Indonesian Ulema Council Research Articles

KONSEP PENGELOLAAN HOTEL ZAM-ZAM SYARIAH DITINJAU DARI FATWA MUI NOMOR 108/DSN-MUI/X/2016 (STUDI KASUS HOTEL ZAM-ZAM SYARIAH PURBA BARU KEC. LEMBAH SORIK MARAPI)

Commercially, and fulfills the requirements set by the government. One of the components of the sharia tourism industry in the Mandailing Natal district is the Zam-Zam Syariah Hotel. Hotels that are in accordance with sharia principles are hotels which, in providing lodging, eating and drinking services and other services for the public, are managed and do not conflict with sharia principles. In fact, not all of these efforts have implemented sharia principles as a whole in accordance with the Fatwa of the DSN MUI No. 108/DSN-MUI/X/2016 concerning Guidelines for the Implementation of Tourism Based on Sharia Principles. The type of research used is field research (Field Research) with a qualitative descriptive approach. Data were collected through observation, interviews, and documentation. Inductive analysis technique is to draw things that are specific to things that are general. The results of the study state that, First, the prohibition of checking in for non-Muslims by implementing a screening process for hotel guests, Hotel Zam-Zam Syariah provides adequate facilities, equipment, and facilities in the implementation of worship, Hotel Zam-Zam Syariah does not provide entertainment facilities that leads to disobedience such as cafes, karoeke, swimming pools, and therapeutic facilities and only provides entertainment facilities for children. Hotel Zam-Zam Syariah has implemented and used the Ijarah contract with hotel guests. Second, the Sharia Zam Zam Hotel has not complied with the guidelines for establishing sharia tourism as stated in the Fatwa of the DSN MUI No. 108/DSN-MUI/X/2016 concerning Guidelines for the Implementation of Tourism Based on Sharia Principles because it has not met the criteria set by the Indonesian Ulema Council.

POSITION OF CHILDREN OUT OF MARRIAGE IN PERSPECTIVE OF PROGRESSIVE ISLAMIC LAW

Children born out of marriage are children born from marriages carried out according to their respective religions and beliefs. This understanding shows the existence of marriage, and if it is carried out according to the Islamic religion, then such a marriage is valid in the perspective of Islamic fiqh as long as it meets the requirements and pillars. Regarding to the position of children out of marriage, in 2012, the Constitutional Court issued a decision related to this matter which then raised pros and cons from various parties, both from legal practitioners, academics, the Indonesian Ulema Council, and even the community. Based on it, this research would like to examine more deeply related to the legal position of children out of wedlock in Indonesian legislation in the perspective of Progressive Islamic law. The type of research used is normative-empirical legal research using primary and secondary data, data analysis using qualitative descriptive and drawing conclusion using deductive thinking. The results showed that children out of marriage in the perspective of progressive Islamic law are children out of marriage have a kinship relationship with their father if born at least six months after marriage or within a grace period of four years after the marriage broke up provided it is evident that within four years their mother didn't excrete.

ANALISIS AKAD IJARAH MUNTAHIAH BI AT TAMLIK DALAM PRAKTIK PERBANKAN SYARIAH

IMBT is a form of multi-contract product. At the beginning of the contract agreement used by both parties is an ijarah agreement so that there is a transfer of the right to use the benefits from the lessor (Mu'jir/muajir) to the lessee (Musta'jir) accompanied by the transfer of property rights from mu'jir to muajir on the basis of promise. The ijrah contract with ownership at the end is a contract that has been recognized by the Indonesian Ulema Council through the DSN. In Islamic banking, the application of ijarah and IMBT products, the bank works as an investor/provider of funds and promises. This paper aims to find out how IMBT is in Islamic Banking. This study uses a type of library research (library research). Data collection techniques were carried out by means of documentation studies and triangulation. The data analysis technique was carried out by content analysis using a qualitative study with a conceptual realm. The results of the study show that if there is a dispute between the parties, the settlement guideline is an "Unnamed" agreement whose form and submission is based on the agreement of the parties based on article 1338 (1) of the Civil Code; All agreements legally made apply as law to those made.

