Proceedings Of The 1st International Seminar On Sharia Law And Muslim Society Isslams 2022

This is an open access book. Wael B. Hallaq, a renowned sharia scholar, has called sharia an ‘episteme’ that suffered a ‘structural death’ following the dawn of modernity in the nineteenth and early twentieth centuries (Hallaq 2009, 15–16). Yet, its resurgent is remarkable across a number of jurisdictional fault-lines: from Muslim-majority nations in Middle East and Southeast Asia to Muslim-minority societies in Western Europe and North America. Across these jurisdictions, the relationship between sharia and state law is central. It includes sharia-state encounters, notably in the form of (state) Islamic law, in the field of family law, which is often asserted as the ‘core’ or ‘last stronghold’ of sharia (Moors 2003, 2; Coulson 1969, 115–6), and other substantive areas of law, such as Islamic economics and Islamic philanthropy and also jinayah (Islamic penal law). Regardless of their differences in their own specific context, these areas somehow manage to secure an importance place in the modern days. It involves different loci of authority to interpret, legislate, and enforce sharia, or parts of it that not only flourish but also being challenged around the Muslim world. Equally important are implications of the increasingly unsettled authority of apparently agreed-upon substance of sharia. To contribute on these issues, we would like to invite scholars from diverse discipline including law, anthropology, and Islamic studies, working in both Muslim-majority and Muslim-minority contexts, to present their works in our International Seminar on Sharia, Law, and Muslim Society (ISSLaMS).

This is an open access book. Wael B. Hallaq, a renowned sharia scholar, has called sharia an 'episteme' that suffered a 'structural death' following the dawn of modernity in the nineteenth and early twentieth centuries (Hallaq 2009, 15-16). Yet, its resurgent is remarkable across a number of jurisdictional fault-lines: from Muslim-majority nations in Middle East and Southeast Asia to Muslim-minority societies in Western Europe and North America. Across these jurisdictions, the relationship between sharia and state law is central. It includes sharia-state encounters, notably in the form of (state) Islamic law, in the field of family law, which is often asserted as the 'core' or 'last stronghold' of sharia (Moors 2003, 2; Coulson 1969, 115-6), and other substantive areas of law, such as Islamic economics and Islamic philanthropy and also jinayah (Islamic penal law). Regardless of their differences in their own specific context, these areas somehow manage to secure an importance place in the modern days. It involves different loci of authority to interpret, legislate, and enforce sharia, or parts of it that not only flourish but also being challenged around the Muslim world. Equally important are implications of the increasingly unsettled authority of apparently agreed-upon substance of sharia. To contribute on these issues, we would like to invite scholars from diverse discipline including law, anthropology, and Islamic studies, working in both Muslim-majority and Muslim-minority contexts, to present their works in our International Seminar on Sharia, Law, and Muslim Society (ISSLaMS).

This third edition of the best-selling title Principles of Islamic Jurisprudence has been completely revised and substantially enlarged. In this work, Prof Kamali offers us the first detailed presentation available in English of the theory of Muslim law (usul al-fiqh). Often regarded as the most sophisticated of the traditional Islamic disciplines, Islamic Jurisprudence is concerned with the way in which the rituals and laws of religion are derived from the Qur'an and the Sunnah—the precedent of the Prophet. Written as a university textbook, Principles of Islamic Jurisprudence is distinguished by its clarity and readability; it is an essential reference work not only for students of Islamic law, but also for anyone with an interest in Muslim society or in issues of comparative Jurisprudence.

