Letter from a reader/ update

Dear Readers, Sorry for the long delay in posting on this blog. A reader has asked me for an update, here is her request, and my response. There will soon be more updates about the Zaidi film project! w/salaam Zaida

Dear Sister, I live in the US and have on occassion come across your information and blogs regarding Zaydi madhab. At first I was hesitant to write. I am curious to know why there have been no further recent postings, discussions, or updates either on zaidiblogspot, anazaidi, salvationark or Zayddiyahwordpress websites? (At least for 2012?) Is this madhab dying out, like the muta'azili madhab did? I noticed it was mentioned on one of the zaidi informational websites that there are pockets in the west (western muslims), interested in its revival, however being that most who follow this madhab are in Yemen, which is in political turmoil and upset with the west politically, how does this affect any formal organization in the west regarding zaydi madhab? Can it be organized on the level that salafis/wahabis have done in terms of building Zaydi mosques and promoting zaydi madhab? And can immigrant (Yemen) politics stay out of the dawah of this madhab in western mosques? I think some western muslims are getting tired of immigrant fanaticism and immigrant politics entering into our spiritual life and masjids. I know plenty of American muslims who practice at home and only want to go to masjid on times of Eid, staying to themselves. Instead of speaking out about social ills, and how to address one another and help all humans out of love, someone wants to tell you about whether your skirt is long enough. I mean really? Immigrants are bringing their fanatical baggage and politics (not all immigrants) from overseas and causing disruption of peace for peaceful muslims here in the west! If you want that type of lifestyle, then I say go back to where you came from? Why even bother living in the west? Go back and stay in those fanatic environments conducive to their crazy interpretation. Sorry but it is frustrating. Sister, I hope insh'allah that this email finds you well and safe, in light of recent events regarding that disgusting film and the unecessary horrific violence and loss of life around the globe. A few months ago, I had emailed a brother wali @ salvation ark to ask if there was a zaydi mosque in a neighboring state. I never heard back from this person. I noticed on his site he had "Zaydi Associations" listed for California and Arizona. On www.salatomatic.com the Islamic Center of Erie, Pennsylvania lists its denomination as "Zaydi", but I think it may actually be Ithna Ashari. Well, thanks in advance. Again, apologies for my short "vent" and rant, but wanted to know of this movement was ever formalized/organized officially on the west? JazakAllah Khair, a Sister in USA

Here is my reply:

W/salaam Sister It's true o haven't updated the blog and the website and I really should! ...and I will soon in sha Allah. Here is what happened; because of the small number of people reading the blogs I decided to make a feature film about Zaidism, which has the potential to reach many more people. I spent months writing a script. Then I spent months trying to get funding from the wealthy Arab states,(UAE and Qatar) to make the film. I was unsuccessful, partly because I am not an experienced film maker. Also because they found flimsy excuses not to make a film about Zaidism. So, I have purchased film making equipment and I am making another film which isn't about Islam, in order to get experience. If this (training) film is successful, I might then get some funding to make the Zaidi film. I've been so busy I haven't had time to update the blogs.... but I will put your letter and my response on the blogs in sha Allah. Thanks for your email. w/salaam Sister Zaida (Australia)

Tarawih: A Zaidi perspective

Ramadan Kareem to all our readers!
Imam Rassi Society has just sent us a detailed article describing the Zaidi position on Tarawih prayers in Ramadan. Also, an article about Ramadan itself. To read these articles, please click on the link to our new website: www.zaidiblog.com

Important Zaidi Work Gets Translated to English

This post has been moved to www.zaidiblog.com
We are moving to www.zaidiblog.com over the next few months.
The new site will be organized under subject headings, and easier to navigate.
Most articles from this blog will be transferred to the new site.

British Sunni Discovers Imam Zayd

This article has been moved to www.zaidiblog.com
We are moving to zaidiblog.com over the next few months.

Zaidi perspective on Arab Pro-democracy Movements

Regarding the wave of anti-dictator protests in the Arab/Muslim countries of Tunis, Egypt, Bahrain, Libya and Yemen, the world’s 10 million Zaidis must be asking themselves what kind of leadership do these protesting Sunnis, 12er Shi-ites, Copts and atheists want once their corrupt dictators are banished? There doesn’t seem to be a plan or a vision for what comes next…just some vague idea about freedom and democracy. The trouble is, the West is all too aware of this and is already taking advantage of the situation with their oil-inspired invasion of Libya (under the guise of “helping” the Libyans shake off their nasty dictator.) You can bet the West is already making plans how they can use the wave of protests to their economic/strategic advantage, all the while pretending they want to “help” the long suffering Arabs.
It’s time for Arabs to consider their alternatives carefully and wisely, and the best form of leadership available to the Arab Muslim world right now is Zaidi leadership. We Zaidis say that leaders of the Muslim world should be descended from the Prophet Muhammad (p.b.u.h.), they should compete for leadership roles according to stringent criteria as laid down in Zaidi political theory, and there is no reason why Zaidi leadership can’t be combined with a democratic system of representation for the masses.
Why Zaidi leadership? Sunni leaders will always oppress 12er Shi-ites, (e.g. like Saudi Arabia does), and 12er Shi-ite leaders will always oppress Sunnis (e.g. like Iran does). Either way there will be oppression, disunity, rivalry, possibly civil war. Worse still, even a war between the Sunni oil monarchs and their 12er Shi-ite rival Iran is on the cards. The West loves this division; it weakens the Muslim umma and makes it easy to dominate them. The only hope for a unified, peaceful, strong Middle East/North Africa/Asia is to restore the Prophet’s family to its rightful place, inspiring and unifying the Muslim masses. Until the world’s Muslims sort out their differences on the Sunni/Shia issue, which has divided them for centuries, and come to the compromise position, I don’t hold out much hope for peace and stability in the region. What is the compromise position? Zaidism.

