Analysis of information sources in references of the Wikipedia article "Shia Islam" in English language version.
When the Sicilian Jawhar finally entered Fustat in 969 and the following year founded the new dynastic capital, Cairo, 'The Victorious', the Fatimids ...
Similarly, swords were also placed on the Idols, as it is related that Harith b. Abi Shamir, the Ghassanid king, had presented his two swords, called Mikhdham and Rasub, to the image of the goddess, Manat....to note that the famous sword of Ali, the fourth caliph, called Dhu-al-Fiqar, was one of these two swords
In the early 21st century some 10–13 percent of the world's 1.6 billion Muslims were Shiʿi.
Religions: Sunni Muslim 80%, Shia Muslim 19%, other 1%
For Shiʿi Muslims, Muhammad not only designated ʿAlī as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. ʿAlī and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
In Yemen, Zaidists, a Shia offshoot, constitute 30% of the total population
For Shiʿi Muslims, Muhammad not only designated ʿAlī as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. ʿAlī and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
For Shiʿi Muslims, Muhammad not only designated ʿAlī as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. ʿAlī and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
Religion: The overwhelming majority of the population (96.3 percent) is Muslim, of whom approximately 95 percent are Sunni and 5 percent Shia.
Religion: Virtually the entire population is Muslim. Between 80 and 85 percent of Muslims are Sunni and 15 to 19 percent, Shia.
The Pew Forum's estimate of the Shia population (10–13%) is in keeping with previous estimates, which generally have been in the range of 10–15%.
Of the total Muslim population, 10–13% are Shia Muslims and 87–90% are Sunni Muslims. Most Shias (between 68% and 80%) live in just four countries: Iran, Pakistan, India and Iraq.
Similarly, swords were also placed on the Idols, as it is related that Harith b. Abi Shamir, the Ghassanid king, had presented his two swords, called Mikhdham and Rasub, to the image of the goddess, Manat....to note that the famous sword of Ali, the fourth caliph, called Dhu-al-Fiqar, was one of these two swords
according to a famous hadith... 'our sixth imam, Imam Sadeg, says that we have five definitive holy places that we respect very much. The first is Mecca... second is Medina... third... is in Najaf. The fourth... in Kerbala. The last one belongs to... Qom.'
The Pew Forum's estimate of the Shia population (10–13%) is in keeping with previous estimates, which generally have been in the range of 10–15%.
Of the total Muslim population, 10–13% are Shia Muslims and 87–90% are Sunni Muslims. Most Shias (between 68% and 80%) live in just four countries: Iran, Pakistan, India and Iraq.
Religion: The overwhelming majority of the population (96.3 percent) is Muslim, of whom approximately 95 percent are Sunni and 5 percent Shia.
Religion: Virtually the entire population is Muslim. Between 80 and 85 percent of Muslims are Sunni and 15 to 19 percent, Shia.
Religions: Sunni Muslim 80%, Shia Muslim 19%, other 1%
In Yemen, Zaidists, a Shia offshoot, constitute 30% of the total population
For Shiʿi Muslims, Muhammad not only designated ʿAlī as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. ʿAlī and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
