Content Of Version Research Articles

Validating the Antismoking AIDA Model-Based Questionnaire for Malaysian Population.

The aim of this study was to validate the AIDA (Attention, Interest, Desire, and Action) Model-Based Antismoking Campaign Questionnaire to be used in Malaysian population. This study consists of mainly translation, validation, and pilot testing. The translation phase using forward and backward translation, involved three panels and three translators. The validation was a cross-sectional study conducted from May to July 2023 with a purposive sampling technique. The data was collected through e-mails among eight experts. These experts answered an online questionnaire on a four-option Likert scale, based on the four concepts of relevancy, clarity, comprehensiveness, and representativeness. The content validity index (CVI) was measured on the scale of the content validity index (S-CVI/Ave) and Universal Agreement (UA). For pilot testing, the final version was tested among 25 non-smokers and six smokers to determine its reliability using the Cronbach's alpha. The content validity study for relevancy, clarity, comprehension, and representative S-CVI/Ave is 0.85, 0.79, 0.79, and 0.84, respectively. The CVI score of above 0.83 indicates all items are relevant and representable. The pilot testing shows high internal consistency for both samples, more than 0.85. In summary, the adapted translated version's content validity index was satisfactory, and it can be further pilot tested among the other target population.

The Cross-Cultural Adaptation of the Schutte Self-Report Emotional Intelligence Test (Sseit) for Use Among Nursing Students in a Defence University, Sri Lanka

The ability to recognize, control, and evaluate emotions is defined as emotional intelligence (EI). EI is a vital part of ward management and patient care in nursing practice. When EI is assessed and instilled in nursing students regularly, it paves the way for a long-term career. Schutte Self-Report Emotional Intelligence Test (SSEIT) has been identified as a useful tool for assessing emotional intelligence in nursing students. The goal of this study was to translate and adapt the 33-item SSEIT to use in Sinhala. The developer granted permission to translate the SSEIT into Sinhala. The cross-cultural adaptation was completed in five stages: (I) initial translation, (II) translation synthesis, (III) back translation, (IV) Expert Committee Delphi review, and (V) pre-final version testing. The translated version's content and consensual validity were assessed using a two-round Delphi process with five experts. Items rated 0-3 range by 70% of the raters were removed or reworded. The process was repeated for the reworded items, and those with 70% or higher ratings in categories 4-6 and/or 7-9 were kept. Following that, the Content Validity Index (CVI) was evaluated using I-CVI, Universal Agreement (S-CVI/UA), and Average CVI (S-CVI/Ave). Finalized SSEIT was administered to 197 nursing undergraduates from Kotelawala Defence University in Sri Lanka. In the Sinhala version of the SSEIT, the maximum CVI of each individual item (I-CVI=1.0) and the maximum overall CVI (S-CVI/UA = 1.0; S-CVI/Ave = 1.0) were also displayed. Cronbach's alpha was 0.963 which indicates a very high internal consistency The Sinhalese version of the SSEIT is a robust and reliable tool that has been culturally adapted to test EI in nursing students.

