam Ahmad bin Hanbal. In Indonesia, the presence of menstruating women in mosques is still considered prohibited, because the Indonesian Muslim community generally adheres to the Shafi'i school of thought. However, this opinion began to be sued because it was considered to discriminate against women because it prohibited them from being involved in activities at the mosque. On the other hand, there is the view of Imam Ahmad who does not question the presence of menstruating women in the mosque. This study aims to compare the opinions of the two Imams to find which one is more appropriate to the times and not discriminatory. This research is library research that relies on data sources from written data, both in the form of books and journal articles. This study uses a comparative qualitative approach. The results of the study show that according to Imam Ahmad, there is no strong argument that prohibits menstruating women from entering and staying at the mosque. The hadith which prohibits menstruating women from entering and staying in the mosque is a daif hadith because there are majhul narrators. Meanwhile, Imam al-Shafii took an attitude of ihtiyath by continuing to practice the hadiths above, so that only menstruating women were allowed to pass inside the mosque, without stopping and remaining silent.Inilah penelitian tentang larangan Wanita Menstruasi Menginap di Masjid menurut Imam al-Syafi'i dan Imam Ahmad bin Hanbal. Di Indonesia, kehadiran wanita haid di masjid masih dianggap terlarang, karena masyarakat muslim Indonesia umumnya menganut mazhab Syafi'i. Namun pendapat ini mulai digugat karena dianggap mendiskriminasi perempuan karena melarang mereka untuk terlibat dalam kegiatan di masjid. Di sisi lain, ada pandangan Imam Ahmad yang tidak mempersoalkan keberadaan wanita haid di masjid. Kajian ini bertujuan untuk membandingkan pendapat kedua Imam tersebut untuk menemukan mana yang lebih sesuai dengan zaman dan tidak diskriminatif. Penelitian ini merupakan penelitian kepustakaan yang mengandalkan sumber data dari data tertulis, baik berupa buku maupun artikel jurnal. Penelitian ini menggunakan pendekatan kualitatif komparatif. Hasil kajian menunjukkan bahwa menurut Imam Ahmad, tidak ada dalil yang kuat yang melarang wanita haid masuk dan menginap di masjid. Hadits yang melarang wanita haid masuk dan tinggal di masjid adalah hadits daif karena ada perawi majhul. Sementara itu, Imam al-Syafii mengambil sikap ihtiyath dengan tetap mengamalkan hadits-hadits di atas, sehingga hanya wanita haid yang boleh lewat di dalam masjid, tanpa berhenti dan berdiam diri

STUDI NAQD AL-ḤADĪTH ATAS HADIS ‘ĀISYAH TENTANG MESJID TIDAK HALAL BAGI PEREMPUAN HAID

This study intends to research the hadith of Aisyah ra. about the mosque is not lawful for menstruating women. This research is important because the need for women who are menstruating to enter and be in the mosque today is getting stronger, such as attending the Koran, studying and teaching, while there is an opinion that is still firmly held by the Muslim community to this day is that women who are menstruation are prohibited from entering the mosque. Some studies conclude that the hadith of 'Āisyah is daif because one of its narrators is considered majhūl. But is it true? This study attempts to re-examine Aisyah's hadith by using the methods and stages of research as described by M. Syuhudi Ismail, namely takhrīj al-ḥadīth, sanad research, matan research, and concluding. This is library research and analytical method using the theory of authenticity of hadith compiled by Ibn al-Ṣalāḥ. From the research conducted, it is known that the quality of the hadith 'Āisyah is Hasan. There is a problem with his sanad, namely with Aflat bin Khalīfah, because his personality did not get a perfect assessment from hadith critics, although it is not proven that he is majhul. From the perspective of hadith, there is no contradiction of this hadith with other traditions, because the traditions that are considered contradictory can be compromised through the al-jam'u wa al-taufīq method.Penelitian ini bermaksud untuk meneliti hadits Aisyah ra. tentang masjid tidak halal bagi wanita yang sedang haid. Penelitian ini penting dilakukan karena kebutuhan wanita yang sedang haid untuk masuk dan berada di masjid saat ini semakin kuat, seperti mengaji, menuntut ilmu dan mengajar, sedangkan ada pendapat yang masih dipegang teguh oleh masyarakat muslim terhadap hal ini. Hari itu wanita yang sedang haid dilarang masuk masjid. Beberapa penelitian menyimpulkan bahwa hadits 'Āisyah adalah daif karena salah satu perawinya dianggap majhūl. Tapi apakah itu benar? Penelitian ini mencoba menelaah kembali hadits Aisyah dengan menggunakan metode dan tahapan penelitian seperti yang dijelaskan oleh M. Syuhudi Ismail, yaitu takhrīj al-ḥadīth, penelitian sanad, penelitian matan, dan kesimpulan. Penelitian ini merupakan penelitian kepustakaan dan metode analisis dengan menggunakan teori otentisitas hadis yang disusun oleh Ibn al-Ṣalāḥ. Dari penelitian yang dilakukan, diketahui bahwa kualitas hadits 'Āisyah adalah Hasan. Ada masalah dengan sanadnya, yaitu dengan Aflat bin Khalīfah, karena kepribadiannya tidak mendapatkan penilaian yang sempurna dari para kritikus hadits, meskipun tidak terbukti bahwa dia majhul. Dari segi hadits, tidak ada kontradiksi antara hadits ini dengan hadits-hadits lainnya, karena hadits-hadits yang dianggap kontradiktif dapat dikompromikan melalui metode al-jam'u wa al-taufīq