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'''Zaydiyah''' is a branch of [[Shi’ism]] which owes its name to the belief in the [[imamate]] of Zayd b. 'Ali, the grandson of [[Hussain ibn Ali]] and the son of their fourth Imam [[Ali ibn Hussain]]. Adherents proclaimed Zayd as imam because it was he who raised an army against [[Umayyad]] rule in an aborted uprising in 740 C.E. Zaydiyah is the closest branch of Shi’ism in terms of theology to the Ibadi and Mutazila schools. Yemen is currently the country with the largest Zaydi population. | '''Zaydiyah''' is a branch of [[Shiʿa|Shi’ism]] which owes its name to the belief in the [[imamate]] of Zayd b. 'Ali, the grandson of [[Hussain ibn Ali]] and the son of their fourth Imam [[ʿAli b. al-Hussain|Ali ibn Hussain]]. Adherents proclaimed Zayd as imam because it was he who raised an army against [[Umayyad]] rule in an aborted uprising in 740 C.E. Zaydiyah is the closest branch of Shi’ism in terms of theology to the Ibadi and Mutazila schools. Yemen is currently the country with the largest Zaydi population. | ||
==Imamate== | ==Imamate== | ||
The Zaydis are the inheritors of that element of Shi'ism that emphasizes a willingness to challenge illegitimate political structures as a characteristic of the [[imam]], rather than an esoteric conception of the imam as spiritual guide with a qualitatively different relationship to God than the ordinary believer. The qualities of the imam for Zaydis include a willingness and ability to assume some sort of political power, along with learning ([[‘ilm]], in the traditional, rather than esoteric sense of the word) and descent from the Prophet's cousin and son-in-law, [['Ali]]. It is not essential that the imam be designated by the previous imam, and there may be times when the world is entirely bereft of an imam since no descendant of 'Ali is qualified to assume the position. For some Zaydis, there may be times when there is more than one imam, each leading Islamic states in different parts of the world (though the long-term aim that these states conjoin is regularly expressed). Indeed, this was the case in the tenth century, when Zaydi states existed simultaneously in Yemen and Tabaristan (on the Iranian coast of the Caspian Sea) with separate imams. | The Zaydis are the inheritors of that element of Shi'ism that emphasizes a willingness to challenge illegitimate political structures as a characteristic of the [[imam]], rather than an esoteric conception of the imam as spiritual guide with a qualitatively different relationship to God than the ordinary believer. The qualities of the imam for Zaydis include a willingness and ability to assume some sort of political power, along with learning ([[‘ilm]], in the traditional, rather than esoteric sense of the word) and descent from the Prophet's cousin and son-in-law, [['Ali]]. It is not essential that the imam be designated by the previous imam, and there may be times when the world is entirely bereft of an imam since no descendant of 'Ali is qualified to assume the position. For some Zaydis, there may be times when there is more than one imam, each leading Islamic states in different parts of the world (though the long-term aim that these states conjoin is regularly expressed). Indeed, this was the case in the tenth century, when Zaydi states existed simultaneously in Yemen and Tabaristan (on the Iranian coast of the Caspian Sea) with separate imams. | ||
The rejection of the special qualities of the imam in Zaydi thought removes one of the elements of Shi'ism viewed as problematic by Sunni authors. This has led to a certain rapprochement between Zaydis and Sunnis, and the development of a Zaydi theological and legal tradition that intersects with the Sunni tradition more than with that of the [[Ismaʿili]]s or [[Imami]]s. This rejection of the special qualities of the imam manifests itself in the common Zaydi assertion that [[`Ali]], [[Hasan]], and [[Hussain]] were designated as imams, but that their designation was hidden (nass khafi), and could only be discovered after investigation. This exempted some of the companions of the Prophet, who had not recognized ‘Ali's [[imamate]], from blame or censure. Zaydi theologians and historians have also been less eager to criticize the caliphates of Abu Balar <ref>r. 632-634</ref>, ‘Umar <ref>r. 634-644</ref>, and ‘Uthman.