Sharia

La sharía y el derecho islámico son dos referentes fundamentales para la organización y supervivencia de las comunidades musulmanas en los países occidentales. Les han permitido configurar de una manera informal, pero decisiva, los márgenes de actuación y de buenas prácticas para el cumplimiento de los preceptos del islam en la diáspora. Este libro ofrece un estudio de las demandas de autorregulación jurídica de las minorías religiosas en Occidente. Una voluntad de autorregulación que surge de la necesidad de contar con un sistema normativo propio basado en la cultura y la religión de sus miembros, y que se enmarca en el denominado pluralismo jurídico de base religiosa, que aborda la posible coexistencia de dos o más sistemas u ordenamientos normativos. A través de estas propuestas y las controversias a las que ha dado lugar, se manifiesta la implosión jurídica que la diversidad cultural y religiosa ha provocado en las sociedades occidentales y la necesidad de comprenderla para, quizá, aceptarla y, en su debido momento, incluirla.

Landmark Decisions for Comparative Research

In many countries of the Middle East and North Africa, the institutions charged with constitutional review have undergone substantial reform in recent decades, indicating a rising awareness of the constitutional review as a potent instrument. New courts have been created (e.g. Iraq 2004), and existing courts have been attributed new competences and procedures (e.g. Tunisia 2014, Morocco 2017). Most courts have expanded their role and relevance (e.g. Egypt and Kuwait), shaping political and societal change.

Résumé Dans le dār al-islām, c’est une conception juridique et contractuelle du mariage qui prévaut : le mariage y est, en effet, un contrat qui fixe les droits et les obligations des époux. Sur la base d’un corpus de documents juridiques rédigés entre les IIIe/IXe et les Xe/XVIe siècles, à partir de cas provenant de plusieurs régions du monde arabe médiéval, nous mettons ici en valeur la situation matrimoniale des femmes, en particulier, la valeur de la dot, les relations conjugales et l’ajout éventuel aux contrats de conditions qui leur sont favorables. La vie de couple peut en effet être rythmée par une succession d’actes de droit personnel : mariages, quittances de réception de la dot, répudiation ou divorce. Le corollaire étant que certaines femmes n’hésitent pas à saisir le qāḍī pour faire respecter les clauses qu’elles, ou leur représentant, ont fait inscrire dans les contrats.

""An unexpected gem. An innovative book which explores the everyday lived reality of Muslim minorities in Hong Kong. The contemporary focus is framed by a fascinating history of South Asian Muslims which reaches back into the early 19th century. This beautifully wrought study sheds a great deal of light on a range of issues impacting Muslim minorities: from the extent of hybridity—adapting basketball spaces to cricket—to the challenge of eating halal in a culinary culture where pork is ubiquitous! Young Muslims in Hong Kong face racism and their inability to access Chinese language schools has huge implications for employment and social mobility. However, Islam is respected and they are not seen through a security lens. In all, a hopeful study." —Philip Lewis, author of Islamic Britain and Young British and Muslim

"There has long been a need for a book-length account of Muslims in Hong Kong; this readable and informative book admirably fills this void. Anyone interested in how Muslims make their lives and practice their faith in the Chinese city of Hong Kong should definitely read it." —Gordon Mathews, author of Ghetto at the Center of the World: Chungking Mansions, Hong Kong

"In this insightful and fascinating book, O'Connor walks us through the bustling streets of Hong Kong where space, civility, hope and freedom are created every day by the territory's diverse Muslims. It provides a rare glimpse into an imperfect, but perhaps 'good enough' cosmopolitanism, lived in the schools, homes, shops and lives of ordinary people. Amidst the worry and panic about young Muslims in diaspora as either problems or victims, this is a refreshing and much-needed account of the valuable ways a global city deals with difference. An essential text for scholars and students of youth, diversity and contemporary multiculturalism." —Anita Harris, author of Young People and Everyday Multiculturalism

More than a quarter of a million Muslims live and work in Hong Kong. Among them are descendants of families who have been in the city for generations, recent immigrants from around the world, and growing numbers of migrant workers. Islam in Hong Kong explores the lives of Muslims as ethnic and religious minorities in this unique postcolonial Chinese city. Drawing on interviews with Muslims of different origins, O’Connor builds a detailed picture of daily life through topical chapters on language, space, religious education, daily prayers, maintaining a halal diet in a Chinese environment, racism, and other subjects. Although the picture that emerges is complex and ambiguous, one striking conclusion is that Muslims in Hong Kong generally find acceptance as a community and do not consider themselves to be victimised because of their religion."

