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Journal articles on the topic 'Prohibits'

Author: Grafiati

Published: 5 June 2025

Last updated: 16 July 2025

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1

Zumbo, Frank. "Australia Prohibits Unconscionable Commercial Conduct." Business Law Review 20, Issue 3 (1999): 66–69. http://dx.doi.org/10.54648/bula1999019.

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2

Talha Bilal, Muhammad, Hafiz Muhammad Tayyab, Muhammad Arshad Ullah, and Mr Arshad Mahmood. "ISLAM PROHIBITS INTEREST (REVIEW PAPER)." EPH - International Journal of Humanities and Social Science 1, no. 2 (2016): 17–21. http://dx.doi.org/10.53555/eijhss.v1i2.10.

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Interest is the price paid for the use of money or credit. Islam religion teachings are very close to nature. Islam prohibits interest rate and promotes Qarz-e-hasna (Give money to the needy people without interest). Interest disturbs the economics of the society. Higher interest rates increase the cost of consumption and less saving. It also damages the confidence between the consumers and producers. Interest rates increase the unemployment in the world. Pakistan budget always showed deficit due to the payment of loans attained with the highest interest rates. The goods purchase by the loans with interest rates increased the cost of production and ultimately failed the economics.

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3

Umihani. "CRYPTOCURRENCY LAW: A STUDY OF FIQH AND FATWAS ABROAD AND A COMPARISON OF FATWAS IN INDONESIA." Journal of Sharia Economics 4, no. 2 (2023): 260–71. http://dx.doi.org/10.22373/jose.v4i2.3463.

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The discussion of fiqh and fatwa studies on cryptocurrency is still widely discussed both in Indonesia and abroad. Differences of opinion regarding cryptocurrencies are also often found so it is interesting to discuss. This research aims to find out the legal istinbãth method used by fatwa institutions in determining the cryptocurrency issue. This research is a qualitative study with library data collection techniques. The Malaysian state requires a report on every transaction, and State Bank of Malaysia is also not fully responsible for the use outside the crypto wallet service provider. Middle Eastern fatwa institutions such as in Egypt, Turkey, and Palestine prohibit cryptocurrencies because they are illegal, there is no direct supervision from the government or authorities so that money laundering can occur, and cryptocurrencies can also cause gharar. Fatwa institutions in Indonesia differ in determining the law of cryptocurrency. MUI's fatwa prohibits cryptocurrency according to government regulations and the sad al-dzariah legal istinbãth method, as well as the Muhammadiyah Tarjih Council which also prohibits cryptocurrency. The East Java PWNU Bahtsul Masail Institute prohibits cryptocurrency, while the Yogyakarta Special Region PWNU Bahtsul Masail Institute allows it, both institutions use the ilhãqi method because they refer to classical and contemporary books.

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4

Lasley, Trason. "SYNTHETIC BIOLOGY: IS IT PROHIBITED BY THE BIOLOGICAL WEAPONS CONVENTION OR OTHER INTERNATIONAL LAWS?" International Journal of Law, Ethics, and Technology 2023, no. 2 (2023): 1–27. http://dx.doi.org/10.55574/ycxh9594.

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Just as there continues to be a question on whether or not viruses are biological, scientists create new technologies every year that push up against what is and what is not biological. With these new technologies, it is almost possible to alter DNA using CRISPR/Cas9 technologies in one’s garage. Such a development begs the question, to what extent does international law relate to and prohibit these new technologies from being used as weapons? Synthetic biology is an emerging science that pushes up against what is biological and can be split into two categories, a top-down and a bottom-up approach. Are either or both approaches encompassed by and prohibited from being used as weapons under the Biological Weapons Convention or other international law? It appears that the Biological Weapons Convention covers and prohibits synthetic biology’s top-down. Still, neither the Convention nor other international laws prohibit the bottom-up approach—or more specifically, biomimetics, CRISPR/Cas9 genome-editing genome editing, and nanotechnology—because top-down synthetic biology reworks preexisting systems, while in contrast, bottom-up synthetic biology may be used to weaponized non-biological agents that can alter biological organisms.

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5

&NA;. "China Prohibits Organ Transplants for Tourists." Nephrology Times 2, no. 3 (2009): 15. http://dx.doi.org/10.1097/01.nep.0000348160.26263.19.

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6

BROWNE, ALISTER, and J. S. RUSSELL. "Physician-Assisted Death in Canada." Cambridge Quarterly of Healthcare Ethics 25, no. 3 (2016): 377–83. http://dx.doi.org/10.1017/s0963180116000025.

