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Topic: Sunnism

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	ABOUT SUNNISM AND SHIâISM IN ISLAM: Free Muslims Coalition
		In the context of this emergent global reality, your interest in discussing the variance between Sunnism and Shiâism in Islam, against the backdrop of the violence exchanged between the extremists of both sects in Iraq, is well taken.
		To the Sunnis, an Imam is a person of leadership in any given field, his competence for leadership being acquired through personal effort, and his merit being subject to recognition by the community.
		The differences between the two sects, as the Azharite Sunni scholar and his Najafite Shiâi colleague concurred, are very minor compared to their commonly shared understandings both on fundamental beliefs and general jurisprudence.
	www.freemuslims.org /news/article.php?article=1915 (2752 words)

	[No title]
		At the same time Sunnism and Shiism were both contrary to the true knight and to the true townsman attitude to the world.
		The contradiction between the attachment of Sunnism to this world and its hostile attitude to vital materialism found its solution in Sufism and manifested itself in the transition from Theism to Pantheism.
		Kalam during the reign of the Abbasis was also in opposition to domination of Shiism to the extent it was in opposition to Sunnism during the reign of the Amavis.
	www.unesco.org /most/esscadil.doc (4549 words)

	PREFACE
		Like Sunnism, Sufism and everything else that is genuinely Islamic, Shi'ism was already contained as a seed in the Holy Quran and in the earliest manifestations of the revelation, and belongs to the totality of Islamic orthodoxy.
		Sunnism and Shi'ism must first of all remain faithful to themselves and to their own traditional foundations before they can engage in a discourse for the sake of Islam or, more generally speaking, religious values as such.
		But the method itself has its root in a fundamental aspect of Islam-in which the arguments of religion are based not primarily on the miraculous but on the intellectually evident[12]-an aspect which has been strongly emphasized in Shi'ism and is reflected in both the content and the form of its traditional expositions.
	www.balagh.net /english/shia/shia/01.htm (7745 words)

	THE ALEVI OF ANATOLIA: TURKEY'S LARGEST MINORITY
		Whilst Sunnism and Twelver Shi`ism possess a tradition of authoritative religious scholarship backed by carriers of formal learning, Alevism lacks both and is more a flowing together of various related movements, doctrines, ideas, rituals and traditions in a flexible synthesis, its strength lying in shared local traditions and esoteric interpretations of Islamic belief and practice.
		They reject all enemies of ehlibeyt, especially the Ummayads who are seen as the personification of evil: they imposed Sunnism as the dominant orthodoxy to enslave the masses; distorted true Islam; destroyed the original Quran and pro-Alid Hadiths, and persecuted the Imams.
		Modern Alevi activism has led to the formulation of political demands to the state for equal treatment of Alevism to Sunnism, and for a total secularisation of the state to ensure equal access to resources and power, as well as for real democracy, egalitarianism, and social justice for all groups in Turkish society.
	www.angelfire.com /az/rescon/ALEVI.html (9226 words)

	[No title] (Site not responding. Last check: 2007-09-22)
		Unlike Sunnism, both were highly productive of splinter groups and sub-movements; but they nonetheless remained as recognisable traditions of dissidence because of their ability to express the two great divergences from mainstream opinion on the key question of the source of religious authority in Islam.
		In the wake of this tidal wave of mayhem, newly-converted Turcoman nomads moved in, who, with the Sunni ulama of the cities dead, and a general atmosphere of fear, turbulence, and Messianic expectation in the air, turned readily to extremist forms of Shi'i belief.
		The other great dissident movement in early Islam was that of the Kharijites, literally, the seceders, so-called because they seceded from the army of the Caliph Ali when he agreed to settle his dispute with Muawiyah through arbitration.
	www.muslimtents.com /aminahsworld/Understanding.html (1057 words)

	comparative in Islam
		Sunnism and Shiism agree on tawhid, nubuwwah and ma`ad, but differ on the other two.
		Yet, in the scope of this article, the contradictory differences between Shiism and Sunnism in the area of Quran and Hadith are the most important, as they create solid evidence for a serious problem in Islam, caused by what otherwise might be excused as minor differences.
		The second practice, mutah, is based on the historical precedent set by the actions of the companions of Muhammad, such as Zubayr al-Sahabi, as well as the teachings of the Imams, both of which are contained in their Hadith.
	www.al-emaan.org /Isminislam.htm (3220 words)

