Understanding the Cultural Differences of Islam Muslims differ significantly in their evaluations of the importance of religion based on the region they are located. There are variations of views on such topics of education, prayer, worshiping and morality found in different regions. In this paper I will argue that many differences that exist between various Islamic communities can be explained by understanding the role of regionally specific political problems and cultural practices outside of the Islamic tradition. Though people around the world practice an allegedly unified Islam, their understandings of the tradition reflect the specific local contexts and circumstances of individuals, communities, and nations. The challenge of western colonialism caused Muslims to be against European imperialism as it threatened their political, religious and cultural identity. Their responses to colonialism varied from rejection and confrontation to admiration and imitation (PP Islam and the West 24). Showing how reactions to westernization can be specific to region. The country Turkey operates one example of a nonviolent revolution. In Turkey, Islam was showing a more dominant position is the social-economic and political life of society. With the acceptance of westernization, Turkey had been able to experience the power of religion in Muslim politics cordially. A little to the East, the Iranian revolution in Iran reinforced the belief that Muslims wanted to emulate the ideas of the west; economic and political power could be attributed to the rebirth of Islam in contemporary Muslim politics and society (Esposito 222). Both of these examples represent an example of how regions practicing the same religion have a different approach to changes in their society have difference experiences with the experience of westernization. Although united though the confession of faith in God, the Quran and the Prophet Muhammad, Sunni and Shiah Muslims of leadership and history differ. Sunni and Shiah are the two branches of Islam that are formulated from the varying views on violent disagreements over opposition to Umayyad rule (Esposito 222). The Umayyad dynasty is recognized as having a large part in the growing and emergence of imperial Islam impacting some regions and believers more than others. With later opposition, movements for renewal and reform would occur. For some who experience colonial domination and war, those experiences are devastating and the response to the threat of colonialism results in extremism, conflict, and sometimes violence. For other Muslim majority countries such as Turkey, there was significant interest in borrowing from the West, either because they did not experience colonialism or war with Western powers or were more open to borrowing from the West despite colonialism, usually because colonialism was short lived and the country was already politically stable and economically strong. This shows that the local context of Turkey has agreement to make social and political changes reflecting the western culture. Shiah, being one of the movements created a paradigm of suffering, oppression, and protest against injustice from the memory of Karbala (Esposito 237). This worldview example played a major role in the Islamic Revolution during the years of 1978-1979, which resembled the further distinction of the two branches (Esposito 238). The history helps sustain the community beliefs throughout history and represent the minority forces of Shiah. An imam is a leader that is selected from the bloodline of Muhammad, in Shiah Islam (PP Islam Day 2, 8). Ali who was the prophets fourth successor, had a group of followers called the Kharajites, also known as extremists. This group later held Ali to be an unbeliever whose revolt against God was punishable by death. This particular group later assassinated Ali. They read the Quran and Sunnah literally and acted upon the readings (Esposito 236). Therefore violence is always an option. Al-Quaeda, a Kharajite group today, believes they are God’s righteous army and believe that violence and revolution are obligatory in their battle against the literal followers of God’s rule. The Kharajites show a very different cultural view than many and gives reason for the Shias minority status. Iraq has a population of 82% of Sunnis who say that Shias are Muslims and Lebanon follows close behind with 77% (Pew Research Aug 9,2012). However the reason for Shiah Islam representing the minority of Sunni is the Shiah’s oppression to the Sunnis belief of power. Their power resulted from the signs of God’s guidance and the Shias oppressed the idea to restore God’s rule on earth under his imam (Esposito 238). Over time, the political divide between Shiah and Sunni Muslims broadened to include theological distinctions and differences in religious practice. However with the countries of Iraq and Lebanon, there is no clear religious divide regarding the boundaries of worship or practice that is regarded acceptable (Pew Research Aug 9,2012). Although both allegedly practicing Islam, one major differentiation that causes commotion is the interpretation of the sacred literature which varies from region to region. In Sunni Islam, the early success of Islam and the power of its rulers were signs of God’s guidance that were views as historical validation of Muslim belief and claims. A caliph is the political and military leader of the community that is elected (PP Islam Day 2, 8). Sunni Islam is associated with norms of Muslim conduct based on the sayings and actions of Muhammad and attracts a greater majority of followers over Shia Islam. Again, the core result of the two branches was the disagreements on early Islamic history and was further practices in specific regions. By the 19th century, the decline of Muslim societies made them vulnerable to external powers. Events such as the 9/11 extremist attacks on the United States are an example of how western colonization had a violent result from the West’s double standard in promoting democratization. European imperialism shaped the modern Muslim world tremendously thought political, economic, religious and cultural alterations. Another difference in culture of Islam is the acceptance and views on women that vary in regional difference when focusing on marriage, veiling and overall treatment of Muslims women. One example is the overall rates of mosque attendance can disguise the fact that in some countries women are constrained by custom or other considerations from visiting their local mosque called purdah (Esposito 248). In the Middle East and North Africa, the gap between women and men who never attend mosque ranges from 56 percentage points in Iraq to two points in Egypt and Morocco (Pew Research Aug 9,2012). Educated Muslim women wanting to live more Islamically have proven higher results in women “returning to the mosque” (Esposito 288). This is explained thought the region differences of women education. In some regions education is not favored and expect the woman to have the role of a mother whereas other regions hope to experience the woman as the mother as well as exerting her knowledge through education. Before western colonization women were restricted to the home and only allowed limited education like current day Pakistan and Sudan still experience. This shows that the views have changes and other regions have developed in different ways. The concept of marriage affirms the sacred quality of love between two human beings that will hopefully experience procreation, satisfaction, sexual desire and companionship. However in Islam, the practice of muta’ can be found in pre-Islamic culture and is now undertaken mainly by the Twelver Shi’is of Iran (Sexuality and the World’s Religions 264). This supports the variation of cultural differences based off of location. Another topic based off of marriage is the treatment of women to their husbands. There are regional differences when it comes to the views of private life. Overall 85% of Muslims think wives should always obey their husbands, Southeast Asia represents 93% and the Middle East and North Africa represent 87% (PewForm April 2013). These percentages are not substantial but represent a different in the beliefs of Islamic marriage in different cultural surroundings. Veiling is an example of how pre-Islamic practice is still apparent in modern Islam. Practices of veiling have varied across Muslim societies and in different historical periods. Originally veiling was intended to protect women in urban class surrounds allowing them to socialize and enjoy mobility (Esposito 248). Over the centuries, the practices of veiling spread and there were harmful effects on the status of women religiously or socially who prevented their practice. One region where veiling is not to be shown is France. The issue of Muslim identity has been acute in France and stands in total favor of assimilation (Esposito 282). This example of French culture distinguishes the difference between the adaption to European imperialism. In present day many women believe they should have the right to decide whether or not wear a veil in public. From PewForm Surverys, a global median of 53% says veiling should be a woman’s decision (April 2013). This statistics includes the impact of westernization into Islamic cultures. It is likely that statistics would vary is broken down by regions rather than the global population. As shown in the text above, Muslims differ significantly in their evaluations of the importance of religion based on the region they are located. Views on marriage, veiling and reform groups are region specific. Political problems and cultural practices outside of Islamic tradition have impacted many Muslims today albeit they all have the same core values they live through different ways of interpretation.