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Zaydiyya: Difference between revisions
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==Zaydi Viewpoints and Beliefs== | ==Zaydi Viewpoints and Beliefs== | ||
===Fiqhi viewpoints=== | ===Fiqhi viewpoints=== | ||
One of the earliest Zaydi works on [[fiqh]] is ''Musnad Zayd b. 'Ali'', also called Majmu' al-fiqhi wa l-hadithi or Majmu' al-fiqhi al-kabir. Among the fiqhi viewpoints of Zaydiyya are saying | One of the earliest Zaydi works on [[fiqh]] is ''Musnad Zayd b. 'Ali'', also called ''Majmu' al-fiqhi wa l-hadithi'' or ''Majmu' al-fiqhi al-kabir''. Among the fiqhi viewpoints of Zaydiyya are saying "Hayy 'ala khayr al-'amal" in [[adhan]], permissibility of wiping on the shoes in [[wudu]], prohibition of [[mut'a]], and permissibility of eating the animals slaughtered by [[Ahl al-Kitab]]. They emphasize on the necessity of [[enjoining the good and forbidding the evil]], and as a result Zaydi Imams would revolt against unjust rulers, even though it led to their massacre. Some Zaydis used [[qiyas]] in their [[ijtihad]]. Zaydis believe the [[consensus]] of the scholars of ummah to be the foundation of fiqhi viewpoints. | ||
==Theological Viewpoints== | ===Theological Viewpoints=== | ||
In the issue of intelligibility of good and evil, Zaydis are inclined to the Mu'tazila. Shahrastani believes that the reason behind this is the fact that Zayd studied under Wasil b. 'Ata', the founder of the Mu'tazila. | In the issue of intelligibility of good and evil, Zaydis are inclined to the Mu'tazila. Al-Shahrastani believes that the reason behind this is the fact that Zayd studied under Wasil b. 'Ata', the founder of the Mu'tazila. | ||
Zaydis do not regard [[taqiyya]] as permissible. They believe, an Imam has to be a descendant of Imam al-Hasan (a) or Imam al-Husayn (a); he has to be knowledgeable, pious, brave, generous, call people to accept his imamate, and rise up against the unjust rulers. Zaydis agree that it is not permissible for two Imams to rise up at the same time in the same land. However, there is disagreement among them as to whether it is permissible for two Imams to rise up in different lands at the same time. | Zaydis do not believe in [[Bada']] and [[Raj'at]] and also do not regard [[taqiyya]] as permissible. They believe, an Imam has to be a descendant of Imam al-Hasan (a) or Imam al-Husayn (a); he has to be knowledgeable, pious, brave, generous, call people to accept his imamate, and rise up against the unjust rulers. Zaydis agree that it is not permissible for two Imams to rise up at the same time in the same land. However, there is disagreement among them as to whether it is permissible for two Imams to rise up in different lands at the same time. | ||
It is reported that Zayd believed that it was permissible for a person to become an Imam while there is another person better than him. This belief persisted among Zaydis until the time of Nasir al-Utrush, after whom it was rejected. In Zaydi viewpoint, infallibility is not necessary for an Imam. They believe in a mahdi that will appear at the end of the time, but they do not regard him to be the son of Imam al-Hasan al-'Askari (a). | |||
Zaydis believe in the principle of the intermediary position (al-manzila bayn al-manzilatayn), according to which a person who commits a grave sin is neither an unbeliever nor a believer; rather, he is a fasiq (a grave sinner)—unless he rejects its prohibition, in which case he would be an unbeliever, ending up in hell if he does not repent. They maintain that the Arabic word | It is reported that [[Zayd b. 'Ali (a)|Zayd]] believed that it was permissible for a person to become an Imam while there is another person better than him. This belief persisted among Zaydis until the time of Nasir al-Utrush, after whom it was rejected. In Zaydi viewpoint, [[infallibility]] is not necessary for an Imam. They believe in a mahdi that will appear at the end of the time, but they do not regard him to be the son of [[Imam al-Hasan al-'Askari (a)]]. | ||
=Zaydi Revivers= | |||
Zaydis believe in the principle of the intermediary position (al-manzila bayn al-manzilatayn), according to which a person who commits a grave sin is neither an unbeliever nor a believer; rather, he is a fasiq (a grave sinner)—unless he rejects its prohibition, in which case he would be an unbeliever, ending up in hell if he does not repent. They maintain that the Arabic word "kufr" can refer to both unbelief and to ungratefulness. | |||
==Zaydi Revivers== | |||
The following figures are the revivers of Zaydism in different centuries: | The following figures are the revivers of Zaydism in different centuries: | ||
* | {{col-begin|3}} | ||
* | * [[Zayd b. Ali]] | ||
* Qasim al-Rassi in 3rd/9th century. | |||
* [[Nasir al-Din Hasan b. Ali]] known as "Utrush" in [[Tabaristan]] and [[Daylaman]] in 4th/10th century. | |||
* Ahmad b. Yahya b. Husayn in [[Yeman]] in 4th/10th century. | |||
* Yusuf b. Yahya b. Ahama in Yeman in in 5th/11th century. | |||
* Ahmad b. Husayn b. Harun in Daylaman in 5th/11th century. | |||
* Yahya b. Husayn b. Harun, known as "Abu Talib Kabir" in Daylaman in 5th/11th century. | |||
* Yahya b. Husayn b. Ishaq Jurjani in [[Gurgan]] and [[Ray]] in 5th/11th century. | |||
* Yahya b. Ahamad b. Abi l-Qasim, known as "Abu Talib Saqir" in Daylaman in 6th/12th century. | |||
