Observers and experts of the Islamic finance industry expect Islamic financial institutions to move from offering instruments that are solely SHARIAH-compliant to offering instruments that are substantially SHARIAH-based. However, there are some questions about when the words "SHARIAH-compliant" and "Sharia-based" entered into the Islamic financial literature and why. What is the exact meaning of "SHARIAH-based"? In this article, in addition to reviewing different attitudes towards the Islamic financial system, we will describe the history of the emergence of the two mentioned terms as a manifestation of the change of discourse in the Islamic financial industry. Investigations show that in the definition of Sharia-based product, at least one of the principles of separation (emphasis on the content separation of Islamic finance from conventional finance), Authenticity and welfare have been implied. The principle of separation refers to the concepts of separate product development, separate pricing, separation of funds and sectoral separation. The principle of authenticity deals with the three concepts of historical authenticity, authentic connection to the real economy and ontological transparency. Concepts in the welfare principle include risk-sharing, protection of the poor, and welfare-oriented business operations. This change in the discourse is not a problem, but a sign of Islamic financial maturity and moving towards the goals of the Islamic economic system.

This paper firstly introduces the structure and the content of 'Political Thought in Medieval Islam' . The content has two main parts, covering ten chapters totally. In the main part of the paper some critical notes are mentioned and some ameliorative and constructive suggestions are presented. The major headlines of these critiques are as follows: lacking clear methodology and theoretical framework, concentration on political thought of Sunni sect and paying no attention to Shiite political thought, focusing on debt of Islam to Christianity and Judaism, the need to review technical terms and preparation of bibliography or list of referendces, and finally accounting some scientific doubts using descriptive footnotes. The BOOK, however, is useful as a classic work in political thought of Islam and is useful as an academic text alongside other BOOKs.

This paper has conducted a bibliometric study using co-occurrence analysis on the concept of “SHARIAH supervision” based on the research published between 2015 and 2022 (until the end of July 2022) in the Web of Science database. The results show that the keywords “Corporate Governance”, “Islamic Banks”, “SHARIAH Supervisory Board”, “Performance” and “SHARIAH Governance” are the most occurred keywords with 36, 34, 32, 20, and 16 occurrences, as well as a total link strength of 265. 206, 219, 132 and 105, respectively. The findings also show that the keywords “SHARIAH supervision”, “SHARIAH Supervisory board”, and “SHARIAH governance” have co-occurrence links with 20, 73 and 52 keywords, respectively. The keyword “SHARIAH supervision” has more co-occurrences with the keywords “loan loss provisions”, “quality”, “audit committee characteristics”, “board”, and “earnings management”. The keyword “SHARIAH Supervisory Board” has more co-occurrences with the keywords “Corporate Governance”, “Islamic Banks”, and “Gender Diversity”. The keyword "SHARIAH governance" has more co-occurrences with the keywords “Agency”, “Women”, “Gender Diversity”, “Banking”, “Islamic Finance”, and “SHARIAH Supervisory Board”. Theoretical framework is developed based on co-occurrences analysis. Finally, policy implications and future research are discussed.

Islam is a comprehensive religion belonging to all times and places. One of its characteristics is that it was revealed and introduced little by little, its fundamental principles to be believed in, being given priority over its commandments, and, in turn, some of its commandments over the others. Even, for several reasons, some of the obligatory commandments were not introduced at once unless adequate preparations were made for them.This article is trying to show that when an Islamic government IS established in a society, it is obliged (by the SHARIAH) to implement the divine commandments immediately unless doing so will bring dishonor on Islam, due to lack of appropriate ground, even among the Muslims. Therefore, for some reasons, the most important of which is a contradiction between commandments, the implementation of commandments may be postponed to future date, but the Islamic government is obliged to make preparations for them to be fulfilled.It seems that non-usury banking and Islamic system of taxes, in the Islamic economic literature, follow this regulation.

Nowadays Life insurance is a common contract and apart from the security it provides for people, has great investment potentials for the economics. There are two approaches for SHARIAH correction and understanding the legal stance of the life insurance contracts. One is the determination basis of contracts and having a legal place in the jurisprudential contracts and the other is the non-determination basis of contracts and the evaluations using general reasoning. Based on non-determination point of view, when life insurance as an independent contract is compared in general and free from conflicts, we may consider it permissible. To achieve this aim, we should solve problems like ambiguity (Gharar), dependence (Taligh) and usury (Riba) in life insurance and if it is free of conflicts then we may consider it permissible.

