Islam prescribes a complete code of conduct for human life including economic activities. The prescribed Islamic code of conduct generally refers to Shari’ah, on which Islamic banking was founded. The most important characteristic of Islamic banking is to maintain its products and operations according to the principles of Shari’ah, which is based on the Holy Qur’an, Hadith, Ijma, Qiyas, and Ijtihad. Islamic banking has rapidly been growing in the modern economic world as an alternative to conventional banking. It is expected that Islamic banking operations will not only comply with the Shari’ah but also contribute towards achieving the Maqasid-al-Shari’ah (objectives of Shari’ah), which is the ultimate welfare of the Muslim Ummah and the human being. The findings of several studies showed that Shari’ah compliance is the single most important factor for choosing Islamic banking. Unfortunately, many recent studies revealed that many Islamic banks are violating their obligation of Shari’ah compliance. Hence, the paper aims at understanding the Shari’ah foundation of Islamic banking to examine that the modes of Islamic banking are based on the principles of Shari’ah. It also incorporates the major components of Shari’ah and its concept of economic tools such as ownership, wealth, money, capital, trust, and accountability to have a comprehensive idea about the Shari’ah foundation of Islamic banking. The methodology used in this conceptual study is a critical analysis of the literature survey. The literature on the concept of Shari’ah basis of Islamic banking is read to understand the basic components of Shari’ah and its principles to govern economic practices to examine its application in the Islamic banking industry and identify the Shari’ah foundation of the modes and contracts used by the modern Islamic banking industry.
{"title":"Shari’ah Foundation of Islamic Banking","authors":"Md. Thowhidul Islam","doi":"10.59373/drs.v2i1.24","DOIUrl":"https://doi.org/10.59373/drs.v2i1.24","url":null,"abstract":"Islam prescribes a complete code of conduct for human life including economic activities. The prescribed Islamic code of conduct generally refers to Shari’ah, on which Islamic banking was founded. The most important characteristic of Islamic banking is to maintain its products and operations according to the principles of Shari’ah, which is based on the Holy Qur’an, Hadith, Ijma, Qiyas, and Ijtihad. Islamic banking has rapidly been growing in the modern economic world as an alternative to conventional banking. It is expected that Islamic banking operations will not only comply with the Shari’ah but also contribute towards achieving the Maqasid-al-Shari’ah (objectives of Shari’ah), which is the ultimate welfare of the Muslim Ummah and the human being. The findings of several studies showed that Shari’ah compliance is the single most important factor for choosing Islamic banking. Unfortunately, many recent studies revealed that many Islamic banks are violating their obligation of Shari’ah compliance. Hence, the paper aims at understanding the Shari’ah foundation of Islamic banking to examine that the modes of Islamic banking are based on the principles of Shari’ah. It also incorporates the major components of Shari’ah and its concept of economic tools such as ownership, wealth, money, capital, trust, and accountability to have a comprehensive idea about the Shari’ah foundation of Islamic banking. The methodology used in this conceptual study is a critical analysis of the literature survey. The literature on the concept of Shari’ah basis of Islamic banking is read to understand the basic components of Shari’ah and its principles to govern economic practices to examine its application in the Islamic banking industry and identify the Shari’ah foundation of the modes and contracts used by the modern Islamic banking industry.","PeriodicalId":422451,"journal":{"name":"Dirasah International Journal of Islamic Studies","volume":"69 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141337925","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}
Holy Qur’an, Hadith, Ijma, Qiyas, and Ijtihad. Islamic banking has rapidly been growing in the modern economic world as an alternative to conventional banking. It is expected that Islamic banking operations will not only comply with the Shari’ah but also contribute towards achieving the Maqasid-al-Shari’ah (objectives of Shari’ah), which is the ultimate welfare of the Muslim Ummah and the human being. The findings of several studies showed that Shari’ah compliance is the single most important factor for choosing Islamic banking. Unfortunately, many recent studies revealed that many Islamic banks are violating their obligation of Shari’ah compliance. Hence, the paper aims at understanding the Shari’ah foundation of Islamic banking to examine that the modes of Islamic banking are based on the principles of Shari’ah. It also incorporates the major components of Shari’ah and its concept of economic tools such as ownership, wealth, money, capital, trust, and accountability to have a comprehensive idea about the Shari’ah foundation of Islamic banking. The methodology used in this conceptual study is a critical analysis of the literature survey. The literature on the concept of Shari’ah basis of Islamic banking is read to understand the basic components of Shari’ah and its principles to govern economic practices to examine its application in the Islamic banking industry and identify the Shari’ah foundation of the modes and contracts used by the modern Islamic banking industry.
