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This paper explores the effects of religion and Islamic sects on bilateral trade activities by employing an extended version of the gravity model. A stratified sample of 33 countries for the average period 1996-99 is selected. Although gravity models have been extensively used in the literature, to the best of our knowledge, they have neither been used to examine the impact of Islamic sects on bilateral trade nor to estimate religion within a model that incorporates oil-exporting countries, culture, regional trading arrangements, and political freedomessential control variables for the specification of the model. Findings reveal that Muslim majority countries trade less than their Christian, Jewish, Buddhist, or other counterparts. In addition, when disaggregating the Muslim sample into Sunni and Shia sects, results show that Sunni majority countries trade more than their Shiite counterparts. Other results and policy implications are discussed.

Cover -- Series Page -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- Preface -- Acknowledgements -- I: The Origins of Kalām -- II: Pharaonic History in Medieval Egypt -- III: Magian Cheese: An Archaic Problem in Islamic Law -- IV: Early Islamic Dietary Law -- V: 'Anan and Islam: The Origins of Karaite Scripturalism -- VI: Weber and Islamic Sects -- VII: The Heraclian Dynasty in Muslim Eschatology -- VIII: Eschatology and the Dating of Traditions -- IX: An Early Islamic Apocalyptic Chronicle -- X: The Opponents of the Writing of Tradition in Early Islam -- XI: Ibn Qutayba and the Monkeys -- XII: A Koranic Codex Inherited by Mālik from his Grandfather -- Index.

Sociopolitical change, Islamic reform, and Sufism in West Africa -- Conflict and colonization: a new generation of Sufi reformers -- The construction of the Murid synthesis: perceptions of Amadu Bamba and Maam Cerno -- Translating the Murid mission: the founding of Darou mousty -- Symbiosis: colonization and Murid modernity -- Murid Taalibe: historical narratives and identity -- Conclusion: Murid historical identity

Alevis societies; Islamic sects; Turkey; history; social survey

At a time when so-called fundamentalism has become the privileged analytical frame for understanding Muslim societies past and present, this study offers an alternative perspective on Islam.

This report includes a historical background of the Sunni-Shiite split and discusses the differences in religious beliefs and practices between and within each Islamic sect as well as their similarities.

This report includes a historical background of the Sunni-Shiite split and the differences in religious beliefs and practices between and within each Islamic sect as well as their similarities.

This report includes a historical background of the Sunni-Shiite split and discusses the differences in religious beliefs and practices between and within each Islamic sect as well as their similarities.

Alevilik is the second largest religious movement in Turkey after Sunnite Islam. The Alevi worship Ali and the twelve Imams of his family. Ali is more or less deified and therefore Alevis are considered as being ghulat ('exaggerated', 'extremist') and heterodox. The elevated Ali personifies an aspiration to justice and righteousness. He fought on the side of the weak and oppressed against those with power in society. Theologically, Ali is assumed to be blessed by the divine light and is therefore able to see into the mysterious spirituality of Islam. Many Alevis today however totally dissociate themselves from Shi'ism. Still, the degrading­ abel kızılbaş ('red-head') is associated with Ali and thus is something alleged to be anti-Osman, since Isma'il fought against the Osman Empire. The colour red represents the blood of Mohammed: he was wounded in battle and Ali saw the prophet's blood flowing. As Ali grew older, he wanted to remind people of Mohammed's struggle and therefore started wearing red headgear. Red thus became the colour of the Shi'ites and over time a symbol of Shi'ite martyrdom. Later red also gained political significance for the Alevis. The religious and the political are closely intertwined, but despite this, neither the Left nor Shi'ism does simply stand on one side and the Right/Sunni on the other – there are no such simple dichotomies in reality.