Mysticism and Sufism have always been assailed from the past by religious sharia scholars and in some cases by philosophers, and either theoretically or physically they have borne a lot of hostilities so that an apparent decline of mysticism is seen during various periods. But in this regards, some sharia scholars and philosophers took a dual viewpoints towards mysticism and as in the past they are still holding their position but in most cases despite their disagreement with mysticism they have made mystical thoughts as the backbone of their thinking process and not only have they utilized that but also have they made useful improvement to evolve their philosophical and religious mentalities. This paper is made up to identify mysticism and the causes of the campaign between sharia and manner and explaining the dual views of sharia scholars and philosophers.Marginal to that, the theories of some religious scholars and philosophers apparently against mysticism that have made mystical thoughts as their inner natures are explained.

Purpose: Nowadays, decellularized tissues of animals or corpses are used for the repair and regenerative medicine of many organs. One of the important issues in the use of these tissues is the legitimacy of their connection to humans. This topic is derived from secondary topics and topics that can affect many emerging activities in tissue engineering. No independent work has been done on the Sharia ruling of using decellularized tissues of some animals (whether it is halal meat or forbidden meat) and its jurisprudential dos and don'ts.Materials and Methods: This research was carried out with a descriptive-analytical method and by using library tools and review of valid scientific and Islamic articles and BOOKs in order to obtain valid jurisprudential and SHARIAH views regarding decellularized tissues from animal sources and Human corpse was extracted and summarized in tissue repair.Findings: The findings of this work show that in the license to use decellularized tissues; There is no Sharia prohibition and since evidence and rules such as; Urgency, embarrassment, shame and innocence, as well as sufficient rational evidence for the use of these types of tissues to speed up the recovery of cardiovascular, skin, orthopedic, etc. diseases, can open the way for researchers, researchers and activists in the field of treatment.Conclusion: in the treatment and related stages; If there is no medicine or halal method, or if the halal method does not have the necessary effectiveness; In order to avoid any irreparable loss; Haram treatment can be replaced with halal treatment. Decellularized tissues, even if they are from forbidden meat animals, can be used in treatment due to the urgency of the rules mentioned in the text, and from the point of view of Shari'ah, its use is unimpeded

Ismailite Nizaris activities in Iran started with Hassan-e Sabbahs uprising and the conquest of Alamut. The presentation of the theory of ghiyamat (the Resurrection) by Hassan ibn Muhammad known as Hassan Ala Zekreh Islam (Imam Niz IV) resulted in an outstanding development in the Ismailite ideology and history. The essence of his theory was that the SHARIAH (holy law) has deteriorated and is no more valid, and consequently, ghiyamat (the Resurrection) has started. He believed that time is infinite and that the Ressurrection has to be understood through thinking on the basis of observation, and that since there is no burden of acts of devotion (Ta"at) in heaven, there is no need to cany out religious duties (the Faraiz). Hassan II was killed one-and-a- half years after Eid-e Ghiyamat (feast of the Resurrection). Noor Addin II and Hassan III, known as Jalal Addin Hassan Nomosalman succeeded Hassan II. Hassan Nomosalman considered his grandfathers ideas wrong and denied his ancestors beliefs. He denounced the Ismailites ideas and converted to Sunnism. In this article, an attempt is made to investigate the motives and the characteristics of this development during the time of Jalal Addin Nomosalman, his successor Aladin Mohammad, and in general the development of the Ismailite society.

Like conventional bonds, Islamic securities are not risk free. Therefore, it is important to provide solutions to manage this type of risk in the Sukuk structure. One of the remedies used in Islamic countries to prevent default is the restructuring of financial obligations. The purpose of the restructuring is to give the debtor more time to settle his obligations. This descriptive-analytic study, while studying the experience of Islamic countries in restructuring Sukuk as well as experience in usury banking in Iran, introduces restructuring, its implementation process, and also mechanisms for restructuring various types of Sukuk and analyzes it according to the viewpoints of Sharia jurisprudents. These include expanding the maturity, increasing the rate of return, Haircut, Renewal of Contract, Debt Conversion and Debt to Equity swaps. Finally, according to the jurisprudential nature of the basic contract of each type of Sukuk, the mechanism (s) appropriate to each are presented.