As the theory of multiple modernities began to question the uniform transformation and conversion of all modern societies, several culturally specific definitions of secularism/laïcité by modernising elites were already prevalent in different nation states in the non-Western world. Although the Turkish constitution of 1928 was the first to set up a secular state and to explicitly define laïcité, as Talal Asad and others have noted, de facto secularisation in the form of control and definition of religion by the state had already been ongoing for the better part of a century.

De islam is een monotheïstische religie die ontstaan is in de zevende eeuw op basis van openbaringen aan de profeet Mohammed. Centraal staan het heilig boek, de Koran, en de vijf ‘zuilen’: de geloofsbelijdenis (shahada), het gebed (salat), het betalen van armenbelasting (zakat), het vasten (sawm) en de bedevaart (hadj). Grote waarde wordt gehecht aan de sharia: de religieuze plichtenleer die het menselijk handelen in wereldse en religieuze zaken bepaalt, zowel in de relatie van mensen onderling als van mens tot Allah. Moslims (mensen die de weldaden van Allah erkennen en overeenkomstig zijn wil willen leven) denken en geloven heel verschillend. De meeste moslims zijn soennieten. Op de tweede plaats komen sjiïeten. Daarnaast zijn er nog kharidjieten en moslims die mystiek-devotioneel ingesteld zijn. Ze hebben een verschillende kijk op andersgelovigen, op ethische vragen en op religieuze vragen.

There remains a deeper problem in making a religious text foundational and that can be summed up in Is Islam a Political Ideology?-Patheos This book is an accessible and comprehensive account of political Islam in the twenty-first century. Drawing on insights from comparative politics and Islamic Egyptians in hajj divided over Islam in politics-Yahoo News 14 Nov 2014-13 min-Uploaded by CrashCourseIn which John Green teaches you about how Islam has interacted with politics during it's. Islam and Politics: Politics Course: SOAS RELATIONSHIP BETWEEN. RELIGION AND POLITICS. IN ISLAM. A speech delivered. by. Hazrat Mirza Tahir Ahmad Khalifatul Masih IV. at the Inter?religious 12 Jun 2015. Islam and Politics in the Middle East. Explaining the Views of Ordinary Citizens. Mark Tessler. Series: Indiana Series in Middle East Studies. Shariah Relationship Between Religion and Politics in Islam One of the comments which writers on Islamic Political Philosophy often make is that it is irremediably conservative. Even the so-called modernizers have in Political Islam. The power of religion. For Islamists, government is proving harder than opposition. Jul 13th 2013 From the print edition. Timekeeper. Add this Political aspects of Islam-Wikipedia, the free encyclopedia Empire, Islam, and Politics of Difference. Ottoman Rule in Yemen, 1849-1919. Go to Online Edition. Thomas Kuehn. Historians of the Middle East in the long Amazon.com: Islam and Politics (9780415782579): Peter 29 Jun 2014. Political Islam is an attractive concept for many Muslims and some expect it to resolve some of the economic, political and cultural problems ?Islamic politics-English-islamqa.info Islamic politics. 178080-Is it permissible for ordinary people to label as a kaafir one who reviles Islam, without referring to the scholars concerning that? Islam and Politics Shia Political Thought Books on Islam .-Al-Islam Islam is a cultural, religious and political system. Only the political system is of interest to kafirs (non-Muslims) since it determines how we are defined and treated Political Islam: The power of religion-The Economist Over the past three decades, scholars, government analysts and terrorism experts have examined the relationship between Islam and politics. But specialists The Basics of the Political System in Islam (part 1 of 2): Islam a Total. 23 Apr 2013. In the wake of Egypt's revolution, a sea change is undeniably under way: Islam is playing a different and more powerful role in Egyptian public Islam and Politics in the Middle East-Indiana University Press ?Islam and Politics, Fourth Edition (Contemporary Issues in the Middle East) [John Esposito] on Amazon.com. *FREE* shipping on qualifying offers. This work on Essential Features of the Islamic Political System by. Abul Ala Maududi. The political system of Islam is based on three principles: Tawhid (unity of Allah), Risalat Religion and Politics: Islamexplorefaith-ExploreFaith.org Political aspects of Islam are derived from the Qur'an, the Sunna (the sayings and living habits of Muhammad), Muslim history, and elements of political. Islam and Politics in the New Egypt-Carnegie Endowment for. Islam is a "total way of life." It has provided guidance in every sphere of life, from individual cleanliness, rules of trade, to the structure and politics of the society. Empire, Islam, and Politics of Difference Brill Most Muslims are comfortable practicing their faith in the contemporary world. Relatively few feel there is an The Oxford Handbook of Islam and Politics-Oxford University Press 30 Oct 2012. From Yahoo News: Now that she has finished the hajj and is returning home to Egypt, Magda Bagnied says her family will no doubt try to Islam and Politics in Europe-University of Birmingham ISLAM Judaism Christianity What is the view of the relationship between religion and politics? by John Kaltner. Muslims believe religion is an essential aspect Essential Features of the Islamic Political System-Islam 101 Islam and Politics: Crash Course World History 216-YouTube The module begins with an introduction to Islamic doctrine and Sunni-Shi'a and. It will than examine the historical, social and political factors leading to the What is Political Islam Middle East Research and Information Project Oxford Handbook of Islam and Politics-Oxford Handbooks Islam and politics. Course Code: 15PPOH006; Unit value: 0.5; Taught in: Term 1. The course examines the interaction between politics and the various Islam and politics openDemocracy 16 Dec 2014. Therefore, it could not acquire the political leverage that I showed al-Azhar had gained after the 1970s in my book Gardiens de l'Islam (1996). Islam and Politics, Fourth Edition (Contemporary Issues-Amazon.com The Oxford Handbook of Islam and Politics offers a geographically comprehensive, in-depth analysis of the interaction of Islam and politics in the post-9/11 era, .

