Provides a close analysis of theʿAqila, a group collectively liable for blood money payments, in Islamic law and history.

The Research Handbook on Islamic Law and Society provides an examination of the role of Islamic law as it applies in Muslim and non-Muslim societies through legislation, fatwa, court cases, sermons, media, or scholarly debate. It illuminates the intersection of social, political, economic and cultural factors that inform Islamic Law across a number of jurisdictions. Chapters evaluate when and how actors and institutions have turned to Islamic law to address problems faced by societies in Muslim and, in some cases, Western states.

This book, first published in 2006, is an account of the theory and practice of Islamic criminal law.

A short exposition of the value and concept of human rights in Islam as noted in the Quran and Sunnah

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; font: 10.0px Arial} The model of Islamic insurance policy is based on the principles of mutual cooperation, brotherhood and solidarity. This timely volume contradicts the widely-held belief that insurance policies oppose the teachings of Islam, exploring ways in which it coheres with Shari’ah law. The book explores Takaful, an insurance paradigm that is in accordance with Islamic principles and suits the needs of modern Islamic economies and communities.

Offering the first close study of the ʿAqila, a group collectively liable for blood money payments on behalf of a member who committed an accidental homicide, Nurit Tsafrir analyses the group's transformation from a pre-Islamic custom to an institution of the Shari'a, and its further evolution through medieval and post medieval Islamic law and society. Having been an essential factor in the maintenance of social order within Muslim societies, the ʿAqila is the intersection between legal theory and practice, between Islamic law and religion, and between Islamic law and the state. Tracing the history of the ʿAqila, this study reveals how religious values, state considerations and social organization have participated in shaping and reshaping this central institution, which still concerns contemporary Muslim scholars.

Does Islamic law define Islamic ethics? Or is the law a branch of a broader ethical system? Or is it but one of several independent moral discourses, Islamic and otherwise, competing for Muslims’ allegiance? The essays in this book present a range of answers: some take fiqh as the defining framework for ethics, others insert the law into a broader ethical system, and others present it as just one among several parallel Islamic ethical discourses, or show how Islamic ethics might coexist with non-Muslim normative systems. Their answers have far reaching implications for epistemology, for the authority of jurists and lay Muslims, for the practical moral challenges of daily life, and for relationships with non-Muslims. The book presents Muslim ethicists with a strategic contemporary choice: should they pursue a single overarching methodology for judging all ethical questions, or should they relish the rhetorical and political competition of alternative but not necessarily incompatible moral discourses?

Militant Islam provides a sociological framework for understanding the rise and character of recent Islamic militancy. It takes a systematic approach to the phenomenon and includes analysis of cases from around the world, comparisons with militancy in other religions, and their causes and consequences. The sociological concepts and theories examined in the book include those associated with social closure, social movements, nationalism, risk, fear and ‘de-civilising’. These are applied within three main themes; characteristics of militant Islam, multi-layered causes and the consequences of militancy, in particular Western reactions within the ‘war on terror’. Interrelationships between religious and secular behaviour, ‘terrorism’ and ‘counter-terrorism’, popular support and opposition are explored. Through the examination of examples from across Muslim societies and communities, the analysis challenges the popular tendency to concentrate upon ‘al-Qa’ida’ and the Middle East. This book will be of interest to students of Sociology, Political Science and International Relations, in particular those taking courses on Islam, religion, terrorism, political violence and related regional studies.

Mamluk Cairo, a Crossroads for Embassies offers an up-to-date insight into the diplomacy and diplomatics of the Mamluk sultanate with Muslim and non-Muslim powers. This rich volume covers the whole chronological span of the sultanate as well as the various areas of the diplomatic relations established by (or with) the Mamluk sultanate. Twenty-six essays are divided in geographical sections that broadly respect the political division of the world as the Mamluk chancery perceived it. In addition, two introductory essays provide the present stage of research in the fields of, respectively, diplomatics and diplomacy. With contributions by Frédéric Bauden, Lotfi Ben Miled, Michele Bernardini, Bárbara Boloix Gallardo, Anne F. Broadbridge, Mounira Chapoutot-Remadi, Stephan Conermann, Nicholas Coureas, Malika Dekkiche, Rémi Dewière, Kristof D’hulster, Marie Favereau, Gladys Frantz-Murphy, Yehoshua Frenkel, Hend Gilli-Elewy, Ludvik Kalus, Anna Kollatz, Julien Loiseau, Maria Filomena Lopes de Barros, John L. Meloy, Pierre Moukarzel, Lucian Reinfandt, Alessandro Rizzo, Éric Vallet, Valentina Vezzoli and Patrick Wing.

By examining a wide range of Arabic and Persian literature from the eighth to the thirteenth century, Louise Marlow shows the tension that existed between the traditional egalitarian ideal of early Islam, and the hierarchical impulses of the classical period. The literature demonstrates that while Islam's initial orientation was markedly egalitarian, the social aspect of this egalitarianism was soon undermined in the aftermath of Islam's political success, and as hierarchical social ideas from older cultures in the Middle East were incorporated into the new polity. Although the memory of its early promise never entirely receded, social egalitarianism quickly came to be associated with political subversion. This 1997 book will be of use to a wide readership of Islamic historians and of scholars assessing the impact of the modern Islamic revival.