Cadar (veil) as part of the Islamic Shari'a, has always been a controversial issue among Muslims. In the study of Islamic interpretation itself the arguments governing the obligation or the absence of the cadarare still disputed. So that, this paper aims to examine the various views of Muslim scholars and commentators on the law of wearing cadar for Muslim women without regard to the normative and historical side of that usage. Most of them argue that the use of cadar normatively may become mandatory in a region, if it has become a collective agreement and become a socially acceptable norm. While in certain environments, not using a cadar may be better if it is intended to reject mudharat. This may occur because historically the command of "necessity" of using cadar in the Prophet’stime, is intended as an identity for Muslim women and independent so it can not be disturbed, not because their faces should not be opened and treated as part of satr, that is the part to must be hidden.Cadar sebagai bagian dari syariat Islam, selalu menjadi isu yang kontroversial di kalangan umat Islam.Dalam studi tafsir Islam sendiri dalil-dalil yang mengatur mengenai wajib atau tidaknya penggunaan cadar masih diperdebatkan. Untuk itu, tulisan ini bertujuan mengakaji berbagai pandangan para ulama tafsir dan para cendekiawan muslim terhadap hukum penggunaan cadar bagi perempuan muslim tanpa mengindahkan sisi normatif dan historis dari penggunaan cadar tersebut. Sebagian besar di antara mereka berpendapat bahwa penggunaan cadar secara normatif bisa saja menjadi wajib di suatu wilayah, jika hal itu telah menjadi kesepakatan bersama dan menjadi norma yang diterima secara sosial. Sementara di lingkungan tertentu, tidak menggunakan cadar bisa jadi akan lebih baik jika hal itu bertujuan untuk menolak mudharat. Hal ini dapat terjadi karena secara historis perintah “keharusan” penggunaan cadar pada masa Nabi, dimaksudkan sebagai identitas bagi perempuan muslim dan merdeka sehingga tidak dapat diganggu, bukan karena wajah mereka tidak boleh dibuka dan diperlakukan sebagai bagian dari satr, yakni bagian yang harus disembunyikan.

Abstrak. Artikel tentang urgensi hukum kepatuhan syariah dalam perbankan syariah di Indonesia merupakan telaah terhadap sumber-sumber kepustakaan. Artikel ini membahasa tentang kepatuhan syariah sebagai sebuah conditiosine qua non untuk perbankan syariah. Juga tentang kerangka hukum kepatuhan syariah dalam perbankan syariah di Indonesia. Kerangka kerja dari kepatuhan syariah dalam perbankan syariah di Indonesia di atas menunjukkan beberapa poin yang menarik. Regulasi terhadap kepatuhan syariah tampak dengan jelas memberikan penekanan setidaknya kepada tiga aspek: karakteristik tertentu dari bank syariah dan bisnis perbankan syariah sebagaimana dinyatakan dalam definisi, persyaratan untuk pendaftaran untuk sebuah ijin, dan prinsipprinsip operasional dari sebuah bank. Gubernur Bank Indonesia bertanggung jawab atas ijin pendirian bank. Hal ini berbeda dengan misalnya, Malaysia, dimana otoritas untuk menyetujui sebuah perijinan dari sebuah institusi bank berada dalam tangan Menteri Keuangan melalui rekomendasi dari Bank Sentral. Di samping itu, jelas juga bahwa pengajuan untuk sebuah izin harus menyertakan pernyataan terkait tujuan dari bank untuk melakukan bisnis perbankan yang sesuai dengan prinsip-prinsip syariah dalam Anggaran Dasar/Anggaran Rumah Tangga dari berdirinya sebuah bank.Kata kunci : urgensi hukum; kepatuhan syariah; perbankan syariah. Abstract. Article about the urgency of sharia law compliance on sharia banking in Indonesia a review against available sources of literature & nbsp ;This article supposed to be about sharia compliance as a conditiosine qua non into banking. And it is also about a legal framework to sharia compliance on sharia banking in Indonesia. The framework on which of submission sharia oon shariah banking in Indonesia above express its strongest a couple of point what was interesting about it. The regulation on sharia compliance was clearly visible emphassies at least to three aspects : Certain characteristics of sharia bank and banking business sharia as stated in definition, the requirements for registration for a permit, and the principles of operational from a bank. Bank Indonesia Governor in charge of approval the establishment of a bank. These aspects were in contrast as contrasted with eg Malaysia, where authority to passed a licensing of an institution banks are in hand finance minister through recommendations from central bank. On top of that, clear that fillinf for a permission to include statement related to the purpose of a bank to carry on the banking business in according with sharia principles in the articles of aassociation / household budget of the establishment of a bank.

Poverty is highly associated with many negative measurable aspects of life. Therefore, it is often regarded as a sign of failure. One of the arguments that prove this premise is that poverty is closer to disbelief. By rejecting doubt to preserve religion, a group that adheres to its logical religion will avoid poverty. Poverty in Kelantan shows the opposite. In a state of extreme religious adherence in terms of understanding, beliefs, and practices, more than half of the poor in Kelantan are hardcore poor. At the same time, the hardcore poor and the poor in Kelantan have the highest number in Peninsular Malaysia. This paper aims to study the relationship between poverty and religiosity in Kelantan. About 3,000 poor in ten provinces in Kelantan selected as respondents through stratified sampling. This study has demonstrated the true definition of poverty which includes the element of soul. It is clearly different from current definitions that focus more on property ownership.

Product practices in Islamic Financial Institutions (LKS) have so far attracted specialattention, especially on the application of the contract. The fundamental differencesbetween the LKS and the conventional financial institutions are contracts/agreementsbefore making financial transactions. Many conducted research on the application ofthe LKS contracts. Some contracts madeby LKS on its products so farhave notcomplied withthesharia provisions. The basic rule refers to thefatwa (religiousadvisory opinions) of the National Sharia Board and the Council of IndonesianUlema (DSN-MUI). One of them is DSN-MUI fatwa No. 25 of 2002 concerningrahn. In addition to rahn, this fatwa also explains rules concerning the contract ofijara. Pawnshopsthat apply sharia principles in their products haveintroducedrahnproducts based on this the fatwa. Therefore, systematic research on the application ofthe ijara contract onrahn products is necessary.Keywords: ijara , rahn, DSN-MUI, sharia pawhshop.