The term Sunnites refers to the great majority of the world's Muslims, distinguishing them as the ahl al - sunna wal - jamaa ("the people of the sunna and the community") from the Shiites.任期逊尼派指大，世界上大多数的回教徒，区分它们列为ahl基地-逊尼派沃尔玛- ，另外（"人民的逊尼派和社区"）由什叶派。 Sunnites are, by this definition, Muslims who strictly follow the sunna (practices) of the Prophet Muhammad and preserve the unity and integrity of the community. Anyone who stands within the mainstream of the Islamic tradition and acts in accordance with generally accepted practices of the community is, therefore, a Sunni. Most Muslims see the sunna as complementary to the Koran insofar as it explains certain points and elaborates some Koranic principles by offering details necessary for the practice of Islamic law.逊尼派是，由这个定义，穆斯林，他们严格按照逊尼派（实践）的先知穆罕默德和维护国家统一和完整的社会， 任何人主张与主流的伊斯兰传统和行为按照普遍接受的做法的社区中，因此，逊尼派穆斯林。大多数穆斯林都看到逊尼派作为补充，以可兰经，因为它解释了某些要点，并阐述了一些可兰经的原则，通过提供必要的细节，为实行伊斯兰法。
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Bibliography:
参考书目：
I Al Faruqi and L Lamya, The Cultural
Atlas of Islam (1986); JL Esposito, Islam and Politics (1984); IM Lapidus, A
History of Islamic Societies (1988). i铝法鲁基和L拉娅，文化地图集伊斯兰教（ 1986年）
;的JL埃斯波西托，伊斯兰教与政治（ 1984年） ;即时通讯拉皮德斯，一个历史的伊斯兰社团（ 1988 ） 。
Sunni Islam was defined during the early Abbasid period (beginning in AD 750), and it included the followers of four legal schools (the Malikis, Hanafis, Shafi'is, and Hanbalis ).逊尼派伊斯兰的定义是在早期阿巴斯期（开始于公元750 ） ，其中包括信徒的四个法律学校（ malikis ， hanafis ， shafi'is ， hanbalis ） 。 In contrast to the Shias, the Sunnis believed that leadership was in the hands of the Muslim community at large.相反，什叶派，逊尼派认为，领导是掌握在穆斯林社会的广泛赞誉。 The consensus of historical communities, not the decisions of political authorities, led to the establishment of the four legal schools.共识的历史社区，而不是决策的政治当局，导致建立了4个法律学校。 In theory a Muslim could choose whichever school of Islamic thought he or she wished to follow and could change this choice at will.在理论上一个穆斯林可以选择哪一个学校的伊斯兰思想，他或她想跟进，并可能改变这一选择的意愿。 The respect and popularity that the religious scholars enjoyed made them the effective brokers of social power and pitched them against the political authorities.尊重和人气认为宗教学者享受，使他们切实经纪人的社会权力，并定他们对政治当局。
After the first four caliphs, the religious and political authorities in Islam were never again united under one institution.经过前四个caliphs ，宗教和政治机关在伊斯兰教永远不会再下美国一个机构。 Their usual coexistence was underscored by a mutual recognition of their separate spheres of influence and their respective duties and responsibilities.他们惯常的共存是强调由一个相互承认各自的势力范围，并在各自的职责和责任。 Often, however, the two powers collided, and invariably any social opposition to the elite political order had religious undertones.很多时候，不过，这两个权力撞在一起，并经常任何社会，反对精英政治秩序有宗教意味。
Ahmad S. Dallal艾哈迈德第dallal
The Muslim community's encounter with other cultures, coupled with further divisions in the community itself, brought home the need to formulate the principles of faith within a rational framework.穆斯林社区的遭遇与其他文化，再加上进一步师，在社区本身，但也带来家中需要制定的原则，真诚地在一个合理的框架。 In the 10th century much of the contents of the Muslim community's theology was put into a set of propositions known as Sunni (orthodox) theology.在10世纪的大部分内容的穆斯林社区的神学被放了一套主张，被称为逊尼派（正统）神学。 The word Sunni derives from the sunnah, or example, of the Prophet, and indicates the orthodoxy of the majority community as opposed to the peripheral positions of schismatics who by definition must be in error.字逊尼派来自逊尼派宗教人士，或举例来说，对先知，并说明了正统的大多数社会反对向周边阵地的schismatics按定义必须在误差。
