THE UNDERSTANDING OF RULING AND MANAGEMENT OF LUQATAH (LOST PROPERTY) AMONG USIM STUDENTS

Luqatah (lost and found) is a property such as cash money, jewelleries, accessories, etc found in a place which is not owned by anyone, not guarded and the person who found it does not know the owner. Luqathah is one of the issues that are often found in daily life. This, most likely due to negligence on the side of the property’s owner. This study was conducted to find out the extent of understanding and awareness of USIM’s students on the concept of luqatah, especially when they find the dropped items and what they should do. This study used qualitative methods as well as quantitative one that aim to explain the object of study, based on direct observation, experience that aims to produce figures and measurable. The study found that hukum of returning dropped items in Islam is strongly recommended and required to take good care of them. Only 48.3 percent out of 118 respondents were knowledgeable about the meaning of luqatah. 44.1 percent out of 118 respondents will find out the owner of luqatah properties if they found them dropped. 74.6 percent out of 118 respondents were not well known how to manage the luqatah property.

War die Vermarktlichung der Pflege ein Irrweg?

Markets in social services are often rejected with the argument that they do not do justice to the special nature of social services. In contrast, this article argues for thinking about how the care market should be organised so that good care can be provided. A productive approach is to use the four steering mechanisms according to J. Le Grand: Trust/motivation, command-and-control, voice and choice/competition. The regulatory debate must clarify how and in which mixes the four steering models are to be used.

HIV-Related Stigma and Discrimination (S&D) among Healthcare Workers (HCW) in Government Healthcare Facilities in Malaysia: Is It Real?

Stigma and discrimination (S&D) undermine quality of life of people living with HIV (PLHIV) and their access to health services. In this context, an understanding of current stigmatizing attitudes among HCW towards PLHIV from the perspective of Malaysia healthcare setting is crucial to plan for service delivery improvement that is non-stigmatizing and non-discriminatory. The objective of this study was to examine and measure the level of S&D towards PLHIV among HCW in selected government facilities. A cross-sectional study was undertaken from July to August 2020 in five government hospitals and six government health clinics in Malaysia. Two sets of a validated self-administered questionnaires, one for HCW and another one for PLHIV were used to assess HIV-related S&D. This survey was conducted via web-based platform. Overall, 3880 HCW and 1173 PLHIV participated in this study. This study found significant proportion of HCW were having stigmatizing attitudes towards PLHIV. This includes fear of taking blood from PLHIV (87%) and double gloving when attending PLHIV (64%) probably due to fear of contracting HIV. In addition, 45% of HCW agreed that women living with HIV (WLHIV) should be prohibited from having children. Although HCW have fears for contracting HIV, their consciences and integrity allowed them to display some positive attitudes towards PLHIV with the majority of HCW 84% and 79% stated that they having observed others in their facility expressed willingness to care and providing good care to PLHIV. On PLHIV experience, only 12% of them reported that they had ever experienced stigma when accessing health services. The findings of this study shared a worrying magnitude of stigma towards PLHIV among HCW in Malaysia. Nevertheless, ethics and professionalism are upheld through giving good care and services to PLHIV. However, stigma reduction intervention programmes are still needed for HCW to ensure continuous excellent service delivery.

http://habibiaislamicus.com/index.php/hirj/article/view/239

Allah SWT has declared mankind as the most beautiful creation and for proving this he has sworn by four things. As he made the men strong and in charge, while on the other hand women are the most beautiful and delicate creation for the satisfaction of man. Islam has taken a very good care of her delicacy and beauty as Prophet SAW while saying رفقابالقواریر[i] shown them the most beautiful as well as the most delicate one. They are given special permission for make-up and improving their appearance. Jewelry and gold which are a mean of beauty and delicacy, are forbidden for men while they are permitted to women as well as wearing silk which gives a charming appearance is also only dress for women. Moreover they are ordered to have make-up and charming look, as they were ordered to dye their nails as well the order to men, not to enter homes after journey unless women get prepared. In this article we will try to present women's beautician industry in the state of Madinah.

Why and how should you care for yourself?

Caregivers experience higher rates of emotional and physical illness. They are often so focused on taking good care of others that they put themselves last. This is particularly true for the sandwich generation caring for aging parents and growing children. Remember, you can’t pour from an empty cup. In order to care for others, you must take care of yourself. This means scheduling time for your physical and emotional health. Exercise regularly. Sleep well. Eat a healthy diet. Limit alcohol intake. Get medical care. Maintain your social connections. Take time for yourself. Learn relaxation techniques. Seek professional help when needed. Look for the joys of caregiving.

Developing Organisational Diversity Statements through Dialogical Clinical Ethics Support: The Role of the Clinical Ethicist

"In increasingly pluralist societies, stakeholders in healthcare do not always share a common moral perspective on health, wellbeing or good care. Growing cultural, religious, and sexual diversity among both patients and healthcare professionals (HCPs) require healthcare organizations to address these differences and to engage in inclusive and equitable practices. Addressing diversity, however, comes with inherent moral challenges. For example, regarding how to deal with healthcare disparities between minoritized and majoritized patients. Additionally, increasing diversity in the workforce means that HCPs moral perspectives on ‘good care’ are diversifying. Developing diversity statements is an important strategy for healthcare organizations to define their normative ideas, values, and approaches to both care and diversity. To tackle concerns of exclusion and power differences, and to ensure that these statements reflect a common ground among HCPs, healthcare organizations ought to develop diversity statements in an inclusive and participatory way. Clinical ethics support (CES) services and interventions such as Socratic Dialogues can be employed to help healthcare organizations to do so. In this presentation, we (1) argue for taking a participatory approach when supporting healthcare organisations in developing diversity statements, (2) report both on the content and the process of developing a diversity statement through CES and Socratic Dialogues, and (3) maintain that CES that supports processes of joint reflection and learning among stakeholders can be used in such an approach. We will use a case example from practice to illustrate our point. We conclude with several recommendations regarding a participatory CES approach for developing diversity statements. "

MAPPAJA’ PRACTICES IN AGRICULTURAL COMMODITY TRADING IN THE DISTRICT OF WEST SINJAI, SINJAI REGENCY

This study will elaborate on the form of mappaja' trading, which is considered as an attractive economic issue as in its transactions, people do not use a system of weighing scales in trading their harvests, but with a cost estimation system for the goods. Therefore, in the trading practice, there is often a discrepancy between the harvest and the buyer’s expectation, because it may contain an element of gharar/obscurity of the goods, which can lead to an invalid transaction and harm one of the parties. This study indicated that the practice of mappaja' for agricultural commodities has occurred for a long time. The mechanism is by estimating the number of plants based on mutual trust and responsibility. The agricultural commodities used as the mappaja' objects are cloves and vegetables (carrots, cabbage, and tomatoes). The payment method in mappaja' practice is carried out in two ways, namely full payment and twice payment. Twice payment refers to the transaction where half of the payment was handed over on the agreement as a down payment and a sign of completion, then the rest of the payment were handed after the harvest. The condition of the plant is ready to harvest or not ready for harvest in the transaction of mappaja’. The rights and obligations of both parties are that traders are obliged to make payments to farmers according to the agreement and for the farmers, they have to keep taking good care of the plants if at the time of the transaction the condition of the plants is still not ready for harvest.