{"title":"Objectives of Islamic Marriage: A Study of the Primary and Subsidiary Objectives","authors":"Ismail Firano","doi":"10.59373/drs.v2i1.21","DOIUrl":"https://doi.org/10.59373/drs.v2i1.21","url":null,"abstract":"Holy Qur’an, Hadith, Ijma, Qiyas, and Ijtihad. Islamic banking has rapidly been growing in the modern economic world as an alternative to conventional banking. It is expected that Islamic banking operations will not only comply with the Shari’ah but also contribute towards achieving the Maqasid-al-Shari’ah (objectives of Shari’ah), which is the ultimate welfare of the Muslim Ummah and the human being. The findings of several studies showed that Shari’ah compliance is the single most important factor for choosing Islamic banking. Unfortunately, many recent studies revealed that many Islamic banks are violating their obligation of Shari’ah compliance. Hence, the paper aims at understanding the Shari’ah foundation of Islamic banking to examine that the modes of Islamic banking are based on the principles of Shari’ah. It also incorporates the major components of Shari’ah and its concept of economic tools such as ownership, wealth, money, capital, trust, and accountability to have a comprehensive idea about the Shari’ah foundation of Islamic banking. The methodology used in this conceptual study is a critical analysis of the literature survey. The literature on the concept of Shari’ah basis of Islamic banking is read to understand the basic components of Shari’ah and its principles to govern economic practices to examine its application in the Islamic banking industry and identify the Shari’ah foundation of the modes and contracts used by the modern Islamic banking industry.","PeriodicalId":422451,"journal":{"name":"Dirasah International Journal of Islamic Studies","volume":"36 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141354370","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}
Umi Nurkhasanah, Barnoto Barnoto, M. Hasan, A. Ashari
The research focused on the following questions with the hope of elucidating the methods used by the Head of Madrasah Aliyah Raudlatut Thalibin Bantungan Panarukan Situbondo to enhance the quality of the educational process: If you were to ask about the education system at MA Raudlatut Thalibin Bantungan Panarukan Situbondo, what would you say? (2) How does the principal of MA Raudlatut Thalibin Bantungan Panarukan Situbondo plan to enhance the educational experience for students in the Pandemic era? Qualitative methods were employed to describe the data. The researcher gathered information via interviews, field notes, and other first-hand accounts, as well as secondary sources that shed light on the topic at hand. Reducing data, presenting data, and drawing conclusions were the steps in this study's data analysis procedure. The following are the findings from studies conducted at MA Raudlatut Thalibin, Bantungan Panarukan, Situbondo: (2) Strategies for the Head of the Madrasa to apply in increasing the quality of the learning process at MA Raudlatut Thalibin, Bantungan Panarukan Situbondo; (1) the quality of the learning process has increased at MA Raudlatut Thalibin, Bantungan Panarukan Situbondo, during the pandemic period.