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Abstract:The Criminal Code of Canada prohibits persons from aiding or abetting suicide and consenting to have death inflicted on them. Together, these provisions have prohibited physicians from assisting patients to die. On February 6, 2015, the Supreme Court of Canada declared void these provisions insofar as they “prohibit physician-assisted death for a competent adult person who (1) clearly consents to the termination of life and (2) has a grievous and irremediable medical condition (including an illness, disease or disability) that causes enduring suffering that is intolerable to the individual in the circumstances of his or her condition.” This declaration of invalidity was scheduled to take effect one year (later extended by six months) after the ruling, to give the government time to put legislation in place. We trace the history of this decision, discuss how it has forever changed the debate on physician-assisted dying, and identify the issues that must be resolved to write the legislation. Of special importance here are the topics of access, safeguards, and conscientious objection.

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7

Falus, Orsolya, Kristóf Czukor, and Györgyi Dósáné Pap. "A unique banking technique in the service of ethics and sustainability: the “public benefit account”." Dunakavics 13, no. 5 (2025): 41–48. https://doi.org/10.63684/dk.2025.05.05.

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Sharia, as a traditional Islamic law based on the Quran and the Sunnah, clearly prohibits the charging of interest (riba). Islamic financial institutions with specially designed Sharia-compliant procedures have therefore developed the “Public Benefit Account” option to purify interest- based income from transactions prohibited by Sharia (non-halal) and to donate it to charitable purposes. This good practice greatly contributes to the social sustainability of the Islamic banking sector.

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8

Lilienthal, Gary, and Nehaluddin Ahmad. "AUSTRALIAN ABORIGINAL HUMAN RIGHTS AND APPREHENDED BIAS: SKIRTING MAGNA CARTA PROTECTIONS?" Denning Law Journal 27 (November 16, 2015): 146–77. http://dx.doi.org/10.5750/dlj.v27i0.1104.

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The significance of this paper is in discussion of the wholesale obliteration of religious and other rights among Australian Aboriginal people, constituting a subspecies of continuing genocide. The Constitution of the Commonwealth of Australia states its directive on religion as follows.‘The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.’This constitutional section prohibits the making of laws, as stated, but does not prohibit administrative action imposing religious procedures. Neither does it prohibit official administrative action to restrain the free exercise of religion in Australia.

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9

Md Sofwan, Nurzawani, Hartini Mahidin, and Edmund Shah Tambi. "Transboundary Haze: Islam Prohibits Destruction of Earth." Al-Albab 7, no. 2 (2018): 187. http://dx.doi.org/10.24260/alalbab.v7i2.1117.

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Recurring episodes of transboundary haze have been similarly to an annual event in Malaysia since the 1980’s. Transboundary haze is typically haze caused by forest fires in Sumatra and Kalimantan, Indonesia which moves thousands of miles and encompasses neighboring regional countries. This is caused by human hands that continue to pursue unplanned development without taking into account the aspect of environmental sustainability. This study looks into and the understanding of recurring occurrences of transboundary haze in Sarawak. From the perspective of Islam, by making the Holy Quran as the absolute source of reference, God forbids the destruction of nature and calls upon mankind to do good not only to other humans and animals but also to the environment. Human beings are endowed with a great mind that can guide them to make and do the right thing, thus, various efforts need to be taken into consideration and be done collectively amongst the ASEAN countries in a joint effort towards reducing or preventing continuous episodes of transboundary haze within the region.

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10

KADHIM, Jalal Salman, and Muslim Hussein ATTIA. "QUR’ANIC TREATMENTS FOR PREVENTING WOMEN'S OPPRESSION." RIMAK International Journal of Humanities and Social Sciences 03, no. 07 (2021): 110–21. http://dx.doi.org/10.47832/2717-8293.7-3.11.

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The reason for choosing the topic: Highlighting the true face of Islam’s treatment of women, demanding their rights and raising their status, which we find clearly in the Holy Qur’an and in the purified Sunnah. The research problem: the most important problems facing society today are the many grievances of women, especially the incorrect handling of them, either for material or opportunistic reasons, to try to humiliate them and diminish their affair and return to the compass of the pre-Islamic era in the bad treatment of her in all aspects, forgetting that it is the basis of society. The researchers tried to find Ways to treat this problem through the folds of research. Research plan: The research was divided into two topics and a group of demands: The first topic: The Noble Qur’an prohibits oppression of women The first requirement: The Noble Qur’an forbids oppressing a woman from giving a woman her friendship. The second requirement: The Qur’an prohibits oppression of the publisher of women The third requirement: the prohibition of the Noble Qur’an from wronging women by giving them The second topic: The Qur’an prohibits harm and dilemmas against women The first requirement: The Noble Qur’an prohibits harm to women The second requirement: The Qur’an prohibits oppressing women with their dilemmas. The third requirement: The Noble Qur’an forbids wronging women by hurting them with dhihar.

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11

Dusuki, Asyraf Wajdi, and Mohammad Mahbubi Ali. "Riba Dalam Insurans Konvensional: Sejauhmana Konsep Takaful Berperanan Menanganinya?" ICR Journal 9, no. 2 (2018): 205–26. http://dx.doi.org/10.52282/icr.v9i2.122.