Illustrated Zaidi Prayer Guide

as salaamu alaykum all!

Alhamdulillah!

Thanks to the efforts of all of us in the Imam Rassi Society (esp. Bro Ibn Zabara), we have completed our translation of Iqaama as-Salaat, which is a Zaydi prayer book that includes accompanying pictures.

It is available to preview at http://www.salvationark.com/index.php?option=com_content&view=article&id=65:perform-prayer
It is a draft that we need to tweak but it is a great start for those who wants to view the Zaydi wudu and prayer.

Please continue to make dua for us!

IRS

Ask a Zaidi, 2011 edition

Over the past month, some new questions have popped up in earlier posts. Here they are, with the answers provided so far.
Please note that there is now an "Ask a Zaidi" page in English at the www.anazaidi.com website. I have posted one of these questions on that site as well.

New Zaidi Website has English Section

Recently zaidism.blogspot was approached by the anazaidi.com website and asked to supply articles in English for their new Zaidism forum in English. (anazaidi means "I am a Zaidi"). Zaidism.blogspot has asked Imam Rassi Society for their opinion of the anazaidi website and received this reply:

"Anazaidi.com seems to be THE Zaidi resource right now. They have a host of articles, books, audios, videos, and the like. It seems to be the largest Zaidi site that there is! They seem apolitical and just focused on collecting and compiling Zaidi works.

They also seem to be affiliated with a scholar by the name of Sayyid Abdur-Rahman as-Sha`im. We don't know much about him except that he is based in Sa'ada and he issues fatwas and answers questions. After reading some of his stuff, he seems to be very knowledgeable and is dedicated to defending Zaidism against its enemies and extremism. IRS."

Zaidism.blogspot is therefore proud to be affiliated with anazaidi.com
We have already begun to copy our "apolitical" articles into the "Zaidism" section of anazaidi.com. It is hoped that these will become forums where English readers will be able to post comments and questions. It is also hoped that "Ask a Zaidi" will be incorporated into the anazaidi website from February onwards.
Meanwhile, zaidism.blogspot will continue to update readers about the political situation for today's Zaidis, which seems to be outside the scope of anazaidi.com
All of the Zaidi books which Imam Rassi Society has translated to English are now available on anazaidi.com in their "islamic books" section. You may need to click on "translate to English" to locate the "islamic books" section.
Your feedback about anazaidi.com is welcomed.

Ashura: A Zaidi Perspective

Imam Rassi Society writes:

Although we are busy with new family responsibilities, we saw fit to write at least something regarding the occasion of the Martyrdom of Imam al-Hussein bin Ali (as) from a Zaydi perspective. As we know, the imam was killed on the plains of Karbala on the 10th of Muharram. This occasion is known as Ashura.

Technically, there is no problem commemorating the martyrdom of Imam al-Hussein (as) and his family and companions. This is consdiered praiseworthy when practice under the umbrella of the Shari'ah.

Among the things that it is praiseworthy to do on Ashura is fast.

--Imam al-Mutawakkil ala Allah, Ahmed bin Suleiman (as) said in his Kitāb Usūl al-Ahkām :
It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny, that he used to fast on ‘Ashura.
It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny, that he said: (There are no days that has as much reward as the month of Ramadan and ‘Ashura.) There are two reports that mention the recommendation of fasting on ‘Ashura, which is the tenth of al-Muharram. Some of the Imamis discourage fasting because al-Hussein bin Ali (as) was killed on ‘Ashura. That is not reliable (‘itimād) because fasting does not prevent grief. Also, breakfast is closer to the pleasure of fasting. He was killed after the time of the Prophet, peace and blessings be upon him and his progeny, and it is not permissible to change something after a Shari`ah law has been established. It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny, that he fasted on ‘Ashura and encouraged others to fast. It was said to him: “O Messenger of Allah, it is a day that is esteemed by the Jews and Christians.” The Prophet, peace and blessings be upon him and his progeny, replied: ((Then, next time, we fast on the ninth day.))
Elsewhere in the book, there are other narrations that state that Prophet, peace and blessings be upon him and his progeny, commanded those who ate on ‘Ashura to make it up.

--Imam Nātiq Bil Haqq, Abu Talib Yahya bin al-Hussein al-Hārūni (as) said in his Kitāb at-Tahrīr :
It is recommended to fast during times where there is no difficulty or detriment to the body. One is to break the fast [i.e. not fast] on the days of the 2 Eids and the Days of Tashrīq. It is recommended to fast during the months of al-Muharram, Rajab, and Sha’ban. It is also praiseworthy to fast on Mondays and Thursdays. It is recommended to fast on ‘Ashura, which is the tenth of al-Muharram. It is also recommended to fast on the day of ‘Arafat for those in other cities. [It is also praiseworthy to fast] on the 13th, 14th, and 15th days of every month.

--Imam al-Qasim bin Ibrahim ar-Rassi (as) said in his Kitab al-Wāfid:
“The fasts of great reward include: Rajab, Sha’ban, the White Days, ‘Ashura, the day of ‘Arafat, Mondays, and Thursdays.”