{"title":"Madrasa Principal's Strategy in Improving the Quality of the Pandemic Era Learning Process at Madrasah Aliyah","authors":"Umi Nurkhasanah, Barnoto Barnoto, M. Hasan, A. Ashari","doi":"10.59373/drs.v1i1.7","DOIUrl":"https://doi.org/10.59373/drs.v1i1.7","url":null,"abstract":"The research focused on the following questions with the hope of elucidating the methods used by the Head of Madrasah Aliyah Raudlatut Thalibin Bantungan Panarukan Situbondo to enhance the quality of the educational process: If you were to ask about the education system at MA Raudlatut Thalibin Bantungan Panarukan Situbondo, what would you say? (2) How does the principal of MA Raudlatut Thalibin Bantungan Panarukan Situbondo plan to enhance the educational experience for students in the Pandemic era? Qualitative methods were employed to describe the data. The researcher gathered information via interviews, field notes, and other first-hand accounts, as well as secondary sources that shed light on the topic at hand. Reducing data, presenting data, and drawing conclusions were the steps in this study's data analysis procedure. The following are the findings from studies conducted at MA Raudlatut Thalibin, Bantungan Panarukan, Situbondo: (2) Strategies for the Head of the Madrasa to apply in increasing the quality of the learning process at MA Raudlatut Thalibin, Bantungan Panarukan Situbondo; (1) the quality of the learning process has increased at MA Raudlatut Thalibin, Bantungan Panarukan Situbondo, during the pandemic period.","PeriodicalId":422451,"journal":{"name":"Dirasah International Journal of Islamic Studies","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131043214","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}
Since its inauguration in 2007, the development of Bungkul Park has been very conspicuous from a tomb to a tourist attraction. As a historical place, Bungkul Park is not as famous as Wali Songo. Geographically, the tomb of Sunan Bungkul and the green open space's Bungkul border the wall to distinguish the location's layout. This place is better known as a recreational place. Changes in function are more creative than religious. This study tries to answer (1) How is the Sacred culture that occurs in religious tourism? (2) How is the Profan culture in the bungkul ParkPark? (3) What is the impact of cultural differences in religious tourism in Sunan Bungkul and Bungkul Park? These problems are explained by analyzing the data and sources obtained through the stages of qualitative descriptive research methods, which include ethnography, criticism, interpretation, and historiography. Based on the data analysis and sources received, the development of Bungkul Park, which is getting better, brings the Surabaya city government to revitalize Bungkul Park. The City Government should pay more attention to the religious aspect than the profane aspect of using Bungkul. This is because of Bungkul's care, most of which pays more attention to the ParkPark than his burial. Visitors are also more familiar with the ParkPark than bungkul's tomb.
{"title":"The Contestation of Profanity and Sacral at Taman Bungkul Landscape","authors":"Rohma Tunurus Asholiha, L. Puryanti","doi":"10.59373/drs.v1i1.4","DOIUrl":"https://doi.org/10.59373/drs.v1i1.4","url":null,"abstract":"Since its inauguration in 2007, the development of Bungkul Park has been very conspicuous from a tomb to a tourist attraction. As a historical place, Bungkul Park is not as famous as Wali Songo. Geographically, the tomb of Sunan Bungkul and the green open space's Bungkul border the wall to distinguish the location's layout. This place is better known as a recreational place. Changes in function are more creative than religious. This study tries to answer (1) How is the Sacred culture that occurs in religious tourism? (2) How is the Profan culture in the bungkul ParkPark? (3) What is the impact of cultural differences in religious tourism in Sunan Bungkul and Bungkul Park? These problems are explained by analyzing the data and sources obtained through the stages of qualitative descriptive research methods, which include ethnography, criticism, interpretation, and historiography. Based on the data analysis and sources received, the development of Bungkul Park, which is getting better, brings the Surabaya city government to revitalize Bungkul Park. The City Government should pay more attention to the religious aspect than the profane aspect of using Bungkul. This is because of Bungkul's care, most of which pays more attention to the ParkPark than his burial. Visitors are also more familiar with the ParkPark than bungkul's tomb.","PeriodicalId":422451,"journal":{"name":"Dirasah International Journal of Islamic Studies","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129008038","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}
Andrea Amalia Salma, Zahrotuz Zakiyah, Zeti Pazita
The purpose of this study was to examine how the views of the two largest Islamic organizations in Kudus, NU, and Muhammadiyah, on the tradition of not slaughtering cows in Kudus. The background of this research is marked by the tradition of not slaughtering cows in Kudus which has existed since the time of Sunan Kudus. This type of research is qualitative research with a descriptive qualitative approach. Primary data were obtained through interviews with PCNU and PDM Kudus administrators. The results showed that the two organizations saw this tradition as a form of tolerance taught by Sunan Kudus long ago. However, regarding the preservation of this tradition, these two organizations have differences of opinion. Regarding this tradition, the NU's representative said that they prioritize morals, in this case, tolerance, compared to fiqh which is mostly khilafiyah also in this tradition, there is a value of tolerance that should be known and upheld, especially by the Kudus community. Meanwhile, Muhammadiyah itself said that this tradition concerns Tadayyun and they think that the current situation of the Da'wah map is different.