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Takaful (Islamic insurance) is an alternative concept to conventional insurance, which the Shariah prohibits because it contains elements of usury (riba), features of substantial uncertainty (gharar) and gambling (maysir). The present study examines the issue of unequivocally prohibited riba in conventional insurance and how the takaful structure resolves this issue. The study suggests that the takaful model, which is structured based on the concept of mutual assistance, as rooted in the tabarru principle, can eliminate all riba arising from the exchange features of conventional insurance. The study concludes with a set of actionable policy recommendations.

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12

Iwayama, Minami. "Personal Religious Practices of Christian Overseas Filipino Workers in an Islamic Host Country." Social Sciences Development Review 13, no. 1 (2023): 185–206. https://doi.org/10.70922/m3cav383.

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This paper describes the personal religious practices of Christian Overseas Filipino Workers (OFWs) who are situated in an Islamic host country that prohibits non-Moslem religious practices. It also explores how Christian religious practices have evolved and adapted to circumvent religious persecution. Moreover, it discusses the functions that personal religious practices have for OFWs in the Islamic host country. The study employed qualitative research methods. The researcher interviewed Christian OFWs who are: situated in the Islamic host country as contractual workers for the duration of the study or had previously worked in the Islamic host country and are residing either in another host country or the Philippines during the implementation of the study. Moreover, since the study is situated in an Islamic host country that not only prohibits non-Moslem religious practices but also prosecutes its violators, the said host country will not be named and shall be referred to as “the Islamic host” or “the Islamic host country” in the entire manuscript. The study made use of thematic analysis as a method of data analysis. Results showed that in terms of private religious practices, OFWs have learned to adapt to the challenges posed by the laws of the Islamic host country. Since the said law prohibits any forms of Christian worship in public, most of them resorted to praying in seclusion (e.g. at night inside their bedroom or accommodation) to avoid getting caught. Also, given the fact that the Islamic host prohibits the entry of Christian religious materials, some participants have resorted to alternatives (e.g. using one’s fingers instead of a rosary) and virtual materials (e.g. online bible, e-books, online images of Jesus and Mary). However, it was also found out in the study that some participants knowingly violate the laws of the Islamic host country by bringing with them prohibited religious materials that puts them at risk of receiving sanctions like deportation, lashing, or even death. On the functions of private religious practices, it was found out that it helps the participants to cope while they are in the Islamic host country. Instead of being burdened with the idea that they are prohibited to conduct their religious practices, the participants of the study continued to conduct their religious practices privately. By doing so, they can: have more intimate relations with Him, know Him more, thank Him, and apologize to Him. These personal religious practices also eased the hardships that are being encountered by the study’s participants by having God as a source of guidance, comfort, inspiration, and protection. The conduct of personal religious practices in the Islamic host country as a continuation of the religious practices initially conducted in the Philippines also reminds them of home. Lastly, these personal religious practices also provide the study’s participants with a source of enjoyment and relaxation.

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13

Battjes, Hemme. "The Soering reshold: Why Only Fundamental Values Prohibit Refoulement in ECHR Case Law." European Journal of Migration and Law 11, no. 3 (2009): 205–19. http://dx.doi.org/10.1163/138836409x12469435402693.

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AbstractAccording to ECHR case-law, the Convention prohibits expulsion if violations of Articles 2 and 3 are risked upon return. Feared violations of other rights such as the freedom of religion do normally not prohibit expulsion. This article explores how the Court delimits violations that prohibit expulsion from those that do not, and which reasons the Court has put forward for justifying this distinction. It focuses on the consistency in the Court's reasoning. It is submitted that balancing human rights to inter alia the economic well-being of the Contacting states determines the outcome of expulsion cases, although this balancing is in many cases invisible, and that this balancing test rests upon the relevance of the alien status of those who invoke the prohibition on expulsion, although this relevance has not been substantiated in the case-law.

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14

ZUNUNI VAHED, Sepideh, Mohammadreza ARDALAN, Rovshan KHALILOV, and Elham AHMADIAN. "Betanin prohibits cisplatin-induced nephrotoxicity through targeting mitochondria." Sanat Tasarim Dergisi 23, no. 6 (2019): 1131–11399. http://dx.doi.org/10.35333/jrp.2019.78.

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15

Pedroni, Monica J., Rama Subba Rao Vidadala, Ryan Choi, et al. "Bumped kinase inhibitor prohibits egression in Babesia bovis." Veterinary Parasitology 215 (January 2016): 22–28. http://dx.doi.org/10.1016/j.vetpar.2015.10.023.

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16

Green, Douglas R. "Paradoxical Puma Prohibits Pyruvate Pumps to Prime Pathology." Cancer Cell 35, no. 2 (2019): 163–65. http://dx.doi.org/10.1016/j.ccell.2019.01.016.

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17

Carmi, Avishy, and Daniel Moskovich. "Tsirelson’s Bound Prohibits Communication through a Disconnected Channel." Entropy 20, no. 3 (2018): 151. http://dx.doi.org/10.3390/e20030151.