PELESTARIAN NILAI-NILAI QUR’ANI DALAM RITUAL MAJELIS TAUSHIYAH DAN DZIKIR DI PP. ASWAJA LINTANG SONGO

This paper appointed the Taushiyah Assembly and dhikr, if it is associated with the Geertz trichotomy is a ritual associated with santri. In this assembly Mr. Heri gives taushiyah from Islamic sources such as the Qur’an, Hadith, and Ulama’s books. Tradition is very thick content with the santri. The interesting thing to be lifted from this assembly is that although the taushiyah and dhikr assemblies are santri traditions, but the jama’ah who follow this assembly come from the priyayi and abangan elements. Priyayi elements such as Geertz’s trichotomy in this assembly can be represented by government officials, military personnel and village apparatus. The abangan element in this assembly can be represented from the community around Pager Gunung who often do ritual Slametan. These three different elements have different goals and captures in following the Taushiyah and dhikr assemblies. The author will show an example of the three elements of santri, priyayi and abangan in following the taushiyah and dhikr majlis. Taushiyah activities and dhikr are activities in which contain several aspects that can be examined, we can see from what they read, the tolerance of study community, and the Kyai’s strategy that made this study lasting by incorporating Qur’anic values. The Qur’anic values given by Kyai to the community are derived from the Qur’anic verses that derive the essence of his lesson to be applied in the daily life of the community. Qur’anic values are meant lessons that can be taken for daily life derived from the content of verses in the Qur’an. In this study, the author will discuss about the stability that exists in this taushiyah and dhikr majlis and their relationships with the preservation of Qur’anic values in it. Then also the preservation of Qur’anic values when applied in the life jama’ah. To analyze the stability of taushiyah and dhikr assemblies, the author used the theory of functional structuralism initiated by Talcott Parson. The focus of the study was on the four functions of value that are adaptation, purpose, integration, and latent situation.

Konsep al-Ashîl dan al-Dakhîl dalam Tafsir Alquran

The Concept of al-Ashîl and al-Dakhîl in the Quranic Exegesis. This study examined the concept of al-ashîl and al-dakhîl in the Quranic exegesis. These two issues were important to discuss because in the books of exegesis there were many data and information that were irrelevant to the content of verses and sublime messages of the Quran. Even authoritative exegesis books were also not sterile from the infiltration of interpretation, either in the form of historical data, ra’y (the result of ijtihad) or inner cues. Based on this, this study aimed to explain the concept of ashâlat al-mashdar (source authenticity) so that al-dakhîl fî al-tafsîr (infiltration of interpretation) could be known, criticized and evaluated. Criticism of the infiltration of quranic interpretation was necessary so that the exegesis books—as a work in direct contact with the main source of Islam—were completely cleansed from the reality of al-dakhîl.

The translation technique and the translation of verbal forms in Psalm 84 of the Masoretic Text as employed by the Peshitta

This article was inspired by the study of translation techniques and verbal systems in Book 3 of The Book of Psalms in the Peshitta. In addition, the article focuses on Psalm 84 due to the broad scope of such a study. Psalm 84 opens the second group of Korah Psalms (Ps 84–85, 87–88) and shows a number of similarities to the first group of Korah Psalms (Ps 42–49). The differences between Psalm 84 and Psalms 42–43 are as striking as their similarities because of the fact that they are identified as Korah Psalms (cf. Goldingay 2007:587; Wallace 2009:140). This article argues that the translation technique, employed by the Peshitta, resulted in important differences at some points. As expected, the Peshitta uses the conjunctive verb at times in places where it is absent from the Masoretic Text. In addition, the Peshitta does not have the waw consecutive construction found in the Masoretic Text and uses the conjunctive waw in most instances. This article further argues that different verbal forms are used in a sensible way in both the Masoretic Text and the Peshitta, and that the content of verses also differs. In some places, certain parts of the verses, as they appear in the Masoretic Text, are omitted by the Peshitta. Some of these omissions may be ascribed to different Hebrew Vorlagen while others may be ascribed to the translation technique followed.

KARAKTERISTIK PANTUN ACEH

The objective of this study is to describe characteristics of Aceh verse. The description covers: (1) number of verses per couplet, (2) long and short verse, (3) content of verse, and (4) poetical nuance of verse. Data of this study were obtained from document of Aceh’s verse and SMS. The study reveals that each couplet of Aceh verse consists of verses that varies from: 2, 3, 4, 6, 8 and 12 verses. Relying upon its length, Aceh verses may consist of a one-complete sentence verse and some couplets verses or a brief story. Contents of Aceh verses are classified into: (1) religious verses, (2) advice verses, (3) tradition verses, (4) fate verses, (5) young verses, (6) joke verses, (7) kidding verses, (8) condolences verses, (9) happiness verses, (10) children verses, and (11) seumapa verses. Based on poetical nuances, a perfect Aceh’s verse should advice coherent rhymes and rhythms (pakhok and buhu) incorporating intended message, couplets and contents.