<ref>r 644-656</ref> The legal system, it is claimed by Zaydi scholars, owes much to Shafi’ite jurisprudence. | The rejection of the special qualities of the imam in Zaydi thought removes one of the elements of Shi'ism viewed as problematic by Sunni authors. This has led to a certain rapprochement between Zaydis and Sunnis, and the development of a Zaydi theological and legal tradition that intersects with the Sunni tradition more than with that of the [[Ismaʿili]]s or [[Imami]]s. This rejection of the special qualities of the imam manifests itself in the common Zaydi assertion that [[ʿAli ibn Abi Talib|`Ali]], [[Hasan]], and [[Hussain ibn Ali|Hussain]] were designated as imams, but that their designation was hidden (nass khafi), and could only be discovered after investigation. This exempted some of the companions of the Prophet, who had not recognized ‘Ali's [[imamate]], from blame or censure. Zaydi theologians and historians have also been less eager to criticize the caliphates of Abu Balar <ref>r. 632-634</ref>, ‘Umar <ref>r. 634-644</ref>, and ‘Uthman.<ref>r 644-656</ref> The legal system, it is claimed by Zaydi scholars, owes much to Shafi’ite jurisprudence. | ||
==Theological Orientation== | ==Theological Orientation== | ||
The theological writings of the Zaydiyah show the imprint of the [https://www.britannica.com/topic/Mutazilah Mu`tazili] school. Al-Qasim b. Ibrahim al-Rassi (d.860), an early imam and supposed founder of the Zaydi legal school, set the tone for later Zaydi exploration of Mu`tazili themes with his support of standard Mu`tazili principles such as the unity of God (tawhid), the justice of God (‘adl), and the promise and the threat (al-wa’d wa’l-wa’id). Al-Qasim's grandson, al-Hadi ila al-Haqq al-Mubin (d. 911), himself a noted theologian, founded the Zaydi state in Yemen, and a close relationship with Mu’tazilism characterized Yemeni Zaydi discourse thereafter. Other Mu`tazili principles that permeate Zaydi theological works include a belief in human free will (qadr), a renunciation of anthropomorphism (tashbih) with regard to God, and the widely cited Mu`tazili slogan taklif ma la yutaqu. The last of these can be interpreted as meaning that God cannot demand that his subjects (mukallafun) perform duties they are incapable of either doing or knowing; to do so would make God unjust. | The theological writings of the Zaydiyah show the imprint of the [https://www.britannica.com/topic/Mutazilah Mu`tazili] school. Al-Qasim b. Ibrahim al-Rassi (d.860), an early imam and supposed founder of the Zaydi legal school, set the tone for later Zaydi exploration of Mu`tazili themes with his support of standard Mu`tazili principles such as the unity of God (tawhid), the justice of God (‘adl), and the promise and the threat (al-wa’d wa’l-wa’id). Al-Qasim's grandson, al-Hadi ila al-Haqq al-Mubin (d. 911), himself a noted theologian, founded the Zaydi state in Yemen, and a close relationship with Mu’tazilism characterized Yemeni Zaydi discourse thereafter. Other Mu`tazili principles that permeate Zaydi theological works include a belief in human free will (qadr), a renunciation of anthropomorphism (tashbih) with regard to God, and the widely cited Mu`tazili slogan taklif ma la yutaqu. The last of these can be interpreted as meaning that God cannot demand that his subjects (mukallafun) perform duties they are incapable of either doing or knowing; to do so would make God unjust. | ||
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{{reflist|30em}} | {{reflist|30em}} | ||
==Bibliography== | ==Bibliography== | ||
* Abrahamov, Binyamin. Anthropomorphism and Interpretation in the Qur'an in the Theology of al-Qasim b. Ibrahim. Leiden: E. J. Brill, 1996. | |||
* Madelung, Wilfred. Religious Schools and Sects in Medieval Islam. London: Varirum Reprints, 1985. | *Abrahamov, Binyamin. Anthropomorphism and Interpretation in the Qur'an in the Theology of al-Qasim b. Ibrahim. Leiden: E. J. Brill, 1996. | ||
*Madelung, Wilfred. Religious Schools and Sects in Medieval Islam. London: Varirum Reprints, 1985. | |||
==Source== | ==Source== | ||
* Robert Gleave (2004). Encyclopedia of Islam and Muslim World. Edited by Richard C. Martin. USA: Macmillan; P: 629-630. ISBN 0-02-865912-0 | |||
*Robert Gleave (2004). Encyclopedia of Islam and Muslim World. Edited by Richard C. Martin. USA: Macmillan; P: 629-630. ISBN 0-02-865912-0 | |||
[[Category:Concepts and Beliefs]] | [[Category:Concepts and Beliefs]] | ||
[[Category:Terminologies]] | [[Category:Terminologies]] | ||
[[Category: Shi’ism]] | [[Category: Shi’ism]] | ||