Ali among Shiite Mahommedans; the Bab in Babism; the Druse Hakim).
A bigoted Sunni, he resolved on putting down the Shiite heresy, which had gained many adherents in Turkey: the number of these was estimated as high as 40,000.
The name of mandi is also given by the Shiite Mahommedans to the last of the imams of the house of `Ali.
The Caucasian races (except the Gregorians), together with the Turks and Tatars, are Mussulmans of the Sunnite sect (2,021,300), and the Iranian races mostly Mussulmans of the Shiite sect (884, too).
A great religious difference divided the Fatimite caliph of Cairo, the head of the Shiite sect, from the Abbasid caliph of Bagdad, who was the head of the Sunnites.
The Shiite caliphs of Egypt were by this time the playthings of contending viziers, as the Sunnite caliphs of Bagdad had long been the puppets of Turkish sultans or amirs; and in 1164 Amalric I.
Thus the Shiite caliphate became extinct: in the mosques of Cairo the name of the caliph of Bagdad was now used; and the long-disunited Mahommedans at last faced the Christians as a solid body.
It is one of the four great shrines of the Shiite Moslems in the vilayet of Bagdad.
It is still, however, the centre of distribution for a very large, if scantily populated, country, and it also derives much profit from pilgrims, lying as it does on the route which Shiite pilgrims from Persia must take on their way to the sacred cities.
Badakshan proper is peopled by Tajiks, Turks and Arabs, who speak the Persian and Turki languages, and profess the orthodox doctrines of the Mahommedan law adopted by the Sunnite sect; while the mountainous districts are inhabited by Tajiks, professing the Shiite creed and speaking distinct dialects in different districts.
BIRUNI [ABU-R-] (973-1048), Arabian scholar, was born of Persian parentage in Khwarizm (Khiva), and was a Shiite in religion.
On the side of Persia too, where the decisive battle of Shurur (1502) had raised to power Ismail, the first of the modern line of shahs, danger threatened the sultan, and the latter years of his reign were troubled by the spread, under the influence of the new Persian power, of the Shiite doctrine in Kurdistan and Asia Minor.
The former is divided into two sections: the first, of a metaphysical character, contains a sort of practical cosmography, chiefly based on Avicenna's theories, but frequently intermixed both with the freer speculations of the well-known philosophical brotherhood of Basra, the Ikhwan-es-safa'i, and purely Shiite or Isma`ilite ideas; the second, or ethical section of the poem, abounds in moral maxims and ingenious thoughts on man's good and bad qualities, on the necessity of shunning the company of fools and double-faced friends, on the deceptive allurements of the world and the secret snares of ambitious craving for rank and wealth.
(e) Shiite Moslems outnumber the Sunni, and make about one twenty-fifth of the whole.
Kerbela is a place of pilgrimage of the Shiite Moslems, and is only less sacred to them than Meshed `Ali and Mecca.
Some 200,000 pilgrims from the Shiite portions of Islam are said to journey annually to Kerbela, many of them carrying the bones of their relatives to be buried in its sacred soil, or bringing their sick and aged to die there in the odour of sanctity.
According to the Shiite Moslems, who call the office the "imamate" or leadership, no caliph is legitimate unless he is a lineal descendant of the Prophet.
It is their merit from a Mahommedan point of view to have re-established the power of orthodox Islam and delivered the Moslem world from the subversive influence of the ultra-Shiite tenets, which constituted a serious danger to the duration of Islam itself.
At that date this disease was stamped out by energetic measures on the part of the government, but it has reappeared again in recent years, introduced apparently from India or Persia by pilgrims. There are four great centres of pilgrimage for Shiite Moslems in the vilayet, Samarra, Kazemain, a suburb of Bagdad, Kerbela and Nejef.
Yet these two schools of Sufis were never quite similar; on Sunnite soil Sufiism could not openly impugn orthodox views, while in Persia it was saturated with Shiite heresy and the pantheism of the extreme devotees of 'Ali.
His death, in the beginning of the battle, decided the fate of Mus`ab, who was slain sword in hand by a Shiite of Kuf a.
When it became necessary to impose a tribute upon the new converts, great discontent arose, which largely increased the number of those who followed the Shiite preachers of revolt.
He not only caused the mourning for the death of Hosain and other Shiite festivals to be celebrated at Bagdad, but also allowed imprecations against Moawiya and even against Mahomet's wife Ayesha and the caliphs Abu Bekr, Omar and Othman, to be posted up at the doors of the mosques.
The only deed of power, however, that is recorded of him, is that he opposed himself to the substitution of a Shiite head cadi for the Sunnite, so that Baha addaula had to content himself with giving to the Shiites a special judge, to whom he gave the title of naqib (superintendent).
Omar II., however, extended to non-Arabic Moslems immunity from all taxes except the zakat (poor-rate), with the result that a large number of Persians, who still smarted under their defeat, under Mokhtar, embraced Islam and drifted into the towns to form a nucleus of sedition under the Shiite preachers.
743), the disorder continued to spread, fanned by the Abbasids and the Shiite preachers.
Ali, the Shiite imam, who raised a great army, drove the caliphs general Nasr b.
Lljaitu was a Shiite and even stamped his coins with the names of the twelve Shiite imams. He died in 1316, and was succeeded by Abu Said, his son.
His rejection of the Shiite tenets as a state religion seems to have propitiated th~ Sunnite Afghans.
It is important to note that on the occasion of his coronation he had girded on the sabre consecrated at the tomb of the founder of the Safawidthus openly pledging himself to support the Shiite faith.
The Kajar shah walked on foot to the tomb of Imam Riza, before which he knelt and kissed the ground in token of devotion, and was recognized as a Shiite of Shiites.
The Sunnite Turk was almost a greater enemy to his neighbor the Shiite than the formidable Muscovite, who had curtailed him of Rupture so large a section of his territory west of the Caspian.