Zaydiyya

The Yemen, is the birth place and hub for a number of monotheistic religious convictions . In its North West region, just 243 kilometers away from San'aa, the official capital of the Republic of Yemen , lies a spiritual center, a holy metropolis known as Saa'da  .
It is to Zaidi Islam as Qum is to Shia Islam and Mecca is to Sunni Islam. It is where the scholars dwell, to read, learn and teach their disciples to carry on the doctrine and preserve the faith throughout history.
It is here that the Houthi phenomenon first appeared.
This study focuses on the very beginnings of Houthism as a phenomenon, it's source and affiliations. It is but the first part of a series of papers that will delve into the movement as it expands over time.

Определены и проанализированы три основных обвинения, которые йеменское правительство и радикальные сунниты выдвигали в 2000-х годах против хуситов: стремление
к восстановлению имамата, получение помощи от Ирана и обращение в двенадцатеричный шиизм (джаафаризм). Установлено, что все они не соответствуют действительности
и во многом представляют собой проявление проводившейся йеменскими властями на
протяжении длительного времени политики дискриминации в отношении практикующих зейдитов, особенно сейидов  — представителей зейдитской религиозной «аристократии». Показано, что реставрация в Йемене имамата не была частью реальной политической повестки движения в силу отрицательного отношения к подобной идее большинства населения страны. Утверждения о связях хуситов с иранцами использовались
йеменским политическим истеблишментом в целях получения дополнительного финансирования от США и  Саудовской Аравии. Х.аль-Хуси не только не являлся шиитомдвунадесятником, но и критически отзывался об одной из основных идей этого религиозного течения — возвращении из сокрытия двенадцатого имама в качестве мессииМахди. Выдвинуто предположение, что правдоподобность этих обвинений и  их принятие многими йеменцами и некоторыми российскими и западными исследователями
были обусловлены доминированием в йеменском информационном пространстве антизейдитского дискурса и  их квазилогичной взаимодополняемостью: чтобы установить
имамат хуситам нужна поддержка, которую логичнее всего искать в оплоте мирового
шиизма — Иране, а переход в джаафаризм гарантирует получение такой помощи.

The article identifies and analyzes three main accusations leveled in the 2000s by the Yemeni
Government against Houthis: a desire to restore the Imamate, gaining support from Iran and
conversion to Twelver Shiism. It is shown that these accusations are incorrect and are consequences of the Yemeni authorities’ discrimination policy against practicing Zaydis and especially sayyids — Zaydi religious “aristocracy”. It is demonstrated that reestablishment of theocratic rule was not part of the Houthi political agenda since a majority of Yemenis were against
it; the goal of allegations about Houthi connections with Tehran, made by the Yemeni political
establishment, was to secure additional financial aid from Washington and Riyadh; Al-Houthi
was not a Twelver Shiite and was critical of the main ideas of this denomination. The author of
the article suggests that many Yemenis and several Russian and Western scholars believed the
accusations due to the dominance of anti-Zaydi sentiment in the Yemeni information space
and the fact that these accusations complement each other in a quasi-logical way: to reestablish the Imamate, Houthis need support, which can be gained from Iran, while conversion to
Twelver Shiism guarantees such support

The Zaydīs in Yemen are the only current within Islam that fostered the continuous transmission and study of Muʿtazilī kalām up to the present time. This article aims to examine the presence and quality of Muʿtazilī kalām in a major Zaydī composition of the 20th century, namely ʿAlī b. Muḥammad al-ʿAǧrī’s (1320-1407/1902-1987) Miftāḥ al-saʿāda, which was completed in May 1952. The Miftāḥ and other works of Zaydī scholars written during the first half of the 20th century provide us with valuable insights into Zaydī-Hādawī scholarship in Northern Yemen in the wake of the so-called "Sunnisation of Zaydism" and prior to the Republican revolution of 1962; they furnish important information about the education of 20th century Zaydī-Hādawī scholars and the contents of their libraries. The wide range of Muʿtazilī and non-Muʿtazilī sources used and quoted in the Miftāḥ sheds light on the distinct impact of various phases of a centuries-old school- and teaching-tradition. Last but not least, the article highlights inextricable links between this scholarly milieu and the so-called "Ḥūthī"-movement in contemporary Yemen.

While Mutazilism had become marginalized in Sunni Islam by the VIth/XIIth century, the reception of Basran Mutazilī thought experienced a sudden rise among the Zaydīs of Yemen. Their Imams began officially supporting the transfer of Basran Muʿtazilī texts and doctrines to Yemen. As a result, an indigenous Basran Mutazilī school emerged and preserved numerous Mutazilī theological sources, which would otherwise have been lost. One of the most important representatives of this school was al-Ḥasan al-Raṣṣāṣ (d. 584/1188). This article provides an outline of al-Raṣṣāṣ' biography and of his extensive body of works in order to show his importance for the spread of Basran Muʿtazilī thought among the Zaydī community.

