1,723,267 research outputs found
Thottea beungongtanoeh Mustaqim
No full textThottea beungongtanoeh Mustaqim, sp. nov. Fig. 1. Type: INDONESIA. Aceh Province, Aceh Timur Regency, Bireum Bayeun Subdistrict, Alue Nyamuk Village, 4°31'18.9"N 97°51'07.5"E, 80 m asl, 22 June 2022, Mustaqim & Arico RSG8 (Holotype: ANDA). Diagnosis: Thottea beungongtanoeh can be recognized from other species in the genus by the 33- lobed style. It is similar to T. grandiflora Rottb., besides having more numerous style lobes (33 vs 20), this species differs in having inflorescence close to ground level (vs not from the ground level) and tubular perianth tube (vs campanulate). Perennial subshrubs, to c. 1.5 m tall. Stem ascending to erect, with horizontal apex, scarcely branched, terete, pubescent; node swollen, constricted above nodes. Leaves alternate, distichous; lamina chartaceous; obovate, the lower 1-2 usually elliptic or narrowly elliptic and distinctly smaller, 15.2-21.5 × 6.3-10.6 cm, base cuneate, apex shortly acuminate, margin entire, adaxially green, scabrous, abaxially pale green, patent-pubescent, midvein slightly prominent adaxially, distinctly raised abaxially, lateral veins 7-9 on each side of the midrib; petioles 4-6 mm long, densely covered with patent hairs. Inflorescences 1-2 arising from near the base of the stem, close or at the same with ground level, solitary to 3- flowered; peduncle c. 2 cm long, patent-pubescent, rachis c. 1.5 cm long, patently pubescent; bracts beef red, elliptic, 5-7 × 3-3.5 mm, apex obtuse, adaxially patently pubescent, abaxially glabrous, persistent after anthesis. Pedicels and ovary c. 1.7 cm long, longitudinally ribbed, patently pubescent. Perianth burgundy, tube ellipsoid, 587 Mustaqim & Arico: Thottea beungongtanoeh (Aristolochiaceae), a new species from Sumatra 2.5-2.7 × 1.5 cm, base shallowly cordate; verrucose and glabrous inside; longitudinal veins and veinlets prominent outside, patently pubescent; perianth lobes shallow, broadly half-circular, 0.6-0.8 × 3.8-4.2 cm, apex emarginate, verrucose and glabrous inside, outer surfaces with prominent veins and veinlets, patently pubescent. Stamens 46 in two rows, the lower whorl 27, the upper whorl 19, filaments creamy white, c. 1 mm long, glabrous, connective creamy white, apex rounded, tip reddish, anthers extrorse, yellow, narrowly oblong, lower whorls c. 2 mm long, upper whorls 1.8 mm long. Style column cylindric, c. 2.5 mm long, glabrous except the pubescent apex, lobes 33, 8 facing upward, the rest radiate, positioned c. 0.75 mm higher than stamens. Capsules (immature) fusiform, longitudinally ribbed, reddish brown, covered in coarse hairs. Phenology: Flowering and fruiting in June. Distribution and Ecology: Indonesia, endemic to northern Sumatra (Aceh Province), only known from the type locality (Fig. 2). Found in the lowland mixed dipterocarp forests on undulating terrain at the elevation around 60-80 m asl, on clay mixed with humus soils. Etymology: The specific epithet is derived from the Acehnese Language, beungong tanoeh, which means ̒flower of the ground̕, indicating the position of the flowers. Preliminary conservation status assessment: Critically Endangered. Only known from the type locality, all individuals (around 15) were found in lowland and unprotected forests threatened by conversion into agricultural fields and plantations. Although forests around the type locality, with very similar landscape and vegetation, is poorly explored, we considered that the species should be placed as being threatened. Following IUCN (2012) and IUCN Standards and Petitions Committee (2022), this species is best tentatively assigned as Critically Endangered as having AOO <10 km 2, known only from one location, and available habitat is declining and mature individuals less than 50 (CR B2ab(iii), D). Notes: The number of stamens and style lobes of this species is among the highest within the genus. The number of stamens, i.e. 46, so far only known from T. grandiflora Rott. (1783), a species known from Myanmar