ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)最新文献

{"title":"DINAMIKA FORMULASI AKAD TERHADAP PENGELOLAAN DANA HAJI DI INDONESIA","authors":"Maizul Imran, Rio Satria","doi":"10.30983/alhurriyah.v3i2.755","DOIUrl":"https://doi.org/10.30983/alhurriyah.v3i2.755","url":null,"abstract":"The development of a hajj fund that is so great has the potential to be used in supporting the implementation of a better quality Hajj through effective, efficient, transparent, accountable, and in accordance with the provisions of legislation. The strategy that has been taken by the Ministry of Religion to optimize the management of the Hajj fund so that its benefits can be used to improve the quality of Hajj implementation is by developing these funds through investment. But in fact, the dynamics that occur are in the BPIH deposit. When the funds are managed which constitute funds deposited by prospective pilgrims to the government (Ministry of Religion or BPKH) to finance the implementation of their pilgrimage, problems arise regarding the appropriate contract formulation to be used, whether wakalah contract, mudlarabah (profit sharing), or altogether no longer need a contract, because the government acts as a statutory power for prospective pilgrims, as consideration of the decision of the Constitutional Court (MK).","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116750597","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia)","authors":"Febrina Sari, Dahyul Daipon","doi":"10.30983/ALHURRIYAH.V3I2.718","DOIUrl":"https://doi.org/10.30983/ALHURRIYAH.V3I2.718","url":null,"abstract":"Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified into two; usury of debt and usury debt buying and selling. Usury debt accounts are divided into two, namely; usury qiradh and usury jahiliyah, while usury selling and buying is also divided into two, namely usury fadhal and riba nasi'ah. The rules relating to usury are also widely discussed by the jurists in their books. KHES is the actual form of Islamic law in Indonesia related to Islamic economic activities. So that with the presence of KHES, economic business actors carried out according to shari'ah principles if a dispute occurs, it can be resolved with this KHES reference. KHES has been used as a guideline that replaces Islamic law, namely the Qur'an and hadith. KHES is a syari'ah principle guideline source for Judges in the Religious Court and also for the Syari'ah Arbitration Agency in terms of resolving sharia economic disputes. The problem is that none of the KHES articles deal with usury. The word \"usury\" is only a few that can be found in this book of KHES. This is due, among others; First, KHES discusses the contracts in mu'amalah. While usury is not a contract. Second, KHES adopts some of the books of Majallah al Ahkam al ‘Adliyyah of the Ottoman Turks so also there is no discussion regarding usury or interest. Third, avoiding usury is the principle of transactions / contracts in the Shari'ah. The position of usury is parallel with gharar, maisir and dharar which must also be avoided. Fourth, that in the treasury of Islamic law or fiqh it has been discussed / discussed in depth and wide, so that it is felt that there is no need to be raised (specifically discussed) in KHES.","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124278210","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"IMAM KAMPUANG SEBAGAI WALI HAKIM: Analisis Terhadap Putusan Pengadilan Agama Talu Nomor 502/Pdt.G/2011/PA Tentang Itsbat Nikah","authors":"A. Alim, Edi Rosman","doi":"10.30983/ALHURRIYAH.V3I2.719","DOIUrl":"https://doi.org/10.30983/ALHURRIYAH.V3I2.719","url":null,"abstract":"Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124460585","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"TEORI HUKUM JA’FARIYAH (Analisis Historis Mazhab Fikih Ja’far As-Shadiq Dan Implikasinya Pada Produk Hukumnya)","authors":"Bahrul Hamdi, Ayen Saputra","doi":"10.30983/alhurriyah.v3i2.749","DOIUrl":"https://doi.org/10.30983/alhurriyah.v3i2.749","url":null,"abstract":"There