	[No title]
		The Sunnis do not accept that version in its full metaphysical detail.
		Notwithstanding the differences I just recounted, Sunnism and Shi’ism remain equally rooted and firmly joined in Islam, which has always been and remains solidly one cohesive faith.
		Now if that which is common between Sunnism and Shi’ism by far exceeds that which is divergent, and if both are organically joined in Islam, why are their adherents at each other’s throats in Iraq?
	www.alhewar.net /Basket/Sadek_Sulaiman_About_Sunnis_and_Shia.doc (1488 words)

	Asia Times Online Community and News Discussion - al-ghazali
		Sunni Islam is a very big tent, and there always have been insiders and outsiders within Sunnism playing out their rivalries with clashing philosophies.4 Throughout the past century, the most important of these clashes have occurred between Sunni reformers and the traditional Sunni clerical establishment.
		In 1816, Sunnism's orthodox core, in the form of an Egyptian army acting in the name of the Ottoman Sultan, reached out to Arabia to destroy the first Wahabi state.
		Shiism is at least as diverse as Sunnism, but is beyond the scope of this essay because al Qaeda is a militantly Sunni movement with no appeal in the Shia world.
	forum.atimes.com /topic.asp?TOPIC_ID=6928 (11181 words)

	The Divine Right to Rule (Site not responding. Last check: 2007-09-22)
		Following Parts 1 and 2 we are here looking at the struggle for power and control over the Muslim community which took place after Mohammed died and seeing how Muslim belief and practice evolved in the two hundred years under the caliphs.
		And they developed doctrines to secure their religion-based authority and later came to refer to their doctrines as 'sunnism' and to themselves as 'sunnis'.
		Against the Kharijites (and with the Murjites) it was decided that sinners whose intellectual belief was sound were not excluded from the community because of their sins.
	www.solbaram.org /articles/islam03.html (8875 words)

	The Problem of Anti-Madhhabism (Site not responding. Last check: 2007-09-22)
		In the wake of this tidal wave of mayhem, newly-converted Turcoman nomads moved in, who, with the Sunni 'ulema of the cities dead, and a general atmosphere of fear, turbulence, and Messianic expectation in the air, turned readily to extremist forms of Shi'i belief.
		Sunnism managed to unite itself into a detailed system that was now so well worked-out, and so obviously the way of the great majority of 'ulema, that the attraction of the rival movements diminished sharply.
		The spectacle of the disunity and fitnas which divided the early Muslims despite their superior piety, and the solidity and cohesiveness of Sunnism after the final codification of the Shari'a in the four Schools of the great Imams, must have put ideas into many a malevolent head.
	www.naqshbandi.net /haqqani/Islam/madhabs.html (5740 words)

	under\|progress: On the Islamic clerisy and analogies with Christianity
		If we consider classical Sunnism, which is still the major sectarian division, we must take into account the importance of the schools of law and theology which most Sunnis adhere to.
		Modern Sunnism, which we may define as those movements that sought to overcome the authority of the classical schools, bear the closest resemblance to Protestant insistance on teaching the layman.
		Shi'ism, much like Sunnism, also developed a politically quietist attitude within its religious leaders, though for different reasons: it was in no position to challange the status quo.
	underprogress.blogs.com /weblog/2004/03/on_the_islamic_.html (2193 words)

	The Assassins: 6
		At first, the unexpected conversion to Sunnism of the lord of Alamut caused some eyebrow-raising, especially among the people of the nearby city of Qazvin, who knew the Nizaris of old.
		However, this does not seem to have been a deeply thought out rejection of Sunnism, for Muhammad, even if he was perhaps not so mad as some historians made out, was certainly no intellectual and was incapable of formulating sophisticated theological doctrines.
		It seems probable, in fact, that Hasan III's rapprochement with Sunnism was never formally abandoned but that breaches of the ritual law were no longer punished severely.
	ismaili.net /decline.html (4866 words)