--Imam al-Hadi ila al-Haqq, Yahya bin al-Hussein (as) says in Kitāb al-Ahkām :
There’s no problem fasting on ‘Ashura. It is a good thing to do so. It is narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny, encouraged fasting on that day as something special. It is recommended to fast during times where there is no difficulty or detriment to the body. This is because Allah, the Exalted, does not desire hardship in acts of worship and desires ease for them. Allah says: {Allah desires ease for you and not difficulty} (Q. 2:185). If one is strong, they can fast this fast.
It is not permitted to fast during the days of al-Fitr and al-Ažha, as well as the Days of Tashrīq. This is because the Messenger of Allah, peace and blessings be upon him and his progeny, forbade fasting on these days. He also said that eating and drinking are to be done during these days, and one is to break the fast. One is not to fast on these days.
I relate on the authority of my father on the authority of his father who was asked about fasting on ‘Ashura, which day is it, and fasting on ‘Arafat: He replied: “Fasting on that day is a beautiful act and there is a lot of reward in doing so. There’s no harm in refraining from it. It is also a lot of reward in fasting on the day of ‘Arafat. It is expiation for that year. Concerning ‘Ashura, it is on the 10th. There is no disagreement concerning that.

Among the blameworthy things to do is wail and strike oneself out of grief.

--Imam al-Mutawakkil ala Allah, Ahmed bin Suleiman (as) says in his Kitāb Usūl al-Ahkām :
It is narrated on the authority of the Prophet, peace and blessings be upon him and his progeny: ((Two evil sounds are cursed in this world and the hereafter: the sound of lamenting from one in mourning who rip their pockets, scratch their faces, and laments the lamentations of Satan; as well as the sound of one who celebrates a blessing with mindless entertainment (lahw) and the flutes of Satan)).
It is narrated on the authority of Zayd bin ‘Ali—his ancestors—‘Ali, upon them be peace: “The Prophet, peace and blessings be upon him and his progeny, said: ((The one who shaves, lashes, rips, and calls out of woe and grief, is not one of us)). Zayd bin ‘Ali said: “‘Shaves’ refers to shaving one’s hair. ‘Lashes’ refers to cries of the wailers. ‘Rips’ refers to ripping one’s pockets.
Our comments: The proof of lashing out severely is in the statement of Allah, the Exalted: {But when fear departs, they lash at you with their sharp tongues} (Q. 33:19).
It is narrated on the authority of ‘Ali, upon him be peace, that the Prophet, peace and blessings be upon him and his progeny, prohibited wailing.
It is narrated on the authority of ‘Abdur-Rahmān bin ‘Awf who said: I took the Prophet, peace and blessings be upon him and his progeny, by the hand and we went with to his son, Ibrāhīm, may Allah bless him, who passed away. He buried him and then cried. I then said: “O Messenger of Allah, do you cry after prohibiting it?” He replied: ((I did not prohibit crying. However, I did prohibit two types of evil sounds: the sound of one who celebrates a blessing with mindless entertainment and the flutes of Satan; as well as the sound of lamenting by slapping one’s cheeks (laŧm) and ripping one’s pockets. This [i.e. crying] is a mercy. The one who does not show mercy will not be shown mercy)).


Therefore crying for Imam al-Husswen (as) and his family is permissible, but wailing isn't.

And Allah knows best!