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18

Shalev, Moshe. "China prohibits unsupervised research on highly pathogenic microbes." Lab Animal 35, no. 2 (2006): 13. http://dx.doi.org/10.1038/laban0206-13b.

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19

Hall, Mark A., and Stephen S. Rich. "Genetic Privacy Laws and Patients' Fear of Discrimination by Health Insurers: The View from Genetic Counselors." Journal of Law, Medicine & Ethics 28, no. 3 (2000): 245–57. http://dx.doi.org/10.1111/j.1748-720x.2000.tb00668.x.

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Since 1991, over half the states have enacted laws that restrict or prohibit insurers’ use of genetic information in pricing, issuing, or structuring health insurance. Wisconsin was the first state to do so, in 1991, followed by Ohio in 1993, California and Colorado in 1994, and then several more states a year in each of the next five years. Similar legislation has been pending in Congress for several years. Also, a 1996 federal law known as the Health Insurance Portability and Accountability Act (HIPAA) prohibits group health insurers from applying “preexisting condition” exclusions to genetic conditions that are indicated solely by genetic tests and not by any actual symptoms.

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20

Rifas, Abi Huraira, Asmak Ab Rahman, and Ahmad Hidayat Buang. "Appraising the Universal Concepts of Insurance and Takaful: Similarities and Differences." UMRAN - International Journal of Islamic and Civilizational Studies 10, no. 1 (2023): 1–15. http://dx.doi.org/10.11113/umran2023.10n1.571.

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Social security is a crucial part in human life, which is consisted pre-arrangements against risky life. Takaful is an essential approach which provides confidence and ethical guidlines in protecting assets. Takaful, is considering Shari’ah principles, also applies the same principles of insurance for its operation even though insurance consists of some prohibited elements in Islam. The objectives of this study are to analyse the governing principles of insurance and takaful and explain how Islam focuses on these principles and ethical aspects in takaful operation from Shariah perspective. The study is designed as documentary research which provides conceptual and theoretical knowledge, and it uses secondary sources such as journal articles, books, reports, as well as main sources of Islamic law. Findings of the study are that principles that are applied in takaful comply with shariah. Similarly, Shari’ah usually does not prohibit general guidelines which are created even in conventional institutions; however, it strictly prohibits the elements which are nocuous to the community. The advantage of takaful is making confidence and truth under religion, which is to be applied in transactions, social life to be free from fear, privation, and poverty. This research supports to takaful researchers and operators to be educated strongly on principles with shariah views and takaful’s importance.

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21

Rosidah, Zaidah Nur. "SINKRONISASI PERATURAN PERUNDANG-UNDANGAN MENGENAI PERKAWINAN BEDA AGAMA." Al-Ahkam 23, no. 1 (2013): 1. http://dx.doi.org/10.21580/ahkam.2013.23.1.70.

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This study aims to know the horizontal and vertical synchronization of legislation on interfaith marriage in Indonesia. This study is a part of normative legal research which is projected to examine the harmonization of legislation regarding interfaith marriage. The current approach of this research is legislation approach (<em>statue</em> approach) in which the data was collected by reciting the literature of primary and secondary legal materials. The next to analysis the data, the researcher examined them through horizontal and vertical synchronization. And the last, the finding outs are : <em> the </em><em>first</em>, it horizontally occurs discrepancies between the regulation No. 1 of 1974 on Marriage and the regulation No. 23 of 2006 on Demographic and Civic Administration. According to the marriage regulation, interfaith marriage is prohibited meanwhile Demographic and Civic Administration regulation allows it. The second, vertically, between the Marriage regulation of the Government Regulation No. 9 of 1975 and Presidential Decree No. 9 of 1991 already contained synchronization that prohibits interfaith marriage. However, the Cross Marriage Regulation No. 158 of 1898 occurred discrepancies in where Marriage regulation prohibits people to do the interfaith marriage, meanwhile according to the Cross Marriage Regulation, interfaith is not a barrier to marry.

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22

Kamir, Orit. "Sexual Harassment Law in Israel*." International Journal of Discrimination and the Law 7, no. 1-4 (2005): 315–36. http://dx.doi.org/10.1177/135822910500700412.

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The 1998 Israeli sexual harassment law prohibits sexual harassment as a discriminatory practice, a restriction of liberty, an offence to human dignity, a violation of every person's right to elementary respect, and an infringement of the right to privacy. Additionally, the law prohibits intimidation or retaliation that accommodates sexual harassment, referred to as ‘prejudicial treatment’. Sexual harassment and prejudicial treatment are each both a crime and a tort under the Israeli sexual harassment law. The law makes harassers, as well as persons involved in prejudicial treatment, potentially personally liable for either the crime or tort of sexual harassment, or both. The law awards punitive damages to victims1 of sexual harassment or prejudicial treatment — whether or not actual damage of any sort is claimed or proved. Sexual harassment and prejudicial treatment are prohibited in all social settings and contexts. In the workplace, an employer is vicariously liable for the civil consequences of sexual harassment or prejudicial treatment perpetrated by anyone in his or her employ. The employer's civil liability is in addition to the harasser's individual civil and criminal liability. In order to avoid liability, an employer must take all the measures prescribed by the sexual harassment law (including, inter alia , establishment of policy and serious, prompt and efficient treatment of a victim's complaint).