A further response to schisms involved developing a trend of accommodation and synthesis.进一步回应，以分裂问题，涉及发展的趋势，住宿和总结。 The principle of accommodation made it possible for diverse schools of thought to coexist and recognize each other.原则住宿，它使各种不同思想流派并存和相互承认。 Thus, the two principal theological schools of al-Ashari and al-Maturidi accepted each other as orthodox while opposing minority traditions such as Mu'tazilah, Kharijites and Shi'a.因此，这两个主要的神学学校基地ashari和基地maturidi接受对方为正统，而相对少数的传统，如mu'tazilah ， kharijites和什叶派。 The legal framework of the Sunni tradition was provided by the Hanafi, Shafi'i, Maliki and Hanbali schools.法律框架的逊尼派传统，是由哈纳， shafi'i ，马利基和hanbali学校。
The political leadership of the Sunni community, and therefore the symbol of orthodoxy has been the caliphate.政治领导的逊尼派社区，因此，象征正统一直是哈里发。 After the first four caliphs the community came under the authority of the Ummayads, who set up their capital in Damascus.经过前四个caliphs社区来的权力之下的ummayads ，他们成立了自己的首都大马士革。 The period of the Ummayad caliphs (661-750) saw the conquest of North Africa and Spain.期间我国经济ummayad caliphs （ 661-750 ） ，看到征服北非和西班牙。 In 732 Muslim armies reached as far as Toulouse in the south-west of France.在732穆斯林军队达成据图卢兹在西南部的法国。 In the East, Muslim armies arrived in Afghanistan and the region that is present-day Pakistan.在东部地区，穆斯林军队抵达阿富汗和该地区是目前天巴基斯坦。 In 750 the Ummayad caliph was overthrown in rebellion led by the 'Abbasids, who were to form the next caliphate.在750本ummayad哈里发被推翻后，在领导的叛乱受' abbasids人，要组建下届哈里发。 Remnants of the Ummayad family, however, were able to establish themselves in Muslim Spain, where they ruled until 1031.残余的ummayad家庭，但是，能够凭自己的力量在穆斯林西班牙，在那里统治，直到1031年。
The 'Abbasids established their capital in Baghdad in 750. ' abbasids建立了自己的资本在巴格达750人。 From then until the 10th century both the Muslim empire and the power of the 'Abbasids continued to grow.此后一直到10世纪这两个穆斯林帝国和权力' abbasids继续增长。 However, from the 10th century the empire began to fragment.但是，从10世纪帝国开始片段。 A rival caliphate, the Fatimids, was established in North Africa.对手哈里发，法蒂玛王朝，成立于北非。 The Mongol invasions and the capture of Baghdad in 1258 brought to an end the caliphate in Iraq.蒙古人入侵和占领巴格达在1258年终止了哈里发在伊拉克。 An 'Abbasid caliphate was established in Cairo, but this was without any real political power. '阿巴斯哈里发成立于开罗，但是这是没有任何真正的政治权力。
The caliphate was taken over when the Ottomans invaded Egypt in 1517.哈里发被接管的时候，土耳其人。奥斯曼帝国入侵埃及，在1517份。 The defeat of the Ottoman empire after the first world war, and the creation of a secular state in Turkey (which had been at the heart of the Ottoman empire) brought the caliphate to an end.打败奥斯曼帝国在第一次世界大战之后，并建立一个政教分离的国家，土耳其（已处于核心地位的奥斯曼帝国）所带来的哈里发上一个句号。 For the first half of the twentieth century many regions of the Islamic world have sought to free themselves from European colonial rule.对于第一个二十世纪下半叶，许多地区的伊斯兰世界试图从根本上摆脱欧洲殖民统治。 In the absence of the caliphate a pan-Islamic identity has been sought through organisations such as the Muslim World League and the Islamic Conference.在缺乏哈里发一个泛伊斯兰身份一直试图通过机构如世界穆斯林联盟和伊斯兰会议组织。 Internal divisions have, however, impeded any real scope for Islamic unity.内部的分歧，不过，阻碍了任何真正的范围为伊斯兰团结。
