Zaidiyya or Zaidism (Arabic: الزيدية az-zaydiyya, adjective form Zaidi or Zaydi) is an early sect which emerged out of Shi'a Islam named after Zayd ibn ʻAlī, the grandson of Husayn ibn ʻAlī. Followers of the Zaydi Islamic jurisprudence are called Zaydi Shi'a and make up about 35% of Muslims in Yemen.[1] The Zaydi Shi'a have a unique approach within Shi'a Islamic thought. Its adherents are also known as Fivers.
Zaidi Imāms[edit]
The first three Zaidi imams were Ali ibn Abu Talib, Hasan ibn Ali, and Husayn ibn Ali.[2] The Zaidis believe that these three, along with theIslamic Prophet Muhammad and Fatima, are part of the Ahl al-Kisa. After these three imams, the Zaidis have a number of imams beginning with Zayd ibn Ali[2] followed by his son Yahya ibn Zayd.[3] They believe any descendant of Hasan or Husayn can be an imam[4]if he exhibits two attributes; "excel[ing] in knowledge" and "call[ing] others to fight against oppressors".[2] If an individual possesses one of these two attributes, he can be considered an imam of a lesser degree.[2]
For example, Zaydis consider the fourth, fifth, and sixth Twelver imams, Zain al-Abidin, Muhammad al-Baqir and Ja'far al-Sadiq, imams in this lesser sense due to their high levels of knowledge, but do not consider them imams in the absolute sense because they did not revolt against the oppressors of their time.[2] An example of an imam from the lineage of imam Hassan is Muhammad al-Nafs al-Zakiyya.[2]
Zaydi (early period) imams as listed in Al-Masaabeeh fee As-Seerah by imam Ahmad bin Ibrahim after Ali are:
- - Al-Hasan bin Ali bin Abi Talib
- - Al-Husayn bin Ali bin Abi Talib
- - Al-Hasan al-Mu'thannā bin Al-Hassan al-mujtaba bin Ali al Murtaza bin Abi Talib
- - Zayd bin Ali Zayn al-'Ābidin bin Al-Husayn
- - Yahya bin Zayd bin Ali Zayn al-'Ābidin bin Al-Husayn
- - Muhammad bin Abdillah al-Kāmil bin Al-Hasan al-Mu'thannā bin Al-Hasan An-Nafs-Az-Zakiyyah
- - Ibrahim bin Abdillah al-Kāmil bin Al-Hasan al-Mu'thannā bin Al-Hassan al mujtaba bin Ali al Murtaza bin Abi Talib
- - Abdullah bin Muhammad bin Abdillah al-Kāmil bin Al-Hasan al-Mu'thannā bin Al-Hassan al-mujtaba bin Ali bin Abi Talib
- - Al-Hasan bin Ibrahim bin Abdillah al-Kāmil bin Al-Hasan al-Mu'thannā bin Al-Hassan al-mujtaba bin Ali bin Abi Talib
- - Al-Husayn bin Ali bin Al-Hasan bin Al-Hasan al-Mu'thannā bin Al-Hassan al-mujtaba bin Ali bin Abi Talib
- - Isa bin Zayd bin Ali bin Al-Husayn
- - Yahya bin Abdillah al-Kāmil bin Al-Hasan bin Al-Hasan bin Ali bin Abi Talib
- - Idris bin Abdillah al-Kāmil bin Al-Hasan bin Al-Hasan bin Ali bin Abi Talib
- - Muhammad bin Ibrahim bin Isma'il bin Ibrahim bin Al-Hasan bin Al-Hasan bin Ali bin Abi Talib
- - Muhammad bin Muhammad bin Zayd bin Ali bin Al-Husayn
- - Muhammad bin Sulayman bin Dawud bin Al-Hasan bin Al-Hasan bin Ali bin Abi Talib
- - Al-Qasim bin Ibrahim bin Isma'il bin Ibrahim bin Al-Hasan bin Al-Hasan bin Ali bin Abi Talib
- - Yahya bin Al-Husayn bin Al-Qasim Al-Hadi
- - Abul Qasim Muhammad bin Yahya bin Al-Husayn
- - Ahmad bin Yahya bin Al-Husayn
- - Al-Hasan bin Ali An-Nasir
Summary[edit]
Zaydis, the oldest branch of the Shia and the largest group amongst the Shia before the Safavid Dynasty in the sixteenth century and currently the second largest group, are the closest to the Sunnis and do not believe in the infallibility of Imāms after Husayn. Zaydis believe that on the last hour of Zayd ibn Ali, he was betrayed by the people in Kufa who said to him: "May God have mercy on you! What do you have to say on the matter of Abu Bakr and Umar ibn al-Khattab?" Zayd ibn Ali said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them...when they were entrusted with government they behaved justly with the people and acted according to the Qur'an and the Sunnah."[5]
Law[edit]
In matters of Islamic jurisprudence, the Zaydis follow Zayd ibn ’Ali's teachings which are documented in his book Majmu’ al-Fiqh (Arabic:مجموع الفِقه). Zaydi fiqh is similar to the Hanafi school of Sunni Islamic jurisprudence.[6] Abu Hanifa, a Sunni madhab founder, was favorable and even donated towards the Zaydi cause.[7]
Theology[edit]
In matters of theology, the Zaydis are close to the Mu'tazili school, though they are not Mu'tazilite. There are a few issues between both schools, most notably the Zaydi doctrine of the Imamate, which is rejected by the Mu'tazilites. Of the Shi'a, Zaydis are most similar to Sunnis[8] since Zaydism shares similar doctrines and jurisprudential opinions with Sunni scholars.[9]
Beliefs[edit]
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Like all Muslims, the Zaydi Shi'a affirm the fundamental tenet of Islam known as the Shahadaor testament of faith – "There is no deity (worthy of worship) but ALLAH and Muhammad is His Messenger." Traditionally, the Zaydi believe that Muslims who commit major sins without remorse should not be considered Muslims nor be considered kafirs but rather be categorized in neither group.
