Sosiologi dalam drama Bulan Belum Kelam karya Roziah Adama

Bulan Belum Kelam merupakan karya Roziah Adama yang mengisahkan dua wanita warganegara Indonesia yang sanggup melakukan apa sahaja untuk memastikan matlamat dan cita-cita mereka tercapai. Sehubungan itu, dengan menggunakan pendekatan sosiologi yang dipelopori oleh Karl Marx, kajian ini bertujuan menjawab persoalan, apakah isu-isu sosial yang disampaikan oleh penulis dalam drama ini? Kajian jenis fundamental dengan rekabentuk kualitatif digunakan bagi menjawab persoalan tersebut. Manakala analisis kandungan dipilih sebagai instrumen kajian utama untuk memperoleh data daripada skrip drama, artikel, jurnal, internet dan kajian lepas. Kertas kerja ini merakamkan dapatan kajian bahawa penulis mengangkat isu sosial dalam masyarakat seperti, kejujuran dalam masyarakat, kepatuhan isteri kepada suami, kasih sayang, masyarakat yang gemar tunjuk-menunjuk, tolong-menolong, kesyukuran, kahwin awal/kahwin muda, budaya melepak, dan masyarakat yang sanggup melakukan perkara yang dilarang untuk mencapai cita-cita. Manakala isu politik adalah tentang dinamik kuasa antara golong pemerintah dan diperintah. Sementara itu, isu ekonomi pula menyentuh tentang kedaifan tempat tinggal dan jenis pekerjaan warga pendatang Indonesia di Malaysia

WAR 26 THE CHALLENGES OF ISLAMIC TRADE FINANCE IN PROMOTING SMES FOR HALAL INDUSTRY IN MALAYSIA

ABSTRACT Small Medium Enterprises is the backbone of Malaysia in term of employment and economic growth. SME's GDP growth continuously outpaces the overall economic growth of the country. However, the major challenge faced by the SMEs is access to finance. The financing issue becomes severe since financial institutions such as banks widely consider SMEs as being too risky due to factors such as lack of collaterals and non-sufficient credit history. This creates difficulty for the SMEs to expand their business, especially expanding in halal market. Islamic financial institutions are presented with an opportunity to target companies in the halal sector and provide them financial solutions which can further expand the asset base and outreach of the global Islamic finance industry. The halal industry is a cross border business sector, as such; halal firms are heavily involved in International trade. In this process, halal firms are in critical need of trade financing to support international trading activities. Among the product offered by Islamic banks for trade financing are trade working capital financing-I, bills of exchange purchased-I, accepted bills-I and bank guarantee-i. The study identified among the challenges faced by the Islamic trade financing to promote SMEs globally are laws and regulations and various rules of trade in other countries, awareness among the SMEs and strict requirement of banks

Concepts and practices of Halalan Tayyiban in the Islamic Manufacturing Practice (IMP): an analysis from syariah perspective / Fakhri Sungit... [et al.]

In Malaysia, halalan tayyiban has been conceptually practiced through the implementation of halal standards and enforcement of halal certification to ensure all Muslim would excess halal food. However, there is Muslim community which put the high standards of halalan tayyiban by designing the guidelines of manufacturing practice namely Islamic Manufacturing Practice (IMP). They emphasizes that the term tayyiban must be analyzed from tasawwuf dimension which should not confined from fiqh dimension alone because all food taken will transform to flesh and blood of the Muslim. Therefore, any kind of food which is considered as halalan tayyiban must be clean and pure both physically and spiritually. This paper aims to discover the guidelines of IMP as well as to shed lights the interpretation of halalan tayyiban by Muslim scholars. As a qualitative research, it employs the content analysis from fiqh literatures concerning the principles of Islamic jurisprudence towards halal and haram in Islam. The result indicates that halalan tayyiban must be referred to the formative rules over the substances with the guidance of texts and maslahah-mafsadah outlook. In the context of halal industry, the guidelines of IMP are designed based on Islamic teaching but not practically realistic for mass production

Pembentukan Varietas Kedelai Tahan Cekaman Air Dari Genotipe Hasil Mutasi Gen Generasi Mutan Kedua (M2) Dengan Potensi Hasil Yang Tinggi