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The Sunni tradition is known in Arabic as the Ahl-i Sunnah (the People of Sunnah), a term which according to the earliest classical sources emerged in the ninth century.逊尼派的传统，是众所周知的，在阿拉伯语作为ahl -伊（人民的伊拉克国） ，任期根据最早的古典来源出现在第九世纪。 The word "Sunnah" means custom, method, path or example and refers particularl y to the example of the prophet Muhammad as found in the Hadith.字， "伊"指的习惯，方法，路径或榜样，是指particularl Y与实例先知穆罕默德发现，在圣训。 Thus, the Ahl-i Sunnah are those who follow the tradition of the prophet and his companions in understanding the Islamic faith.因此， ahl我是逊尼派宗教人士，是那些遵循传统的先知和他的同伴们在理解伊斯兰信仰。
During the early centuries following the death of the Prophet Islamic scholars sought to consolidate and systematize Islamic belief and practice.在早几百年之后，先知逝世伊斯兰学者试图巩固和系统化的伊斯兰信仰和实践。 One of the challenges confronting Muslim scholars was how to determine which of the many thousands of hadith attributed to the Prophet and his companions were authentic.挑战之一对抗回教学者，是如何确定哪一项数以千计的圣训归功于以先知和他的同伴被作准。 In the ninth century, two scholars, Muhammad b.在第九世纪，两位学者说，穆罕默德乙 Isma'il Bukhari (d.870) and Muslim b. isma'il布哈里（ d.870 ）和穆斯林乙 al Hajjaj (d. 875), collected and sifted through the vast numbers of traditions in order to compile dictionaries containing the authentic traditions of the Prophet.铝hajjaj （四875 ） ，收集和筛选，通过广大的传统，以编纂字典包含正宗传统的先知。 Basing their decisions on the reliability of the particular transmitters, al Bukhari and al Hajjaj reduced the massive number of traditions to several thousand.根据他们的决定对可靠性的特殊发报机，铝布哈里和Al hajjaj减少了大量传统到数千人。 In the tenth century these collections were given canonical status by the Muslim community.在10世纪，这些藏品被赋予典型地位，由穆斯林社区。
In addition to these two collections, four further collections of hadith were compiled by lesser known scholars.除上述两项收藏，再有4收藏的圣训汇编不太知名的学者。 While regarded as authentic and canonical by the Ummah, these do not have quite the same status as those of al Bukhari and al Hajjaj.而被视为正宗和典型，由民族的，这些并没有完全一样的地位，因为这些基地布哈里和Al hajjaj 。
A second area of Islamic life developed at this time was the Shari 'ah, the regulations and principles upon which Islamic law is based.第二个领域的伊斯兰生活发达国家在这个时候，是沙'啊，规章和方针后，即伊斯兰法的基础。 The four orthodox schools of law - Hanafiyyah, Malikiyyah, Shafi'iyyah and Hanbaliyyah - elaborated the rules of procedure by which particular laws could be determined.四个东正教学校的法-h anafiyyah， m alikiyyah， s hafi'iyyah和h anbaliyyah-拟定的议事规则，其中特别是法律可以待定。 These rules were based on the Qur'an and the Sunnah and two legal principles known as qiyas and ijma'.这些规则是根据古兰经和逊尼派宗教人士和两名法律原则称为qiyas和智玛' 。 Qiyas is the attempt through analogical reasoning to determine how the principles of the Qur'an and the Sunnah could be applied to a situation not clearly addressed through these sources. qiyas是企图通过类比推理，以确定如何原则古兰经和逊尼派宗教人士可以适用的情况并不清楚通过这些来源。 An example of such a ruling is the extension of the Qur'anic decree against market activities during the Friday congregational prayers to a general prohibition of all business activities at this time.的一个例子，这种裁决是扩大政府qur'anic法令，对市场活动，在周五祈祷堂，以普遍禁止一切经商活动，在这个时候。
Ijma', meaning consensus, was based on the principle that when no clear guidance was given by the Qur'an or the Sunnah on a principle of law the consensus of the community would be sought.智玛' ，意思是共识，是基于对等原则时，并没有明确的指导，是由古兰经或人为伊拉克对法律原则的共识，共同体将报批。 All four schools accept these principles as the basis of the Shari 'ah and regard each other as orthodox.所有四所学校接受这些原则作为基础的沙'啊，并视对方为东正教。 They differ with regard to the particular importance each school attaches to qiyas and ijma' relative to the Qur'an and the Sunnah.他们有不同方面的特殊重要性，每间学校的重视qiyas和智玛'相对古兰经和逊尼派宗教人士。