{"title":"Views of Islamic Organizations on the Tradition of Not Slaughtering Cows in Kudus","authors":"Andrea Amalia Salma, Zahrotuz Zakiyah, Zeti Pazita","doi":"10.59373/drs.v1i1.6","DOIUrl":"https://doi.org/10.59373/drs.v1i1.6","url":null,"abstract":"The purpose of this study was to examine how the views of the two largest Islamic organizations in Kudus, NU, and Muhammadiyah, on the tradition of not slaughtering cows in Kudus. The background of this research is marked by the tradition of not slaughtering cows in Kudus which has existed since the time of Sunan Kudus. This type of research is qualitative research with a descriptive qualitative approach. Primary data were obtained through interviews with PCNU and PDM Kudus administrators. The results showed that the two organizations saw this tradition as a form of tolerance taught by Sunan Kudus long ago. However, regarding the preservation of this tradition, these two organizations have differences of opinion. Regarding this tradition, the NU's representative said that they prioritize morals, in this case, tolerance, compared to fiqh which is mostly khilafiyah also in this tradition, there is a value of tolerance that should be known and upheld, especially by the Kudus community. Meanwhile, Muhammadiyah itself said that this tradition concerns Tadayyun and they think that the current situation of the Da'wah map is different.","PeriodicalId":422451,"journal":{"name":"Dirasah International Journal of Islamic Studies","volume":"126 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133139292","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}
Investing in Islam is a highly recommended activity. This is explicitly stated in various verses such as QS. Al-Hashr: 18, QS. Lukman: 34, and others. Not all types of investment are allowed in Islam. Only investments that are in accordance with Islamic teachings may be followed by Muslim investors. These principles include the types of businesses and transactions that must follow Islamic Sharia norms. This means that, in the type of business, products or services provided and the way the company is managed, the issuer company is not a business that is prohibited by sharia, such as gambling business, prohibited trade, not ribawi finance or conventional banking and insurance, not producers, distributors, and food and beverage traders. which is forbidden. not a business/company either producer or distributor that provides goods or services that can damage morals and are harmful. Likewise, the type of transaction must be carried out with the principle of being very careful, it is not permissible to speculate in which there are elements of gharar, maysir, dzulm, tadlis, and so on. The rise of fraudulent investment cases under the guise of investing makes us aware of what investment in Islam really is.
{"title":"Islamic Views and Calls to Invest According to the Al-Qur'an Surah Al-Hashr Verse 18","authors":"Istianah Liizzah, A. Priyono, Dewi Masitah","doi":"10.59373/drs.v1i1.3","DOIUrl":"https://doi.org/10.59373/drs.v1i1.3","url":null,"abstract":"Investing in Islam is a highly recommended activity. This is explicitly stated in various verses such as QS. Al-Hashr: 18, QS. Lukman: 34, and others. Not all types of investment are allowed in Islam. Only investments that are in accordance with Islamic teachings may be followed by Muslim investors. These principles include the types of businesses and transactions that must follow Islamic Sharia norms. This means that, in the type of business, products or services provided and the way the company is managed, the issuer company is not a business that is prohibited by sharia, such as gambling business, prohibited trade, not ribawi finance or conventional banking and insurance, not producers, distributors, and food and beverage traders. which is forbidden. not a business/company either producer or distributor that provides goods or services that can damage morals and are harmful. Likewise, the type of transaction must be carried out with the principle of being very careful, it is not permissible to speculate in which there are elements of gharar, maysir, dzulm, tadlis, and so on. The rise of fraudulent investment cases under the guise of investing makes us aware of what investment in Islam really is.","PeriodicalId":422451,"journal":{"name":"Dirasah International Journal of Islamic Studies","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116611887","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}
Muhammad Dare Garba, Yusuf Olawale Owa-Onire Uthman
This paper, examines the Covid 19 pandemic and its future predictable like the deadly influenza virus, showcasing the Islamic-social measures to deal with such viruses with references to its events in history. The research traced back centuries in the history of the world to identify similar case studies. In the history of humans, there is Hong Kong/68 (H3N2) pandemic, and when the Russian contagious disease strain (HINI) resurfaced in 1977, the contagious disease family originated from mammals and several other animals. Hence, the study established the fact that Islam prescribes different measures to contain it. Muslim folks and others should take good care of their health by eating a balanced diet and maintaining good health habits in their bodies and places of worship. Descriptive and doctrinal methods are adopted to explain the Islamic perspective and some social strategies for dealing with pandemics. Finally, it is recommended that the provision provided in the Islamic objective before the secular policy and development programs should be correctly implemented to save lives, even prior to disease challenges. While Muslims are also urged to understand their religion and every human should be a law-abiding citizen to tackle the menace of pandemics around the world.
