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There are other jurisprudential sources for Shari'a derived from the legal rulings of Islamic scholars.

These scholars, in turn, may be adherents of differing schools of Islamic jurisprudence.

Behaviors that were not scored as Shari'a-adherent included: (a) women wearing just a modern hijab, a scarf-like covering that does not cover all of the hair, or no covering; (b) men and women praying together in the same room; and (c) no enforcement by the imam, lay leader, or worshipers of straight prayer lines.

The normative importance of a woman's hair covering is evidenced by two central texts, discussed at length below, Reliance of the Traveller and Fiqh as-Sunna (Law of the Sunna), both of which express agreement on the obligation of a woman to wear the hijab: There is no such dispute over what constitutes a woman's aurah [private parts/nakedness].

Notwithstanding those differences, the divergence at the level of actual law is, given the fullness of the corpus juris, confined to relatively few marginal issues.

Thus, there is general unity and agreement across the Sunni-Shiite divide and across the various Sunni madh'habs (jurisprudential schools) on core normative behaviors.[11] Surveyors were asked to observe and record selected behaviors deemed to be Shari'a-adherent.

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While scholarly inquiry into the root causes and factors supportive of terrorism has accelerated since the September 11, 2001 attacks on the United States, there are few empirical studies that attempt to measure the relationship between specific variables and support for terrorism.These behaviors were selected precisely because they constitute observable and measurable practices of an orthodox form of Islam as opposed to internalized, non-observable articles of faith.