Concomitant with the systematization of the Shari'ah was the establishment of theological orthodoxy.伴随着制度化的伊斯兰教是建立神学正统。 The encounter with non-Islamic beliefs and the emergence of deviant theological views within the community itself provided the impetus for the formation of an orthodox theology.在遇到与非伊斯兰信仰和出现偏差神学观点社区本身提供了动力，为形成一个东正教神学。 The first major challenge to Islam from within came from the Kharijiyyah, who claimed that good works as well as the profession of faith were necessary to be a true Muslim.第一大挑战伊斯兰教从来自kharijiyyah ，他们声称，好的作品，以及医学界的信心，有必要成为一个真正的穆斯林。 Those who sinned without repenting forfeited their right to belong to the community of believers.那些犯罪而不思悔改，没收他们的权利属于该社区的信徒。 Such was their strength of feeling on this issue that they violently persecuted those who disagreed with him.这种被自己的力量对此事的强烈感受，他们用暴力迫害，那些不同意他的说法。
The issue of the relationship between faith and works was taken up by a second group, the Mu'tazilah, who argued that the non-repentant sinner occupied a middle state between belief and non-belief.问题之间的关系，信仰与工程被带到一个由第二组， mu'tazilah ，他们争辩说，非忏悔罪人占领了中东国家之间的信仰和不信仰。 Although endeavouring to defend Islam against Hellenistic philosophy, the Mu'tazilah drew upon Hellenistic ideas in formulating their understanding of God and the relationship between God and humanity.虽然竭力捍卫伊斯兰教对古希腊哲学， mu'tazilah借鉴了古希腊的思想，在制订自己的理解和上帝之间的关系，上帝和人类。 For the Mu'tazilah, all anthropomorphic language about God was to be interpreted as purely metaphorical.为mu'tazilah ，所有拟人的言词，上帝是被解释为纯粹的隐喻。 Furthermore, in order to preserve the doctrine of human freedom and responsibility, God's action was interpreted in terms of necessity and duty rather than freedom.此外，为了维护教义的人的自由和责任，上帝的行动被解释而言，有必要和义务，而不是自由。 It was the denial of God's absolute freedom that was a source of concern to mainstrea m Islamic thinkers.这是否定上帝的绝对自由，这是一个令人关注的根源，以mainstrea米伊斯兰思想家。
In reaction to the Mu'tazilah doctrine, two theological schools emerged in the tenth century: Ash'ariyyah and Maturidiyyah.在反应向mu'tazilah学说，两个神学学校出现在10世纪： ash'ariyyah和maturidiyyah 。 Both schools endeavoured to elevate revelation and reduce reason as the means by which humanity acquires a knowledge of God.这两所学校致力提升启示，并减少原因为手段，使人类获取知识的上帝。 By arguing that there were certain truths about the nature of God which were not accessible to human reason alone these schools sought to restore the doctrine of divine omnipotence.通过争论，有一定的真理，对天主的本性不被查阅人的理由，我们就有这些学校力图恢复学说神圣的全能。
The establishment of broadly based forms of jurisprudential and theological orthodoxy during its early history has not prevented the emergence of anti-orthodox tendencies in more recent times.建立基础广泛形式的法学和神学正统，在其早期历史上并没有妨碍出现反东正教倾向较近期的时代。 In the eighteenth century a group known as Wahhabiyyah emerged with the purpose of "purifying" Islam of non-Islamic accretions such as the worship of the saints.在十八世纪的一组称为wahhabiyyah出现，其目的在于"净化" ，伊斯兰教的非伊斯兰accretions如崇拜的圣人。 Integral to this project was the attempt to base Islamic law solely on the Qur'an and the Sunnah through the rejection of qiyas and ijma' as elements within the Shari 'ah.积分这项工程是企图基地，伊斯兰法只根据古兰经和逊尼派宗教人士通过拒绝qiyas和智玛'分子内部的沙'啊。 A second, unrelated group, Ahmadiyyah, was founded in India towards the end of the nineteenth century.第二，无关组， ahmadiyyah ，成立于印度，对十九世纪末。 Its leader, Mirza Ghulam Ahamd, claimed to be the Christian Messiah, the Mahdi, an avatar of Krishna and a reappearance of Muhammad.其领导人，米尔扎震ahamd ，自称为基督徒的救世主，马赫迪，精灵的克利须那和重现穆罕默德。 In spite of being declared heretical by the orthodox Muslim community this group has spread beyond India into other parts of Asia and from there to Europe and Africa.尽管被宣布为异端正统穆斯林社区这个集团已扩散到印度到亚洲其他地区，并从那里向欧洲和非洲。
