Sharia, interestingly, isn't all the "off with their heads" stuff that Western media likes to portray it as. I took a lot of flak for writing Sharia into both revisions I made of the Constitution of the Jamahiriya, but I'd do it again. As Haf said, Sharia, like any other legal system, isn't so much a set of laws as it is a way of implementing laws from various sources; specifically, Sharia as a legal code recognizes three sources of law: the Qur'an, the Sunnah, or teachings of Muhammad not from the Qur'an, and
the consensus of the Muslim community. This last part is important, because it's not only where Sharia gains its ability to adapt to changing situations and societal shifts, but it also makes its precepts vulnerable in a way that can lead to undesirable situations that give fodder for critics to attack Sharia, and Islam, as a whole.
The consensus of the Ummah, the Muslim community, is called ijma'a. As a tenet of Sharia, ijma'a is meant to allow for the development of the Islamic legal and moral code and its application to changing situations. For as much as the Islamophobes in this thread keep talking about Islam as though its stuck in the Middle Ages, Sharia actually recognizes through its own creation that the world wasn't ever going to stay the same as it was in the Prophet's day, and duly allows for the extension and adaptation of Quranic and Sunnah law to evolving societies through the consensus of the Muslim community. This is, in theory, a good thing, because it avoids problems certain other religions have in their inability to modernize their beliefs without having to completely ignore parts of their scripture.
However, as I mentioned, it is also a weakness of Sharia, because it makes it vulnerable to extremists when disagreements arise within the community. Learned Islamic scholars and judges issue fatwas on various issues in an attempt to build a consensus on how the tenets of Islam should apply to situations that were not relevant in Muhammad's day. Some of these are quite banal (for example, does fasting for Ramadan begin when the moon can be spotted with a telescope, from the
top of a very high building, or only with the naked eye?), while some, such as the punishment for various criminal offenses, can be quite controversial. When extremists gain a foothold in a given area, often the consensus of the Ummah as a whole goes out the window, and the individual rulings of scholars can become
de facto law, leading to the mutilations and brutal executions for petty crimes we see under the Taliban in Pashtunistan, under the Wahabi government in Saudi Arabia, under the Islamic Courts Union in Somalia, and in northern Nigeria. These individual instances become hugely reported and criticized, while the tamer, more sensible application of sharia in
dozens of other locations gets lost in the Western media's reporting.
After all, common-sense application of the law with just outcomes for society isn't a good story. A stoning, though? That's an audience-getter.