After the Prophet: The Epic Story of the Shia-Sunni Split in by Lesley Hazleton

By Lesley Hazleton

During this gripping narrative heritage, Lesley Hazleton tells the tragic tale on the center of the continued contention among the Sunni and Shia branches of Islam, a rift that dominates the inside track now greater than ever.
 
Even as Muhammad lay death, the conflict over who may take keep an eye on of the recent Islamic country had started, starting a succession hindrance marked through strength grabs, assassination, political intrigue, and passionate faith. Soon Islam used to be embroiled in civil struggle, pitting its founder's debatable spouse Aisha opposed to his son-in-law Ali, and shattering Muhammad’s perfect of unity.
   
Combining meticulous examine with compelling storytelling, After the Prophet explores the risky intersection of faith and politics, psychology and tradition, and background and present occasions. it's an integral advisor to the intensity and tool of the Shia–Sunni split.

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Additional info for After the Prophet: The Epic Story of the Shia-Sunni Split in Islam

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Taritib (from the Arabic "tartib," meaning "order" or "sequence") refers to a body of oral guidelines or regulations concerning the proper criteria for the choice of a sultan and the procedure for his installation and, generally, to the protocol governing relations between the sultan, datus, and subordinate classes. Taritib may still occasionally be heard in Cotabato orated by elder members of the royal houses on Magindanaon radio programs. Aside from taritib, there were a number of anecdotes, adages, and precepts concerning the Magindanaon nobility that circulated within the ruling class.

The second tier was occupied by the dumatus. This intermediate status has not been reported for other Philippine Muslim populations. The dumatus, as they describe themselves today, were neither datu nor endatuan—neither rulers nor ruled. The dumatus are the descendants of Tabunaway, a legendary Magindanaon chieftain who welcomed Sarip Kabungsuwan to Cotabato. The tarsilas record that Tabunaway acknowledged the sovereignty of Sarip Kabungsuwan and his descendants in exchange for certain privileges.

Accounts of public religious practice suggest, however, that the mosque was not a primary arena for interclass instruction. William Dampier visited Cotabato for seven months as an officer aboard a British privateering vessel, the Cygnet . His 1697 account, New Voyage Round the World , provides the best ethnographic description of Cotabato in the seventeenth century. It includes the following description of mosque attendance: "Friday is their Sabbath; but I never did see any difference that they make between this Day and any other Day, only the Sultan himself goes to the Mosque twice .

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