to Peninsular Malaysia and Singapore, characterized by having larger campanulate flowers (Hou, 1984). Furthermore, the number of style lobes with 33 is by far the most numerous in the genus. The highest number of style lobes in this genus had been known to be 20 in T. grandiflora and T. macrophylla Becc. (Hou, 1984; Huang et al., 2003; Yao et al., 2015). To facilitate identification, an amendment to the couplet from the recently published key for the species of Thottea in Sumatra (Mustaqim and Putra, 2020) is provided here: 4a. Perianth obscurely lobed or lobed to less than 1/3 halfway down. 4̕ 4b. Perianth distinctly lobed, divided halfway or deeper..................... 5 4̕a. Style lobes 33; perianth distinctly lobed......... T. beungongtanoeh 4̕b. Style lobes c. 10; perianth obscurely lobed................ T. beccariiPublished as part of Mustaqim, Wendy A. & Arico, Zulfan, 2022, Thottea beungongtanoeh (Aristolochiaceae), a new species Irom Aceh, northern Sumatra, pp. 587-590 in Taiwania 67 (4) on pages 587-589, DOI: 10.6165/tai.2022.67.587, http://zenodo.org/record/745908
Fig. ². Geographical distribution of 7KRWWHD EHXQJRQWDQRHK Mustaqim (.)NJ in Thottea beungongtanoeh (Aristolochiaceae), a new species Irom Aceh, northern Sumatra
No full textFig. ². Geographical distribution of 7KRWWHD EHXQJRQWDQRHK Mustaqim (.)NJPublished as part of Mustaqim, Wendy A. & Arico, Zulfan, 2022, Thottea beungongtanoeh (Aristolochiaceae), a new species Irom Aceh, northern Sumatra, pp. 587-590 in Taiwania 67 (4) on page 589, DOI: 10.6165/tai.2022.67.587, http://zenodo.org/record/745908
Religion and Disability: Internalizing Disability-Friendly Values at Al-Mustaqim Mosque Yogyakarta
Full text linkThis study explores how Al Mustaqim Mosque in Yogyakarta is redefining the role of religious spaces through its commitment to social justice and disability inclusion. By using a qualitative approach, blending personal interviews with disabled worshipers, hands-on observation, and policy review, this research looks at how a mosque truly transforms into a welcoming environment for everyone. The findings show that inclusion isn’t just about one thing; it’s a blend of physical tools (like ramps and Braille Qurans), staff empathy (through literacy training), and inclusive messaging in sermons and social media. Together, these elements empower elderly and disabled congregants to participate actively in community life. However, the study notes that staying consistent is a challenge. To keep the momentum going, the mosque needs more regular disability-themed content and clearer ways for worshipers to share their feedback. To bridge this gap, the researcher proposes a practical model: scheduling regular inclusive sermons, creating direct feedback channels, and inviting people with disabilities to help write religious outreach materials. By connecting theory with real-world practice, this study proves that true inclusion happens when physical access, management heart, and religious storytelling work as one. Ultimately, this research offers a replicable roadmap for other institutions to follow, ensuring that people with disabilities are not just guests, but active leaders in creating fair and equitable places of worship
Pembangunan Berlandaskan Shiratal Mustaqim
Full text linkTulisan ini membincarakan pembangunan yang berlandaskan Shirathal Mustaqim. Teras kepada teori shirathal mustaqim adalah keimanan dan ketaqwaan. Ia harus dibangun atas dasar taqwa (Ussisa Ala Taqwa) sama ada dalam membangun demokrasi, pendidikan, ekonomi atau politik. Akhlak adalah kunci menuju spirit of the shirathal mustaqim. Islam mengenal konsep musyawarah (syura) untuk mengambil kata sepakat. Konsep syura bukan sekedar penting pada waktu pemilihan pemimpin, tetapi turut memainkan peranan dalam sistem pemerintahan berkerajaan. Konsep ini menekankan perlunya kerjasama berbentuk perbincangan dan permesyuaratan antara pemerintah dengan rakyat dalam menentukan keputusan dalam hal pemerintahan, inilah demokrasi yang sesungguhnya. Cara mengimplimentasikan konsep Shirathal Mustaqim dalam pembangunan berlandaskan Islam adalah dengan mengamalkan sistem demokrasi yang berakhlak, jujur, bebas daripada intimidasi dan penindasan serta tidak zalim terhadap rakyat. Spirit of the Shirathal Mustaqim harus menjadi teras kepada model demokrasi yang ingin kita bangun. Kalau hal itu belum sanggup kita lakukan maka demokrasi yang kita bangun penuh dengan kepura-puraan dan kedustaan