are two major streams in Islam which up to now have a very significant influence in the Islamic community, namely the Shiite sect and the Ahlus Sunnah wa al-Jama'ah sect. Apart from differences in theological discourse, the differences between these two sects also touch the jurisdictions (fiqh). The most obvious differences in fiqh products, for example, appear in the permissibility of marriage if married (contract marriage). Some non-fundamental differences occur in other discourses, such as in prayer, azan, etc. This article intends to discuss legal theory that animates legal products in the Ja'fari school. The presence of Imam Ja'far in his capacity as a respected founder of the Ja'fari school, both Sunni and Shiite, will be discussed specifically in this paper. In addition, this article also discusses a number of fiqh Ja'fari products which may be fundamentally different from the Sunni fiqh products, including about khumus and mut'ah. The legal sources used in the Ja'fari school are not much different from the legal sources used in Sunni schools, which revolve around the Qur'an, Sunnah, Ijma', and Intellect. Although there is an understanding of the different definitions of the sources of the law, this does not indicate that Syi'ah and Sunni have different principles in determining the law.","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124863445","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"WALI NIKAH DALAM KITAB FATH AL-QADÎR KARYA IBNU HIMMAM (Tinjauan Deskriptif Analitis Tematis)","authors":"Dwi Sagita Akbar","doi":"10.30983/ALHURRIYAH.V3I2.753","DOIUrl":"https://doi.org/10.30983/ALHURRIYAH.V3I2.753","url":null,"abstract":"Marriage has terms and harmony that have been established both in the Qur'an and in the Hadith. One of the conditions in a marriage contract is the presence of a parent (guardian) and a representative. Trusteeship, which was originally an ancient Arab culture that eventually became the Prophet's Sunnah was an absolute requirement for women to be able to do a marriage. What is meant by guardian in marriage is someone who acts on behalf of the bride in a marriage contract. Indeed there is no single verse of the Koran that clearly (explicitly) explains the existence of a guardian in a marriage contract. But there are only verses that can be understood to require the existence of a guardian as in the letter Al-Baqarah verse 221. This article briefly describes the guardian of marriage contained in the Fath Qadir Ibn Himmam. The book of Fath al-Qadir by Ibn Himmam was chosen to be the main source of study because it was one of the monumental works of all times in the field of Islamic Sciences especially for the study of Islamic law and was born from one of the famous Jurists to the present. The story of the Fath Qadir book is explained that according to Ibn Himmam guardianship in marriage is divided into two types, namely nadab / musthab and ijbar guardianship","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130591700","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"NAFKAH IDDAH AKIBAT TALAK BA`IN DALAM PERSPEKTIF KEADILAN GENDER (Analisis Terhadap Hukum Perkawinan Indonesia)","authors":"Fadhilatul Maulida, Busyro Busyro","doi":"10.30983/alhurriyah.v3i2.720","DOIUrl":"https://doi.org/10.30983/alhurriyah.v3i2.720","url":null,"abstract":"Iddah is one of the obligations for a wife who is divorced by her husband, whether divorce is caused by divorce from a husband or because of a wife's lawsuit to the court (khulu '). While undergoing iddah, the wife has the right to obtain housing and living facilities, as is the case in raj'i talak. On the other hand, in the Talak Ba'in, the Islamic marriage law in Indonesia does not provide an opportunity for the wife to earn a living even though she has to undergo the same obligation, namely undergoing iddah and living in her husband's house. This is certainly not in line with gender justice that carries