IRS

Muhammad Badr: A Noble Defender of Zaidism

Muhammad al-Badr Hamidaddin was born in 1926 as oldest son of Ahmad bin Yahya, imam of the Zaydis.
Muhammad Badr and his relatives spent almost a decade defending the 1,000 year Zaidi Imamate from a band of republicans in collusion with Egypt’s Gamal Abdu Nasr.
Abdu Nasr had looked to a regime change in Yemen since 1957 and finally put his desires into practice in January 1962 by giving the “Free Yemen Movement” office space, financial support, and radio air time.
On 19 September 1962 Imam Ahmad died, Muhammad al-Badr was proclaimed Imam, but a week later rebels shelled his residence in Sana'a and set up a republic. Abdullah as-Sallal, whom al-Badr had appointed commander of the royal guard, led the coup, and declared himself president of the Yemen Arab Republic.
Badr is quoted as saying: "Now I'm getting my reward for befriending Nasser. We were brothers, but when I refused to become his stooge, he used Sallal against me.”
Al-Badr had, like most young Arab leaders of his generation, been a great admirer of Abdu Nasr and had even arranged during his father's absence for Egyptian experts to come and help modernize the Yemen. His father had incorporated Yemen into the United Arab Republic of Egypt and Syria, which then became the United Arab States. It is thus ironic that the coup was largely instigated and planned by Egyptians and that without a massive Egyptian presence in the Yemen for five years afterwards, the “Yemen Arab Republic” would never have survived.
Although the republicans had announced to the world that al-Badr had died beneath the rubble of his home, he had in fact managed to escape unhurt and set out to the north. As he proceeded on his journey, the loyal Zaydi tribes rallied round him pledging him their allegiance as Amir al-Mumineen ("Prince of the Faithful"), as loyalty to an imam from the Ahl al-Bayt (the descendants of the Prophet) is an important part of the Zaydi belief system. . Badr was joined by his childhood pen pal, American Zaidi convert Bruce Conde, who set up the post office and would later rise to the rank of general in the Royalist forces.[36]
Al Badr lived alongside his supporters, sharing with them every deprivation and hardship. Al-Badr was a man of great courtesy, kindness and personal charm. He loved dearly the Yemeni people and was essentially a man of peace. He said he would never allow a terrible civil war to rage once again in his country.
The hill tribes were Zaidi while the Yemenis of the coast and the south were Sunni, as were most Egyptians. Sallal was a mountain Shia but he was fighting alongside the lowland Sunnis and Egyptians in order to retain his Presidency.
Mohamed was a diplomat; his policy was to keep officers as prisoners for exchange, and to allow soldiers to go in return for their arms. He promised amnesty to all non-royalists once the Egyptians were withdrawn. He also promised a new form of government: "a constitutionally democratic system" ruled by a "national assembly elected by the people of Yemen" if his side was victorious.
In February, 1967, Nasser vowed to "stay in Yemen 20 years if necessary", while Prince Hussein bin Ahmed said "We are prepared to fight for 50 years to keep Nasser out, just as we did the Ottoman Turks."
As well as aerial bombardent, Egypt resorted to gas attacks. The gas attacks stopped for three weeks after the Six-Day War of June, which was lost because Egypt had sent too many troops to Yemen, but resumed on July, against all parts of royalist Yemen.[82] Casualty estimates vary, and an assumption, considered conservative, is that the mustard and phosgene-filled aerial bombs caused approximately 1,500 fatalities and 1,500 injuries.
In later peace negotiations involving Egypt, Badr said: "It is essential that the conflict which has devastated our beloved country be brought to an end by peaceful negotiations between the Yemeni people themselves."[63] In another reconciliation attempt, Badr promised to send his troops to fight with Egypt against Israel, should Nasser live up to a truce brokered by the Saudis.[85]However, Sallal kept frustrating the peace efforts. One of Sallal’s deputies resigned, saying "It is obvious that Sallal and his cronies are more interested in war than peace".
In 1970, despite the fact that territorially most of the Yemen remained under the control of al-Badr and the Hamid al-Din family, Saudi Arabia, which had been the principal opponent of the Sana'a regime, recognized the Yemen Arab Republic and other nations like the United Kingdom swiftly followed suit.
Stunned by Saudi Arabia's recognition of the republican regime which had been negotiated without any consultation with him whatsoever, al-Badr went to England, where he lived quietly in a modest house in Kent, only going abroad to visit the holy cities of Mecca and Medina. He died in 1996 in London.
Historians call the Yemeni Civil War “Egypt’s Vietnam” because of its disastrous consequences, which include the loss of most of Palestine in the 6 day war, the senseless loss of life, the negative impact on Egypt’s economy, and the postponement of Yemen’s development as a modern nation.
For Zaidis, the War signaled the end of the 1,000 year Zaidi Imamate of Yemen. Today’s Zaidis propose that Muhammad Badr’s dream of a "a constitutionally democratic system" ruled by a "national assembly elected by the people of Yemen" will one day be realized, instead of the corrupt presidency currently led by Abdullah Saleh, which has continued to wage war on the Zaidi tribes of North Yemen, and encourages the Saud-backed Wahhabists to attack the Zaidis in their own region.
Sources: Wikipedia pages on Muhammad Badr and North Yemen Civil War.

Imam Rassi’s Mu’tazili/Zaydi Theories described in English

Thanks to one of our readers, it has come to our attention that an academic named Abrahamov has made a detailed study (originally in Hebrew, now also in English) of Imam Rassi’s Mu’tazili study of the Holy Qur’an, and his position on the subject of Imamate, which is the Zaydi position.
These are available online, at the following links, and provide an excellent insight into Imam Rassi’s thinking, as well as the views of his contemporary opponents:
1. Regarding the Interpretation of the Qur’an in the Theology of al Qasim bin Ibrahim (an excellent summary of Mu’tazili Qur’anic interpretation)
http://www.mediafire.com/?giahuckh7i0j5y3.
2. Regarding Al Kasim bin Ibrahim’s Theory of the Imamate, which includes his theories on:
(a) the obligation to appoint an Imam
(b) the signs attesting to the legitimate Imam
(c) A refutation of the Rafidite (i.e. 12 Imamer) doctrines concerning the Imamate
http://www.jstor.org/stable/4056845?origin=JSTOR-pdf
When we refer to “Imam Rassi” we mean Imam al-Qāsim bin Ibrāhīm bin Isma„īl bin Ibrāhīm bin al-Hasan al-Muthanna bin al-Hasan bin Fātima bint Muhammad, the Chosen Prophet, peace and blessings be upon him and his progeny. Al Qasim bin Ibrahim was born in 169/785 and was based in a place called Rass, near Medina. Translations of some of his other works are available at the imam rassi society scribd page and the zaydiyyah.wordpress blog.

Zaydism and Taqiyah

What is “Taqiyah”?
Taqiyah is defined as “fear, caution, dissimulation of one’s religion (under duress or in the threat of damage)” (Hans Wehr dictionary). The word is often used by 12 Imamer Shi-ites to refer to the practice of hiding the fact that they are 12er in order to be safe, or to lead a normal way of life, in a non 12er environment.
The reasons 12er Shi-ites find it necessary to do this include:
1. They are usually in the minority (with the exception of 12ers living in Iran and some parts of Iraq), and therefore tend to be the targets of bullying and discrimination. With the spread of Saudi Wahhabism, today’s Sunnis often label the 12ers as unbelievers, and anti-12er violent attacks seem to be on the rise.
2. The 12er version of Islam, with its far-fetched claims, and provocative version of history, has whipped up the Sunnis into an anti-Shi-ite frenzy.

Taqiyah for new Zaidis?
The question facing Zaidis living in non-Zaidi societies is, do we also need to hide the fact that we are Zaidi Shi-ites from Sunnis, and/or from 12er Shi-ites?