Can a democratic society and Sharia law co-exist? This question increases in importance as the number of nations who follow Sharia law while modernizing is increasing. One argument suggests that there is no difference between allowing sharia tribunals to hear family and financial law and allowing Jewish families to have separate mediation. Another argument reflects that Sharia law is discriminatory against women and thus is an affront to development. This paper develops a proposal to study whether or not democracy and Sharia law can co-exist, in order to make public policy recommendations.

A discussion of how concepts of the ummah and the other inform different approaches to adultery in Shari'a law in particular in respect of women.

I am grateful to the School of Law, Sociology and Politics at Sussex University for the granting of permission to publish this article.

In the coming years, human-animal relations can be expected to be an increasing concern in the Islamic world and among the Muslim diaspora given the pressures applied by the globalizing network of industrial economies and rapid advancements in the biological sciences. Th e issue of how to eff ectively engage Islamic discourse in global dialogues on human-animal relations can also be expected to become more pressing. Th is paper argues that the current strategies of producing and engaging Islamic discourse do not take into account the complexities of how Islamic discourse is generated and are both limited by a legalistic or sharia focus. Instead an adab-centred approach is proposed as a means of cultivating both a more engageable form of Islamic discourse and a broader global dialogue on human-animal relations.

Scholarship on personal status law systems in Muslim-majority countries stresses the challenges facing women's rights activists seeking to reform family laws. Yet, little research is done on how Islamic family law systems, being inherently pluralistic, could enable activists to challenge hegemonic hermeneu-tical understandings of Islam. This article draws from a qualitative study of a decade and a half long campaign to reform divorce laws in Egypt to argue that dual legal systems, like the Egyptian one, enabled women's rights activists to push forward novel hybrid rights claims, despite the structural and discursive constraints they faced. Grounding those claims in the context of Egypt's plur-alistic family law system and shrewdly negotiating multiple legal orders, including alternative interpretations of Islamic Shari'a and national codes, women's rights activists successfully utilized the cultural power of legal pluralism. The success of this campaign demonstrates the ways in which the institutional and discursive dimensions of a pluralistic family law system in Egypt provided a surprising resource for reform. On a theoretical level, the case study presented in this article highlights the complex legacy and consequences of legal pluralism on women's rights within culturally and politically constrained settings.

Islamic banking is fast emerging as an alternative to the interest based conventional banking. It has registered exponential growth in last two decades. The recent global financial crisis and its impact on the conventional banking, has further given impetus to the concept of Islamic banking. India, with a Muslim population of over 180 million is the second largest Muslim population in the world. It remains an unexplored and a big market for Islamic Banking system. This study is an attempt to understand the awareness and attitude of Indians towards Islamic banking. For this purpose, a representative sample of the population is chosen and surveyed with the help of structured questionnaire developed for this purpose. The data collected is analyzed by applying appropriate statistical tools. Proper inferences are drawn and meaningful conclusions are made. This study will help us to identify the major areas of growth and challenges before Islamic finance in India. In the final part of the paper an attempt has been made to conduct a SWOT analysis of Islamic banking in India.