* Ahamad b. Sulayman b. Muhammad, known as "Mutiwakkil" in Yeman in 6th/12th century. | |||
* 'Abd Allah b. Hamza b. Sulayman, known as "al-Mansur bi Allah" in Yeman in 7th/13th century. | |||
* Muhammad b. Mutahhar b. Yahya, known as "al-Mahdi li Din Allah" in 8th/14th century. | |||
* Ahmad b. Yahya b. Murtada in 9th/15th century. | |||
* Ali b. Salah al-Din in 9th/15th century. | |||
* Yahya Sharaf al-Din b. Shams al-Din in 10th/16th century. | |||
* Al-Mansur bi Allah Qasim b. Muhammad b. Ali in 11th/17th century. | |||
* Yusuf b. Mutiwakkil in 12th/18th century. | |||
* Muhammad b. Ahamad b. Hasan in 12th/18th century. | |||
* Ali b. Abbas b. Husayn in 12th-13th/18th-19th century. | |||
* Isma'il b. Ahmad b. 'Abd Allah Kabs in 12th-13th/18th-19th century. | |||
* Muhammad b. Yahya b. Muhammad in 14th/20th century | |||
{{end}} | |||
=Zaydi Uprisings= | =Zaydi Uprisings= | ||
After the martyrdom of Zayd b. Ali, several revolts were carried out, most of which were suppressed by the rulers. | After the martyrdom of Zayd b. Ali, several revolts were carried out, most of which were suppressed by the rulers. | ||
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Idris was another survivor of the massacre of Fakhkh, who went to Egypt in 172/788 and from there to Maghreb, where he called people to support the Zaydiyya. He was able to attract the support of the local tribes and establish the Idrisid dynasty, whose territory extended from Kairouan to the Atlantic Ocean. The Idrisid rule lasted from 172/788 until 375/985. | Idris was another survivor of the massacre of Fakhkh, who went to Egypt in 172/788 and from there to Maghreb, where he called people to support the Zaydiyya. He was able to attract the support of the local tribes and establish the Idrisid dynasty, whose territory extended from Kairouan to the Atlantic Ocean. The Idrisid rule lasted from 172/788 until 375/985. | ||
==The Uprising of Abu l-Saraya== | ==The Uprising of Abu l-Saraya== | ||
Sari b. Mansur al-Shaybani, known as Abu l-Saraya, started a revolt in 199/815 in Kufa. He was able to gain victory by calling people to | Sari b. Mansur al-Shaybani, known as Abu l-Saraya, started a revolt in 199/815 in Kufa. He was able to gain victory by calling people to "the Chosen One from the Family of Muhammad (s)." Despite initial victories, his uprising was suppressed in 200/815. | ||
=Zaydi Imams= | =Zaydi Imams= | ||
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===The Intellectual Current== | ===The Intellectual Current== | ||
The development of the Zaydi intellectual current in Yemen can be traced back to the revolution of 1947 against the government of Yahya Hamid al-Din, the last leader of the Zaydi rule. This current believed that the election of the Imam has to be conducted by all people. They believed that the government has to have four branches: executive branch consisting of the Zaydi Imam and his officials, parliament, judiciary branch, and religious scholars. The family of Al Wazir is the leader of the intellectual current. After the revolution of 1962, while rejecting the Western model of government, they supported establishing an Islamic government based on their proposed model. | The development of the Zaydi intellectual current in Yemen can be traced back to the revolution of 1947 against the government of Yahya Hamid al-Din, the last leader of the Zaydi rule. This current believed that the election of the Imam has to be conducted by all people. They believed that the government has to have four branches: executive branch consisting of the Zaydi Imam and his officials, parliament, judiciary branch, and religious scholars. The family of Al Wazir is the leader of the intellectual current. After the revolution of 1962, while rejecting the Western model of government, they supported establishing an Islamic government based on their proposed model. | ||
Demoting the belief in the designation of Imam Ali (a) as the successor of the Prophet (s), this Zaydi current has interpreted hadith al-Ghadir as calling people to love Imam Ali (s). They question the authenticity of the Prophetic hadith | Demoting the belief in the designation of Imam Ali (a) as the successor of the Prophet (s), this Zaydi current has interpreted hadith al-Ghadir as calling people to love Imam Ali (s). They question the authenticity of the Prophetic hadith "The Imams are from Quraysh," and regard it as an Umayyad invention. They believe that the Imam has to be elected by the people, and his being a descendant of Lady Fatima (a) is only an idea emphasized by al-Qasim al-Rassi (d. 246 AH) and not a fundamental principle. Al Wazir's idea of government is very close to Western democracy. | ||
==Secular Current== | ==Secular Current== | ||
This current includes those Zaydis who believe that their traditional teachings on politics and society is insufficient. The supporters of Ali Abdullah Saleh and many of the Republicans belong to this current. The most important political party of the secular current is General People's Congress. | This current includes those Zaydis who believe that their traditional teachings on politics and society is insufficient. The supporters of Ali Abdullah Saleh and many of the Republicans belong to this current. The most important political party of the secular current is General People's Congress. | ||