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23

Sangiuliano, Anthony. "Against Moralism in Anti-Discrimination Law." University of Toronto Law Journal 73, no. 4 (2023): 467–98. http://dx.doi.org/10.3138/utlj-2022-0056.

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This article argues against a moralist interpretation of the purpose of statutory anti-discrimination law. On this interpretation, there are instrumental reasons to legally prohibit discriminatory acts to achieve a collective goal that the state ought to pursue as a matter of political morality. But the fact that a discriminatory act is morally wrong according to interpersonal morality additionally gives a separate non-instrumental or moralist reason to legally prohibit it. According to moralism, the best interpretation of anti-discrimination law’s purpose ascribes both moralist and instrumental justifying reasons for the law’s main features. Most writing in the philosophical literature on anti-discrimination law proceeds under a dominant, yet inarticulate, assumption that moralism is true. Indeed, I explain that we might be persuaded to invoke moralist reasons to confer intelligibility on why the law prohibits directly discriminatory acts, why certain traits are included in the prohibited grounds of discrimination, why legal regulation is limited to certain spheres of private life such as employment and housing, and why the law is enforced through a mechanism of private recourse. I argue, however, that the attractions of moralism are illusory. We ought to invoke only instrumental reasons to explain these features of the law. A thoroughgoing instrumentalist account of anti-discrimination law as a tool for achieving an egalitarian political goal offers a unifying account of legal prohibitions of direct and indirect discrimination that coheres with a justification for the law’s protection of certain prohibited grounds and its application to the typical regulated spheres. I show how this conclusion has the important implication that, to the extent that anti-discrimination law’s private recourse enforcement method is inconsistent with the law’s overall instrumental purpose of reducing inequality, it ought to be reformed to place the onus of enforcement more squarely on administrative officials. In the final analysis, anti-discrimination law’s point is not to embody the morality of anti-discrimination as between private persons. It is to function as a means for realizing public justice.

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24

Pugliese, Gina, and Martin S. Favero. "OSHA Prohibits Needle Removal and Phlebotomy Tube Holder Reuse." Infection Control & Hospital Epidemiology 23, no. 7 (2002): 412. http://dx.doi.org/10.1017/s0195941700083107.

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25

Xiao, Qiang, Xuepu Zhang, Yuexin Wu, and Yu Yang. "Inhibition of macrophage polarization prohibits growth of human osteosarcoma." Tumor Biology 35, no. 8 (2014): 7611–16. http://dx.doi.org/10.1007/s13277-014-2005-y.

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26

Francesco Ernesto Alessi Longa. "Evidence gaps in the world anti-doping agency’s prohibited list: A critical analysis of scientific and policy limitations." World Journal of Advanced Research and Reviews 26, no. 2 (2025): 913–16. https://doi.org/10.30574/wjarr.2025.26.2.1737.

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Background: The World Anti-Doping Agency (WADA) prohibits substances and methods based on three criteria: performance enhancement, health risks, and violations of the "spirit of sport." However, peer-reviewed critiques highlight inconsistencies in the empirical validation of these criteria. Objective: To evaluate gaps in the scientific evidence and policy implementation of WADA’s Prohibited List using official WADA data and peer-reviewed literature. Methods: A systematic review of WADA technical documents (2015–2023), Anti-Doping Testing Figures, and peer-reviewed studies (PubMed/Scopus) identified methodological, empirical, and ethical gaps. Results: Key gaps include insufficient evidence for performance enhancement (only 19% of prohibited substances supported by athlete RCTs), regional disparities in testing (Africa: 0.2 tests/athlete vs. Europe: 2.1 tests/athlete), and ambiguities in transgender athlete policies. Conclusion: WADA’s framework requires urgent reforms, including evidence-based substance evaluations, equitable testing resource allocation and transparent policy development.

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27

Thibault, Isabelle M. "Space Mining." Journal of Air Law and Commerce 89, no. 1 (2024): 161–89. http://dx.doi.org/10.25172/jalc.89.1.6.

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The Outer Space Treaty, the leading source of law for activities in space, has laid out various limitations and regulations regarding actions in space and how space can be used. One of these limitations is commonly referred to as the “non-appropriation principle.” The non-appropriation principle prohibits nations from making claims of sovereignty over celestial bodies in space. This presents a problem as the space industry continues to progress because it causes uncertainty regarding the meaning of appropriation, what is classified as a celestial body, what acts are allowed, and who specifically is prohibited from acting. This Comment identifies these problems and their potential solutions, specifically with the proposition of space mining in mind.