Personally, I think the answer to this question is no, for the following reasons:
1. The Zaidi version of Islam is not, and never has been, an extreme position, and we need to calmly explain this to Sunnis and 12ers rather than hide from them.
2. Zaidis have never officially allied themselves with either group and can not therefore be accused of really being allied to one side or the other.
3. Zaidis are not linked by the Western media to any suicide bombings or other terrorist acts, so they are unlikely to receive a hostile reception in non Muslim environments.

It is, of course, a matter for personal judgement, how/when/where/whether to make one’s Zaidism public.

It could be argued that a Sunni or 12er who has become a Zaidi stands to lose their spouse, and/or the goodwill of their parents, children, employers, work colleagues, and Muslim friends, and that taqiyah should be employed to avoid these types of relationship breakdowns.
I would disagree with that view because these are not life and death matters, and the precedents for hiding your religious beliefs (in Muslim literature) seem to be linked with the threat of immediate execution, not relationship breakdowns or loss of employment.
I decided to avoid confrontation by relocating before switching to Zaidism. Moving to a place where nobody knew me (and there are hardly any Muslims) made the change-over very easy and non confrontational.
It’s ridiculous that non Muslims accept you as a Zaidi more easily than Sunnis and 12 Imamers. It just goes to show how intolerant Muslims have become of each other in recent decades. May Allah guide us all to the Straight Path.

Ask a Zaidi: December Edition

Welcome to Ask a Zaidi, December edition. We encourage you to post your questions about Zaidism here, so that we may all benefit from the answers provided.

Zaydis Sceptical about “AlQaeda” Bombings.

Recently, when 20 or more Zaidis were killed by a suicide bomber while celebrating a Shi-ite religious procession, the official spokesman of the Al Houthi Zaidis, Muhammad Abdussalaam, was quick to blame the U.S. and Israel, rather than blaming “Al Qaeda”. He told Al Sahwa. Net on 24/11/2010:
“Probe evidence indicates that U.S./Israeli intelligence activities were behind al-Jawf incident. The aim of the incident was to provoke sectarian tensions and end the celebrations of religious occasions.”
To read full article click on this link:
http://www.alsahwa-yemen.net/arabic/subjects/5/2010/11/24/5118.htm
Update: Nov.30th:
Funeral of Zaidi Cleric/Spiritual Leader Comes Under Attack
It is with sadness that we read of the passing of Sayyed Badruddin al Houthi, rahimuhullah, a Zaidi spiritual leader, aged 86, last Thursday. Our condolences to al Houthi family members, including the son of the spiritual leader, AbdelMalik, (regional leader of the Zaidis), who led the prayer at his father’s funeral last Sunday.
Media Report:
“Despite tight security, the suicide bomber managed to drive into a convoy of about 30 cars of Maarib tribes that attended the funeral of Badruddin Al-Houthi who died on Thursday. Badruddin Al-Houthi is the father of Abdul Malek Al-Houthi, a field commander of the rebel group, and a prominent Zaidi figure. Abdulsalam, a spokesman, accused the United States and Israel of being behind "what is called the Al-Qaeda network." (Saeed al Batati’s report at Saudi Telegraph.)
The Zaidis know the Wahhabi/Salafis very well, and have fought against them (ideologically, politically and militarily) for years, but they are not blaming them (or “alQaeda”) for these attacks. They say US/Israel intelligence is searching for excuses to turn Yemen into another Iraq or Afghanistan. If there isn’t a good enough excuse, they will try to create one, even if it means bombing a few funerals and processions and blaming Alqaeda for it, hoping to start a sectarian conflict. Their spies infiltrate salafist/wahhabi groups and persuade the stupid ones amongst them to bomb civilians. Much as the Zaidis dislike the salafists /wahhabis, they insist AlQaeda does not exist; and its website where it supposedly “claims responsibility” for attacks could be manipulated by intelligence officers.
We wish Yemen’s Zaidis well in trying to stay alive and sane amongst all this U.S./Israeli inspired madness.

The claim that Al Qaeda “suicide bombers” and “suspicious packages” are manipulated by US and/or Israeli intelligence organizations is not new. F. William Engdahl, in his article “The Yemen Hidden Agenda, Behind the AlQaeda Scenarios”, speculates about why the U.S./Israel might be behind the emergence of “AlQaeda” in Yemen and “Pirates” off the Yemeni coast:
“The Pentagon and US intelligence have a hidden agenda in Yemen….
For some months the world has seen a steady escalation of US military involvement in Yemen, a dismally poor land adjacent to Saudi Arabia on its north, the Red Sea on its west, the Gulf of Aden on its south, opening to the Arabian Sea, overlooking another desolate land that has been in the headlines of late, Somalia. The evidence suggests that the Pentagon and US intelligence are moving to militarize a strategic chokepoint for the world’s oil flows, Bab el-Mandab, and using the Somalia piracy incident, together with claims of a new Al Qaeda threat arising from Yemen, to militarize one of the world’s most important oil transport routes. In addition, undeveloped petroleum reserves in the territory between Yemen and Saudi Arabia are reportedly among the world’s largest…….
The curious emergence of a tiny but well-publicized al Qaeda in southern Yemen amid what observers call a broad-based popular-based Southern Movement front that eschews the radical global agenda of al Qaeda, serves to give the Pentagon a kind of casus belli to escalate US military operations in the strategic region….
As if on cue, at the same time CNN headlines broadcast new terror threats from Yemen, the long-running Somalia pirate attacks on commercial shipping in the same Gulf of Aden and Arabian Sea across from southern Yemen escalated dramatically after having been reduced by multinational ship patrols….
The open question is, who is providing the Somali "pirates" with arms and logistics sufficient to elude international patrols from numerous nations?”
To read the full article, click on the link below:
http://www.globalresearch.ca/index.php?aid=16786&context=va