In Beyond Schools: Muḥammad b. Ibrāhīm al-Wazīrʼs (d. 840/1436) Epistemology of Ambiguity, Damaris Wilmers provides the first extensive analysis of Ibn al-Wazīrʼs thought and its role in the “Sunnisation of the Zaydiyya”, emphasizing its significance for conflicts between schools of thought and law beyond the Yemeni context. Contrasting Ibn al-Wazīrʼs works with those of his Zaydi contemporary Aḥmad b. Yaḥyā b. al-Murtaḍā, Damaris Wilmers offers a study of a number of heretofore unedited texts from 9th/15th century Yemen when Zaydi identity was challenged by an increasing theological and legal diversity. She shows how Ibn al-Wazīr, who has been classed with different schools, actually de-emphasized school affiliation and developed an integrative approach based on a unique theory of knowledge.

Wasiat adalah salah satu bentuk nasihat, yang ditinggalkan selaku persiapan sebelum pulang ke alam Baqa’. Harta yang ditinggalkannya samada bersifat hakiki atau maknawi. Harta maknawi berupa pesanan-pesanan bagaimana menguruskan kehidupan sesudah ketiadaan sang pewasiat. Ia mencerminkan peribadi dan wawasan seseorang itu ; bagaimana bersangka baik dengan masa depan, dan menganggap diri sebagai silsilah mata rantai perjuangan.

Ia terserlah dalam wasiat Imam Yahya bin Hamzah alAlawi, kepada anak-anaknya, para pewarisnya sesudahnya, dan umat Zaidiyah umumnya, yang menghimpunkan kebaikan duniawi dan ukhrawi, dan siapa yang membacanya pasti akan turut merasakan, betapa rasa tanggungjawab Imam Yahya terhadap umat Zaidiyah telah membawanya berfikir jauh ke hadapan, dan menggunakan pengaruh beliau sebagai pemimpin yang ditaati, untuk berkhidmat semula demi umatnya, meski sesudah kematian, melalui wasiatnya ini.

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Actualités, p. 6 :
including:
ʿArafat al-Hadhrami, libération

Articles
Aurélia Hetzel (EPHE, Paris)
Arthur Rimbaud : poétique des lettres d’Aden et du Harar, p. 35

Anas Baqievich Khalidov (The Leningrad [St. Petersburg] branch of the Institute of Oriental Studies of the Russian Academy of Sciences)
Arabic manuscript collections in the People’s Democratic Republic of Yemen, p. 57

Scott Lucas (University of Arizona)
Qāḍī Ǧaʿfar in the Biblioteca Ambrosiana: An Overview, p. 105

Anne Regourd (CNRS, UMR 7192, Paris) & Karin Scheper (Leiden University Library)
Shifting sands of writing inks in Yemen. The occurrence of sparkling particles in Yemeni manuscripts, p. 141

“Sosyal, Siyasi ve Dini Yönleriyle Yemen Hûsî Hareketi”, Dîvan: Disiplinlerarası Çalışmalar Dergisi, 30 (2011/1), s.115-152.

Özet
Bu çalışma, 2004 yılında başlayan Yemen'deki Husisi isyanının
arkasındaki örgütlü güç olan Husi hareketini tarihsel,
sosyal, siyasi ve dini yönleriyle incelemeyi amaçlamaktadır.
Yemen ülkesi bu vesileyle sosyo-politik ve sosyo-
dini açıdan güncel bir tahlile tabi tutulmayı hak etmektedir.
Bu tahlil sadece Husi hareketinin tanınmasına
bir kapı aralamayacak, buna ilaveten, karmaşık bir sosyal
yapıya sahip olan günümüz Yemen'indeki dini akımlar,
sosyal ağları ve siyasi bağlantılarıyla birlikte daha belirgin
bir şekilde fark edilmiş olacaktır.
Anahtar Kavramlar: Husi Hareketi, Yemen, Zeydiyye, lslamcılık,
Mezhep Çatışması.

<b>Zaydī-Muʿtazilī religious thought in Yemen (9th/15th through 12th/18th centuries)</b>
The article offers a bibliographical aperçu of Zaydī-Muʿtazilī Kalām-studies from the 15th through 18th centuries based on MS Munich, Bavarian State Library, Cod. arab. 1294. This codex contains ʿAbd Allāh b. Muḥammad al-Naǧrī’s as yet unedited K. Mirqāt al-anẓār, a major kalām textbook which for almost three centuries constituted the backbone of Zaydī kalām-studies. The body of the text is surrounded by extensive marginal notes (ḥawāšī) which mostly consist of quotations from a wide variety of Zaydī and Sunnī sources dating from the 4th/10th century up to the copy date of the manuscript in 1108/1696. In contrast to the early reception of Bahšamī kalām among the Zaydīs in Yemen during the 6th/12th and 7th/13th centuries, which has been the focus of several studies over the last few decades, the subsequent periods remain largely unexplored. The sources of this period, which have yet to be investigated, provide a window into an important moment in the history of Muslim Kalām. They are remarkable for their intellectual vitality, their engagement with and critical reception of multiple rival intellectual traditions and contemporaneous scholarly trends and the accordingly dense network of intertextualities they display. This article represents the first step toward filling this lacuna in the intellectual history of the Islamic world in general and of Yemen in particular. The article also discusses the structure and reception history of Ibn al-Murtaḍá's (d. 840/1436-37) al-Baḥr al-zakhkhār and Ghāyāt al-afkār, Zaydī scholars studying with Sunnī teachers and engaging with the later Ashʿarite tradition; Sunnī-Ashʿarī commentaries on and refutations of Zaydī theological manuals, culminating in al-Quwayʿī's (d. 1068/1658) pseudonymic Kitāb al-Nibrās and the ensuing Zaydī counter-refutations such as Kitāb al-Iḥtirās ʿan nār al-Nibrās.