the equality of men and women in this life. Judging from the thoughts of the ulema of the school of thought, actually the legal thinking of Imam Abu Hanifah had first argued to give the wife the right to earn a living in divorce even though the divorce was in the form of divorce. It seems that Imam Abu Hanifah's opinion should be considered in the renewal of Islamic marriage law in Indonesia, especially in realizing justice to the women in their marriage and divorce.","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"35 27","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132836431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"KEDUDUKAN BAK PENCUCI KAKI SEBELUM MASUK DAN KELUAR TEMPAT BERWUDHUK DALAM TINJAUAN FIQH IBADAH","authors":"Busyro","doi":"10.30983/alhurriyah.v3i1.538","DOIUrl":"https://doi.org/10.30983/alhurriyah.v3i1.538","url":null,"abstract":"The purity of limbs from any dirtiness is one of requirement which must be fulfilled before shalat. That is why many Ulama were explaining this case deeply. In this paper, the study of it was the character of the water which was pure and purified that can be used for wudhu, and which was not. In Bukittinggi, most of management mosques provide small basin with full water in front of wudhu room. It was aimed to facilitate people cleaning their feet before come into mosque. Yet, some of the basins have provided with no flowing water and less than two qullah (jars). Moreover, some of mosques only have one basin in one way (in and out of wudhu room). Basically, every feet of Muslim that get into the basin will do not affect anything to the pool. However, the problem was generated by the purity of the feet that some of them may unclean and take the water into effect. That is to say that providing the basin in front of wudhu room is obnoxious (makrûh) based on precaution (ihtyâth) principle. Kata Kunci: Washing feet basin, wudhu’, dirtiness, two qullah. Abstrak Kesucian anggota tubuh dari najis merupakan salah satu syarat untuk sahnya ibadah shalat yang dilakukan oleh seorang muslim. Oleh karena itu berbagai aturan dalam membersihkan diri sebelum shalat dibahas secara mendalam oleh ulama fiqh. Salah satu pembahasan yang terkait dengan hal itu adalah persoalan air yang boleh dipakai untuk berwudhuk, yang intinya merupakan air suci dan dapat mensucikan. Untuk menjaga kesucian jamaah yang akan memasuki masjid, maka sebagian pengurus masjid membuat bak kecil untuk mencuci kaki sebelum masuk dan keluar dari tempat berwudhuk. Namun pada sebagian masjid, air yang terdapat pada bak tersebut tergenang, tidak mengalir, dan kurang dua qullah. Di samping itu hanya tersedia satu buah bak, tempat masuk berwudhuk dan sekaligus tempat keluar dan selanjutnya masuk ke dalam masjid. Pada dasarnya kaki seorang muslim yang menginjak air yang tergenang tidak akan membuat air itu bernajis, tetapi mengingat beragamnya kondisi kaki yang masuk dimungkinkan ada najis yang tertinggal di air genangan itu. Oleh karena itu berdasarkan prinsip ihtiyath, membuat bak seperti itu hukumnya makruh.","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121352819","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"MEROKOK DALAM TINJAUAN HUKUM ISLAM (Studi Nash-Nash Antara Haram Dan Makruh)","authors":"Muhamad Rezi, Sasmiarti Sasmiarti, Helfi Helfi","doi":"10.30983/ALHURRIYAH.V3I1.534","DOIUrl":"https://doi.org/10.30983/ALHURRIYAH.V3I1.534","url":null,"abstract":"Rokok pada awalnya berupa tembakau yang dibakar dan dihisap melalui sebuah pipa. Kegiatan ini awalnya dilakukan pada saat berkumpulnya beberapa suku untuk mempererat hubungan antar suku yang berbeda. Di Indonesia, merokok sudah menjadi hal yang biasa secara turun temurun. Pada artikel ini, penulis akan mencoba untuk mengkaji hukum tentang merokok. Karena fenomena yang kita saksikan saat ini dirasa sudah cukup untuk membuktikan bahwa rokok sudah menjadi kebutuhan sebagian masyarakat indonesia saat ini dan ada juga yang memakainya sebagai sampingan saja. Berangkat