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28

Marrelli, Anne F. "Innovation in government succession planning: A case study." Industrial and Organizational Psychology 15, no. 4 (2022): 630–38. http://dx.doi.org/10.1017/iop.2022.63.

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Formal succession planning is rare in the federal government compared to private sector organizations because there are multiple unique challenges in government. The Federal Merit System Principles and the Prohibited Personnel Practices established in Title 5 of the U.S. Code substantially limit flexibility in employee development and promotions, both key aspects of succession planning. For example, the merit system principle, “Recruit, select, and advance on merit after fair and open competition” prohibits the common succession planning practice of senior leaders personally identifying promising employees, providing them with special opportunities for development, and then promoting them into critical positions. This approach does not allow for fair and open competition and is thus seen as providing unfair advantages to some employees.

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29

Li, Qian, Jin-Le Lan, Yuan Liu, Yunhua Yu, and Xiaoping Yang. "Carbon nanofiber-supported B2O3–SnOx glasses as anode materials for high-performance lithium-ion batteries." RSC Advances 5, no. 108 (2015): 89099–104. http://dx.doi.org/10.1039/c5ra19387g.

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30

Siti bella, Sofi Nabila Doni, Suci Cantika Azhara, Alga Dwi Destoarezkya, and Ahlun Nazi Siregar. "Akibat Diharamkannya Mengonsumsi Makanan dan Minuman yang Mengandung Alkohol dalam Islam Bagi Kesehatan Manusia." Nian Tana Sikka : Jurnal ilmiah Mahasiswa 2, no. 4 (2024): 126–33. http://dx.doi.org/10.59603/niantanasikka.v2i4.454.

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Food and drinks that contain alcohol are foods and drinks that are prohibited from consumption both in the Koran and health science. Formulation of the problem of the consequences of consuming food and drinks containing alcohol in Islam for human health. The aim of the research is to determine the consequences of consuming food and drinks containing alcohol in Islam for human health. The results of this research are that Islam prohibits consuming intoxicating foods and drinks. In Islam, food and drink are haram because they have very dangerous effects on humans. Apart from physical damage, alcohol can also damage a person’s soul. And this is very contrary to Islamic teachings which want to build strong people physically, mentally and spiritually.

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Sepriyani, Harni, Mega Elfia, and Elti Fitriani. "Identifikasi Boraks Dengan Indikator Alami Ekstrak Bunga Asoka (Ixora paludosa)." Jurnal Penelitian Dan Pengkajian Ilmiah Eksakta 1, no. 2 (2022): 116–19. http://dx.doi.org/10.47233/jppie.v1i2.610.

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Borax is one of the non-food additives that is prohibited from being used in food but is still often misused. Regulation of the Ministry of Health of the Republic of Indonesia in 2012 concerning food additives, prohibits the use of borax in food products because it can endanger health. Borax examination can be done quantitatively and qualitatively. In this study, qualitative identification of borax was carried out using a natural indicator, namely asoka flower extract (Ixora paludosa L.). Identification of borax was carried out on meatballs, noodles, tofu, crackers, rice cakes and nuggets. The results obtained are 4 samples of borax positive and 2 samples of negative borax. Samples that were positive for borax showed a color change from yellow to brownish red.

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32

Alfian, Alfian. "BITCOIN DI INDONESIA: SELAIN HARAM, ANCAMANKAH TERHADAP LINGKUNGAN?" Journal of Sharia Economics 3, no. 2 (2022): 121–34. http://dx.doi.org/10.22373/jose.v3i2.1898.

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Bitcoin is the first cryptocurrency that is widely accessible and the most sought after by investors working in the Cryptocurrency world. At the same time, the price of Bitcoin continues to fluctuate, raising concerns about inflation and monetary aggregates in Indonesia. Therefore, Bank Indonesia (BI) prohibits financial institutions in Indonesia from using cryptocurrencies as a means of payment or financial services. This is also supported by the Indonesian Ulema Council (MUI) institution by prohibiting the use of cryptocurrencies in Indonesia. Apart from the policies of Bank Indonesia and the MUI, there are several factors that cause the use of cryptocurrencies to be prohibited in Indonesia, including having a negative impact on the economy and the environment. Keyword: Cryptocurrency; Bitcoin; Indonesian policy; environmental impact.

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Moir, Lindsay. "Reserving the objectionable: reprisals against enemy civilians, the United Kingdom and 1977 Additional Protocol I." Military Law and the Law of War Review 61, no. 2 (2023): 125–59. http://dx.doi.org/10.4337/mllwr.2023.02.01.