Zaydi Mosques

First constructed in the ninth century, the Mosque of al-Hadi in Sa'da is one of the oldest mosques in Yemen. It is named after Al-Hadi Yahya bin al-Hussain, the founder of the Zaidi dynasty, whose tomb adjoins the mosque. The tombs of eleven of his successors are also found at this mosque.
A typical example of the early mosques in Yemen, this hypostyle mosque is square in plan with a central courtyard. The original ninth-century structure included only the section of the mosque south of the current court. This area has two mihrabs on its qibla wall. It is three bays deep and fifteen bays wide, with a flat roof carried on twenty-eight pillars. It measures approximately eight by forty-five meters.
In the middle of the thirteenth century, a large u-shaped prayer hall was added to the north of the old mosque, creating the mosque that exists today and its rectangular courtyard. This section has a large mihrab that is on axis with the larger of the old mihrabs. An impressive dome, visible from anywhere in the city crowns the mihrab. There is a single minaret inside the court.
To the south of the old sanctuary is a long irregularly shaped courtyard, lined by the domed tombs of the imams of various height and size. Some have mihrabs on their qibla walls. The tomb of Imam al-Hadi was originally open on all sides; it is now surrounded by three other tombs. The profusion of ornamentation and inscription on these tombs is not seen in the prayer hall where decorative treatment is focused on the mihrab.
The new section of the mosque has two entrances with stairs to the east while the old section has a side entrance to the west and doors along the qibla wall that lead into the new section. The courtyard with tombs is entered through entry halls to the east and west.
Sa'da, and the Mosque of al-Hadi in particular, is a well-known center for Islamic theology and, especially, Zaidi teaching. The mosque is the home to priceless manuscripts and books on Islam.

Located 242 km north of the capital, Sana'a, Sa'ada City rises 2261 meters above sea level, and was established on a plain known as Ka'a Al Sahn. First built as a trading point, Sa'ada spread out till it became a city. It came to the fore thanks to the attention it received from the Kings of Himiar, mainly because of its fertile soil and the crude iron that was discovered in its lands.

After the advent of Islam in Yemen, the city retained its great significance and flourished as a city of science, religion, culture, commerce and agriculture. Eventually, it became known as a city of Islamic monuments in Yemen as it contained several religious, civil and military buildings and movable rarities.

When Imam Hadi arrived in 897 A.D. to settle down in the city, he built a mosque and a house for himself outside the vicinity of the old city with an idea of making it the first stage of the construction of a new city that would develop and expand with time.

Today, the mosque is located at the southern east part of the city. It consists of an open nave in the middle surrounded by four porticos, the deepest of which is that of the kiblah. The mosque is accessible through thirteen doors and has two minarets, the bigger of which is placed in the nave. This minaret is considered the tallest minaret in Yemen as its 52 meters high. The second minaret is smaller and is located at the southern courtyard.

The Al Hadi Mosque has great religious status, in addition to its fabulous religious and artistic Islamic architecture. It contains several architectural elements that give the viewer an impression of the disparity of the artistic and architectural style that were carried out on the mosque in different eras.

The Al Hadi Mosque is considered the third mosque in Yemen to have a minaret -- the first is the Farwa bin Maseek Mosque and the second is the Grand Mosque in Sana'a. It is also the oldest mosque to have annexes for the devotees and expatriates, in addition to the fact that it is the only mosque with a two-level grade mihrab that tapers off as the building rises.

The mosque is also famed for its wooden pulpit which is considered the oldest pulpit with a recorded date of 922 A.D., in addition to eight other magnificent structures. These structures contain various types of Arab and Islamic decorations (arabesque).

Another extraordinary feature of the mosque is its walls, which have miscellaneous plans, as well as geometric and written decorations made out of gypsum. All the building materials used in the construction, were taken by architects from the area surrounding the mosque.

To see a picture of the minaret of the ancient Kawkaban mosque, click on this link:
http://www.traveladventures.org/continents/asia/kawkaban05.shtml
And here are some pictures of the Ali bin Talib mosque in Sana'a, Yemen:


http://img362.imageshack.us/img362/4448/normaldscn2620zc6.jpg

http://img268.imageshack.us/img268/8934/dscn2613b.jpg

http://img217.imageshack.us/img217/4688/normaldscn2614.jpg

Zaydism and Hajj

Imam Rassi Society writes:

This month is Dhul-Hijjah. We just wanted to remind you and ourselves of some of the great virtues of this month.

It is recommended for one to fast on the Day of Arafat which is the 9th of Dhul-Hijjah. Imam al-Hadi (as) said in his Kitab al-Ahkam regarding fasting on the Day of Arafat: "Many virtues have been related regarding fasting on the Day of Arafat. It is an expiation of sins for the year." What our imam is referring to is the hadith of the Prophet, peace and blessings be upon him and his progeny: ((It is expiation for the past and remaining years)).

One can also recite the dua of Arafat by Imam as-Sajjad (as). You can find an English translation of it here: http://www.al-islam.org/sahifa/dua47.html

Also for this month our imams recommend that we fast on the Day of Ghadir (the 18th of Dhul-Hijjah). Imam Murshid Billah (as) narrated on the authority of Abu Hurayra: "The one who fasts on the 18th of Dhul-Hijjah shall have written for him/her a fast of 60 months." Contemporary scholar, Sayyid Hamud bin Abbas al-Mu'ayyidi (ra) narrated in his Nur al-Ansa: "It is recommended to fast on the Day of Ghadir Khumm, which is the 18th of Dhul-Hijjah. The one fasting should pray two units. One should recite the Fatiha in both and recite Sura Ikhlas 20 times, Sura al-Qadar 10 times, and Ayat al-Kursi 10 times. It is narrated that the Prophet , peace and blessings be upon him and his progeny, did so."