rom the point of view of the Holy Qur'an, a crime is doing an act or speech that God has forbidden and there is a prescribed punishment for it, or it is the abandonment of an act or speech that is considered obligatory and its abandonment is considered to be punishable.To be guarded that all examples of crimes are under the two general headings of forbidden acts or obligatory abandonment or, in other words, disobeying God's commandments and prohibitions of God Almighty and it can be said that the one who disobeys these orders and prohibitions deserves the punishment that will befall him in this world or the hereafter.One of the important points in this discussion is the issue of stability and change in crimes. Criminal acts such as oppression, theft, lying, adultery, usurpation, etc., which are considered in the Qur'an and Islamic traditions (Ahadith) under the headings of sin, rebellion, crime, etc., are they fixed and unchangeable? This means that in any era and time, these titles are observed as a sin and a criminal act, and with the passage of time, the changes of age, habits, and customs have no role in it or it may be variable and have its own ruling in every situation and time? What is the criterion of stability and change in crimes?In response, it should be said that there are two criteria for determining stability and change in crimes, each of which complements the other.The first criterion for the stability and immutability of crime is its opposition to divine-human nature, Islamic orders and rulings are in harmony with the divine nature of man, which is created based on monotheistic tendency and man is the only being in this world who is dynamic, innovative and creative. He can be active in any way he wants and is not influenced by time and place requirements in such a way that he is deprived of his freedom. Human will is superior to everything. In other words, man often creates the requirements of his time, and it is not the case that time puts him under its control. On the other hand, Islam has laid down general laws, the principle of which does not find any difference due to the difference of complications, but has estimated their branches and details in such a way that it provides the interests of individuals and communities in different situations and cases and at the same time, that general law, the guarantor of the integrity of the monotheistic nature, which acts in order to protect it, is not abandoned, but in such a way that all the details revolve around the axis of the same law, such orders and prohibitions is the axis of fixed and constant human needs, which the difference and transformation of time and place do not cause a difference in them. On the other hand, in the SHARIAH of Islam, according to the real benefits and corruption, orders and prohibitions have been made, according to the teachings of the Qur'an and narrations, it is a natural religion. Therefore, the basis of religious laws has been divinely established in order to preserve and protect this divine nature. But the truth does not create an unmanageable bottleneck for human beings and human life. Rather, in the position of adapting to the social conditions and surrounding, environmental and temporal realities, special jurisprudential attention has been paid to the necessary requirements and requirements of these areas and the secondary titles as well as the necessities under the rule "necessities cause prohibitions to be lifted" have been carefully considered and in this way, specific examples of various requirements have been covered over time in the form of secondary titles and mandatory necessities, and at the same time, the principle of naturalness of the rulings has also been preserved.Another criterion is the survival and truth of the general sentence; the ruling is for the stability and non-change of criminal acts if the title of the first ruling is true. But if, for any reason, it is placed in the scope of secondary titles, in this case, either their criminality is unstable and changeable, and so-called, they lose their status as actuality, or at least the right to be impeached is removed from them, and in any environment and a situation has its own rule based on the title of secondary importance. It should be noted that some of the rules and prohibitions of the Shari'ah which are considered a sin and a crime to oppose them are related to the changing needs of human beings and habits, customs, contracts, environment, and also the states of people have an effect on their implementation. The criminality of this kind of action is not fixed and variable and it is different for different people and situations.According to the mentioned points, we come to the conclusion, that one of the characteristics of the Qur'anic-narrative teachings is that they strictly pay attention to the basic and fixed needs of man, as described, and subordinate the changing needs to the fixed needs. He has known and this characteristic is a miracle that has been used in the legislative structure of this Hanif religion.Social regulations and what has been imposed on us from the living environment are covers that cover our reality and fixed and unchangeable elements; the greatness and uniqueness of the legislative system at the level of the Holy Qur'an is that while stating the fixed and unchanging rules and regulations, it has taken the initiative to establish general laws and basic orders that any group in any time and place can find desirable subjects and the way to perfection. And get their happiness and what causes them loss and corruption at that particular point in time, and recognize their duty. The Holy Qur'an and authentic narrations have laid down orders and laws in general for the establishment of justice and the interests of individuals and society, and the fact that it does not have a fixed form is because the interests and corruptions change due to different circumstances and environmental requirements.