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Imam is an Islamic leadership position. For Sunni Muslims, Imam is most commonly used as the title of a prayer leader of a mosque. In this context, imams may lead Islamic prayers, serve as community leaders, and provide religious guidance. Thus for Sunnis, anyone can study the basic Islamic sciences and become an imam.
Shia Islam is the second-largest branch of Islam. It holds that Muhammad designated Ali ibn Abi Talib as his successor as the imam, that is the spiritual and political leader of the Muslim community. However, his right is understood to have been usurped by a number of Muhammad's companions at the meeting of Saqifa where they appointed Abu Bakr as caliph instead. As such, Sunni Muslims believe Abu Bakr, Umar, Uthman and Ali to be 'rightly-guided caliphs' whereas Shia Muslims only regard Ali as the legitimate successor.
Isma'ilism is a branch or sect of Shia Islam. The Isma'ili get their name from their acceptance of Imam Isma'il ibn Jafar as the appointed spiritual successor (imām) to Ja'far al-Sadiq, wherein they differ from the Twelver Shia, who accept Musa al-Kazim, the younger brother of Isma'il, as the true Imām.
In Shia Islam, the Imamah is a doctrine which asserts that certain individuals from the lineage of the Islamic prophet Muhammad are to be accepted as leaders and guides of the ummah after the death of Muhammad. Imamah further says that Imams possess divine knowledge and authority (Ismah) as well as being part of the Ahl al-Bayt, the family of Muhammad. These Imams have the role of providing commentary and interpretation of the Quran as well as guidance.
Zaydism is a branch of Shia Islam that emerged in the eighth century following Zayd ibn Ali's unsuccessful rebellion against the Umayyad Caliphate. Zaydism is one of the three main branches of Shi'ism, with the other two being Twelverism and Ismailism. Zaydism is typically considered the Shia branch that is closest to Sunni Islam, although the "classical" form of Zaydism had historically changed its stance on Sunni and Shia traditions multiple times, to the point where Zaydis simply accepting Ali as a rightful successor to Muhammad was enough to consider them Shia. Twelver Shias sometimes consider Zaydism to be a "fifth school" of Sunni Islam. Zaydis regard rationalism as more important than Quranic literalism and historically were quite tolerant towards Sunni Shafi'ism, a religion of about half of the Yemenis.
Nizari Isma'ilism are the largest segment of the Ismaili Muslims, who are the second-largest branch of Shia Islam after the Twelvers. Nizari teachings emphasize independent reasoning or ijtihad; pluralism—the acceptance of racial, ethnic, cultural and inter-religious differences; and social justice. Nizaris, along with Twelvers, adhere to the Jaʽfari school of jurisprudence. The Aga Khan, currently Aga Khan IV, is the spiritual leader and Imam of the Nizaris. The global seat of the Ismaili Imamate is in Lisbon, Portugal.
The Khoja are a caste of Muslims mainly members of the Nizari Ismaʿiliyyah sect of Islam with a minority of followers of Sunni Islam originating the western Indian subcontinent, and converted to Islam from Hinduism by the 14th century by the Persian pīr Saḍr-al-Dīn.
The Qarmatians were a militant Isma'ili Shia movement centred in Al-Ahsa in Eastern Arabia, where they established a religious—and, as some scholars have claimed, proto-socialist or utopian socialist—state in 899 CE. Its members were part of a movement that adhered to a syncretic branch of Sevener Ismaili Shia Islam, and were ruled by a dynasty founded by Abu Sa'id al-Jannabi, a Persian from Jannaba in coastal Fars. They rejected the claim of Fatimid Caliph Abdallah al-Mahdi Billah to imamate and clung to their belief in the coming of the Mahdi, and they revolted against the Fatimid and Abbasid Caliphates.
The Baghdad Manifesto was a polemical tract issued in 1011 on behalf of the Abbasid caliph al-Qadir against the rival Isma'ili Fatimid Caliphate.