If anyone has questions relating specifically to Hajj, please post them below.
Eid Mubaarik to all of our readers!

Challenging the Sunnification of Yemeni Zaidism

In a recent Article, Zaidism expert N. Haider pointed out that Yemeni Zaidism has come under the influence of Sunnism over the past 700 years. Haider writes:

Zaydism: A Theological and political Survey.
Abstract.
By N. Haider, July 2010.
“Zaydism, one of the three major branches of Shi‘ism, emerged in the early 2nd/8th century in the southern Iraqi city of Kūfa around the claims of the ‘Alid rebel, Zayd b. ‘Ali (d. 122/740). The sect initially consisted of a range of Shi‘i? groups that shared a common political agenda but differed in their opinions of the first two caliphs. The next three centuries witnessed the development of a cohesive Zaydi theology constructed primarily on the Mu‘tazili belief in a just and rational God. Specifically, the Zaydis affirmed free will and a theory of the imāmate that required armed uprising against tyrants under the leadership of a learned descendant of ‘Ali and Fātima. Zaydi Imāms established a number of long-standing political states, the most important of which was centered in northern Yemen around the city of Sa’ada. Intellectually, Yemeni Zaydism was challenged by a gradual Sunnification that began in the 9th/15th century”.

Re-emergence of Zaidi Mu’tazilism:

It is my humble opinion that “Traditional Yemeni Zaidism”, is overly influenced by Sunnism.
In my opinion, there needs to be a re-emergence of Zaidi Mu’tazilism, which is free of Sunni influences and based on the Qur’an, reason, and the historical examples set by Prophet Muhammad (s.a.w.) and his descendants. Such a school of thought would have widespread appeal to Western Muslims, Muslim Youth, and Muslim intellectuals, and could spark a Renaissance in Islamic intellectual scholarship. I believe it is the Sunni character of Yemeni Zaidism that is holding it back and lessening its appeal.

The type of Zaidi Mu’tazilism I am envisaging would limit itself to:
(1) the study of the Qur’an,
(2) the tenets written by the learned mu’tazili (rationalist) theologians, who relied upon the Qur’an and reason in their works,
(3) the historically proven political activism of the Prophet Muhammad and the early ahlul bait Imams, all of whom fought for justice and fought against tyranny; this was their “political agenda” as mentioned above
(4) the encouragement of spiritualism, as modeled by the early ahlul bait Imams, especially Zain ul Abideen.

The Qur’an has to be the basis of any Islamic school. The Mu’tazili scholars used reason, and their vast knowledge of the multi-layered Arabic language, to interpret the message of the Qur’an for their lesser educated contemporaries. These were the learned, educated Muslims of their time, and they were either from ahlul bait or consulted with ahlul bait.
Meanwhile, the less educated Muslims busied themselves with ahadith, mostly about trivial subjects, which were simpler to understand. Many of these hadith were fabricated or irrelevant. These lesser educated Muslims became known initially as “ahlul hadith” and later as “Sunnis”, because they were obsessed by the “Sunna”. “Sunna” is a term originally used by Sunnis, but later embraced by Traditional Yemeni Zaidism as it fell under the Sunni influence.

There is unanimous agreement that Imam Zaid and his grandfather Imam al Husayn rose up against the ruling Umayyad authorities of his time because of their injustice, their suppression of Islam, and their corruption. Knowing this, we are able to deduce what the aims of the ahlul bait were, (i.e. to install justice and goodness via political activism). By taking Imam Zaid and Imam al Husayn as our inspiration, we can be true Zaidis, i.e. Islamic activists, rather than Muslims who passively accept injustice and corruption. And by taking the example of Imam Zainul Abideen, we can appreciate the spirituality of Islam.

Under the influence of Sunnis, I believe that Traditional Yemeni Zaidis have become distracted by the intense study of ahadith about trivial matters, and arguments with Sunnis about the leadership controversy after the death of the Prophet. The study of ahadith and the obsession with mimicking minute details of the Prophet’s lifestyle (sunna), diverts and distracts our attention away from the real issues: the eradication of poverty, the making of peace in the world, the education of the masses, and so on. It was through political activism that the ahlul bait attempted to achieve these goals. Judging by their historically proven actions, these goals were the things the ahlul bait would have strived for, not the trivial matters which one finds discussed in ahadith books.

I believe there needs to be a re-emergence of Zaidi Mu’tazilism, which is focused on Qur’an, Reason, Political struggle and Spirituality, as modelled by the early ahlul bait. I hope that through this blog I will meet others who share my interest in uncovering the Zaidi Mu’tazilism that flourished before the Sunnification of Yemeni Zaidism took place.

In Zaidi Mu’tazilism, a recontextualization of Revelation, using Reason, becomes possible. This holds out hope for those who believe that traditional Islam is out of context with today’s societies worldwide.