The aim of the study was to obtain second generation mutant lines (M2) from three gene-mutated soybean seeds, namely M2 Anjasmoro, M2 Argomulyo and M2 Dena-1 which are tolerant to drought stress, water saturation stress and high yield potential. The research was carried out in the Maros district, South Sulawesi, July-November 2022, arranged in a split plot design. The main plot is the application of water consisting of three levels, namely selection of drought stress (C1), selection of water saturation stress (C2) and selection of optimum conditions (C3). Subplots are three second generation soybean seeds resulting from gene mutations (M2), namely: M2 Anjasmoro, M2 Argomulyo and M2 Dena-1. The results showed that the best plant agronomic characters for growth and production factors were M2 Anjasmoro for water saturation stress treatment and M2 Argomulyo and M2 Dena-1 for drought stress treatment. The fastest harvesting age was obtained from the combination of drought stress and M2 Argomulyo, namely 79 days and not significantly different from the combination of drought stress and M2 Dena-1, namely 79.34 days, but significantly different from the other treatment combinations. The production obtained from the seeds resulting from the second generation of gene mutations has begun to show a difference between those given the mutation treatment and their parents, where the combination of water saturation stress and M2 Anjasmoro gave the highest production of 3.20 tonnes/ha higher than the production of its parents which only reached 2. .03-2.25 tonnes/ha. Generation M2 Argomulyo seeds were the longest surviving seeds to recovery from drought stress (38 days), in the sense that M2 Argomulyo seeds were more resistant to drought stress than the other two generations of seeds, namely M2 Anjasmoro (36 days) and M2 Dena-1 (37 days). Meanwhile, the resistance to water saturation was shown by M2 Dena-1 generation seeds, namely 40.67 days, followed by M2 Argomulyo 29.67 days and M2 Anjasmoro 27.33 days.Tujuan penelitian mendapatkan galur mutan generasi kedua (M2) dari tiga benih kedelai hasil mutasi gen, yaitu M2 Anjasmoro, M2 Argomulyo dan M2 Dena-1 yang toleran terhadap cekaman kekeringan dan cekaman jenuh air dengan potensi hasil yang tinggi. Penelitian dilaksanakan di kabupaten Maros Sulawesi-Selatan, July-November 2022, disusun dalam bentuk Rancangan Petak Terbagi.  Petak Utamanya adalah pemberian air terdiri dari tiga taraf yaitu  seleksi cekaman kekeringan(C1), seleksi cekaman jenuh air (C2) dan seleksi kondisi optimum (C3).  Anak Petak adalah tiga benih kedelai generasi kedua hasil mutasi gen (M2) yaitu : M2 Anjasmoro, M2 Argomulyo dan M2 Dena-1. Hasil penelitian didapatkan bahwa karakter agronomi tanaman terhadap faktor pertumbuhan dan produksi yang terbaik adalah M2 Anjasmoro untuk perlakuan cekaman jenuh air dan M2 Argomulyo dan M2 Dena-1 untuk perlakuan cekaman kekeringan. Umur panen yang tercepat diperoleh dari kombinasi cekaman kekeringan dan M2 Argomulyo yaitu 79 hari dan tidak berbeda nyata dengan kombinasi cekaman kekeringan dan M2 Dena-1 yaitu 79,34 hari, namun berbeda nyata dengan kombinasi perlakuan yang lain. Produksi yang didapatkan dari benih hasil mutasi gen generasi kedua  sudah mulai terlihat perbedaanya antara yang diberi perlakuan mutasi dengan tetuanya, dimana kombinasi cekaman jenuh air dan M2 Anjasmoro memberikan produksi yang tertinggi yaitu 3,20 ton/ha lebih tinggi dari produksi tetuanya yang hanya mencapai 2,03-2,25 ton/ha. Benih generasi M2 Argomulyo merupakan benih yang paling lama bertahan terhadap pemulihan dari cekaman kekeringan (38 hari), dalam artian bahwa benih M2 Argomulyo lebih tahan lama terhadap cekaman kekeringan dibanding dua benih generasi yang lain yaitu M2 Anjasmoro (36 hari) dan M2 Dena-1(37 hari).  Sedangkan untuk ketahanan terhadap jenuh air diperlihatkan oleh benih generasi M2 Dena-1 yaitu 40,67 hari, disusul M2 Argomulyo 29,67 hari dan M2 Anjasmoro 27,33 hari

