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Irrespective of the existence of a legislative environment complying with the most recent international texts in the field of Arbitration in most GCC states; such as UNCITRAL Model Law of international Commercial Arbitration, 1985, Islamic sharia may not be sufficiently clear to foreign investors and western jurists who might consider it as an impediment jeopardizing recognition and enforcement of arbitral proceedings in Arab states especially in GCC. This article clarifies the relationship between Arbitration and the real concepts of Islamic sharia, concluding that rules of Islamic sharia would not be an impediment to the enforcement of Arbitral Awards in GCC states. The article illustrates the real concept of Islamic sharia as a part of public policy and analyzes the attitudes of recent GCC legislations, and court decisions, concerning matters looking contradictory to Islamic sharia and might constitute a legal ground to challenge arbitral awards, such as religion and gender of Arbitrators, interest rates and aleatory contracts.

The issue of radicalism and fundamentalism is still in the news aimed at Muslims. The phenomenon of hijrah has become a trend among the Muslim community, Anis Baswedan responded positively as an indication of the awakening of Islam, but there are differences of opinion, according to Ahmad Muzaki that the phenomenon of hijrah must have assistance in order to avoid entering the door of their version of terrorism. One of the phenomena of hijrah is that many Muslim women use the veil / niqob. The formulation of the problem that is used as the limitation of this study is more focused on understanding Islamic law and perceptions of the use of the veil / niqob among the hijrah community. The research method used is through a descriptive qualitative approach. The results showed that there was a diversity of opinions regarding the use of the niqab / veil, giving rise to a diversity of beliefs about the perfection of Muslims (for Muslim women) in believing by using the niqab / veil. Muslim communities who are in the process of hijrah believe that faith is an absolute necessity and must be present in every Muslim. As a consequence of this faith, Muslims are obliged to carry out the stipulated syari'at, including in terms of dress., {"references":["Abu Ja'far Muhammad bin Jarir Ath-Thobari (310 H); Jami' al-bayan fi taa'wil al-Qur'an.. Ad-Dirosat Islamiyah. Beirut","Al-Qur'an dan Terjemah. 2006 Tim Kementrian Agama RI","Gibson, dkk. 1997. Organisasi (Perilaku, Stuktur, Proses). Jild I, Edisi ke 8 (Alih Bahasa : nunuk Adriani). Jakarta : Bina Rupa Aksara.","Gibson, Ivancevich, Donnelly. 1997. Organisasi, Perilaku, Struktur, Proses. Jilid 1. Jakarta: Binarupa Aksara","Gitosu darmo, Indriyo. 1990 . Prinsip Dasar Manajemen. Yogyakarta: BPFE","Gibson, James, L Invacevich John M, dan Donnely, James H. 1993. Organisasi dan","Suprayogo, Imam .2003: Metodologi Penelitian Sosial Agama. Bandung: Rosdakarya","Manajemen: Perilaku Struktur dan Proses (alih bahasa Djoerben Wahid ). Jakarta: Erlangga","Muhammad. Bin Shalih Al-Utsaimin. 2003. Al-Ushul minal ilmi Ushul (Ushul Fiqih). Kairo","Mulyana, Deddy. 2000. Ilmu Komunikasi: Suatu Pengantar. Bandung:Remaja Rosdakarya.","Lisa Aisyiah Rasyid. Problematika Hukum Cadar Dalam Islam.. Jurnal Ilmiah al -Syir`ah. Vol. 16 No. 1 Tahun 2018. IAIN Manado","Muh. Sudirman. Cadar Bagi Wanita Muslimah. DIKTUM: Jurnal Syariah dan Hukum. Volume 17 No 1 Juli 2019. H.49-64","Mujahidin. Cadar : Antara Ajaran Agama dan Budaya. Jurnal Sejarah Peradaban Islam (Juspi). Vol 3 No. 1 Juli 2019. Universitas Negeri Sumatera Utara Medan."]}

The financial crises, coupled with negative repercussions on the economies of countries, led to thinking about finding alternatives to overcome these effects as a result of the capitalist system, which necessitates the introduction of new mechanisms. The Islamic system finds itself as an alternative. Islamic Bank to provide precautionary measures to prevent and avoid financial crises. This paper attempts to define the concept of Islamic financial architecture and its characteristics, and to present the most important products of the financial engineering industry in Islamic financial institutions and their ability to deal with financial crises These products are the strength of Islamic economic policies derived from Islamic Sharia., Les crises financières, conjuguée à des répercussions négatives sur les économies des pays, a conduit à réfléchir à la recherche d’alternatives permettant de surmonter ces effets du fait du système capitaliste, qui nécessite la mise en place de nouveaux mécanismes, le système islamique se présentant comme une alternative. La Banque islamique propose des mesures de précaution pour prévenir et éviter les crises financières Ce document tente de définir le concept d'architecture financière islamique et ses caractéristiques, et de présenter les produits les plus importants de l'industrie de l'ingénierie financière dans les institutions financières islamiques et leur capacité à faire face aux crises financières Ces produits sont la force des politiques économiques islamiques dérivées de la charia islamique.