Etika Jurnalistik Perspektif Al-Qur’an

Today, journalistic world increasingly finds its freedom. effects can no longer be taken lightly. Therefore, there should be some rules to control and to command the journalists, not to restrict it. Related to this issue, the normative sources of Islam, the Qur'a, such as found in (QS. al-Ahzab [33]: 70), encourage people to speak the truth honestly. In another verse, Allah also ordered to stay away from the prejudice that would bring doubt and untruth (QS. al-Hujurat [49]: 12), nor slander broadcast news in various forms (QS. al-Nur [24]: 19). In addition, the reader should check the truth first before receive it (QS. al-Hujurat [49]: 6). Some of these verses are references to the news makers or journalists in their works, as well as for the consumers when they receive the news. In this paper, the dialogue between the Qur'an and the phenomenon of journalism displayed using the comparative nature of the interconnection pattern (in this case the journalistic ethics of the Press Council and the decision of the Indonesian Broadcasting Commission and journalistic ethics in the Qur'an). Concerning the exegesis of the Qur'an, the method is used is ijmali and it did not interpret all of the content of verses, only part of it related to the news.[Hari ini, dunia jurnalistik semakin menemukan kebebasan. Dampaknya tidak bisa lagi dianggap enteng. Oleh karena itu, harus ada aturan untuk mengendalikan dan mengatur jurnalistik, walaupun hal itu tidak dimaksudkan untuk membatasi. Terkait dengan masalah ini, sumber-sumber normatif Islam, al-Qur'an, seperti yang ditemukan dalam (QS. al-Ahzab [33]: 70), mendorong orang untuk berbicara kebenaran jujur. Dalam ayat lain, Allah juga memerintahkan untuk menjauh dari prasangka yang akan membawa keraguan dan ketidakbenaran (al-Hujurat [49] QS. 12). Atau fitnah siaran berita dalam berbagai bentuk (QS al-Nur [24]: 19). Selain itu, pembaca harus memeriksa kebenaran terlebih dahulu sebelum menerimanya (QS al-Hujurat [49]: 6). Beberapa ayat-ayat ini adalah referensi kepada para pembuat berita atau wartawan dalam karya-karya mereka, serta bagi konsumen ketika mereka menerima berita. Dalam tulisan ini, dialog antara Al-Qur'an dan fenomena jurnalisme ditampilkan menggunakan sifat komparatif pola interkoneksi (dalam hal ini etika jurnalistik Dewan Pers dan keputusan Komisi Penyiaran Indonesia dan etika jurnalistik dalam Qur'an). Mengenai tafsir Al-Qur'an, metode yang digunakan adalah ijmali dan tidak menafsirkan semua isi ayat, hanya bagian dari itu berkaitan dengan berita.]

Editorial Dilemma: The Interpolation of 1 Cor 14:34-35 in the Western Manuscripts of D, G and 88

I argue that the transposition of verses 34 and 35 after verse 40 in western manuscripts D, G and 88, does not strongly support the modern interpolation hypothesis which contends that since there are textual deviations, as well as significant inconsistencies if not contradictions between the content of verses 34 and 35 and the rest of First Corinthians, the verses were inserted into the epistle by post-Pauline editors. I review the "egalitarian interpretation" of 1 Cor 14:34-36, and my earlier arguments against the modern interpolation hypothesis. Assuming the egalitarian interpretation, I suggest the editors of manuscripts D, G and 88, removed verses 34 and 35 from their canonical location at 33/36, and inserted them after verse 40 in order to shelter the silencing and subordination of women from the critique of verse 36 and to positively associate the silencing and subordination of women with Paul's admonition for decency and order. I further argue that the editors assessed that the verses in question were misplaced by an earlier editor for which they offered a corrected edition. I conclude that both the earlier and modern interpolation interpretations of the final verses of the fourteenth chapter of First Corinthians assessed that the canonical text was incoherent. Yet both interpretative projects are unable to resolve the textual incoherence that results with the removal of verses 34 and 35 before the twofold negative rhetorical question of verse 36.