{"title":"The Covid 19 And The Likes Of Possible Pandemic: An Islamic Way To Earnest Prophylaxis","authors":"Muhammad Dare Garba, Yusuf Olawale Owa-Onire Uthman","doi":"10.59373/drs.v1i1.1","DOIUrl":"https://doi.org/10.59373/drs.v1i1.1","url":null,"abstract":"This paper, examines the Covid 19 pandemic and its future predictable like the deadly influenza virus, showcasing the Islamic-social measures to deal with such viruses with references to its events in history. The research traced back centuries in the history of the world to identify similar case studies. In the history of humans, there is Hong Kong/68 (H3N2) pandemic, and when the Russian contagious disease strain (HINI) resurfaced in 1977, the contagious disease family originated from mammals and several other animals. Hence, the study established the fact that Islam prescribes different measures to contain it. Muslim folks and others should take good care of their health by eating a balanced diet and maintaining good health habits in their bodies and places of worship. Descriptive and doctrinal methods are adopted to explain the Islamic perspective and some social strategies for dealing with pandemics. Finally, it is recommended that the provision provided in the Islamic objective before the secular policy and development programs should be correctly implemented to save lives, even prior to disease challenges. While Muslims are also urged to understand their religion and every human should be a law-abiding citizen to tackle the menace of pandemics around the world.","PeriodicalId":422451,"journal":{"name":"Dirasah International Journal of Islamic Studies","volume":"97 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127091029","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}
Mala Komalasari, Rantika Dwi Maharani, Ahmat Nurulloh
In the social life of the community, there must be norms that apply as a form of firmness in obeying the rules, so that it creates a sense of security for community members in the social life of the community. These norms are noble values that serve as benchmarks for social behavior. If the behavior that exists in the community is in accordance with the prevailing norms, then the behavior will be well received by the community. And if it applies otherwise, then the behavior is not accepted by the community, because it is deemed to deviate from the prevailing norms, but in fact, even though the times have evolved in this modern era, the existence of local beliefs such as belief in dynamism and animism is still developing. In the life of religious communities, such deviations are often seen in the form of deviant behavior of diversity. Moreover, there is an occult flow that is still developing in modern society. If it continues into the future, then it can change the thinking patterns of modern society into those who are still primitive Kejawen. So that this can lead to deviations from an Islamic perspective.
{"title":"Studies on Ulama’s Flow in The Modern Era from an Islamic Perspective","authors":"Mala Komalasari, Rantika Dwi Maharani, Ahmat Nurulloh","doi":"10.59373/drs.v1i1.2","DOIUrl":"https://doi.org/10.59373/drs.v1i1.2","url":null,"abstract":"In the social life of the community, there must be norms that apply as a form of firmness in obeying the rules, so that it creates a sense of security for community members in the social life of the community. These norms are noble values that serve as benchmarks for social behavior. If the behavior that exists in the community is in accordance with the prevailing norms, then the behavior will be well received by the community. And if it applies otherwise, then the behavior is not accepted by the community, because it is deemed to deviate from the prevailing norms, but in fact, even though the times have evolved in this modern era, the existence of local beliefs such as belief in dynamism and animism is still developing. In the life of religious communities, such deviations are often seen in the form of deviant behavior of diversity. Moreover, there is an occult flow that is still developing in modern society. If it continues into the future, then it can change the thinking patterns of modern society into those who are still primitive Kejawen. So that this can lead to deviations from an Islamic perspective.","PeriodicalId":422451,"journal":{"name":"Dirasah International Journal of Islamic Studies","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128208550","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}
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