Zaydism and Sunna

What is “Sunna”?
Sunna is defined as “habitual practice, customary procedure or action” and “Sunna annabee” is defined as “The Prophet’s sayings and doings, later established as legally binding precedents (in addition to the Law established by the Qur’an)”. (definition from Wehr Cowan dictionary).
Almost as soon as the prophet passed away, disagreements arose between the prophet’s household (ahlul bait) and his companions/in-laws about things he had said, e.g. whether or not his family would inherit from him; Fatimah claiming she was entitled to an inheritance and Abu Bakr claiming the Prophet had said otherwise.
Given that there were disagreements between ahlul bait and companions (sahaaba) about what the Prophet said and did, it follows that there are different versions of what “Sunna anNabee” is. So when a Zaidi or 12 Imamer talks about “The Qur’an and the Sunna” this does not mean the same thing as when a Sunni or Salafi talks about “The Qur’an and Sunna”.
Moreover, there were disagreements later on between the “ahlul hadith” (people who loved to quote hadith) and the “mutakallimoon” (Muslim theologians) about what the Prophet had said and done. The mutakallimoon claimed that traditions (hadith) had been fabricated by the following groups to support their positions: Murji-ites, Qadarites, Jabrites, Rafidites, ascetics, fuqahaa, and anthropomorphists. They wrote a letter to Ibn Qutayba expressing their concern that “The traditionists (ahlul hadith) relate follies which cause people to disparage Islam, the unbelievers to laugh at the faith, those who wish to embrace Islam to abstain from it, and which increase the doubts of the skeptics”.
Given the historical context of the ahadith, the term “Sunna” can not be used to mean anything that is written in a hadith book. Zaidi Imams have attempted to preserve the true “sunna”, as described by the ahlul bait, for future generations.

Imam Rassi Society says:
“The Zaidi Imams consider the normative practice of the ahlul bait to be the sunna. For example, even though there are hadiths circulating which say one should say the word “Ameen” during prayer, this was not the opinion of the ahlul bait, and according to them it is an innovation. The preserved practice of the Imams of ahlul bait is considered the most authentic source of the sunna, even in the presence of contradictory ahadith.
The Zaidi attitude is similar to the attitude of Imam Malik, who considered the normative practice of the people of Medina to be the Sunna, even in the presence of contradictory ahadith. For example, he thought that the Sunna was to pray with one’s arms by one’s sides, even though there were ahadith quoted in his “Al Muwatta” saying to place the right hand over the left. His opinion was based on his observations of the people of Medinah.
In other words, the Sunnah is not something that can be written down. It is acted out and lived. Hadith, on the other hand, is what was recorded.”

What is the Zaidi version of “Sunna”?
Zaidis are fortunate to have in their possession the Musnad Zaid, the Amali of Abu Talib, the Amali of Imam Murshid billah, and Kitab ul ahkam of Imam al Hadi, which are sources of the “Sunna annabee” as transmitted by the Prophet’s great great grandson Zaid and other descendants.
Being passed from father to son, these are a more accurate and authentic source than that of the Prophet’s companions and their descendants.

Note: The works of Imam Rassi, now translated to English at the scribd website: www.scribd.com/imamrassisociety (as well as at www.zaydiyyah.wordpress.com) refer frequently to non- Ahlul bait (sunni) hadith transmitters as well as the ahlul bait Imams.
In this regard, Imam Rassi Society stresses that this does not mean they are considered to be authentic. He adds: “We refer to Sunni ahadith for the sake of our Sunni readers (they are, after all, in the majority). They do not, however, form the basis of Zaidi jurisprudence.”
In other words, this is done to be diplomatic to the Sunnis, not because Zaidis are in need of non-Zaidi ahadith.


Does the Qur’an tell us to Practise the “Sunna”?
There isn’t a verse that specifically mentions following the prophet’s “Sunna”.
The following verses speak in general of the Prophet’s role:
“Whatever the Messenger brought to you, take hold of it, and whatever he forbids you, abstain from it” (59:7)
“And We have sent to you the message, that you may clarify what is sent to them” (16:44)
These verses mean that it was the Prophet’s role to clarify the message of the Qur’an, and that it was his right to forbid things which are not mentioned in the Qur’an.
However, they do not say that Muslims should copy every aspect of the Prophet’s lifestyle for generations to come, which is what Sunnism encourages. As its name suggests, Sunnism places a huge importance on “Sunna”, with some Sunnis placing it on a level equal with the Qur’an.

Do Zaidis Place as much Importance on “Sunna” as Sunnis do?

In Imam Rassi Society’s view, Zaidis and Sunnis are in agreement as to the importance of the Sunnah. They disagree on some points about what the Sunna actually was, and also share some common ground. He says:
“The Sunnis did not and do not have a monopoly on what the Sunna is. Each group recorded the various statements and actions of the Prophet…inmost cases there is similarity but occasionally there are differences.”

Imam Rassi Society agrees with the Sunni view that, based on the above Qur’anic verses, Muslims should strive to imitate the Prophet in all aspects. He says:
“If the Prophet’s role was to elucidate the Qur’an, then those matters mentioned in the Qur’an (which range from worship to everyday dealings to character development) must be referred back to the normative practice of the Prophet (s.a.w.). Even in those matters which we may feel irrelevant to our lives, our love for the Prophet should encourage us to strive towards mimicking his life in all aspects.”

Spirituality in Zaidism

This post has been moved to www.zaidiblog.com

Ask a Zaidi: November edition

Welcome to the November edition of "Ask a Zaidi". Please check previous "Ask a Zaidi" sections to check that your question hasn't already been answered.

For questions and answers relating to Ismailism, please refer to www.ismailismblog.blogspot.com where there is information about Ismailism and an "Ask an Ismaili" section.

For questions and answers relating to Pro- ahlul bait Sunnism, please refer to
www.pro-ahlulbait-sunnism.blogspot.com where there is information about "pro ahlul bait sunnism" and an "Ask Pro ahlul bait" section.