The successful of intensive aquaculture is strongly influenced by the ability of the farmers to overcome the deterioration of water quality. The problem is low dissolved oxygen through aeration process. The aerator device which widely used in pond farming is paddle wheel aerator because it is the best aerator in aeration mechanism and usable driven power. However, the paddlewheel has a slow aeration rate resulting in low aeration efficiency. The problem is caused by the backward water splash ineffectively. The backward water of the paddlewheel that is already aerated, but it is splashed again so it wastes the power. However, only the forward splash is effectively. The aim of this study was to determine the ineffectiveness of paddlewheel aerator based on the backward water splash. The paddlewheel used an 1 phase motor, 1 hp power, 1400 rpm motor speed, and 2 pieces of wheels. The treatment was carried out by varying the blade of 65, 85, and 105 mm submerged. The test was done by collecting the forward and backward water splash and calculating its volume. The normal position of the float on the blade submerged by 85 mm was obtained that the forward and backward splash volume of water was 17.99 and 13.74 m3/hour. Only 56.70% the effectiveness of the water splash compared to 43.30% the backward water splash. In fact, the forward splash coverage volume of water was 47.83% compared to the forward was 52.17%. This result shown that the water splash of paddlewheel aerator was not effective, so the backward water splash need to optimize to the effectiveness of water splash.
Penafsiran al-Qur'an pada dasarnya sudah ada sejak masa Rasulullah bahkan beliau adalah penafsir al-Qur'an pertama. Rasulullah seringkali didatangi sahabat yang tidak memahami kandungan wahyu yang global ataupun rinci kemudian Rasulullah menjelaskan kandunganya kepada mereka. Namun demikian, tafsir ini mempunyai krakteristik yang sangat unik karena penafsiranya termasuk bagian dari hadis Nabi, Tafsir Rasulullah saw sebagian besar merupakan jawaban dari pertanyaan-pertanyaan yang diajukan para Sahabat atau yang lain kepadanya, Tafsir Rasulullah saw jarang ditujukan untuk penetapan hukum, karena ketika itu semua hukum telah dapat dipahami dari kandungan ayat atau penjelasan Rasulullah sendiri serta tingkat validitasnya sangat kuat dibandungkan tafsir produk intelektual yang hidup setelah wafatnya Rasulullah Saw.
Locality of Minangkabau in Interpretation of the Qur’an: (the study of Minangkabau interpretation of the 20th century)This study aims to find the absorption of locality in the interpretation of the Qur'an in Minangkabau, and to prove that Anthony H. Johns 'statement "cannot be denied the influence of local language in explaining the Al-Qur'an" and Islah Gusmian's statement "tafsir Al-Qur'an as a cultural product, it certainly struggles with tradition, culture, and socio-political realities”. This research is a qualitative research type of library research (library research), which uses a historical-philosophical approach. The primary sources of this research are the interpretation of Tafsir al-Burhân by Haji Abdul Karim Amarullah, Risâlah al-Qaul al-Bayyân fî Tafsîr al-Qur'ân, the work of Syeikh Sulaiman Arrasuli, and the tafsir of al-Da'wah wa al-Irsyâd ilâ Sabîl al -Rasyad by Abdul Lathif Syakur. This research found several aspects of locality in the interpretation of the Al-Qur'an Minangkabau, namely; first, the writing of interpretation as a request from the community, second, the absorption of local languages in translating and interpreting the Qur'an, third, using local samples in interpretation, fourth, the absorption of local customs in interpretation, and fifth using Minangkabau adagium in interpretation. Thus, the Minangkabau tafsir al-Qur'an is full of locality absorption
This paper discusses two basic issues regarding the problem of the ecological crisis in relation to religion. First, because of the belief that the root of the catastrophe of environmental damage is caused by the dwindling spirituality of modern humans. This thinness of spirituality causes them to lose touch with the sacredness of all things. Until in the end they assumed that nature was only limited to objects that could be exploited freely. Meanwhile, spiritual issues are a core part of every religion. Second, there are accusations that religion has become the inspiration behind the environmental crisis. Religion, with all its doctrines, is considered to have inspired followers of related religions to exploit nature. The method used is qualitative and in the discussion it uses descriptive analysis to reveal and explain ecospiritual in the Qur'an. This paper concludes that in fact religions view the ecospiritual, especially regarding the creation of nature, the sacredness of nature and the relationship between humans and nature, in short it can be concluded that Islam, Christianity, Confucianism, and Judaism have the same perspective on the creation of nature. These religions explain that nature was created by God, but unlike Hinduism and Buddhism, the two religions do not provide an opinion regarding the creation of nature. Then, regarding the sacredness of nature, Islam, Christianity, Hinduism, Buddhism, and Judaism explain that Nature is sacred. However, not with Confucianism, this religion does not have any opinion about the sacredness of nature. Finally, regarding the relationship between humans and nature, the seven religions state that the relationship between humans and nature is the same, the similarities are elements of creation.Keywords: Ecospiritual, Nature and Human Relations, Religion. Abstrak. Tulisan ini membahas dua hal mendasar mengenai permasalahan krisis ekologi kaitannya dengan agama. Pertama, karena adanya keyakinan bahwa akar dari malapetaka kerusakan lingkungan itu disebabkan oleh spiritualitas manusia modern yang semakin menipis. Tipisnya spiritualitas ini menyebabkan mereka kehilangan kontak dengan sakralitas segala sesuatu. Hingga pada akhirnya beranggapan bahwa alam hanyalah sebatas benda yang bisa dieksploitasi secara bebas. Sementara itu, persoalan spiritual adalah bagian inti dari setiap agama. Kedua, karena adanya tudingan yang menyebut bahwa agama telah menjadi inspirator dibalik krisis lingkungan. Agama, dengan segala doktrinnya, dianggap telah menginspirasi para pengikut agama terkait untuk melakukan eksploitasi terhadap alam. Metode yang digunakan adalah kualitatif dan dalam pembahasannya menggunakan deskriftif analisis untuk menyingkap serta menjelaskan ekospiritual di dalam Alquran. Tulisan ini memberikan kesimpulan bahwa sesungguhnya agama-agama memandang tentang ekospiritual khususnya terkait penciptaan alam, sakralitas alam dan relasi antara manusia dengan alam, secara singkat dapat disimpulkan bahwa Agama Islam, Kristen, Kong Hu Cu, dan Yahudi memiliki kesamaan perspektif mengenai penciptaan alam. Agama-agama tersebut menjelaskan bahwa alam diciptakan oleh Tuhan, namun berbeda dengan agama Hindu dan Budha, kedua agama tersebut tidak memberikan pendapat terkait penciptaan alam. Kemudian, mengenai sakralitas alam, agama Islam, Kristen, Hindu, Budha, dan Yahudi menjelaskan bahwa Alam itu suci. Namun, tidak dengan agama Kong Hu Cu, agama tersebut tidak berpendapat apapun tentang sakralitas alam. Terakhir, mengenai relasi manusia dan alam ketujuh agama tersebut menyebutkan bahwasannya hubungan manusia dan alam adalah sama, persamaannya tersebut merupakan unsur penciptaan.Kata Kunci: Ekospiritual, Relasi Alam dan Manusia, Agama
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