Jacky was twenty-three when she arrived in Egypt for a holiday with her boyfriend, Dave. Little did she know that an innocent holiday would result in a horror beyond her imagination. Separated from Dave in a bustling street, Jacky fell and twisted her ankle, only to be swept up by a handsome, chivalrous Egyptian called Omar. It was love at first sight. Jacky spent those ten days living with the family - sharing a bed with Omar's sister - irresistibly attracted to Omar. Swept away by her infatuation she married him and converted to Islam before returning to England to her parents. Returning to Cairo against her parents' advice but full of hopes and plans, Jacky's dream turned into a nightmare. As a blue-eyed blonde she was never going to fit in with life in a poor suburb where the women walked at all times with their heads bowed. During the next eight years she suffered non-stop physical and emotional abuse. She had to escape with her two little girls but how? This tense story never quite ends. Even now, Jacky is living in the shadow of a death threat. A fatwa is issued legitimately under Islamic law to a Muslim woman who leaves her husband. Jacky to protect herself and her daughters minute by minute, day by day, never quite sure what may be around the corner...

Just before dawn one winter's morning, a hijacked jetliner explodes above the English Channel. Through the falling debris, two figures, Gibreel Farishta, the biggest star in India, and Saladin Chamcha, an expatriate returning from his first visit to Bombay in fifteen years, plummet from the sky, washing up on the snow-covered sands of an English beach, and proceed through a series of metamorphoses, dreams, and revelations.

During the formative classical period of Islamic jurisprudence, wellknown scholars possessed not only the intellectual skills required for analytic reasoning, but also a broad general knowledge of the fi elds relevant to the cultural contexts in which they issued their edicts. A viable fatwa requires knowledge of the Shari‘ah as well as local customs, cultural realities, individual and communal implications, and related matters. The original juristic tradition was formulated and fi xed during the fi rst three Islamic centuries, a time of widespread sociopolitical turmoil. Of course, the jurists’ legal outlooks and thinking processes could not have escaped this reality. While Muslims of the prophetic and rāshidūn periods adhered closely to the authentic texts due to their sincerity, piety, prophetic training, and proximity to the revelation, the changing environment in which their descendants functioned gradually started to impact how the authentic texts were understood, interpreted, paraphrased, and implemented. Both the Muslim and the non-Muslim worlds have drastically changed since that time. The new geopolitical and scientifi c realities of our rapidly changing world demand a fresh look at some aspects of the established juristic tradition. The way forward involves a systematic fresh look at and reevaluation of the old fatwas, as well as the issuance of new ones with a maqāsidī outlook that can deal successfully with today’s ever-changing global realities. In this edited volume, papers on fatwa and iftā’ point to an approach that is both rooted in the Islamic legacy and committed to meeting the challenges of the modern world.

In How Muftis Think Lena Larsen explores fatwas that respond to questions asked by Muslim women in Western Europe in recent decades. The questions show women to be torn between two opposing notions of morality and norms: one stressing women’s duties and obedience, and one stressing women’s rights and equality before the law. Focusing on muftis who see “the time and place” as important considerations in fatwa-giving, and seek to develop a local European Islamic jurisprudence on these increasingly controversial issues, Larsen examines how they deal with women’s dilemmas. Careful not to suggest easy answers or happy endings, her discussion still holds out hope that European societies and Muslim minorities can recognize shared moral concerns.

Draws on fieldwork and interviews with Muslims in places ranging from Lahore, Pakistan to Minneapolis, Minnesota to discuss contemporary opinions on the rise of fundamentalism in Islam and how it can be curbed.

'The World of Fatwas provides a new prism to non-Muslims for observing Islam, and holds up a mirror to Muslims, challenging them to necessary introspection for adjusting to a changing world'- J.N. Dixit, diplomat and former Indian Foreign Secretary, of Outlook Why are women 'the greatest affliction'? Why is slaughtering cows seen as a 'great Islamic act' when the Quran does not even mention it? Why must believers put down non-believers? In this meticulously researched book, Arun Shourie looks at the social, religious and political contexts of fatwas down the ages. With a mountain of fatwas as his text, he shows us the Shariah in action; he unravels the history of fatwas, and the implications that a faithful, dogmatic adherence to these Islamic decrees holds for the 'believer'. And hence for the non-believers. First published in 1995, this revised, up-to-date and expanded edition provides both Muslims and non-Muslims alike an even more clear-eyed look at the controversial world of fatwas.

The # 1 international bestseller A Finalist for the George Orwell Book Prize “It would be absurd to think that a book can cause riots,” Salman Rushdie asserted just months before the publication of his novel The Satanic Verses. But that’s exactly what eventually happened. In England, protests started just months after the book’s publication, with Muslim protestors, mainly from immigrant backgrounds, coming by the thousands from the outer suburbs of London and from England’s old industrial centers—places like Bradford, Bolton, and Macclesfield—to denounce Rushdie’s novel as blasphemous and to burn it. In February of 1988, the protests spread to Pakistan, where riots broke out, killing five. That same month, Iran’s Ayatollah Khomeini called for Rushdie’s assassination, and for the killing of anyone involved with the book’s publication. It was this frightening chain of events, Kenan Malik argues in his enlightened personal and political account of the period, that transformed the relationship between Islam and the West: From then on, Islam was a domestic issue for residents of Europe and the United States, a matter of terror and geopolitics that was no longer geographically constrained to the Middle East and South Asia. Malik investigates the communities from which the anti-Rushdie activists emerged, showing the subtleties of immigrant life in 1980s England. He depicts the growth of the anti-racist and Asian youth movements, and shows how young Britons went from supporting these progressive movements to embracing a conservative strain of Islam. Malik also controversially tackles England’s peculiar strain of “multiculturalism,” arguing that policymakers there failed to integrate Muslim immigrants, which many politicians saw as incompatible with their own “Western values.” It was a perception that led many to appeal to Muslims not as citizens, but as people whose primary loyalty was to their faith and who could be engaged only by their “community leaders.” It was a also policy that encouraged Muslims to view themselves as semi-detached citizens—and that inevitably played into the hands of radical Islamists. Twenty years later, the questions raised by the Rushdie affair—Islam’s relationship to the West, the meaning of multiculturalism, the limits of tolerance in a liberal society—have become the defining issues of our time.