The fatwa by the National Sharia Board (Dewan Syariah Nasional/DSN)
This paper studies important factors that influence the physical workload of rice harvesters. Rice harvesting in Java, Indonesia, mostly uses manual and semi-mechanical methods that require significant physical energy. These harvesting methods have potential Ergonomic Risk Factors (ERFs) that are skeletal, muscle, and peripheral nerve disorders called Musculoskeletal Disorders (MSDs). Surveys and observations of 7 workers of manual and 9 workers of semi-mechanical rice harvesting practices were done in Bantul Regency, Yogyakarta Province. The dependent variable of Cardio-vascular Load (CVL) was formulated in multiple linear regression equations by some independent variables, that were age, smoking habits, heart rate, and ambient temperature. The results showed that age and ambient temperature variables correlate strongly with CVL manual worker. CVL semi-mechanical worker was strongly correlated with age and heart rate. By F test, manual worker workload, 94.5% was significantly influenced by variables of age, smoking habits, heart rate and ambient temperature. CVL semi-mechanical workers were only 91.1%. To avoid high CVL, the age factor of workers is a major consideration. MSDs occur in the upper and lower back for manual workers, while semi-mechanical workers occur on the lower back and both hands. From the assessment of work posture in 4 elements of harvesting, transporting element was the activity with the worst posture. Ergonomic interventions are needed to reduce ergonomic risks in transportation.
The application of sharia principles in business activities and services adds to standard compliance and some of them are trapped in the legalistic formality aspect rather than improving business ethics. In hospitals, which main business is providing health services, applying sharia principles may enhance the added value in health services or just a formal aspect. The purpose of this study seeks to reveal the community's response to the application of sharia standards in hospitals. The study used a quantitative research method, through the distribution of questionnaires to 50 patients and their families in three regional public hospitals; Zainoel Abidin Hospital Aceh, Sultan Agung Hospital Semarang, and Bandung Islamic Hospital, and interviews with the management and sharia supervisory board of the hospital. This study describes descriptively, with a Likert scale approach, to see the response toward the application of sharia standards. The results show that the majority of respondents gave a positive response to the application of sharia standards. Sharia standards are added value services in sharia hospitals. The results of this study is implicated in the management of sharia compliance in hospitals and the need for regulatory support for the implementation of sharia in hospitals.
Application of the Contract Law of Fiduciary In Islamic Financing. Islamic finance products is almost entirely implement the guarantee. Such guarantees a careful effort as well in case when borrowers are unable to pay the debt. Customer financing at a conventional financial institution based debts so that the application of fiduciary can be applied. However, financing is not entirely based Islamic financial debts, but also based working capital and services. In the last two financing models did not reveal any debts in principle that the application of fiduciary can not fit the model of such financing. Guarantee letter (al-Rahn al-tasjili) is introduced in the form of a guarantee that Islam has similarities with fiduciary although not exactly the same. Abstrak: Penerapan Hukum Jaminan Fidusia Dalam Kontrak Pembiayaan Syariah. Produk-produk pembiayaan syariah hampir seluruhnya menerapkan jaminan. Jaminan tersebut sebagai upaya hati-hati sekaligus jaga-jaga tatkala nasabah peminjam tidak mampu membayar utang. Pembiayaan nasabah di lembaga keuangan konvensional berbasiskan utang-piutang sehingga penerapan jaminan fidusia dapat diterapkan. Akan tetapi, pembiayaan di keuangan syariah tidak seluruhnya berbasis utang-piutang, namun juga ada yang berbasis modal kerja dan jasa. Pada dua model pembiayaan terakhir tidak ditemukan adanya utang-piutang secara prinsip sehingga penerapan jaminan fidusia tidak bisa klop dengan model pembiayaan tersebut. Jaminan surat (al-rahn al-tasjili) adalahbentuk jaminan yang dikenalkan dalam Islam yang memiliki kemiripan dengan jaminan fidusia meskipun tidak sama persis. DOI: 10.15408/jch.v2i1.1837
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