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Belligerent reprisals are a largely discredited method for the enforcement of international humanitarian law, which have been progressively limited and prohibited. Additional Protocol I of 1977 prohibits reprisals against enemy civilians but the United Kingdom lodged a reservation upon its ratification of the Protocol reserving the right to engage in reprisal activity against enemy civilians in certain circumstances. This article assesses the permissibility of the United Kingdom’s reservation according to the regulatory framework set out in the 1969 Vienna Convention on the Law of Treaties, which provides that a reservation is not permissible if it is incompatible with the object and purpose of the treaty. It then considers the possible legal effects of the reservation should it be determined to be impermissible.

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Suciu, Andreea. "2016/56 Constitutional Court prohibits suspension pending disciplinary investigation (RO)." European Employment Law Cases 1, no. 4 (2016): 238–41. http://dx.doi.org/10.5553/eelc/187791072016001004008.

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35

Ekberg, Gunilla. "The Swedish Law that Prohibits the Purchase of Sexual Services." Violence Against Women 10, no. 10 (2004): 1187–218. http://dx.doi.org/10.1177/1077801204268647.

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Maruyama, Eri Ohfuchi, H.-M. Ivy Yu, Ming Jiang, Jiang Fu, and Wei Hsu. "Gpr177 Deficiency Impairs Mammary Development and Prohibits Wnt-Induced Tumorigenesis." PLoS ONE 8, no. 2 (2013): e56644. http://dx.doi.org/10.1371/journal.pone.0056644.

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Rush, Barret, and Clark Fruhstorfer. "Residual Confounding Prohibits Interpretation of Results After Propensity Score Matching." American Journal of Cardiology 121, no. 5 (2018): 670. http://dx.doi.org/10.1016/j.amjcard.2017.11.044.

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Tanne, J. H. "Nebraska prohibits abortion after 20 weeks because of fetal pain." BMJ 340, apr16 2 (2010): c2091. http://dx.doi.org/10.1136/bmj.c2091.

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Toledo, Luis Ignacio, Matthias Altmeyer, Maj-Britt Rask, et al. "ATR Prohibits Replication Catastrophe by Preventing Global Exhaustion of RPA." Cell 155, no. 5 (2013): 1088–103. http://dx.doi.org/10.1016/j.cell.2013.10.043.

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Toledo, Luis Ignacio, Matthias Altmeyer, Maj-Britt Rask, et al. "ATR Prohibits Replication Catastrophe by Preventing Global Exhaustion of RPA." Cell 156, no. 1-2 (2014): 374. http://dx.doi.org/10.1016/j.cell.2014.01.001.

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de Groot, Jolan, Hans A. Kosters, and Harmen H. J. de Jongh. "Deglycosylation of ovalbumin prohibits formation of a heat-stable conformer." Biotechnology and Bioengineering 97, no. 4 (2006): 735–41. http://dx.doi.org/10.1002/bit.21264.

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Dand, Chandni, Aanchal Bajaj, and Sarika Wairkar. "EFSA prohibits titanium dioxide in food- should pharmaceuticals be next?" Toxicology 513 (May 2025): 154089. https://doi.org/10.1016/j.tox.2025.154089.

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43

Akhtar, Zia. "Discrimination in employment, religious symbols and the “actual knowledge” of the employer." International Journal of Discrimination and the Law 19, no. 2 (2019): 125–49. http://dx.doi.org/10.1177/1358229119837470.

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The Title VII of the US Civil Rights Act of 1964, 42 U.S.C. section 2000e, et seq., as amended (“Title VII”), prohibits employers with at least 15 employees (including private sector, state, and local government employers), as well as employment agencies, unions, and federal government agencies, from discriminating in employment based on race, color, religion, sex, or national origin. It also prohibits retaliation against persons who complain of discrimination or participate in an Equal Employment Opportunity investigation. The US Equal Employment Opportunity Commission (EEOC) is responsible for enforcing federal laws that prohibit workplace discrimination and it has intervened by the federal body to prevent religious discrimination by corporations which seem to be breaching the law by discriminating against their employees. In EEOC v. Abercrombie & Fitch 575 U.S. ____ (2015), the US Supreme Court held that a religious practice of an employee should be accommodated if it does not cause “undue hardship.” The Court then formulated the principle that applicant does not have to show that the employer had “actual knowledge” of the applicant’s need for accommodation. Instead, the Court held that “an applicant need only show that his need for an accommodation was a motivating factor in the employer’s decision.” This has given the scope to a Chapter VII definition that stops short of strict liability but binds the employer to facilitate the employee where religious symbols are concerned. This article reviews the recent case law on discrimination in the work place and the disparate treatment test interpreted by the Supreme Court in the framework of employment law for religious employees and argues that the employer’s actual knowledge requirement depends upon the circumstances of each case.

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Eryanindya, Erika Septiasari, Anom Husodo Jadmiko, and Isharyanto. "A Juridical Study of Social Media in the Digital Age: The Dilemma between Promotional Needs and Adherence to the Notary Code of Ethics." International Journal of Social Science and Human Research 08, no. 02 (2025): 1110–17. https://doi.org/10.5281/zenodo.14890770.