تسعى هذه القراءة إلى إلقاء الضوء على أطروحات د. خالد أبو الفضل، أحد أهمّ علماء الشريعة المعاصرين وأستاذ القانون في جامعة كاليفورنيا، وتتناول أفكاره عن القيم الجوهريّة في الإسلام، التي تمثّل في نظره الركائزَ التي تقوم عليها الرؤية الإسلاميّة للحياة

This paper discusses the compatibility of Sharia, or Islamic law, with the Canadian legal system and liberal values. The paper examines the key components of Sharia, including financial regulations, marriage and divorce laws, and penal law, and compares them to the Canadian Charter of Rights and Freedoms and John Rawls' theories of social justice. The paper also considers the potential for conflict between Sharia and the Canadian Constitution Act of 1982 and parliamentary tradition. The paper ultimately concludes that Sharia is incompatible with the Canadian legal system due to its patriarchal and discriminatory nature, and potential violations of the Charter and international human rights laws. The paper also discusses the challenges of dealing with a religious legal system within a Western state, such as the potential for discrimination against non-Muslims and suppression of freedom of thought and speech.

The objective of this article is to highlight the impact of regulatory issues of the Shari’ah Supervisory Board (SSB) on Shari’ah compliance in the contemporary Islamic finance industry. For institutions offering Islamic Financial Services (IIFS) to gain the trust of their Muslim clients, financial institutions normally incorporate a religious board in the form of an SSB. In theory, the function of the SSB is to ensure that IIFS operate within Shari’ah norms and teachings. However, given that SSBs in countries like Saudi Arabia, Egypt, Turkey and the United Kingdom are generally unregulated, concerns have been raised about the feasibility of a viable and functional Shari’ah governance culture in IIFS. Doubts relate mainly to the unclear functions and legal settings of SSBs; a lack of accountability and transparency; conflict of interests and the lack of independence of SSBs, as well as poor training and the inadequate qualifications of SSB members. The key argument in this article is that the prevalence of these critical governance issues largely reduces the level of Shari’ah compliance in the Islamic finance industry. Thus, the article argues that regulators in Islamic and secular countries need to intervene and regulate Shari’ah governance in IIFS so as to ensure a sound financial system and investor confidence.

Abstract: A Hermeneutic Approach in the Study of Islamic Law. Hermeneutics is an approach that is used to analyze text. Currently, hermeneutics is widely used in the study of texts in almost all fields of science, among others: philosophy, arts, literature, history, law, and others, including the study of Islamic law. One characteristic of Islamic law
is its position in area of idealism and positivism. It is idealist because Islamic law which is sourced from Allah Swt. and stated by positivism within certain limits, Islamic law is always up to date. Hermeneutics is a scientific approach which originated in the West so that it has its own characteristics. Due to those historical roots and different characteristics, if
hermeneutics is used in the study of Islamic law, some problems will be encountered.
Keywords: hermeneutics, sharia, jurisprudence, ta’wîl, qat‘î

Abstrak: Pendekatan Hermeneutika dalam Kajian Hukum Islam. Hermeneutika merupakan salah satu pendekatan yang digunakan untuk menganalisis suatu teks. Saat ini hermeneutika banyak digunakan dalam kajian teks hampir di segala bidang keilmuan, antara lain: filsafat, seni, sastra, sejarah, hukum, dan yang lainnya, tidak terkecuali dalam
studi hukum Islam. Salah satu karakteristik hukum Islam adalah posisinya berada di wilayah idealisme dan positivisme. Idealisme karena hukum Islam merupakan hukum yang bersumber dari Allah Swt. dan dikatakan positivisme karena dalam batas-batas tertentu hukum Islam senantiasa mengikuti perkembangan zaman. Hermeneutika merupakan salah
satu metode pendekatan keilmuan yang lahir di dunia Barat sehingga mempunyai karakteristik tersendiri. Karena mempunyai akar sejarah dan karakteristik yang berbeda, maka ketika hermeneutika digunakan dalam kajian hukum Islam akan menemui beberapa masalah.
Kata Kunci: hermeneutika, syariah, fikih, takwil, qat‘î

Just before Ramadan this year, the Muslim Mamas private Facebook group for Muslim mothers, that has over 20,000 members and is like a Muslim version of Mumsnet, asked if I would answer some questions about Ramadan and "intimacy" (read: sex). I consented, and my answers were published on the group, I believe. I am reproducing the questions here, followed by my answers. These have been updated slightly from the ones I sent to Muslim Mamas. Before my answers, I set my stall out on my current approach to Hadith and Fiqh.