THE AUTHORITY OF THE INDONESIAN ULAMA COUNCIL IN CERTIFYING HALAL PRODUCTSThe Authority of the Indonesian Ulama Council in Certifying Halal Products From a Siyasah Syar’iyyah Perspective

The emergence of public concerns regarding products that are still in doubt about the halalness of products in Indonesia makes the researcher try to understand the authority of the Indonesian Ulama Council, in this case issuing a fatwa related to the halal or haram of a product. Talking about fatwas, it cannot be separated from the authority of the Indonesian Ulama Council in issuing fatwas on the halal and haram of a product. This study employed library research with a siyasa syar'iyyah approach. The results showed that 1) the standards used by Indonesian Ulama Council in determining the halal and haram of a product by taking into account the legal status of the substances used, how to obtain them, how to produce them and how to market them, 2) related to the effectiveness of the inclusion of the halal logo and the existence of a halal certificate on every the product was still low because there were still products that did not have a halal certificate and the inclusion of a halal logo, and 3) the authority of Indonesian Ulama Council in halal certification from a siyasah syar'iyyah perspective by providing legal considerations among the people, even though it did not have binding legal force. As an implication of this study, it is hoped that there will be aware for the Muslim community to be more careful in consuming a product, especially Muslim business actors in order to understand the importance of halal certificates and the inclusion of a halal logo on each product.

Beribadah di Tengah Wabak Covid-19: Analisis Terhadap Fatwa Majelis Ulama Indonesia No 14 Tahun 2020 Berasaskan Teori Maqāṣid al-Sharī‘ah al-Shāṭibī

The Indonesian Ulama Council (MUI) has issued fatwa number 14 of the year 2020 on the Maintenance of Prayer in the Situation of the COVID-19 Outbreak. Issues that were fatwaed such as not holding Friday prayers and replacing with noon prayers, not congregating in mosques, the ban on holding religious activities in public areas with high COVID-19 contagion and so on. Therefore, this article will analyze the fatwa based on the theory of maqāṣid al-sharī‘ah al-Shāṭibī. Using the literature review method, this article concludes that the MUI fatwa has resulted in a response to the COVID-19 pandemic declaration that spread to Indonesia as well as provide guidance to the community regarding permission to worship in the COVID-19 epidemic situation. Studies show that the members of the MUI Fatwa Commission take into account the aspect of maslahah in the determination of fatwas. The maslahah refers to the theory of maqāṣid al-sharī‘ah al-Shāṭibī, and covers all levels whether the levels of ḍarūriyyah, ḥājiyyah and taḥsīniyyah.

ANALYSIS OF SOURCES OF FUNDS FOR INDONESIAN ISLAMIC BANKS

Islamic banks are banks that carry out business activities based on sharia principles, or Islamic legal principles regulated in the fatwa of the Indonesian Ulema Council such as the principles of justice and balance ('adl wa tawazun), benefit (maslahah), universalism (natural ), and do not contain gharar, maysir, usury, injustice and unlawful objects. Funds can also be obtained from own capital, namely by issuing or selling shares. Acquisition of funds is also adjusted to the purpose of the use of these funds. The selection of funding sources will determine the size of the costs borne. Therefore, the selection of sources of funds must be done properly. If the purpose of obtaining funds is for daily activities, the source is clearly different from if the bank wants to make a new investment or to expand a business. Funds needed for the bank's main activities are obtained in various deposits, whereas if the funds needed are used for new investments or business expansion, they are obtained from own capital.

LEGALITY ASPECTS OF SHARIA BANKING IN INDONESIA

Islamic banking in Indonesia has existed for a long time, namely within the 1980s whilst several Islamic activists performed research on Islamic economics who recommended Islamic banking, even working towards it on a limited scale, together with through Bait at-Tamwil Salman, Bandung. Extra intensive efforts had been made in the 1990s, which culminated in the IV countrywide Deliberation of the Indonesian Ulema Council (MUI) in Jakarta, 22-25 August 1990 which led to a mandate to form a working group for the status quo of Islamic Banking in Indonesia known as the MUI Banking group. The end result of this team’s work is what is normally referred to as the establishment of PT bank Muamalat Indonesia (BMI), November 1, 1999, with an initial capital of more than IDR 106 billion. Several years later, Islamic banks emerged which includes independent Islamic banks, BNI Syariah, Mega Syariah banks and so forth. The sharia banking regulation itself is urgently wished for numerous motives, namely: in step with Indonesia's national development dreams to attain the advent of a just and prosperous society primarily based on economic democracy, it's far necessary to broaden an economic gadget primarily based on justice, togetherness, fairness and advantage. Islamic banking is the handiest instinct that is most appropriate to translate the above country wide development goals into real existence.Keywords: Legality, Sharia Banking, Islamic economics