Tanzania is a Christian majority nation, with Islam being the largest minority faith in the country. According to a 2020 estimate by Pew research center, Muslims represent 34.1% of the total population. The faith was introduced by merchants visiting the Swahili coast, as it became connected to a larger maritime trade network dominated by Muslims. This would lead to local conversions and assimilations of foreign Muslims, ultimately causing the eventual formation of several officially Muslim political entities in the region. According to the Association of Religion Data Archives (ARDA), 55.3% of the population is Christian, 31.5% is Muslim, 11.3% practices traditional faiths, while 1.9% of the population is non-religious or adheres to other faiths as of 2020. The ARDA estimates that most Tanzanian Muslims are Sunni, with a small Shia minority, as of 2020.
The History of Nizari Isma'ilism from the founding of Islam covers a period of over 1400 years. It begins with Muhammad's mission to restore to humanity the universality and knowledge of the oneness of the divine within the Abrahamic tradition, through the final message and what the Shia believe was the appointment of Ali as successor and guardian of that message with both the spiritual and temporal authority of Muhammad through the institution of the Imamate.
The Habbari were an Arab dynasty that ruled much of Greater Sindh, as a semi-independent emirate from 854 to 1024. Beginning with the rule of 'Umar bin Abdul Aziz al-Habbari in 854 CE, the region became semi-independent from the Abbasid Caliphate in 861, while continuing to nominally pledge allegiance to the Abbasid Caliph in Baghdad. The Habbari ascension marked the end of a period of direct rule of Sindh by the Umayyad and Abbasid Caliphates, which had begun in 711 CE.
The Mount Lebanon Mutasarrifate was one of the Ottoman Empire's subdivisions following the 19th-century Tanzimat reform. After 1861, there existed an autonomous Mount Lebanon with a Christian Mutasarrif (governor), which had been created as a homeland for the Maronites under European diplomatic pressure following the 1860 Druze–Maronite conflict. The Maronite Catholics and the Druze founded modern Lebanon in the early eighteenth century, through the ruling and social system known as the "Maronite-Druze dualism" in Mount Lebanon.
Thaalibia Cemetery or Abd al-Rahman al-Tha'alibi Cemetery is a cemetery in the Casbah of Algiers in the commune of the Casbah of Algiers. The name "Thaalibia" is related to Abd al-Rahman al-Tha'alibi.
The Zawiya Thaalibia or the Sidi Abd al-Rahman al-Tha'alibi Zawiya is a zawiya in the Casbah of Algiers in the commune of Casbah in Algeria. The name "Thaalibia" relates to Abd al-Rahman al-Tha'alibi.
Abu Al-Fadl Abd Al-Munim bin Omar bin Abdullah Al-Ghassani Al-Gilyani known as Abd Al Munim Al Gilyani(Arabic: عبد المنعم الجلياني). Abd Al Munim Al Gilyani was an Andalusian Arab physician, writer, and poet from the twelfth century AD / the sixth century AH who lived most of his life in the East. He was given the nickname "The wise man of time" and he is originally from Galiana in Guadix near Granada in Andalusia. He moved to Maghreb then to Mashriq where he lived in Damascus his for the rest of his life. He visited Baghdad in 601 AH. Saladin respected and valued him and Abd al-Moneim praised him, he has 10 collections of both poetry and prose and many other publications. He died in Damascus.
The Emirate of Multan was a medieval kingdom in Punjab region in the northwest Indian subcontinent that was centred around city of Multan. It initially extended towards parts of Kashmir, and included parts of present-day Punjab. It was initially ruled by the tribe of Banu Munabbih. In 959 CE, Ismailis under the Banu Lawi gained control of the Emirate and in 1010, it was conquered by the Ghaznavid Empire.
The Double Qaim-Maqamate of Mount Lebanon was one of the Ottoman Empire's subdivisions following the abolishment of the Mount Lebanon Emirate. After 1843, there existed an autonomous Mount Lebanon with a Christian and a Druze subdivision, which have been created as a homeland for the Maronite Christians under European diplomatic pressure following the 1841 massacres, and for the Druze segment of the population which found the neighboring Christians as enemies. After the collapse of the Double Qaim-Maqamate due to the 1860 conflict, the Maronite Catholics and the Druze further developed the idea of an independent Lebanon in the mid-nineteenth century, through the creation of the Mount Lebanon Mutasarrifate.
