Eclipse of the Sunnis: Power, Exile, and Upheaval in the by Deborah Amos

By Deborah Amos

Millions of Sunni Muslims displaced or exiled via the clash in Iraq have unfold around the center East, unbalancing that delicate area. From Amman to Beirut and Damascus, Deborah Amos follows the effect of 1 of the good migrations of recent times.

The heritage of the center East tells us that one of many maximum difficulties of the final 40 years has been that of a displaced inhabitants, angered by means of their lack of ability to soundly go back domestic and resume possession in their property—as they see it. Now, the development has been repeated. a brand new inhabitants of exiles, as huge because the Palestinians, has been created.

this actual displacement stirs up the old clash among Sunni and Shia. extra major even than the production of colonial kingdom states a century in the past, the alienation of the Sunni center classification has the capability to reason resounding resentments around the area for generations to come back.

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Extra resources for Eclipse of the Sunnis: Power, Exile, and Upheaval in the Middle East

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Directly after the retreat of the allies the third and last of the politically important Jewish tribes, the Qurai~a. was annihilated as a punishment for their ambiguous behaviour during the siege; about six hundred men were executed and the women and children sold into slavery. Medina was now virtually a homogeneous sovereign city of the Muslim umma. The word umma, already employed by the pre-Islamic poet Nabigha in the sense of religious community, comes into use with the 40 MUHAMMAD hijra to designate the Community; even in modern times there is no word for 'state': the word daula, in use since the eighth century, means dynasty or regime.

But it was less these customs than the rites themselves which lent their rhythm to the Community, in particular the Koranic prohibition of the movable month, which had served the Arabs to adjust between their lunar calendar and the solar year, but had been handled it seems with little skill (Koran 9, 36-37). Apart from the inclination to disassociate from paganism, the new divisions of time established by God seem to have been inspired by a certain practicality of attitude to a measure which had previously made life exceedingly complicated.

During Muhammad's last years there gradually took shape the religious law of personal status: limited polygamy in the patriarchal family and a regulation of inheritance which took account of the new individualism. Religious custom was also in process of creating the image that to Muslim eyes was to seem characteristic of the new religion. At about the same time were introduced the prohibitions of various pagan customs, such as wine-drinking (2, 216) and the eating of pork (2, 174)· The practice of circumcision, taken over from the pagan period without Koranic sanction, was affirmed.

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