THE QUESTIONS 1. What affectionate acts between husband and wife are permissible during Ramadan, and which ones break the fast? (Kissing, fondling, open mouth kissing, dry humping, ...) 2. What does Islam say about the importance of female sexual pleasure? 3. What is your opinion of self-pleasure. Is it permissible in Islam? (If you do not agree that it is permissible, how is it that one person can then teach another about their own pleasure?) 4. What is your opinion about the permissibility of sex toys in Islam? 5. What is your opinion about oral sex in Islam? 6. If a woman is raped by her husband during Ramadan, does she have to make up the fast? 7. What advice do you have for couples in order to nurture love, affection and intimacy? 8. What examples did our Prophet pbuh leave us to follow with regards to spirituality and intimacy? 9. What rewards are there in Ramadan for being intimate-is it more rewarding to abstain? 10. Who can we turn to if our knowledgeable people are all men and mamas feel shy to ask about intimate questions? 11. A couple had intimate relations during fasting hours, just after fajr. What is the kaffarah [expiation]? 12. Can a couple resume intimate relations if neither is fasting? Or is it prohibited during the day?

Anyone can claim to be a Muslim, but to be one requires adherence with the Qur-an and Prophetic Lifestyle- the sources of Islamic law and life.  The textual position on sexual harassment and assault is unambiguous and consistent:  women have a right to dignity and unrestricted choice.

For many women's rights activists working internationally, especially those coming from a western context, sharia is believed to be a major obstacle to women's rights. In order to protect women from Muslim religious law, these advocates often position themselves aggressively against so-called sharia legislation and sharia in general. I believe that this approach is counterproductive and ultimately exacerbates, rather than improves, the situation for women living in Muslim-majority countries. In this article, I explain how current global feminist strategies have helped create an unwinnable and unnecessary war: that of sharia vs. women's rights. Drawing on observations incident to my work on the zina (extramarital sex) laws in Nigeria and Pakistan, I argue for an alternative: women's rights advocates concerned about the situation of Muslim women around the world would do better not to mention Islamic law at all. This would be a major strategy shift, requiring significant restraint on the part of western secular feminist activists, but I believe it is worth it. I explain how, with this shift in approach, internationally-active women's rights advocates might more effectively contribute to securing rights for women in Muslim-majority countries. This shift could also open up a new appreciation for a wider spectrum of feminism, including that coming from a sharia-mindful perspective. In short, I argue for a world of advocacy for women that is nuanced and sophisticated and works with—not against—the reality of sharia in Muslim lives.

This is a brief paper which seeks to highlight the features of the matrimonial law applicable in Sri Lanka as applied to persons professing Islam. It deals with the essentials of marriage and divorce with the focus on some gray areas which need to be considered by those who are entrusted with the task of reforming the law.

Should a democratic regime formally incorporate religious laws and courts into its otherwise secular legal system? This is not a hypothetical question. Some democratic nations already formally integrate religion-based laws in the field of family law (especially Muslim Family Law – MFL). Although state-enforced MFLs often affect human rights negatively, many governments, especially non-Muslim majority ones, have refrained from direct legislative interventions into substantive MFLs. Instead, they have empowered civil courts to play the role of "reformer. " But how successful have civil judiciaries in non-Muslim regimes been in " reforming " Muslim laws? On the basis of an analysis of the MFL jurisprudence of Israeli and Greek civil courts over the last three decades, I argue that civil courts could not have brought about any direct changes in Muslim law, however, they have had an indirect effect by pressuring religious courts/ authorities to undertake self-reform.

While attempts to revive the caliphate, the universal Islamic monarchy, in the Mashreq and the Indian Subcontinent during contemporary times are now well known, similar endeavors in other regions are little or not studied at all. We propose in this article to enrich the question by presenting the first results of an ongoing research on an almost unknown case: the Caliphate Party (hizb al-khilāfa), the first Moroccan Islamist organization, founded in 1944.

