No abstract

No abstract

Penelitian yang dilakukan bertujuan untuk merancang dan mengimplementasikan sistem instrumentasi pada sarang lebah yang diberi nama MOTIVE untuk budidaya lebah Tetragonula laeviceps. Tujuan implementasi ini adalah untuk mengoptimalkan produksi propolis berdasarkan data dari sistem instrumentasi menuju sistem pertanian presisi berbasis data. Bahasa program yang digunakan sebagai antarmuka pada Arduino dan Raspberry Pi adalah Arduino dan Python. Parameter yang diukur oleh sensor pada sarang MOTIVE adalah temperatur, kelembapan, massa sarang MOTIVE serta total lebah keluar masuk sarang yang diperbarui setiap 15 dan 30 menit sekali. Variasi penelitian berupa intensitas cahaya yang diimplementasikan pada koloni dalam sarang bambu, sarang MOTIVE berbahan kayu, dan sarang MOTIVE berbahan akrilik. Propolis yang dihasilkan oleh lebah dipanen untuk dianalisis kandungan flavonoid berbasis ekivalen kuersetin. Data yang diperoleh menunjukkan bahwa produktivitas propolis yang dihasilkan oleh lebah pada sarang MOTIVE sebanyak 2-2,4 g/sarang/minggu. Nilai kandungan flavonoid tertinggi pada ekstrak propolis diperoleh dari propolis yang dihasilkan oleh lebah pada sarang MOTIVE kayu sebanyak 14,3 mg QE/gram. Sistem instrumentasi terbukti berhasil melakukan perekaman data secara simultan dan tidak mengganggu aktivitas lebah. Berdasarkan parameter yang diukur, konversi resin menjadi propolis secara optimal terjadi pada sarang dengan variansi temperatur dan kelembapan yang kecil, serta intensitas cahaya pada sarang terbukti berpengaruh pada produksi propolis.

This article aims to re-read the position of tafsīr lughawī in contemporary interpretation discourse. The background of the research is the fact that contemporary interpretation methodologies have emerged which seem to nullify linguistic reviews in interpretation. Using the critical-analytic method and the historical-philosophical approach, three points are examined: 1.) typology which includes book mapping, commentator, and interpretation methods; 2.) genealogy from its inception to its development; 3.) existential reading of tafsīr lughawī. This study infered 20 mapped tafsīr lughawī book not only use the manhaj al-lughawī but also the manhaj al-adabī, al-balāghī, and al-bayānī. The genealogy of the interpretation of the Qur’ān using a linguistic approach has existed since the time of the Prophet, the Companions, and the Tabiin, then continued until the emergence of interpretation books using lughawī style since the 2nd century Hijri. The main characteristic of tafsīr lughawī is the use of al-‘ulūm al-‘arabiyyah as the interpretating device, such as qawā‘id al-lughah (naḥw and ṣarf), ‘ulūm al-balāghah (ma‘ānī, bayān, and bādī‘), qiraah, and Jāhili Arabic poetry. In contemporary interpretation discourse, tafsīr lughawī is repositioned, in which the rules of interpretation are still used, but the lughawī style is no longer the dominant one for its integration-interconnection with other disciplines to produce a more in-depth and contextual interpretation.

This article is a study of codicology which aims to representation a characteristics of the Qur’anic manuscript of Ibrahim Ghozali (MKIG). Using a descriptive analytic method, this article has two main analysis, that is the physical of script and the writing style of script. Historically, MKIG has written at 19th century in Polorejo, Ponorogo. Based on the mold of watermark and countermark, showed that the paper used by MKIG is the European paper produced in Heelsum Netherlands in 1808. On writing rasm has found an inconsistency because use of two rasm at once, that is rasm ‘utsmānī and rasm ’imlā’i. While the qirā’at used is the reading of Imām ‘Āṣim narrative H}afś. Based on the characreristics of that writing, MKIG is a mushaf that has a lot of influence from mushaf writing tradition among javaness boarding school. Other side, MKIG is assumed can represent a copy of the mushaf based only on memorization, because found a several corrupt in the form of errors in writing letters and vowels which is exist in almost every surah.