Is Sunni Muslim Christian

Answer 1

Yes they can get on. It's up to individuals if they can get along with people of other backgrounds. Some people are nice people and find it easy to get on with anyone. Religion is irrelevant in this case.

Answer 2

Answer 1

Yes they do. but the problem is wahhabism.

Answer 2

I am unsure as to what the question means.

People

If the question is whether individual Sunnis and Shiites can play soccer together and then go down to coffee shop to have some tea, etc., yes, this happens all the time in countries where Sunnis and Shiites live.

Communities

If the question is asking if local Sunni and Shiite communities get along, it entirely depends on the community. For example, in Los Angeles, Sunnis and Shiites often pray in the same mosques, and where they do not the Sunni and Shiite mosques retain good relations and the community members are on good terms.

Countries

If the quesion is asking about national groups and governments, the issue arises when religion mixes with politics. When that happens, the ruling group, be it Sunni or Shiite, almost always represses the other group. This is not unique to Islam as most Christian European States repressed religious minorities as well (other forms of Christianity and Judaism). Only purely secular Islamic states, such as Albania do not see the kind of religious persecution that exists in most Muslim-majority countries.

Many of the historic Sunni Muslim Empires actively repressed and persecuted Shiite Muslims. The seminal event beginning this persecution was when Yazid I of the Umayyad Caliphate ordered the execution of Imam Hussein and a large remnant of the Ahl al-Bayt (Prophet Mohammed's family). At this point in time, the Shiites were a political faction supporting Ahl al-Bayt over the Umayyad Caliphs. The murder of Hussein began to transform the identity of the Shiites and plays a central role in their beliefs. The Umayyad Army followed through with this. Additionally the Umayyad government wanted to create a Sunni Arab aristocracy and therefore applied the jiyza tax not only to Jews and Christians, but to Mawali (non-Arab Muslims) and the Shiite Muslims, regardless of whether they were Arab or Mawali. Shiite Muslims were also banned from most government positions under the Umayyads. Finally, the Umayyads continued to seek out the Shiite Infallible Imams, torture them and murder them.

Shiite Muslims joined arms with the Sunni Abbassids in 750 CE who promised a better situation for the Shiite Muslims, but they were later deceived. The Abbassid Caliphs continued the Umayyad trend of torturing and murdering the Shiite Infallible Imams, but extended this as well to Shiite leadership (Mullahs and Faqihs). Shiite Mosques were destroyed and worshipers during Ashura processions were murdered. Shiite Muslims and their property were also periodically attacked as scapegoats for Abbassid military problems, such as the Byzantine offensive in 971 CE. The Abbassid Caliphs also provided financial support to those Faqihs (Islamic Jurists), especially from the Hanbali School, that would propagate anti-Shiite attitudes.

The Ottoman Empire saw the Shiites under its purview incorrectly as a fifth column for its rival in Persia, the Safavid Empire, which was a Shiite Islamic State. To prevent Shiite Muslims from becoming a critical mass in the country, the Ottomans massacred large numbers of Shiites, especially the Turkish Alevis, the Syrian Alawites, and many Lebanese Shiite Muslims (mostly Twelvers).

Currently, there is government-level repression of Shiite Islam in several countries, including Bahrain and Saudi Arabia. In both of these countries, the Shiite population (66% and 15% respectively) are actively banned from government positions, have many sectors of the economy closed to them, and have minimal say even in their own protection. In Saudi Arabia, Wahhabis have issued fatwas against Shiite Muslims, written textbooks slandering their faith, actively banned Ashura and other Shiite festivals, and in some cases prevented the creation of Shiite burial grounds. In other countries, such as Indonesia and Pakistan, violent Radical Sunni-Affiliated Groups terrorize portions of the Shiite population and the government takes no action to protect the Shiite Muslims. Finally, there are a number of Muslim countries like Malaysia, where Shiite Muslims are on good-footing with Sunni Muslims but are prohibited from open proselytization.

However, the Shiites have also persecuted Sunnis under their watch. The first major attack of Shiites against Sunni leadership was in the final days of the Fatimid Caliphate when Fatimid rulers created the Assassins who took down many notable Sunni leaders such as Grand Vizier Nizam ul-Mulk of Baghdad, Mohammed Ghori, the Atabegs Maudud and Zengi of Mosul. The Assassins even targeted Saladin the Ayyubite, but were unsuccessful.