Budaya organisasi Islam holistik: keperluan masa depan orang Melayu dan bangsa Malaysia

Masyarakat yang membangun dan bertamadun diyakini adalah masyarakat yang berbudaya. Budaya adalah tamadun, peradaban, kemajuan fikiran dan akal budi serta mempunyai kebudayaan yang telah maju. Pembudayaan budaya organisasi Islam holistik adalah proses atau cara membudayakan sesuatu seperti pemikiran dan ilmu dalam konteks budaya organisasi Islam secara menyeluruh dan total. Integriti pula adalah prinsip kehidupan yang berpegang kepada kejujuran atau keadaan sempurna dan utuh. Prinsip integriti Islamiah pula memberi penekanan kepada kejujuran atau keadaan sempurna lagi utuh kepada aspek yang berkaitan dengan atau berasaskan agama Islam. Justeru, isu utama kajian ini ialah sejauh mana pembudayaan budaya organisasi Islam holistik yang didasari dengan aspek integriti Islamiah yang tinggi boleh menjadi formula untuk sebuah masyarakat yang membangun dan diredhoi. Objektif utama kajian ini adalah untuk memahami budaya organisasi Islam holistik. Objektif kedua ialah untuk meneliti sejauh mana pembudayaan budaya organisasi Islam holistik yang didasari dengan aspek integriti Islamiah yang tinggi boleh menjadi formula untuk sebuah masyarakat yang berbudaya dan bertamadun tinggi. Kajian ini adalah kajian konseptual yang merungkai konsep budaya organisasi Islam holistik dan konsep integriti Islamiah dan membina masyarakat dan tamadun yang cemerlang. Kajian menggunakan kaedah kajian kepustakaan. Penemuan utama mendapati makna budaya organisasi Islam holistik adalah merangkumi aspek-aspek tamadun, peradaban, kemajuan fikiran dan akal budi serta mempunyai kebudayaan dari perspektif Islami. Penemuan kedua mendapati bahawa pembudayaan budaya organisasi Islam holistik yang didasari dengan aspek integriti Islamiah yang tinggi boleh menjadi formula untuk sebuah masyarakat yang berbudaya dan bertamadun. Kesimpulannya, kajian ini memperlihatkan bahawa pembudayaan budaya organisasi Islam holistik amat berperanan kepada orang Melayu dan bangsa Malaysia dalam mencapai matlamat bangsa bertamadun tinggi. Implikasinya, terdapat beberapa aspek cabaran ke arah kecapaian bangsa bertamadun tinggi berlandaskan syariah

Comparison of Cap and QAM-DMT Modulation Format for In-Home Network Environment

Carrierless amplitude phase (CAP) modulation format has appeared as a potential advanced modulation format candidate for spectrally efficient single-carrier modulation type due to less complexity and has competitive performance. In this paper, the comparison between 2D-CAP-4 and 4-QAM-DMT modulation format over 3 km single mode fiber (SMF) transmission link using 1310 nm vertical cavity surface emitting laser (VCSEL) has been performed for inhome network environment. The net bit rates of 625 Mb/s and 454.6 Mb/s are achieved for 2D-CAP-4 and 4-QAM-DMT, respectively. Spectral efficiencies of 1.89 b/s/Hz for 2D-CAP-4 and 1.43 b/s/Hz for 4-QAM-DMT are reported. It is observed that 2D-CAP-4 outperforms 4-QAM-DMT with 1.14 dB better receiver sensitivity. These results indicate that the privilege properties of CAP modulation format can be an attractive prospect for in-home network environment

Peranan pemahaman budaya organisasi dalam kalangan para pekerja Bank Islam Malaysia Berhad (BIMB) dalam mencapai matlamat amalan perbankan berlandaskan syariah