Beberapa pengertian tentang milik pendapat para ulama fiqh disampaikan, namun esensinya sama. Milik adalah pengkhususan terhadap suatu benda yang memungkinkannya untuk bertindak hukum terhadap benda tersebut sesuai dengan keinginannya selama tidak ada halangan syara’ serta menghalangi orang  lain  untuk  bertindak  hukum terhadap  benda  tersebut.  Artinya benda yang dikhusukan kepada seseorang sepenuhnya berada dalam penguasaannya. Sehingga orang lain tidak bisa bertindak dan memanfaatkannya

Of over six thousand ayat of the Qur"an, only about half a dozen refer specifically to the way a woman should dress and/or walk in public. Only two ayahs mention items of clothing, i.e. the khimar (headcover) and jilbab (outer garment) respectively. It is a sad reflection on contemporary Muslim discourse that these issues are usually given far more coverage than the above statistics would suggest, with the issue of women"s dress blown out of all proportion to the far more fundamental and essential Qur"anic themes of faith, prayer, charity, spiritual purification and progress, and the constant remembrance of God.

In recen t years, Islam ic law, or Shari'a, has increasingly occupied center stage in the languages and practices o f politics in the M uslim w orld as well as in th e W est. P o p u lar narratives an d quasi-scholarly acco u n ts have d isto rted SharT'a's principles an d practices o f the past, conflating them w ith distinctly m odern, negative and highly politicized reincarnations. W ael H a lla q 's m agisterial overview sets th e record straight by exam ining the doctrin es an d practices o f the S hari'a w ithin the context o f its history, and by show ing how it functioned within, p re-m o dern Islam ic societies as a m oral im perative. In so doing, H allaq takes the read er o n an epic journey, tracing the history o f Islam ic law from its beginnings in seventhcentury A rabia through its developm ent and transform ation in the fol low ing centuries u n d e r the O tto m an s, and across lands as diverse as In d ia, A frica an d S outh-E ast Asia, to th e present. In a rem arkably fluent narrative, the au th o r unravels the com plexities o f his subject to reveal a love a n d deep know ledge o f the law. w hich will engage a n d challenge the reader. W ael B. H allaq is Jam es M cG ill Professor in Islam ic Law in the In stitu te o f Islam ic Studies at M cG ill U niversity. H e is a w orldrenow ned scholar w hose publications include The

This study aimed to clarify the concept of the modern state as defined by Wael Al-Halaq and the methodological tool he used to approach the subject. The study sought to clarify the characteristics of the form of the modern state. Al-Hallak specified five characteristics: the state as a historical product, sovereignty as a metaphysical essence, legal legislation and legitimate violence, bureaucratic apparatus, mental rationalization, social domination and politicization. The study also dealt with the moral criticism Al-Hallak addressed to the modern state, including: criticism of the principle of the separation of powers, the separation of the legal and the moral in the state, the concept of sacrifice, and the social control of the human self.

Bisnis adalah suatu aktivitas yang selalu berhadapan dengan risiko dan return. Bank syariah adalah salah satu unit bisnis. Dengan demikian, bank syariah juga akan menghadapi risiko manajemen bank itu sendiri. Bahkan kalau dicermati secara mendalam, bank syariah merupakan bank yang sarat dengan risiko. Karena dalam menjalankan aktivitasnya banyak berhubungan dengan produk-produk bank yang mengandung banyak risiko seperti produk mudharabah, musyarakah, dan sebagainya. Oleh karenanya para pejabat bank syariah harus dapat mengendalikan risiko seminimal mungkin dalam rangka untuk memperoleh keuntungan yang optimum.

This article aims to explore emerging trends for the Sunni religious elite and the Islamic legal tradition in the new context of the Arab Uprisings by focusing on Yusuf al-Qaradawi, arguably the most prominent of these ʿulamāʾ alive today. The article will follow al-Qaradawi’s articulation, transmission and reconstruction of the Islamic legal tradition in his own discourse as he has attempted to negotiate the politically fraught contexts of the Arab Uprisings while also maintaining his horizontal commitments to a diverse base of supporters be they the wider Arab Muslim public, the Muslim Brotherhood or indeed the Qatari royal family. The article will focus on al-Qaradawi’s highly publicised interventions and fatwas in relation to Egypt, Libya, Bahrain, and Syria from the perspective of Islamic studies, and also draw on personal interviews with al-Qaradawi, his personal staff, as well as supplementary media. In so doing, the article will elucidate al-Qaradawi and his colleagues’ attempts, ranging from the highly creative to the markedly conservative, to respond to unfolding events through the legal tradition and play an increasingly active role in the public sphere while their own status simultaneously becomes ever more vulnerable and unstable.