Memahami Larangan Kawin Beda Agama di Indonesia (Kajian Filsafat Hukum Islam)

This article explains the ratio legis of prohibition of interfaith marriage in Indonesia. Indonesia has indirectly prohibited interfaith marriage through the marriage law, the Compilation of Islamic Law, and the fatwa of the Indonesian ulama Council (MUI). The research data was obtained from a literature review of theworks of scholars who discussed the wisdom prohibiting interfaith marriage. Althought there are differences of opinion and interpretation in figh discourse regarding the legal statur of interfaith marriage, depending on personal and political situations, this article argues that the state still priotitizes to choose a life partner, which is the argument of advocates of the legality of interfaith marriage. This prohibition is based on views related to personal (theological) and communal (political) beliefs, that the purpose of marriage is to achieves a happy, peaceful, and loving family which is difficult to achieve in interfaith marriage. This overarching narrative is still maintained, although efforts to amend it are made in vatious ways

E-money Analysis Of Debt Receivables Based on Sharia Perspective

The development of receivable transactions is currently increasingly complex. E-money is a transaction related to receivables or deposits. Every transaction that gives rise to receivables should be recorded (mahkum fiih) by the transacting party (mahkum alaih). This command is contained in the letter Al-Baqarah verse 282, this verse is the legal basis for recording. Transactions in e-money are always recorded by the issuer. The lawful use of electronic money creates differences of opinion. The Indonesian Ulema Council issued a fatwa allowing the use of Islamic electronic money as long as it did not violate the stipulated provisions. Some scholars believe that giving discounts (discounts) in e-money is haram because it provides benefits or advantages, and any credit that provides benefits or advantages for creditors is usury. This type of research is a literature study by collecting documentation from articles, journals, books, or other sources. The data processing and analysis technique in this research is descriptive analysis.

Moderasi Fikih Muamalah di Indonesia: Analisis terhadap Paradigma Fatwa Dewan Syariah Nasional

The development of the Islamic economic system in Indonesia is not always with a positive response in the community. This is often triggered by the community paradigm that is still problematic in responding to the various existing sharia economic fatwas. This normative-philosophical research aims to identify the moderation of the Islamic economic fatwa paradigm formulated by the National Sharia Council (DSN)-Indonesian Ulema Council (MUI). The theory of analysis in this study, namely the moderate fiqh paradigm that was initiated by Muhammad Quraish Shihab. The results of the study show that there is a mode of fiqh moderation in the four foundations of the formulation of the sharia economic fatwa by the DSN-MUI. First, al-Taysîr al-Manhaji. This foundation is in line with the fiqh al-muwazanat paradigm which emphasizes efforts to compare the levels of benefit to be chosen which is better in law formulation. Second,. at-Tafriq baina al-Halal wal Haram. This foundation is parallel to the pattern of the fiqh al-awlawiyat paradigm which considers the priority of the benefits and benefits of the fatwa provisions. Third, I'adah al-Nazhar. This foundation is parallel to the fiqh al-ma'aalat paradigm regarding the importance of reviewing the implications of legal provisions that have been set on the basis of more attainable benefit. Fourth, Tahqiq al-Manath. This foundation is parallel to the fiqh al-maqashid paradigm which emphasizes understanding regarding the purpose of a legal provision. The theoretical implications of this research show that Islamic economic fatwas can always be adaptive and contextual.

Al-Ta‘līm al-Islāmī al-maftūḥ ladá KH. Sahal Mahfudz (1937-2014)

KH. Sahal Mahfudz represents Indonesia’s traditional ulama (salaf) with an open mind to change. His existence is crucial because he has held various highest positions in several leading Indonesian religious institutions, such as Chairman (Rais Aam) of the Nahdlatul Ulama Executive Board (PBNU) for three periods and as Chairman of the Indonesian Ulama Council (MUI) for 15 years. This article highlights his thoughts on integrating Islamic education with socio-cultural and scientific contexts. By examining his works, this article concludes that Islamic education, according to KH. Sahal Mahfudz has an integrative function with four main criteria. First, it has an integrated fundamental role. Second, it is not closed, not isolated from the socio-cultural context and has an accommodative attitude, and is open to revitalization. Third, it supports an interdisciplinary-multidisciplinary way of thinking. Fourth, it has an innovative character by bringing together tradition and modernity. From these findings, this article mentions these ideas as open Islamic education of KH. Sahal Mahfudz.