dari berbagai dalil yang telah dipaparkan sebelumnya baik dari Alquran maupun Hadis serta beberapa pendapat Ulama tentang dalil-dalil tersebut, maka penulis menyimpulkan bahwa hukum merokok bersifat kasuistis. Adakalanya dapat dikatakan haram dan adakalanya bersifat makruh tanzih.","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132301518","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"FILSAFAT POLITIK ISLAM TENTANG KEDUDUKAN MANTAN NARAPIDANA MENJADI ANGGOTA LEGISLATIF","authors":"Andriko Andriko, Adlan Sanur","doi":"10.30983/ALHURRIYAH.V3I1.556","DOIUrl":"https://doi.org/10.30983/ALHURRIYAH.V3I1.556","url":null,"abstract":"Di saat ini sedang gonjang ganjing tentang adanya Peraturan Komisi Pemilihan Umum (PKPU Nomor 20 Tahun 2018 tentang pencalonan Anggota Legislatif. Akhirnya PKPU itu telah ditandatangani oleh Menteri Hukum dan HAM Yasonna Laoly yang di undangkan perjuli 2018. Dimana pasal 4 ayat 3 menyatakan bahwa mantan terpidana Narkoba, kejahatan seksual terhadap anak dan korupsi tidak boleh diikutsertakan.Walaupun secara yuridis Undang-Undang No 8 Tahun 2012 tentang Pemilu anggota DPR, DPD, dan DPRD telah membolehkan mantan narapidana menjadi anggota DPR, DPD dan DPRD dengan syarat-syarat yang telah ditentukan. Mantan narapidana adalah orang yang dulu pernah melakukan kejahatan atau tindakan kriminal dan telah menjalani hukuman. Status mantan narapidana menjadi anggota DPR, DPD, dan DPRD banyak mendapat respon penolakan dari masyarakat. Hal ini didasari bahwa mantan narapidana adalah orang yang sudah cacat secara moral dan tidak lagi dipercaya oleh masyarakat. Memang untuk membangun lembaga Legislatif yang kredibel dan bisa dipercaya oleh rakyat, seharusnya para anggotanya memiliki integritas yang bermoral, cerdas (kompetensi), dan bersikap negarawan apalagi anggota legislatif merupakan representasi rakyat sebagai pemegang kedaulatan. Berdasarkan permasalahan ini, penulis ingin melihat dari perspektif filsafat politik Islam (Fiqh Siyasah) tentang kedudukan mantan narapidana menjadi anggota legislatif. Penelitian adalah studi pustaka dengan menelaah persoalan mantan narapida sebagai calon anggota legislative. Dari analisis bahwa tidak ditemukan secara jelas tentang status manta narapidana menjadi legislatif dari al-Qur’an dan Sunnah boleh atau tidaknya. Namun untuk kemaslahatan umat dan kredibel lembaga seharusnya memang orang-orang yang bersih. Artinya dalam pandangan Fiqih Siyasah hukum menjadi anggota legislatif adalah mubah, apabila ia telah bertaubat","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122383047","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kebebasan Berpendapat: Tinjauan Filosofis Pasal 22 Deklarasi Kairo tentang HakAsasi Manusia dalam Islam","authors":"Abd. Rahman","doi":"10.30983/ALHURRIYAH.V3I1.531","DOIUrl":"https://doi.org/10.30983/ALHURRIYAH.V3I1.531","url":null,"abstract":"Kebebasan berpendapat menjadi topik penting dalam sistem demokrasi sebab menjadi bagian dari Hak Asasi Manusia (HAM). Pentingnya perihal HAM, termasuk kebebasan berpendapat dan berekspresi juga diterapkan di negara anggota Organisasi Konfrensi Islam (OKI) yang tertuang dalam Deklarasi Kairo tentang Hak Asasi Manusia menurut Islam. Bagaimana konsep hak berpendapat dalam Deklarasi Kairo dan nilai-nilai filososfis yang terkandungnya? Makalah ini mengupas perihal norma hukum dan norma Islam yang terkandung di dalamnya. Sejatinya, manusia itu memiliki kebebesan untuk menyatakan pendapat dan berekspresi karena manusia adalah mahluk yang memiliki akal. Namun, nilai penting dalam kebebasan berpendapat itu setidaknya tidak melanggar dari maqashid al-syariah. Oleh sebab itu, pasal 22 pada Deklarasi Kairo hendak menerapkan hak asasi manusia namun tidak boleh melanggar hak asasi orang lain.","PeriodicalId":223530,"journal":{"name":"ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW)","volume":"123 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122479422","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}