The zaidism is a branch of the Chiisme whose followers recognize Zayd Ben `Alî like fifth and last Imam.
The zaïdites are more present nowadays only in the north of the Yemen, where they are majority, although with the national scales, in fact the sunnites prevail.
The Chi' ism is based in the beginning on the idea that the chief of the Musulman S must be downward Prophète, and more specifically of `Ali, the fourth Caliph), and of its wife Fatima, the girl of Mohammed (Mahomet).
The successional and theological quarrels brought the creation of many schools chi' ites as the Immamisme which counts the greatest number of adapt. But there is the different one, commes the zaïdites .
Geography
The zaïdites are primarily established with the Yemen, of which they constitute approximately half of the population. In this country, they are primarily concentrated in mountainous north. Zaïdisme is not only one religious membership, but it also functioned in the facts like a Community bond for the Yemeni mountain dwellers, who always remained reticent to undergo the law of the men of the plains.
History
Under Omeyyades
The Chi' ism zaïdite finds its origin in Zayd Ben Ali, great-grandson of `Ali and grandson of Husayn. Towards 740, it tried to tear off the capacity with the Omeyyades of Damas, with Kufa (Iraq).Towards 740, Yousef Ben `conspicuous Umar that the Shiites started to be agitated in Koufa, required of Zayd Ben `Alî to leave the city. Zayd ends up from going away to Médine. Its partisans convainquirent it that its place was with Koufa where it returned. De Koufa, Zayd sent letters inviting the population of all the provinces to join with him against the Omeyyades. Zayd alienated the most extreme Shiites while not wanting to challenge the caliphs Abû Bakr and `Umar. Nevertheless Zayd believed to have gathered sufficient forces to launch out to the combat. It was killed during the combat which was followed from there. Yousef Ben `Umar made exhume the corpse of Zayd, made it decapitate then to put in cross in the streets of Koufa, the chiefs of the conspiracy were put at died and burned. After the failure and the death of Zayd, his/her son Yahyâ Ben Zayd taken his succession. Before dying the caliph Hicham made imprison Yahyâ with Merv.
The new caliph Al-Walid II gave Yahyâ Ben Zayd in freedom, this last left Merv for Nichapour. Arrived at Nichapour the governor wanted to make it stop the believer in escape. A battle was followed from there to the advantage of the partisans of Yahyâ. He believed careful not to carry on his road towards Iraq and returned towards the Khorasan to Gorgan where he was killed him and his/her brother. Their bodies were exposed on the gibet. They remained thus until the insurrection of Abû Muslim (743). This last made them bury. Al-Walîd on its side sent the order to burn them by coating them with oil. The governor of Iraq exhumed the corpses and carried out this order.
The death of Yahyâ caused a riot with Damas during which Al-Walîd was killed, on April 17th 744.
Under the Abbasids
In 750, Abû Al `Abbâs have-Saffâh shift the last caliph Omeyyade and installs the dynasty Abbasside. It disappointed its supporters Shiite which hoped that their Imam becomes caliph. Its successor Al-Mansûr followed his policy against the Shiites.
See also: Amorce=Voir the section, Al-Mansur (Abbasid) #Lutte against Alides, Fights against Alides of article “Al-Mansûr”
Zaydites of Tabaristan
In 864, Al-Hassan Ben Zayd, war leader, descendant of Hassan take the Tabaristan with the Tâhiride Muhammad. It benefits from the revolt of the population against the abuses the Tâhiride dynasty in the area. The emir Tâhiride, in spite of the assistance of the Samanides, is unable to take again the lost ground because it must also fight against the Saffârides. A fragile dynasty zaydite then could settle during nearly three centuries in the mountains in the south of the Caspian Sea. The founder, Al-Hassan Ben Zayd died in 884 and his/her Muhammad brother succeeded to him.In 900, the Samanides took again partially control of the area. Muhammad Ben Zayd is killed with the combat.
Part of the zaydites took refuge in the Gilan. The authority of the caliph did not go beyond Ray towards the east. A descendant of Husayn, Al-Hassan Ben `Ali “Al-Utrûch”, came to reinforce this dynasty zaydite which temporarily took again in Tabaristan in 914. He managed to join most of the population. It formed a new community called Nasiriya.
The advent of the dynasty Bûyide on the southern part of the Caspian Sea, will change gives it. Bûyides were Shiites and they easily tolerated the presence of Zaydites of Tabaristan. The Bûyide domination on all the empire Abbasside made it possible Zaydisme to know its golden age (945). Ray became an important center of the teaching of Zaydisme.
In 1055, the Seldjoukide Toghril Beg deposited the last Buyide sovereign. The Abbasid empire passed again under a domination sunnite.
The catch of Alamut by Hassan ibn Al-Sabbah with the head of the Nizârites in 1090 mark the return of the Shiism in Gilzan.
The dynasty
Zaydites of Yemen
The founder of Zaydisme to the Yemen, Al-Hâdi Yahya Ibn Al-Hussein, was invited to arbitrate the tribal conflicts in North Yemen, where it converts the tribes of the mountains. He settled in 898 Christian era with Sa' dah, a big city of North, and reigned there until in 911.He founded the mode politico-monk thus known as " imamat zaïdite" , which will perdura until the republican revolution of 1962.
Doctrines
In the beginning, the zaïdites disputed the choice of the fifth Imam vis-a-vis the Ismaéliens which preferred to him his/her brother Muhammad Al-Baqir.
As regards theology, they have doctrines close to that of the Mustaliens. As regards Right, Zaïdites have a Fiqh near to Madhhab Hannafite (Sunnisme) with some elements of the doctrines Jafarite (Chiite.
However they reject the concept of Iman hidden. The zaïdites, consider that no matter who can become Imam since it goes down from `Ali and Fatima and that it of with the capacity. It thus can, in the name of this capacity, being called into question if it is lacking to him.
In fact, the zaïdites are a tendency Chi' ite S rather far away from the other branches. They are in fact very close to the sunnites, whose principal doctrinal elements which separate them are the worship of the saints.
Some even presented the zaidism like a quasi-fifth school of the sunnism (with the Malékisme, the Hanbalisme, the Shafi' ism and the Hanafisme).
The imâms Zaydites
- the numbers are those of the five imâm recognized by Zaydites.
- the dates are those of the reigns.
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