The Persian Safavids fought several wars against neighboring Sunnis in Samarqand to the North and the Ottomans to the West. Ismail I (the first Safavid) adopted Twelver Shiite Islam and began to persecute the Sunnis in Iran. This reduced their community to a small minority in the Persian heartland. He destroyed numerous Sunni mosques and grave sites as well as mandating curses against the first three Rightly-Guided Caliphs. He also imprisoned and killed large populations of Sunnis for their beliefs and compelled conversion to Shiite Islam through violence. The Safavids also spread this form of Sunni oppression through conquest Azerbaijan and of southern Iraq and imposing conversion to Shiite Islam there as well.

There are also current examples of repression of Sunnis by Shiites. Since the Islamic Revolution in 1979, Shiite repression of Sunnis has become dominant again in Iran. Sunni Iranian Cleric Abu Muntasir Al-Baloushi has said that the government of Iran (because of its repressive practices towards Sunnis) is a greater threat to Islam than even Israel. In Iraq, Shiites and Sunni militants fight for the attempt to have greater control of the government after America removed Saddam and each group sought to advocate its views to the suppression of the other. As the Shiites are more numerous in Iraq, they seem to have the upper hand in determining policy. In Syria,the current civil war is between a secular Shiite-led government and the majority Sunni population of Syria which has historically been denied the same accessibility to jobs, healthcare, and living-standards.

Answer 3

Yes. Have you seen Toronto recently?

The current continuing tensions between Sunnis and Shiites in the Middle East and elsewhere are due to political and economic wrangling, not because these people are incapable of living near to each other.

Answer 4

This answer can be affirmative or negative depending on many specific circumstances. Ideologically Christians are supposed to be peaceful and patient with those of other beliefs. Though there may be ideological differences and disagreements over behavior, Jesus emphazised sharing of the "Good news" of God (Matt. 28:16-2) and the scriptures of the New Testament don't provide any provision whatsoever for needless quarreling or, especially, violence against others (rom14-1;2Tim2:14;Eph4:31). On the contrary, Jesus warns that His followers will be beaten and mistreated by their own people (Jews) and arrested and taken before powerful people (Matt10:17) but indicates this is part of the price of following Him (Matt16:24). He also proclaims that many believers will be imprisoned or executed in the future (Rev13:10) and warns that those who live by the sword meet violent ends (Matt26:52). Jesus did not intend for Christians to make religious wars.

Even in Matt 10:34 when Jesus says that His coming to Earth won't bring "peace" but "a sword," He makes not a reference to acceptable warfare but to the fact that some will hear His message and believe him, and others will reject Him, causing enmity against believers and division.

The Qur'an seems generally to encourage patience with the Jews, Christians and other "People of the Book." In Al-Baqarah 2:109, patience and forgiveness for nonbelievers are encouraged, and in 2:105 believers are told that, though People of the Book might wish nothing good for them, Allah gives mercy to whomever he wishes.

Warfare, however, is provisioned for in the Qur'an, as in Al-Baqarah 2:190-3, and also in At-Tawbah (9:36) in regards to making war against unbelievers who make war against Muslims.

Practically speaking, many Christians and Muslims do get along. Also, however, there are many places in the world where they do not. In the cases of both beliefs, though Jesus does not condone Christians making war and The Prophet does condone it for Muslims in some cases, people of both faiths sometimes violate the beliefs in their scriptures. There are some who call themselves Christian who retaliate or instigate attacks against Muslims and there are Muslims who interpret the call to war in the Qur'an as meaning they are free to persecute and murder random Christians. There are Christians who condemn other Christians doing any kind of violence and there are Muslims who believe violent extremism shown by some members of Islam is illegal and immoral.

Answer 5

Yes and billions people around the world do. It is the fanatic of all side which create problems based on ill conceived ideas of religions, politic, men power and selective understanding of their holy book.

Remember that there is 1 billion + muslim and 1 billion+ christians and another few millions jews and it is a very small minority in each camp which are the problem.

Answer 6

No,
Sunni Muslim is Muslim. Accordingly, he/she is not, of course, Christian.