Koran (Qur'an) defined Mahr as "a monetary or non-monetary gift mandated by men to Muslim women and the Biblical women at marriage" . That is to say, Mahr is the gift which bridegroom gives to the bride and then it is the right of the bride. Sunna (Hadith) specifically described the meaning of the 'gift' mentioned in the Koran as all (gold, silver, commodity, real estate, etc.) that has worth, everything that the both bridegroom and bride satisfy, memorizing the Koran and it's education, conversion to Islam, liberation of slave and so on. Nonetheless, the norms of the Koran and Sunnah were not enough to meet all the demands of the vast Muslim world extended after the 9th century. So the Islamic law schools have dealt with the details of Mahr to apply them to the whole Islamic world.

In 2014, the Indonesian Parliament passed Halal Product Assurance Law. When oppositions were raised, Muslims have tried to defend the bill. Under the circumstances where Muslims as the majority coexist with religious minorities, they justify the bill by resorting to such non-religious rationales as quality improvement, consumer rights, global competitiveness, and health. An investigation is made on the process of public hearing on the bill conducted by the Indonesian Constitutional Court in 2017. It is explored how the critical views of the bill were raised and how Muslims defended it against them. By examining the religious and non-religious discourse surrounding the bill, it is expected that multidimensional meanings Indonesian Muslims attach to Islamic consumption, and characteristics of Islamic modernity can be grasped.

Generally speaking, it is said that sectarianism in GCC countries is a transnational phenomenon witnessed across national boundaries. However, in these days, some scholars say that sectarianism plays out in some countries in important ways, and that domestic politics and discriminations of national institutions contribute to the perpetuation of sectarianism. Recently, the authorities of GCC have used sectarian politics as a strategic tactic to solve social and political problems. This is the reason why this paper tries to research domestic problems in GCC countries, including power structure, royal family's conflict, descent-based conflict, nepotism, and tribal conflict.
As for correlation of nepotism and sectarianism, the most important examples are 2016's execution of Shi'i cleric Shaykh Nimr al-Nimr and 2013's intervention of Saudi-UAE military and police into Bahrain, Shi'a-dominated GCC country. After 2011 Arab spring, in Bahrain major political upheaval has been witnessed, in Kuwait and Oman limited protests had been witnessed, in Qatar there was no popular reform demands. It means most GCC countries, regardless of their domestic sectarianism, have wanted stability and security of nation, politically and socially and religiously. In case of Saudi Arabia and Bahrain, we can find sectarianism cuts deeper into social network of both countries. To understand their situations, we have to research two major historical factors, one is the pushing of Saudi Sunni tribes from the interion into Bahrain in 18th century, the other is British's acceptance of Wahhabi expansionism to the Eastern province of Saudi and Bahrain in 20th century. It will be discussed in next paper.

The Arabic community, consisting of 22 allied nations in Southwest Asia and northern Africa, is seen as a monolingual community unified in Arabic language, but it has a very complex structure from the inside.
The official language of the Arab League is the standardized written Arabic language(Fusha), but the communication in informal situations is generally used by the spoken Arabic(□ammiya).
The Arabs have religious faith and admiration for Fusha, but they seem to have a very proud pride in □ammiya.
Considering the linguistic situation of the Arabic community dominated by diglossia, the research on □ammiya is as important as Fusha.
In this study, Iraq Arabic was set as a subject among the contemporary Arabic dialects. Iraq was the foothold Abassiyya dynasty(AD750~1288) which was the golden age of the Arab and Islamic empire and the center of the Arab and Islamic culture.
Iraq was a collective of Middle Eastern and Mediterranean culture in the middle ages. Thus, Iraq has provided the best environment for studying the change of the language by the external factors and linguistic layers deposited by age.
The purpose of this study is to investigate the influence of non verbal factors(history and social factors etc.) on the variation of the spoken Arabic language and it's development through contemporary Iraqi Arabic. And also I research the changed form of the spoken Arabic and it's language identity.