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Bibliography : 参考书目 ：
Al-Azmeh, Aziz (ed.) Islamic Law: Social and Historical Contexts. London: Routledge, 1988.基地azmeh ，阿齐兹（编） 伊斯兰法：社会和历史背景。伦敦： ） Routledge ， 1988 。
Clarke, Peter. West Africa and Islam: a Study of Religious Development from the 8th to the 20th Century. E.克拉克，彼得。 西非和伊斯兰：一个研究宗教的发展，从第8至20世纪体育 Arnold, 1982.阿诺德， 1982 。
Enayat, Hamid. Modern Islamic Political Thought: The Response of the Shi'i and Sunni Muslims to the Twentieth Century. New York: Macmillan, 1982. enayat ，哈米德。 现代伊斯兰政治思想：响应的什叶派和逊尼派穆斯林，至二十世纪，新的纽约：麦克米伦出版社， 1982 。
Gibb, HAR Islam: A Historical Survey. Oxford: Oxford University Press, 1953.吉布，采伐伊斯兰：一个历史的考察。牛津：牛津大学出版社， 1953 。
Hasan, A. The Early Development of Islamic Jurisprudence. Islamabad: Islamic Research Institute, 1970.哈桑， 一 ， 早期发展的伊斯兰法学。伊斯兰堡消息：伊斯兰研究所， 1970 。
Hodgson, Marshall GS The Venture of Islam. Chicago: Chicago University Press, 1974.惠普，马绍尔人创业的伊斯兰教。芝加哥：芝加哥大学出版社， 1974 。
Martin, Richard C. Islam: A Cultural Perspective. Prentice Hall, 1982.马丁，理查德丙伊斯兰：一个文化视角。 Prentice Hall发行， 1982 。
Rahman, Fazlur. Islam. Chicago: University of Chicago Press, 1979.拉赫曼fazlur 。 伊斯兰教。芝加哥：芝加哥大学出版社， 1979 。
Rippin, Andrew. Muslims: Their Religious Beliefs and Practices. rippin ，安德鲁。 穆斯林：他们的宗教信仰和习俗。 Vol 1: The Formative Period. London: Routledge, 1990. 第17卷：形成期，伦敦： ） Routledge ， 1990 。
Watt, WM The Formative Period of Islamic Thought. Edinburgh: Edinburgh University Press, 1973.瓦特西医结合形成时期的伊斯兰思想 。 爱丁堡 ：爱丁堡大学出版社， 1973 。
Wolfson, HA The Philosophy of the Kalam. Cambridge Mass.: Harvard University Press, 1976.沃尔夫森，医管局哲学的卡拉姆。麻省剑桥：哈佛大学出版社， 1976 。
The Maliki legal school is the branch of Sunni that dominates in nearly all of Africa, except Egypt, the 'Horn' area and the East Coast countries.该马利基法律学校是分行的逊尼派主导，在几乎所有的非洲，除了埃及， '非洲之角'地区和东海岸的国家。
These four schools are somewhat different from each other, but Sunni Muslims generally consider them all equally valid.这四所学校是有所不同的，互相借鉴，但逊尼派穆斯林普遍认为，他们都同样有效。
During the early centuries of Islam the terms Sunni and Shi'i meant different things at different times, as did many other names designating various schools of thought.在早几百年的伊斯兰教的条款，逊尼派和什叶派意味着不同的事情，在不同时间，因为做了很多其他人的名字，指定各学校的思路。 It was not until the eleventh and twelfth centuries that the current pattern of usage stabilized.只是到了第十一届和第十二届百年认为，目前的格局用法稳定下来。
Sunni essentially means one who follows the Sunnah, which is the desired aim of every sincere Muslim.逊尼派基本上是指一个人遵循人为伊拉克，这是理想的目标是每一个真诚的穆斯林。 It has come to mean, however, those Muslims who follow the Sunnah and Jama'ah, that is, the way of Muhammad and the consensual majority of Muslims.它已经到了的意思，然而，这些穆斯林仿效伊和jama'ah ，那就是路的穆罕默德和公意的大多数是穆斯林。 The term was first adopted by a faction of Muslims who had accepted Abbasid rule, stressing the importance of its continuity with the Marwani past.该词是首次通过一个派系的穆斯林，他们已经接受了阿巴斯法治的重要性，强调其连续性与marwani过去。 