Kitab Al-Sirat Al-Mustaqim Oleh Shaykh Nur Al-Din Al-Raniri: Satu Sorotan
No full textSyeikh Nur al-Din al-Raniri, known as al-Raniri was a
prolific author on various disciplines of Islamic studies such as teology, fiqh and governance. Among of his out standing works are Hujjah al-Siddiq Li Daf‘ al-Zindiq, al-Tibyan fi Ma‘rifah al-Adyan, Hall al-Zill, al-Sirat al-Mustaqim and Bustan al-Salatin. As far as the al-Sirat al-Mustaqim is concerned, it is considered the oldest and earliest work on fiqh by Muslim scholars of Southeast Asia. This article endeavours to elucidate the importance of this work by revealing works, literatures and sources pertaining to al-Sirat al-Mustaqim
PROSEDUR PENANGANAN PEMBIAYAAN BERMASALAH PADA PD. BPR MUSTAQIM SUKAMAKMUR
No full textPD. BPR Mustaqim Sukamakmur merupakan Bank milik Pemerintah Daerah Aceh yang sebelumnya bernama LKK (Lembaga Kredit Kecamatan), setelah itu berkembang menjadi PD. BPR dan telah mendapat persetujuan dari Bank Indonesia pada tanggal 14 Mei 1999 yang kemudian melakukan merger dengan 12 PD. BPR yang ada di Aceh. Sebagaimana diketahui bahwa PD. BPR Mustaqim Sukamakmur merupakan salah satu Bank yang kepemilikan sahamnya adalah 100% milik Pemerintah Daerah.Penulisan Laporan Kerja Praktek (LKP) setelah adanya Pelaksanaan Kerja Praktek yang penulis lakukan pada PD. BPR Mustaqim Sukamakmur memiliki tujuan-tujuan tertentu. Salah satunya adalah untuk mengetahui bagaimana prosedur penanganan pembiayaan bermasalah yang terjadi pada PD. BPR Mustaqim Sukamakmur. Setelah mengamati proses penanganan pembiayaan yang diterapkan pada PD. BPR Mustaqim Sukamakmur dalam masa Job Training selama dua bulan, penulis dapat mengambil beberapa kesimpulan. Kesimpulan-kesimpulan tersebut adalah PD. BPR Mustaqim Sukamakmur adalah bank yang beroperasi berdasarkan prinsip konvensional yang kegiatannya adalah menghimpun dana dari nasabah dalam bentuk tabungan dan deposito yang kemudian menyalurkannya kembali kepada pengusaha-pengusaha ekonomi mikro dan super mikro dalam bentuk pembiayaan.Prosedur dalam penanganan pembiayaan bermasalah yang diterapkan pada PD. BPR Mustaqim Sukamakmur adalah dengan cara Penagihan yang dilakukan secara persuasif, yaitu dengan melakukan penagihan melalui telepon dengan terlebih dahulu melihat data pada sistem komputer, apabila dengan cara komunikasi belum juga menggerakkan langkah nasabah untuk melunasi kewajibannya, maka pihak PD. BPR Mustaqim memberi Surat Peringatan (SP) yaitu SP I, SP II, dan SP III. Selanjutnya PD. BPR Mustaqim mengamankan agunan yang dijaminkan oleh nasabah, apabila belum berhasil juga, maka pihak bank akan melakukan penjualan sukarela terhadap agunan yang dijaminkan nasabah. Dalam hal ini jika seandainya penjualan agunan belum mencukupi pelunasan kewajiban nasabah, maka pihak PD. BPR Mustaqim Sukamakmur akan melakukan penagihan kembali, apabila nasabah belum juga mau melunasi sisa kewajibannya, maka jalur terakhir yang akan ditempuh pihak PD. BPR Mustaqim adalah dengan menyelesaikan secara hukum
Pengelolaan wakaf di Yayasan Al-mustaqim: Studi kasus wakaf di Yayasan Al-Mustaqim Desa Kaliakah Kecamatan Negara Kabupaten Jembrana Provinsi Bali
No full textINDONESIA:
Yayasan Al-Mustaqim terletak di daerah mayoritas menganut agama Hindu. Yayasan masih berjalan meskipun banyak hambatan yang menjadi penghalang dalam pengelolaan wakaf. Yayasan yang memiliki beberapa lembaga pendidikan, usaha dan sosial ini merupakan wakaf. Berdasarkan hal tersebut, peneliti menarik rumusan masalah yaitu: 1) Bagaimana pengelolaan wakaf di Yayasan Al-Mustaqim. 2) Bagaimana pengembangan wakaf di Yayasan Al-Mustaqim?