In the context of the Shi'a Muslim belief in spiritual leadership or Imamate, Zaydis believe that the leader of the Ummah or Muslim community must be Fatimids: descendants of Muhammad through his only surviving daughter Fatimah, whose sons were Hasan ibn ʻAlīand Husayn ibn ʻAlī. These Shi'a called themselves Zaydi so they could differentiate themselves from other Shi'is who refused to take up arms with Zayd ibn Ali and the later Zaydi Imams.
Zaydis believe Zayd ibn Ali was the rightful successor to the Imamate because he led a rebellion against the Umayyad Caliphate, who he believed were tyrannical and corrupt.Muhammad al-Baqir did not engage in political action and the followers of Zayd believed that a true Imām must fight against corrupt rulers.[10] The renowned Muslim jurist Abū Ḥanīfa who is credited for the Hanafi school of Sunni Islam, delivered a fatwā or legal statement in favour of Zayd in his rebellion against the Umayyad ruler. He also urged people in secret to join the uprising and delivered funds to Zayd.[11]
In contrast to other Shi'a Muslims, the Zaydis do not believe in the infallibility of Imāms after Husayn. Zaydis also do not believe that the Imāmate must pass from father to son but believe it can be held by any descendant from either Hasan ibn ʻAlī and Husayn ibn ʻAlī. Orthodox Shi'is do not necessarily believe in Imamate passing from father to son either, as can be seen from the transition of Imamate from the second Imam, Hasan ibn Alī, after his death, to his brother, Husayn ibn Alī.
| “ | The death of Imam Ali Zayn ul Abidin triggered the struggle for leadership between his two sons, Muhammad al Baqir and Zayd... Zayd rejected the principle of hereditary succession to the Imamate, and asserted his own right to it on the ground that he was better qualified for it, because he fulfilled all the necessary conditions for this purpose including the one that the Imam must rise in revolt against the unjust, oppressive rulers. | ” |
—Abdul Ali in Islamic dynasties of the Arab East: state and civilization during the later medieval times[10]
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Zaydis, like Sunni Muslims, further reject the notion of Occultation (ghayba) of the Imām. Like the Nizaris, they believe in a living visible Imām.[12]
| “ | Of all the Shi'a schools of thought the Zaydis are the most moderate and tolerant as well as the nearest to Sunni Islam. They differ fundamentally from other Shi'a sects, especially the Twelvers and the Seveners, on the issue of Imamah. | ” |
—Abdul Ali, Islamic dynasties of the Arab East: state and civilization during the later medieval times[13]
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The Twelver Imam Ali al-Ridha narrated how his grandfather Ja'far al-Sadiq also supported Zayd ibn Ali's struggle:
| “ | he was one of the scholars from the Household of Muhammad and got angry for the sake of the Honorable the Exalted God. He fought with the enemies of God until he got killed in His path. My father Musa ibn Ja’far narrated that he had heard his father Ja’far ibn Muhammad say, "May God bless my uncle Zayd... He consulted with me about his uprising and I told him, "O my uncle! Do this if you are pleased with being killed and your corpse being hung up from the gallows in the al-Konasa neighborhood." After Zayd left, As-Sadiq said, "Woe be to those who hear his call but do not help him!". | ” |
—Uyūn Akhbār al-Riḍā,[14] p. 466
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Jafar al-Sadiq's love for Zayd ibn Ali was so immense, he broke down and cried upon reading the letter informing him of his death and proclaimed:
| “ | From God we are and to Him is our return. I ask God for my reward in this calamity. He was a really good uncle. My uncle was a man for our world and for our Hereafter. I swear by God that my uncle is a martyr just like the martyrs who fought along with God’s Prophet or Ali or Al-Hassan or Al-Hussein | ” |
—Uyūn akhbār al-Riḍā,[14] p. 472
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