Grand explanations of how to understand the complex twenty-first-century world have all fallen short–until now. In The Second World, the brilliant young scholar Parag Khanna takes readers on a thrilling global tour, one that shows how America’s dominant moment has been suddenly replaced by a geopolitical marketplace wherein the European Union and China compete with the United States to shape world order on their own terms. This contest is hottest and most decisive in the Second World: pivotal regions in Eastern Europe, Central Asia, Latin America, the Middle East, and East Asia. Khanna explores the evolution of geopolitics through the recent histories of such underreported, fascinating, and complicated countries as Azerbaijan, Uzbekistan, Colombia, Libya, Vietnam, and Malaysia–nations whose resources will ultimately determine the fate of the three superpowers, but whose futures are perennially uncertain as they struggle to rise into the first world or avoid falling into the third. Informed, witty, and armed with a traveler’s intuition for blending into diverse cultures, Khanna mixes copious research with deep reportage to remake the map of the world. He depicts second-world societies from the inside out, observing how globalization divides them into winners and losers along political, economic, and cultural lines–and shows how China, Europe, and America use their unique imperial gravities to pull the second-world countries into their orbits. Along the way, Khanna also explains how Arabism and Islamism compete for the Arab soul, reveals how Iran and Saudi Arabia play the superpowers against one another, unmasks Singapore’s inspirational role in East Asia, and psychoanalyzes the second-world leaders whose decisions are reshaping the balance of power. He captures the most elusive formula in international affairs: how to think like a country. In the twenty-first century, globalization is the main battlefield of geopolitics, and America itself runs the risk of descending into the second world if it does not renew itself and redefine its role in the world. Comparable in scope and boldness to Francis Fukuyama’s The End of History and the Last Man and Samuel P. Huntington’s The Clash of Civilizations and the Remaking of World Order, Parag Khanna’s The Second World will be the definitive guide to world politics for years to come. “A savvy, streetwise primer on dozens of individual countries that adds up to a coherent theory of global politics.” –Robert D. Kaplan, author of Eastward to Tartary and Warrior Politics “A panoramic overview that boldly addresses the dilemmas of the world that our next president will confront.” –Dr. Zbigniew Brzezinski, former national security advisor "Parag Khanna's fascinating book takes us on an epic journey around the multipolar world, elegantly combining historical analysis, political theory, and eye-witness reports to shed light on the battle for primacy between the world's new empires." –Mark Leonard, Executive Director, European Council on Foreign Relations "Khanna, a widely recognized expert on global politics, offers an study of the 21st century's emerging "geopolitical marketplace" dominated by three "first world" superpowers, the U.S., Europe and China... The final pages of his book warn eloquently of the risks of imperial overstretch combined with declining economic dominance and deteriorating quality of life. By themselves those pages are worth the price of a book that from beginning to end inspires reflection." –Publishers Weekly

"This is an excellent and rare exploration of a sensitive religious issue from many perspectives _ legal, cultural and political. The case studies from Indonesia, Malaysia, Singapore and Thailand portray the important and exciting, yet very difficult, negotiation of Islamic teachings in the changing realities of Southeast Asia, home to the majority of Muslims in the world. Interreligious marriage is an important indicator of good relations between communities in religiously diverse countries. This book will also be of great interest to students and scholars of religious pluralism in a Southeast Asian context, which has not been studied adequately." - Zainal Abidin Bagir, Executive Director, Center for Religious and Cross-cultural Studies (CRCS), Gadjah Mada University, Indonesia "The issue of Muslim-non-Muslim marriages has different connotations in the different Southeast Asian states. For example, in Thailand it is more a fluid cultural issue but in Malaysia it reflects great racial schisms with severe legal implications. This book is a welcome one as it examines the issue not only from the perspectives of various Southeast Asian nations but also from so many angles; the legal, historical, social, cultural, anthropological and philosophical. The work is scholarly, yet accessible. Underlying it, there is a vital streak of humanism." - Azmi Sharom, Associate Professor, Faculty of Law, University of Malaya

The theme of the conference is "Reconstructing Morals, Education, and Social Sciences for Achieving Sustainable Development Goals". This theme was formulated due to several considerations. First, the symptoms of moral decline that have the potential to destroy the nation. Morals guide humanity towards truth and civilization. The phenomenon of the dehumanization process in the industrial era that pushed people to be part of abstract societies tends to ignore humanity. The education process as a humanitarian system is increasingly marginalized, especially during discussions about the industrial revolution 4.0 and Society 5.0. The conference placed six sub-themes for speakers and participants to share ideas, namely: Social Sciences and Laws, History and Cultural Studies, Interdisciplinary Studies, Morals and Humanities, Policy, Politics, and Communication, Education. The committee has received 195 abstracts from prospective speakers. However, there are only 80 abstracts that are eligible to be presented at this conference.

As the forces of globalisation and modernisation buffet Islam and other world religions, Indonesia's 200 million Muslims are expressing their faith in ever more complex ways. This book examines some of the ways in which Islam is expressed in contemporary Indonesian life and politics. Editors from Australian National University.

Indigenous psychology is an emerging new field in psychology, focusing on psychological universals in social, cultural, and ecological contexts - Starting point for psychologists who wish to understand various cultures from their own ecological, historial, philosophical, and religious perspectives