	THEOLOGICAL THEMES (Site not responding. Last check: 2007-09-22)
		The assumption in both cases is that Islamic teaching is completely unchangeable, and that it is passed on in the form of a faithfully preserved Qur’ān and Ḥadīth guaranteed by correct isnāds.
		Yet, as a forefather of the Ṣūfic movement, his concern was God’s judgement, and he was not afraid to criticize the authorities, warning them of hell fair; he also preached moderation in the use of worldly goods and intolerance of “innovators” or heretics.
		The 'Uthmānites are, therefore, forerunners of Sunnism because of their insistence on the priority of the Qur’ān and Ḥadīth and because of the teaching which they originated concerning the order of merit of the first four caliphs.
	www.diafrica.org /nigeriaop/kenny/Theol/T31.htm (6440 words)

	Lebanonwire.com \| Islamic dynasties: sacred politics or pragmatism?
		True, these dynasties presented their adherence to Islamic law as the basis of their legitimacy, but this did not change the fact that politics in the Islamic world was increasingly seen as a secular activity.
		Although the Ottomans presented themselves as adherents to Sunnism, many of their subjects were sympathetic to the family of the Prophet, especially to the descendants of his daughter Fatima and her husband Ali.
		In other parts of the Muslim world, Sunnism has been compatible with reverence for the family of Muhammad (supposedly a Shiite doctrine), while many Sufis (the mystics of Islam, some of whom are venerated as saints in most of the Muslim world) have combined Islamic with Christian or “pagan” practices.
	www.lebanonwire.com /0309/03090517DS.asp (1917 words)

	Kadiwal Sayeds in India
		It is however related that Sayed Mashaikh Shah had strong proclivity towards Sunnism, and renounced his allegiance to the Imam.
		He is said to have visited the Mughal emperor Aurengzeb in the Deccan, and reviled the faith of his forbears to win the heart of the emperor.
		Mir Shamsuddin read the royal decree before the Ismailis, impugning them to forsake Ismailism and espouse Sunnism, otherwise they would be beheaded with their children, and their properties would be confiscated.
	ismaili.net /histoire/history07/history743.html (1914 words)

	THE ALEVI OF ANATOLIA
		Sunnism, according to the Alevis, is not true Islam but an aberration that by its strict legalism opposes free and independent thought and is seen as reactionary, bigoted, fanatic, and antidemocratic.
		Alevis situationally prioritize various aspects of their identity presenting Alevism as a separate religion, a belief-system, the true Islam, an Islamic Caferi madhab, a Sufi tariqa, an ethnic group, a philosophy, a worldview, a way of life, a political position, a social opposition, a culture, and a civilisation.
		The question for the Turkish state and its elites is whether they can overcome the Young Turk mentality of suppressing all variations from their ideal vision of a monolithic and unitary Turkish nation to the detriment of minority ethnic groups.
	meria.idc.ac.il /journal/1999/issue4/jv3n4a5.html (6951 words)

	Understanding The Four Madhhabs - AlummahAlwasatiyyah
		After the success of the fifth-century Sunni revival, when Sunnism seemed at last to have become a fully coherent system, Shi'ism went into a slow eclipse.
		Sunnism managed to unite itself into a detailed system that was now so well worked-out, and so obviously the way of the great majority of ulama, that the attraction of the rival movements diminished sharply.
		The spectacle of the disunity and fitnas which divided the early Muslims despite their superior piety, and the solidity and cohesiveness of Sunnism after the final codification of the Shariah in the four Schools of the great Imams, must have put ideas into many a malevolent head.
	www.alummahalwasatiyyah.com /index.php?showtopic=3 (7154 words)

	SyriaComment » Druze
		Nevertheless, because Damascus is the burial place of many members of the ahl al-bayt or family of the Prophet Muhammad, the city retained an important role in Shi’ite devotional practice; pilgrims both local and from distant lands traveled to Damascus to visit its shrines.
		In 1069, the Mirdasid prince Mahmud, sensing the political winds shifting in favor of Sunnism, ordered that the invocation of the khutba (Friday sermon) in Aleppo cease to honor the Fatimid Caliph; instead he name the Sunni Abbasid Caliph.
		Despite his father’s strong commitment to Sunnism, al-Zahir understood that the welfare of Aleppo’s Shi’ite community was central to Aleppo’s greatness.
	joshualandis.com /blog/?cat=12 (2702 words)

