The meaning of Jihad should be seen from the point of view of Shariah, not political or religious interests. Because Sharia is a guideline, a moral, a custom, a law and norms of Muslim life, and the Jihad is also a part of Shariah.
The first source of Shariah, the Koran, has 30 Jihad-related passages, and the meaning of the Jihad mentioned here is a comprehensive and conceptual concept, such as struggle or effort for Islam and Muslim community (Umma) in the way of Allah. A number of related passages in Shariah's second source, Hadith (Sunni Bukhari Hadith and Shia al-Kafi) are summarized. As a result of analyzing these, it can be interpreted as Holy War as a few, and in many cases it can be seen as confirming the concept of Jihad of the Koran.
Interpreting Jihad as a Holy War is more negative than positive. Inside Islam, extremists tend to use Jihad as a means to justify their actions. Outwardly, it uses Jihad to make Islam mistake it as a religion of violence or to make Muslims aware of it as a fanatic. Therefore, it seems desirable to interpret the Jihad as a comprehensive and conceptual concept like in the Koran.

Islam is a law oriented religion. Its instructions cover all aspects of the individual and social life of Muslims. Halal in terms of the dietary standard means permitted and lawful eating, drinking, and using. Halal and haram (prohibited) as divine orders are important code of conduct for Muslim lifestyle. It is also important for non-Muslims, because they have close ties with Muslims. Since Muslim countries are one of the largest and most attractive markets in the world, having a deep knowledge of their culture, values and food standards is an important issue.
This study attempts to examine the halal and haram seafood from the main five Islamic legal point of view. It is a qualitative, comparative, and jurisprudential study. Therefore, by referring to the primary sources of the five legal schools (Hanafi, Shafi'i, Maliki, Hanbali, and Shia), relevant materials were collected, classified, and discussed, and the conclusions were drawn accordingly. This paper classifies the jurisprudential differences resulting from the application of different research methods on halal seafood, such as evaluation of the authenticity of the prophetic traditions, classification of the primary sources, interpretation of words, applying the scientific researches, and using modern technology. About the halal seafood standards, it concludes that without any controversy, all scaly fishes and shrimps are halal, but the jurists disagree on other seafood. Even there is no consensus among the jurists from the same school on certain seafood.

Saudi Arabia's guardianship law has drawn global attention as the number of women who flee from their country to seek asylum are increasing. While Saudi women support abolition of the guardianship law, asserting that the law oppresses women's rights, the government introduced various new policies to ease the law since 2017 within the frame of the Saudi Vision 2030's reform policy. However, despite the new policies, a guardian's permission is still customarily needed in Saudi Arabia. Unlike Saudi women and the government's position toward law, the religious elites and tribal people oppose abolition of the law, claiming that it contradicts the tradition and customs of Saudi Arabia. Considering the disputes and debates around the guardianship law within Saudi Arabia, the purpose of this study is to examine and analyze the four parties'(women, government, religious elites, and tribal people) controversial positions towards the law based on a literature review as well as to suggest the future direction that Saudi society would take under the Saudi Vision 2030.

Spain's history has witnessed a serious decline of the presence of Islam for long period after the end of Muslim rule through the so-called Reconquista, which was followed by a Christian rule that persecutes Muslims and forced their conversions to Catholicism until Islam's presence in Spain had vanished within the 17th century. However, in Modern times, Spain started to adopt democratic policies that permit the freedom of religions, which allowed Islam to re-appear in Spain with the emergence of a Spanish Muslim minority. This paper will try to shed light on this Muslim minority in Spain trying to search for its linkages with Medieval Muslim Spain (Al-Andalus). This would be through searching the formation of the Modern Spanish Muslim minority, and its activities, to see how far it has relations with the Andalusian identity. These relations might be based on the self-estimation within the Muslim minority itself according to the internal perception of Muslims Spaniards themselves for their roots or connections with the Andalusian heritage of Spain. From the other hand, linkages with Al-Andalus also could be according to the external vision of other members of Spanish society for the Andalusian roots of the risen Muslim community in Spain, as this may have impacts on the social cohesion in Spain.

The story of the establishment of Saudi Arabia goes back to the religiopolitical alliance between Muhammad Ibn 'Abd al-Wahhab and Muhammad Ibn Sa'ud, which started with an encounter between these two influential men in 1744. It is widely accepted that the religious zealotry of the Wahhabis was one of the major driving forces in the conquest of the Arabian Peninsula by providing the Āl Sa'ud with political justification in the name of jihad.
However, the more mainstream Wahhabi leaders accepted the decisions of the Saudi political leadership in the process of establishing the kingdom, and became further subordinate to the ruling family. The pragmatic attitude of the Wahhabi 'ulama toward their political leadership has been strengthened during the 20th century. The pragmatic tendency of the Wahhabis toward their rulers goes back to the time of the collapse of the second Saudi state; a collapse caused by quarrels over the succession to the throne led in turn to civil war and conflict between rival claimants. All this led to the collapse of the state in 1891 and the conquest of Najd by the Rashid family of Ha'il. In addition oil wealth generated in the 20th century has played an important role in making the Saudi ruler superior to the 'ulama.

The documentary 「Kore Ayla」 and the film 「Ayla: The Daughter of War」 reproduce a story of a Turkish veteran Suleyman and that of Ayla who was orphaned by Korean War, taking them as their common theme. These are special works that visualize the developing process of photographs into a documentary and subsequent films.
The film 「Ayla: The Daughter of War」 is based on the documentary 「Kore Ayla」, a documentary about humanism that transcends nationalities of Turkish veteran and an orphaned Korean girl. The two different genres take on different format, plot, and techniques. The biggest difference is that while「Kore Ayla」 focuses on the story of Suleyman and Ayla after the war as it is a special project for commemorating sixty years of Korean War, 「Ayla: The Daughter of War」 focuses their story in the moment of Korean War.
「Kore Ayla」 mainly deals with the process of the characters' separation and reunion after sixty years' time, rather than how they were during the war. On the other hand「Ayla: The Daughter of War」 covers their story from the humanistic point of view. The plot is enriched with some fictional episodes which is the distinctive trait of a film. Also, there are various characters featuring around them.
Both the documentary and the film records photographs and stories of Suleyman, who practiced the true love for humanity beyond race, nationality, and religion. Thus, 「Kore Ayla」 and 「Ayla: The Daughter of War」 are considered meaningful contents in that they offered a chance to deliver and share the impacts of Korean War on mankind with posterity.