It was well over a century after Muhammad that the term Sunni began to be widely used to distinguish between the largest common group (which is the literal meaning of Jama'ah) and the Shi'i, that is, those who were loyal to `Ali's party.这是远超过一个世纪后，穆罕默德说，这一词汇逊尼派开始被广泛使用，以区分最大的共同组（这是字面意思jama'ah ）和什叶派，也就是那些忠于`阿里的党。 It also implied those who strictly and exclusively referred to the Hadith as opposed to engaging in theological and philosophical discourse as a means of gaining guidance.它也暗示，那些严格且专门提到了圣训作为反对搞神学和哲学话语作为一种手段，取得指导。 In latter-day usage Sunni has become synonymous with 'orthodox', though it would be more accurate to employ the term Jama'ah to signify the popular mainstream.在后者天使用逊尼派已成为同义词'正统' ，但它会更准确聘用任期jama'ah ，以显示民众的主流。
In the early years after the Prophet's death the term Shi`i meant 'follower' or 'partisan', with particular reference to `Ali.在最初几年后，先知的死亡任期施`我的意思是'跟随者'或'党派' ，并特别提到`阿里。 The Shi'as believe that the Prophet had categorically appointed `Ali Ibn Abi Talib as his successor at the gathering of Ghadir Khum.这个什叶派穆斯林认为，先知已断然任命`阿里伊本ABI的利布作为他的继任者在集会上的ghadir khum 。 `Ali in turn nominated as his successor his eldest son Hasan, who then nominated his brother Husayn and so on through another ten generations of the Prophet's descendants. `阿里又提名他的继任者，他的长子哈桑，然后提名他的兄弟侯赛因等，再经过十年几代人的先知的子孙。 Although the Sunnis all acknowledge the event at Ghadir Khum, they take the Prophet's message as merely an acknowledgement of `Ali's merit rather than a definite political appointment.虽然逊尼派穆斯林国家都承认这项活动在ghadir khum ，他们采取先知的讯息，我们只是承认`阿里的优点，而不是一个明确的政治任命。
In the end, however, the successor to the Prophet was elected by a group of Medinan elders (while the Prophet was being buried).在最后，不过，继任者向先知当选由一群medinan长者（而先知被掩埋） 。 The first Muslim ruler (later to be called Caliph) was Abu Bakr, the Prophet's father-in-law and a close and loyal Companion.第一穆斯林统治者（也就是后来被称为哈里发）阿布巴克尔，先知的岳父和一个亲密的忠实伴侣。 Though `Ali and his followers made occasional protests, they did not contest or revolt against the early Caliphs.虽然`阿里和他的追随者偶尔抗议，他们没有竞赛或反抗早期caliphs 。 `Ali himself remained loyal to the cause of Islam and served wherever and whenever he could alongside his predecessors. `阿里本人仍忠于事业，伊斯兰教，并在何处，只要他能和他的前辈。 Upon the demise of the third Caliph, however, `Ali was elected the fourth.经消亡第三哈里发，但`阿里当选为第四位。
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The general Sunni stance on leadership was that peace under an unjust ruler was better than anarchy under a just one.一般逊尼派的立场，对领导是和平下一个不公正的统治者优于无政府状态下的一个公正的。 For the Shi`i, justice in the government of human affairs could not grow if the ruler did not reflect the Prophet.为石'我，正义，在政府的人的事务不能长大，如果执政者没有体现出先知。 The ruler had the status of a prophetic figure who, in the Prophet's absence, should be the ultimate spiritual and temporal authority.统治者曾地位的先知性人物，在先知的防守下，应成为最终的精神和时间上的权力。 The prophetic mantle was taken up by the Sufis in the person of their Shaykhs or teachers.预言地幔被带到了由sufis在该人身上，他们shaykhs或教师。 This fact is significant because while most Sufis were Sunni, the necessity for enlightened leadership reflects the essential nature of transmission of knowledge and guidance.这一事实具有重要意义，因为虽然大部分sufis是逊尼派，必要性开明领导反映本质的知识的传递和指导。 Hence the Shi`is turned to their Imams.因此，施`开着自己的伊玛目。
Shaykh Fadhlalla
Haeri沙伊克fadhlalla haeri
THE ELEMENTS OF
ISLAM要素伊斯兰教
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