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.

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.

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

The proceedings of International Conference on Science, Education, and Technology 2019 are the compilation of articles in the internationally refereed conference dedicated to promote acceleration of scientific and technological innovation and the utilization of technology in assisting pedagogical process.

Exploring language, culture and education among immigrants in the United States, this volume discusses the range of experiences in raising children with more than one language in major ethno-linguistic groups in New York. Research and practice from the fields of speech-language pathology, bilingual education, and public health in immigrant families are brought together to provide guidance for speech-language pathologists in differentiating language disorders from language variation, and for parents on how to raise their children with more than one language. Commonalities among dissimilar groups, such as Chinese, Korean, and Hispanic immigrants are analyzed, as well as the language needs of Arab-Americans, the home literacy practices of immigrant parents who speak Mixteco and Spanish, and the crucial role of teachers in bridging immigrants' classroom and home contexts. These studies shed new light on much-needed policy reforms to improve the involvement of culturally and linguistically diverse families in decisions affecting their children's education.