Reflections of Contemporary Islamic Law to The Spirit Doll Phenomenon; A Sadd Al-Żarī'ah Perspective

People are restless in the wake of the growing popularity of spirit dolls in recent years. Contemporary Islamic legal clarity is required when determining whether the spirit doll phenomenon is true or false. The purpose of this article is to respond to a study of contemporary Islamic law concerning the spirit doll phenomenon that has alarmed the public. This is a qualitative study that takes a socio-normative approach. Sadd al-żarī'ah is used as a method for tracking (istinbat) Islamic law. The study's findings revealed that people caring for spirit dolls were motivated by a lack of faith and knowledge, dynamism and animism, as well as hedonism. According to Islamic law's teachings, the spirit doll phenomenon is forbidden and must be abandoned. Ulama gathered in South Sulawesi Province's Indonesian Ulema Council (MUI) and agreed to prohibit this phenomenon. The implication is that the spirit doll is manifested in every person whose physical body has a shadow or is physically shaped like a human or animal statue. It is, however, prohibited or permitted for girls' toys only. It is hoped that Muslims will avoid practices that could jeopardize religious values by abstaining from the use of spirit puppets.

Implications of Shariah Financial Technology in Increasing Financial Inclusion to Micro, Small, and Medium Enterprises

Micro, Small, and Medium Enterprises (MSMEs) have long been understood as playing a significant role in the economic development of a country. However, MSMEs have not been able to make a significant contribution to the economy due to constraints of capital problems and limitations in meeting the requirements of bureaucracy and banking administration when applying for loan funds from banks. Due to the limited services provided by banks, the emergence of financial technology (fintech) innovation is an opportunity for MSMEs to overcome their capital problems. However, the use of fintech triggers risks borne by users or consumers such as cyber risks related to data security, data ownership, privacy, and data governance. Shariah-based fintech is one solution to extend financial inclusion to MSMEs to overcome their capital problems. The purpose of this research is to analyze the development and the contribution of Shariah fintech in strengthening the financial inclusion of MSMEs. The method used in this qualitative descriptive research is by describing and interpreting the observations and findings of 5 Shariah fintech platforms that focus on MSMEs' funding as the research sample. The result shows that the market share of Shariah fintech is 2.01% of the total fintech platform and it is caused by the lack of Shariah financial literacy. In terms of risk, even though the financing risk is relatively lower than Bank's Non-Performing Loan, other risks may arise, such as cyber risk and Shariah compliance risk. In order to mitigate the risks, the authority needs regulations for cyber security for consumer protection and supervision of Shariah compliance by the National Shariah Council of the Indonesian Ulama Council.

Komparasi Fatwa Ulama Indonesia dalam Menyikapi Pandemi Coronavirus Disease 2019 (COVID-19)

The COVID-19 pandemic has not ended yet; in fact it mutated and gave rise to a new variant which was later known as omicron. COVID-19 has threatened various sectors of life including religious life; religious rituals during the pandemic are limited and must follow health protocols to avoid the spread of the virus. Religious authorities play an important role in responding to this situation, including in issuing fatwas regarding guidelines for the implementation of worship during the COVID-19 period. Therefore, this article discusses the guidelines for the implementation of worship issued by these religious authorities. The focus of this article is to compare the fatwas of religious authorities regarding guidelines for the implementation of worship during the COVID-19 period; the fatwas referred to here are limited to the fatwas of the Indonesian Ulema Council (MUI), the fatwas of the Majlis Tarjih Muhammadiyah, and the fatwas of Lajnah Bahsul Masail Nahdlatul Ulama. This research is a library research with a comparative descriptive approach. The results of the study show that the fatwas related to the guidelines for the implementation of worship during the pandemic issued by the three religious authorities synergize, cooperate with and support each other in dealing with the COVID-19 pandemic. Unlike MUI and Nahdlatul Ulama, Muhammadiyah responded with concrete actions, namely establishing the Muhammadiyah COVID-19 Command Center (MCCC) with the main task of coordinating various programs in the context of dealing with the COVID-19 pandemic.