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Social media provides a great opportunity to be used as a means of educating the public widely, quickly and practically. However, this opportunity is a challenge for the notary profession, which is bound by a professional code of ethics that prohibits promotion through social media. This study aims to analyze the reasons why notaries are prohibited from promoting on social media and analyze the dilemma between the need for promotion and adherence to the notary code of ethics in the digital era and its solutions. This research uses a doctrinal approach, specifically the normative juridical method, with descriptive research specifications. The result of this research is that the reasons for the prohibition of promotion by notaries on social media are to maintain the independence of the notary profession, avoid the practice of professional commercialism and protect the reputation of the notary profession. The dilemma between the need for promotion and adherence to the code of ethics in the digital era arises because of the tension between two different interests, namely on the one hand, notaries need a way to introduce and market services but on the other hand, notaries are bound by a code of ethics that prohibits promotion through social media so that the solution is that notaries must take an ethical promotional approach; the Notary Honor Council and the Notary Supervisory Assembly need to increase efforts to socialize the code of ethics in the digital era; and supervision and enforcement of the notary code of ethics consistently.

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Kelly, H., H. Browning, J. Day, A. Martins, and S. A. Edwards. "The effect of paddock rotation management on pasture damage by organic dry sows." Proceedings of the British Society of Animal Science 2001 (2001): PC5. http://dx.doi.org/10.1017/s1752756200006499.

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Nose ringing is widely used in conventional outdoor pig production as the only reliable method of preventing sows destroying pasture by rooting (Edwards et al., 1998), but is prohibited by some organic sector bodies as it inhibits the sows’ behaviour. Some organic producers use a rotation policy in which the sows are moved to fresh pasture about three times a year, after green cover has been destroyed. As well as limiting nutrient leaching, frequent movement also limits parasite build-up in a system which prohibits the routine use of anthelmintics. However, it has a high labour demand. An alternative strategy is to maintain the sows on a larger area for the whole year. This abstract presents initial data on comparison of the two systems regarding annual pattern of pasture damage by sows.

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Yang, Zhuxian, Dan Zhou, Binling Chen, et al. "Improved hydrogen release from ammonia borane confined in microporous carbon with narrow pore size distribution." Journal of Materials Chemistry A 5, no. 29 (2017): 15395–400. http://dx.doi.org/10.1039/c7ta02461d.

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Khan, Gawhar Ahmad. "Protection of Civilians in War: The Role of International Humanitarian Law." JUSTICES: Journal of Law 3, no. 3 (2024): 204–14. http://dx.doi.org/10.58355/justices.v3i3.131.

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International Humanitarian Law (IHL) is a compilation of laws aimed at limiting the consequences of armed conflict for humanitarian purposes. It safeguards those that are not or are no longer involved in fighting and limits the arms and tactics of warfare. It also protects people’s lives, welfare, and dignity, prohibits torture and inhuman treatment, prescribes fundamental protections for those facing criminal charges, prohibits prejudices, establishes guidelines for women's and children's safety, and regulates facets of the right to food and health. This study, essentially, theoretical and academic, would focus onto bring about the role and importance of International Humanitarian Law in protection and establishing the rights of civilians during the strife and hostilities.

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Gandhi, Ajay. "The sanctioning state." Focaal 2017, no. 77 (2017): 8–21. http://dx.doi.org/10.3167/fcl.2017.770102.

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This article examines the Indian state’s engagement with deportable foreign migrants. It draws on an ethnography of officials’ responses in Mumbai to noncitizens from Bangladesh and countries in Africa. The conceptual focus is on the “sanctioning state”: official powers that alternately permit or prohibit migrants’ presence. At one level, the Indian state sanctions, or prohibits, unauthorized migration. Simultaneously, via authorities’ discretionary power, the state can sanction, or permit, foreigners’ presence. To address why state actors simultaneously sanction migrants’ enduring presence, and also sanction their intermittent removal, this article delves into the Indian state’s historical evolution and everyday functioning. The domains of bureaucratic practice, discretionary authority, and differentiated citizenship are framed by antecedent logics. This historical survey undergirds an ethnographic study of the state in migrant-saturated neighborhoods in Mumbai. Based on interviews and observations with officials and migrants, this article elucidates the rationales, capacities, and strategies that comprise the “sanctioning state.”

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Wu, Fangfang, Xiaoqin Sun, Gang Liu, and Xiaoxiang Xu. "Actualizing efficient photocatalytic water oxidation over SrTaO2N by Na modification." Catalysis Science & Technology 7, no. 20 (2017): 4640–47. http://dx.doi.org/10.1039/c7cy01580a.

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LIU, Yan, Xi ZOU, and Xin SHU. "The process whereby organizational identification promotes and prohibits employees’ innovative behavior." Advances in Psychological Science 27, no. 7 (2019): 1153. http://dx.doi.org/10.3724/sp.j.1042.2019.01153.

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