Penelitian ini menggunakan penelitian empiris dengan pendekatan kualitatif. Penelitian empiris penelitian yang berdasarkan hasil dari wawancara dan observasi di lapangan sebagai data primer. Sedangkan literatur yang berhubungan dengan fokus penelitian dan dokumentasi penelitian sebagai data skunder. Data yang telah terkumpul kemudian diolah dan dianalisis sesuai dengan tahapan penelitian.
Berdasarkan hasil penelitian yang telah dilaksanakan oleh penulis maka dapat disimpulkan bahwa 1) Pengelolaan wakaf di Yayasan Al-Mustaqim mengelola wakaf sesuai dengan tujuan, fungsi dan peruntukkannya. Tujuan pengelolaan yayasan untuk mensejahterakan masyarakat dan memberikan ilmu yang baik buat anak bangsa. 2) Pengembangan wakaf di Yayasan Al-Mustaqim dimulai sejak tahun 1991 hingga sekarang. Yayasan Al-Mustaqim memiliki lembaga pendidikan, usaha dan sosial. Yayasan Al-Mustaqim memiliki lembaga sosial dan pendidikan yaitu TK/RA, MTs, SMA, PAUD dan pondok pesantren. Wakaf di Yayasan Al-Mustaqim menyalurkan hasil wakaf kepada yayasan dan santri pondok pesantren al-mustaqim. Yayasan Al-Mustaqim terletak di daerah mayoritas umat Hindu. Hal ini masalah dalam pengelolaan wakaf. Masalah utama dalam pengelolaan wakaf adalah ekonomi. Mayoritas masyarakat Hindu memberikan dana mereka buat kebutuhan mereka. Dilihat dari sisi umat beragama tidak memiliki pengaruh terhadap pengelolaan wakaf karena sebagai umat beragama desa ini memiliki rasa kerukunan yang sangat tinggi. Selain itu, dukungan dari masyarakat juga membuat Yayasan Al-Mustaqim masih mengembangkan yayasannya hingga sekarang.
ENGLISH:
Al-Mustaqim foundation is located in the majority of Hinduism religion. The foundationis still running despite many obstacles which become barrier in the management of wakaf. This foundation has some educational institutions, business and social that is wakaf. Based on the explanation, the researcher formulates the problem of study as follow: 1) How the management of wakaf in the Al-Mustaqim foundation? 2) How the development of wakaf in Al-Mustaqim foundation?
This study uses empirical research with a qualitative approach. Empirical research is the research based on the result of interview and observation in field as primary data. Whereas, the reference which related to research focus and documentation research as secondary data. The data has been collected will be processed and analyzed appropriate with research steps.
Based on the result of this study that has been done in Al-Mustaqim foundation, 1) The management of wakaf in Al-Mustaqim foundation manage the wakaf appropriate with the goal, function and utility. The goal of this management to prosperity of society and give the knowledge for many people. 2) The development of wakaf in this foundation started since 1991 to present. The management of wakaf in this foundation has social institution and educational institutions, such as playgroup, kindergarten, junior high school, senior high school, and pesantren. Al-Mustaqim foundation share the wakaf crop to foundation and the students of pesantren Al-Mustaqim. Because Al-Mustaqim foundation is located in Hinduism society, therefore this case become obstacle and challenge to manage the wakaf. The main challenge to manage the wakaf is economy. Majority of Hinduism society give fund for them. If we look from religious communities sides, there is no influence to manage the wakaf because the harmony of inter-faith in this village is very high. In addition, the support of the community also makes Yayasan Al-Mustaqim still developing his foundation until now
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