INDONESIA ISLAMIC BANK MERGER: STAGES, CHALLENGES, AND STRATEGIES

This study analyzes the Indonesia Islamic Bank (BSI) merger's stages, challenges, and strategies. The type of data is quantitative. The research method used is the Literature review method. The data used is secondary data in the form of journal articles used for publication in 2014-2021. The results showed that the stages during the Indonesia Islamic Bank (BSI) merger process started from the approval of the BRIS, BNIS, and BSM Board of Commissioners on the Merger Plan on October 20, 2020, until it officially started operating on February 1, 2021. In addition, the challenge for the Indonesia Islamic Bank (BSI) merger is the market share of the Islamic finance industry, which is still small or lagging compared to conventional banks. Thus, several strategies can be carried out by Indonesia Islamic Bank (BSI), starting from improving business processes, strengthening risk management, strengthening human resources (HR), in enhancing digital technology. The results of this study are expected to be input for Indonesian Islamic banks in particular to be able to determine the right strategy in dealing with mergers so that they can be a solution to the challenges that will be faced by Indonesian Islamic banks. In addition, the government, namely the Financial Services Authority (OJK) can coordinate with the Sharia Accounting Standards Board (DSAS) and the Indonesian Ulema Council (MUI) to supervise and assist in accelerating the development of Islamic banking.

Tinjauan Wakaf Saham Hak Atas Kekayaan Intelektual dalam Perspektif Hukum Islam

This study aims to determine and understand the law of stock waqf in the perspective of Islamic law, the problems that the researcher raises in this thesis are; First, how is the implementation of IPR share waqf in Indonesia. Second, how is waqf of IPR shares in the perspective of Islamic law. This research uses descriptive qualitative research (non-statistical), using library research method (library review) and using normative and juridical normative approaches. The research results found are as follows; First, the implementation of IPR Shares Waqf in Indonesia is different from the waqf of immovable assets in the form of land or buildings because it must fulfill the eternal aspects and the form of shares that cannot be used directly. There are two models of stock waqf launched by the Indonesia Stock Exchange (IDX). The first is waqf which is sourced from the profits of IPR stock investors and the second is waqf which makes IPR shares the object of waqf. The application of waqf is carried out by the wakif to nadzir in the presence of the Waqf Pledge Deed Official (PPAIW) witnessed by 2 (two) witnesses and stated orally and or in writing which is the will of the wakif and stated in the waqf pledge deed by PPAIW. Second, the Islamic legal perspective on waqf of intellectual property rights if it refers to the Hanafi, Syafi'i and Hanbali schools, then IPR shares cannot be waqf because they do not have a material form. However, if you take the opinion of the Maliki School, then IPR shares can be waqf, because the Maliki School states that the object of waqf does not have to be a material object (tangible) but can also be an immaterial object (intangible). And if you look at the legislation and the decisions of the Indonesian Ulema Council (MUI) then IPR shares can be waqf, considering the value and benefits are not small.

PERAN BAHASA ARAB DALAM MEMAHAMI AL-QUR`ĀN DAN KORELASINYA DENGAN AJARAN MINARDI MURSYID DALAM MENAFSIRKAN AL-QUR`ĀN

Along with the proliferation of studies on the interpretation of the Qur’an in society, Muslims are becoming more and more religious. Although the Qur'an is in Arabic, this does not dampen their enthusiasm in exploring Islamic sciences. However, this enthusiasm is often not accompanied by the seriousness of Qur’anic interpreters in mastering the Arabic properly, both orally and in writing. As a result, confusion and irregularities in interpreting the Qur'an often occur. Unfortunately, this fatal error is often taken for granted by many scholars. So, instead of being enlightenment, it becomes a medium of misdirection. One of them is the study of the Qur'an interpretation under the guidance of Minardi Mursyid in Surakarta and surroundings. He has a lot of confusion in interpreting the Qur'an, so that finally the MUI (Indonesian Ulema Council) issued a fatwa regarding his error. The approach used by the researchers is qualitative by using the literature study method. The results of this study prove that there is a very strong correlation between the knowledge of Arabic and the science of the Qur'an interpretation, so that the scholars made one's ability to actively master the Arabic an absolute requirement for an interpreter of the Qur’an. Minardi Mursyid's inability to actively master the Arabic is the main cause of his deviation in interpreting the Qur'an. There is some evidence of his deviation in his writings and studies in society.