	Iranica.com - JABAL ¿AÚMEL
		In terms of their involvement in "converting" Persia from Sunnism to Shi¿ism, the ¿AÚmelis promoted anti-Sunnite rituals for practical political reasons, namely, to popularize Shi¿ite creed, create collective religious emblems, and advocate emotional immersion in experiences distinguished as 'Shi¿ite'.
		Safavid scholars have debated the motives for the favorable approach of Shah Esma@¿il II toward Sunnism, assigning various psychological, political and economic motives for it.
		After all, in the post-Il-khanid and the early Safavid periods, a fluid exchange between Sunnism and Shi¿ism (in their various forms) ensued.
	www.iranica.com /newsite/articles/ot_grp8/ot_jabal_amel_20050606.html (2730 words)

	Book Review: Modern Political Islamic Thought
		"Shi'ism and Sunnism: Conflict and Concord" is a topic of both historical and ideological interest.
		Enayet is justified in suggesting that the distinguishing features of Shi`ism, in relation to Sunnism, should be sought mainly in its ethos.
		I would like to suggest that the fundamental principles of Shi'ism are the same as those of Sunnism.
	www.al-islam.org /al-tawhid/enayat_modern_thought/5.htm (1837 words)

	UZBEKISTAN
		The majority of the country's Muslims are Sunni and regard themselves as followers of the Hannafi branch of Sunnism.
		Historically, "Wahhabism" is a branch of Sunnism practiced in Saudi Arabia and named after its founder, Islamic scholar Muhammad ibin `Abd al-Wahhab.
		To complicate matters, the government of Uzbekistan has moved further away from the historical usage of the term and misapplied and politicized it to serve the government's agenda.
	www.hrw.org /reports/1999/uzbekistan/uzbek-02.htm (3815 words)

	Re: Shiaism Vs. Sunnism (Site not responding. Last check: 2007-09-22)
		In Reply to: Re: Shiaism Vs. Sunnism posted by Anonymous on July 29, 1998 at 03:04:18:
		Re: Shiaism Vs. Sunnism Rumana 09:09:37 12/15/101 (
		Re: Shiaism Vs. Sunnism mohammad 12:04:58 1/13/102 (
	www.jana.org /messageboard/messages/9.html (198 words)

	Origin of Sunnism - Islamica Community Forums (Site not responding. Last check: 2007-09-22)
		In regards to Sunnism, you will not find anything on the origins of Sunnism because it is not a sect.
		The reason you wont find any articles explicitly titled 'Origins of Sunnism' is because it is not a sect that had a perticular time or reason for emergence.
		Looking at the Sunni sources, the truth is, 'Sunnism' was actually developed over approximately 600 years after the Prophets death.
	www.islamicaweb.com /forums/showthread.php?t=55661 (4121 words)

	Foreign Policy Watch
		The division dates back to the time after Muhammad's death in 632, in the area which is now known as Saudi Arabia, when the next leader of the Muslim nation had yet to be decided.
		However nowadays Wahabism seems to have become more prominent and is in my opinion starting to engulf Sunnism and they haven't noticed it.
		What are the main differences between Sunnism and...
	fpwatch.blogspot.com /2006/12/what-are-main-differences-between.html (992 words)

	When, Why, and How did the Hazaras choose Shi'ism?
		Firstly, Aristov fails to provide any documentation to support his theory; secondly, the religion of Khorasan (the original name of Afghanistan) was Sunni Islam; centuries before the emergence of Shi’ism as the official religion of ancient Iran, which also included today’s Afghanistan, Sunnism was the dominant and official religion of the region.
		Although Shi’ism of history is almost as old as Islam itself, it was not until the rise of the Safavids (16th century) that Shi’ism became the state religion and that the masses of Persia were completely Shi’ized.
		Thus one can assume that Shi’ism was introduced among the Hazaras some time after the rise of the Safavids, i.e., sometime during or after the 16th century” (1962:120).
	members.tripod.com /~ismat/religion.htm (1356 words)

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