Budaya organisasi Islam adalah set nilai berdasarkan al-Quran, Sunnah, Ijma dan Qiyas yang membantu ahliahli organisasi berkaitan dengan kefahaman mereka terhadap maksud organisasi, cara organisasi beroperasi dan perkara yang berkepentingan. Pengamalan budaya organisasi Islam melalui Sistem Perbankan Islam (SPI) di Bank Islam Malaysia Berhad (BIMB) merupakan manifestasi pertumbuhan semula asas nilai-nilai Islam di bank-bank Islam. Justeru, isu utama kajian ini ialah sejauh mana pekerja BIMB memahami budaya organisasi Islam dan melaksanakan Sistem Perbankan Islam (SPI) yang dibentuk oleh prinsip-prinsip syariah. Objektif kajian ini adalah untuk meneliti sejauh mana pemahaman budaya organisasi dalam kalangan pekerja BIMB telah memainkan peranan dalam mencapai matlamat amalan perbankan berlandaskan syariah. Kajian dijalankan menggunakan pendekatan kualitatif melibatkan temu bual berstruktur dengan 36 informan daripada kumpulan pegawai yang terdiri daripada pegawai syariah, operasi, produk dan perkhidmatan dan kumpulan pengurusan yang terdiri daripada pengurusan tertinggi organisasi. Penganalisisan data telah dilaksanakan dengan menggunakan perisian ATLAS.ti bagi tujuan pengekodan berdasarkan taksonomi dan tema-tema yang dipacu oleh data yang diperoleh dan dibina oleh pengkaji sendiri. Penemuan kajian mendapati makna budaya organisasi menurut pandangan dunia pekerja BIMB ialah aspek-aspek kepimpinan, sosial bahawa kesepaduan antara aspek kepatuhan dengan strategi merupakan mekanisme penting dalam meneliti sejauh mana pemahaman budaya organisasi dalam kalangan pekerja BIMB telah memainkan peranan dalam mencapai matlamat amalan perbankan berlandaskan syariah. Kesimpulannya, kajian ini memperlihatkan bahawa pemahaman budaya organisasi Islam di BIMB telah memainkan peranan dalam mencapai matlamat amalan dan organisasi perbankan berlandaskan syariah. Implikasinya, terdapat beberapa aspek penambahbaikan seperti kepimpinan, pengembangan dan inovasi produk dan perkhidmatan perlu diberikan perhatian demi kelangsungan budaya organisasi Islam BIMB dalam mencapai matlamat perbankan berlandaskan syariah

The subprime mortgages crisis and Islamic securitization

Purpose – The purpose of this paper is to provide an insight of Islamic securitization based on sukuk structures. Design/methodology/approach – Descriptive, analytical, and comparative analyses are used to discuss the risk-sharing behaviour in Islamic securitization through different structures of mudharabah and musharakah sukuk derived from asset securitization. Findings – The paper reveals that although sukuk are structured in a similar way to conventional asset-backed securities, they can have significantly different underlying structures, provisions and shariah-compliant. In particular, it prohibits the receipt and payment of interest and stipulates that income must be derived from an underlying real business risk rather than as a guaranteed return from interest. With regards to sukuk securitization, an asset is one of the vital elements that should exist as an evidence to support the process and make it permissible in Islam. In terms of Islamic securitization mechanism, it can be divided into two principles, namely, debt based and partnership. This paper further emphasizes that sukuk structures based on partnership principle is regarded as risk sharing rather than risk shifting, where it works by combining risk-exposures in such a way that they offset one another to some degree. Accordingly, overall risk will be less than total risks on individual basis. Practical implications – This paper has important implication for the understanding of risk management practices particularly in structuring sukuk. Banks as originators and special purpose vehicles (SPV) as issuers, might consider more sukuk on partnership principles since it directed towards risk-sharing concept that could lead to increase mobilization of savings and investment. As for the investors or sukuk holders, the partnership principle could generate the wealth creation, which to be shared between both investors (fund providers) and issuers (fund users), while both bear the risks involved and the resulting loss. Originality/value – The paper will fill the gap in the existing literature of Islamic finance by showing that Islamic securitization via sukuk is a viable source of funds that could help stabilize the securities market, and as solution to the current subprime mortgages financial crisis.Finance, Islam, Risk management, Securities