Adoption of the AAOIFI International Code of Ethics for Indonesian Islamic Accountants

Accounting scandals against standards still occur in Indonesia. The Indonesian Islamic accounting code of ethics needs to be formulated in line with the development of Islamic accounting practices in Indonesia. The preparation of the Islamic accounting code of ethics needs to adopt the AAOIFI International Islamic accounting organization code of ethics. This study aims to describe the recommendations of scholars regarding the adoption of the AAOIFI code of ethics for Indonesian Islamic accountants. This research uses a qualitative type prioritizing interview techniques in collecting data. The study used the AAOIFI code of ethics through interviews with ulama (scholar) from the Indonesian Ulema Council (MUI). The results of this study are the adoption of the AAOIFI code of ethics provides guidelines for the preparation of a code of ethics for Indonesian Islamic accountants. The preparation of the code of ethics for Islamic accountants applies Islamic law in order to provide solutions to contemporary modern problems. The adoption of the AAOIFI International Code of Ethics takes into account the Indonesian urf am so that it is in accordance with existing financial accounting practices.

Reclaiming an Authority: Women’s Ulama Congress Network (KUPI) and a New Trend of Religious Discourse in Indonesia

The struggle of the Indonesian Women Ulama Congress Network (KUPI) to reclaim the authority of female ulama in Indonesia has facilitated the emergence of a new trend in a religious domain that has traditionally been male-dominated and marginalized women. This paper aims to explore three methods of struggle adopted by the KUPI network to reclaim women's religious authority and socio-political recognition of being an ulama. These include reconstructing the concept of ulama, developing an alternative non-patriarchal and gender-inclusive epistemology, and issuing fatwas on strategic issues. Data for this study has resulted from observations, interviews with ten (10) leading activists and members of the KUPI network, and readings on the publications of the KUPI and its network. This study reveals that KUPI reinterprets the concept of ulama by giving new gender-inclusive meanings in terms of definition, agency, and roles. The KUPI network also criticizes the existing epistemology that has enabled masculine domination and patriarchal bias in producing religious knowledge. The network develops a new epistemology in interpreting religious texts contextually. It brings up the true-justice perspective and hermeneutics of reciprocity. KUPI issued fatwas related to three major issues, including sexual violence, child marriage, and ecological crisis. The fatwa also functions to establish KUPI's position of legitimacy on a par with the Indonesian Ulama Council (MUI) and symbolizes public recognition of Muslim women's clerical authority. The study recommends the need for a more massive-quantitative study to map social acceptance and recognition of women ulama's authority on a national and international level.
 
 Received: 12 January 2022 / Accepted: 19 March 2022 / Published: 5 May 2022

PROBLEMATIKA SERTIFIKASI HALAL PADA PRODUK INDUSTRI KERUPUK DI SURAU PINANG

This study examines the review of Law No. 33 of 2014 concerning Guaranteed Halal Products for Halal Certification of Crackers Industrial Products in Jorong Surau Pinang Nagari Ampang Gadang, Ampek Angkek District, Agam Regency. in Jorong Surau Pinang Nagari Ampang Gadang, Ampek Angkek District, Agam Regency, there is one Home Industry Producer that produces processed food, namely the manufacture of crackers whose packaging or brand includes a halal label, but does not comply with the official halal label from the MUI and also without going through certification halal that has been determined by the government. This research is a field research (field research). Data obtained through interviews and observations. After the collected data is processed by reading and understanding the text, then the data is narrated descriptively, the results are discussed with the theories put forward. This study found the obstacles experienced by home industry owners making crackers to carry out halal certification, namely the lack of understanding and knowledge about the process of doing halal certification. From the obstacles experienced by home industry owners for making crackers, Law number 33 of 2014 can accept the obstacles experienced by home industries because in its current implementation it is indeed from the competent authorities such as the MUI (Indonesian Ulema Council) lack of or almost no socialization to the public, especially industries such as food manufacturing, thus having an impact on home industries who do not know and understand that it is very important to carry out halal certification, especially for food products and also the absence of sanctions against law number 33 of 2014 article 4.