В статье анализируется некоторые аспекты понятия «исламский шариат», понимание его содержания некоторыми российскими исследователями. Мнения российских религиоведов и правоведов, объясняющих понятие и содержание термина «шариат», в целом, соответствуют общецивилизационным представлениям об этом феномене, тем не менее, по некоторым его аспектам существуют разнообразные точки зрения. В статье анализируются наиболее преобладающие мнения о понятии и содержании шариата., The article analyzes some aspects of the concept of “Islamic Sharia” the understanding of its content by some Russian researchers. The opinions of Russian religious scholars and legal scholars explaining the concpt and content of the term “Sharia” in general are consistent with civilizational ideas about this phenomenon, however, there are various points of view on some of its aspects. The article analyzes the most prevailing opinions about the concept and content of Sharia., Вопросы устойчивого развития общества, Выпуск 4 (1) 2020

This article discusses and offers at the same time the issue of formalizing Islamic law in Indonesia. It started with a debate about the ideals of the formalization of Islamic law, which never ended. The debate about this has led to at least two significant views, namely fundamentalism and secularism. The first group believes that Islam is a religion that prepares solutions to all problems. In the context of Indonesians, such rules override local state laws, such as the 1945 Constitution and the Pancasila ideology. Meanwhile, the second group tried to give up religion in answering modern problems. This article uses a qualitative method, and two knives of analysis, namely socio-historical and maqāṣid of the Koran. This paper proves that the ideology of the State of Indonesia, namely Pancasila, contains substantive sharia values. The values of Islamic law are contained in every principle and are following the vision of Indonesian nationhood as a nation that harmonizes between Islam and nationality. These values are relevant to the values that exist in the country of Medina as the first country formed by the Prophet Muhammad. With the values of Islamic law in the Pancasila, Indonesia is worth mentioning as a sharia country.

Following the stepped down of the New Order, the movements of establishing Islamic sharia in Indonesia has increased. Some of the organizations which promote Islamic sharia on their movements are Majelis Mujahidin Indonesia (MMI), Front Pembela Islam (FPI), and Hizbut Tahrir Indonesia (HTI). This paper observes the movements of HTI by using the perspective of public reason, especially the theories of John Rawls and Abdullah An-Naim. The results show that HTI should use more democratic methods in delivering its notion. As Indonesia is a democratic nation, creating the appropriate form of discussion and conversation would be an effective way in introducing Islamic sharia to the public. Later, the decision of accepting or rejecting the idea is in the hands of the public. Keywords:Hizbut Tahrir Indonesia, Islamic sharia, and public reason

The world economic environment has faced fundamental changes in recent years. Which considers a part of the globalization policies ‏ included several‏ sectors. As a result, financial‏ services and‏ investment sector consider one of the‏ most important‏ sectors that have‏ taken advantages‏ of‏ these‏ enormous changes. Therefore, it is required to clarify the Investment‏ institutions' responsibilities toward their communities for being the main factor for its existence. On the other hand, explain ways of solidarity from the legitimate point of view‏ out‏ of the‏ Covenant‏ which is‏ between them‏) Islam).‏ This‏ research‏ will discuss the general‏ concept of‏ social‏ responsibility for investment‏ institutions.‏ In addition to their relationship with‏ sustainable‏ development. Furthermore, their relationship with ‏ legitimacy‏ purposes‏ and ‏ explain the‏ motives‏ that‏ make‏ institutions‏ adopt‏ this‏ work. Finally, explain its impact‏ and consequences‏ on‏ society and the‏ institution, ‏ within a common‏ and integrated Islamic‏ strategy to have ‏ sustainable‏ development. That could be achieved by‏ adopting‏‏ social‏ responsibility programs to Cope with the‏ challenges‏ that‏ face the‏ Islamic‏ countries such as‏ poverty, unemployment‏, and other challenges.

Although sophisticated discoveries in the feld of science and technology have been found, human beings are still continuing to face the problems of life, such as injustice, social imbalance, arbitrariness, and greed. They forget that religion is still needed to solve these problems. In Islam, al-Qur’an and its teachings are the answer for these problems. This article tries to prove it through an analyzing Muhammad Abdullah Diraz’s thought. As a Muslim scholar, Diraz is able to integrate Islamic and Western knowledge. His thoughts have a strong characteristic in combining the naqli and aqli, fqh nas} and fqh wâqi’. According to Diraz one of the miracles of the Qur’an is that its sharias are not owned by other rules, in terms of methods, concepts, and contents. One of the main points of miracles of the Qur’anic laws is its ability to unify the two things that always contradict. The laws of the Qur’an are gentle but frm, fair but loving, simple but flexible, idealistic but realistic. All combined in a suitable and balanced portion. These features are what Diraz attempts to present in his studies of al-Qur’an. Diraz’s theory is very appropriate to be a foothold in offering the laws of al-Qur’an to the people of the world who are in confusion looking for a way out of their problems.

The reason of writing this article is the problem and mistake come from the contemporary Muslim thinkers who made mas}lah}at as the only benchmark in Islamic law, they even assumed that mas}lah}at is more important than the sharia itself. From this they concluded that deconstructing sharia based on mas}lah}at is permissible. They built their argument on the basis of the ijtihâd done by ‘Umar bin Khattab. At that time, ‘Umar broke the law of hand cuts for theft, stoped giving zakat for the converts, and did not give the spoils land to the soldiers. In fact, according to contemporary Muslim thinkers, these three things have been determined in the Qur’an and Sunnah of the Prophet SAW. It means ‘Umar bin Khattab’s ijtihâd is a breakthrough in liberal thinking. ‘Umar dared to contrary what was established in the Qur’an and the hadith of the Prophet. Then, ‘Umar is regarded as a fgure who has applied hermeneutic methods in Islamic law. This thought actually is a mistake. The contemporary thinkers only thought partially and did not discuss ‘Umar’s ijtihâd thoroughly and deeply. By referring to earlier Muslim scholars, this article try to prove that ‘Umar’ ijtihâd is an attempt to implement the Islamic Shari’a, despite elimiting or dismissing Islamic Shari’a itself as the above thinkers claim.