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[5] [10] [11] The religion of the Yazidis is a highly syncretistic one: Sufi influence and imagery can be seen in their religious vocabulary, especially in the terminology of their esoteric literature, but much of the mythology is non-Islamic, and their cosmogonies apparently have many points in common with those of ancient Iranian religions. [1]
joining the new political system (the religious Party of Truth was created in 1990); restoring the spiritual and cultural heritage of Zaydism by opening religious centers and encouraging the tribes to send their youth for education there; preparing for the future fighting (Houthi movement founder Hussein al-Houthi was readying the militia).
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By the folklorists' definition, all myths are religious (or "sacred") stories, but not all religious stories are myths: religious stories that involve the creation of the world (e.g., the stories in the Book of Genesis) are myths; however, some religious stories that don't explain how things came to be in their present form (e.g., hagiographies ...
In Zaydi Islam, the imamate (Arabic: إمامة, romanized: imama) is the supreme political and religious leadership position.In common to other Shi'a sects, it is reserved for Alids, i.e. descendants of Muhammad via Ali ibn Abi Talib and Fatimah.
West African mythology is the body of myths of the people of West Africa. It consists of tales of various deities, beings, legendary creatures , heroes and folktales from various ethnic groups. Some of these myths traveled across the Atlantic during the period of the Trans-Atlantic slave trade to become part of Caribbean , African-American and ...
The Treatise of the Three Impostors (Latin: De Tribus Impostoribus) was a long-rumored book denying all three Abrahamic religions: Christianity, Judaism, and Islam, with the "impostors" of the title being Jesus, Moses, and Muhammad. Hearsay concerning such a book surfaces by the 13th century and circulates through the 17th century.
This decision was based on considerations of expediency, religious factors, and the fact that the people’s hearts were not yet ready to fully accept ʿAlī’s leadership at that time. [ 10 ] After ʿAlī and his sons al-Ḥasan and al-Ḥusayn , the imāmate was not determined by designation but by the emergence of a descendant, from either ...