Bilindiği üzere tarih boyunca birçok toplumun muhayyilesinde “kurtarıcı” fikri yer edinmiştir. İslam dininin müntesipleri arasında da kıyamet öncesinde ortaya çıkacak olan “Mesih” ve “Mehdî” kurtarıcı telakkileri bulunmaktadır. Son yüzyıllarda sürekli olarak Müslüman toplumlarda nüzûl-i İsa ve zuhur-i Mehdî tartışma konusu olmaktadır.

Bu tartışma ortamında bulunan Müslümanlar açısından nüzûl-i İsa ve mehdilik inançlarının klasik dönemde kelam bilginleri tarafından nasıl ele alındığı merak konusu olmaktadır. Zihinlerde tartışmanın ne zaman başladığı, nasıl bir ortamda cereyan ettiği, tartışmanın tarafları, klasik dönemde itirazların veya farklı yorumların var olup olmadığı gibi birçok soru cevap beklemektedir.

Bu çalışma da konuya yönelik dile getirilen bu sorunların çözümüne yönelik katkı sağlamayı hedeflemekte ve problemi kendi tarihinde okuma teklifi sunmaktadır. İslam düşünce geleneğinde nüzûl-i İsa ve mehdîlik tartışmalarını Mutezile, Ehl-i Sünnet, İbadîyye ve Zeydîyye ekollerinin yaklaşımları bağlamında tüm detaylarıyla bilimsel bir disiplin içinde irdelemektedir.

Call for submissions/abstracts to attend the Global Research Meeting sponsored by the GRC (Geneva/Cambridge) held in Cambridge August 24-27. Abstract attached. Deadline Feb. 28. For details and instructions see http://gulfresearchmeeting.net/callforpapers/GRM-2015-CALL.jpg

The Muʿtazila was not an exclusively Muslim phenomenon, since their teachings were also adopted by medieval Jewish savants. In recent years, a number of Muʿtazilī works were rediscovered or substantially completed by adopting a comparative methodology, which was based on both Muslim and Jewish sources. This article deals with a lost work composed by qāḍī ʿAbd al-Jabbār, entitled al-Jumal wa-l-ʿuqūd. I will give an overview of the sources in Zaydī and Karaite collections that provide us with a more detailed picture of the dissemination of the text. On the basis of quotations by later theologians, I will propose a hypothesis on the content of al-Jumal wa-l-ʿuqūd. I will then discuss a possible relationship between ʿAbd al-Jabbār’s text and a manuscript from the Firkovitch collection in the National Library of Russia, which has recently been identified as a work entitled Taʿlīq al-Jumal wa-l-ʿuqūd.‬

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Hadith: Shiʿi
Kumail Rajani

Introduction
General Overviews
Origins of Shiʿi Hadith
Evolution of Shiʿi Hadith
Hadith Transmission and Transmitters
Major Shiʿi Hadith Collections in Arabic
Twelver Collections
Primary Collections
Canonical Collections
Specific Collections
Subject-Matter Collections
Secondary Collections
Contemporary Non-academic Collections
Translations
Zaydi Collections
Primary Collections
Secondary Collections
Ismaʿili Collections
Textbooks on Shiʿi Hadith Studies
Studies on Canonical Texts
Studies on the Chains of Narrators (Isnad) of Canonical Texts
Anthologies
Search Engines
Journals
Academic Research Institutions
Criticism and Debates on Authenticity
Criticism from Shiʿi Scholars
The Question of Authenticity
Case-Studies of Hadith Collections
Case-Studies of Specific Hadith
Interdisciplinary Hadith Studies
Hadith and Qur’anic Exegesis
Scholarly Studies on Hadith Based Qur’anic Exegesis
Hadith and Jurisprudence
Hadith and Theology
Hadith and Gender Studies
Understanding Hadith (Fiqh al-hadith)
Hadith-Based School of Thought
Comparative Hadith Studies

Hadith, according to Imami Shiʿi Islam, is report of a saying, deed or tacit approval attributed to one of the People of the Household (Ahl al-bayt); fourteen infallibles which includes Prophet Muhammad, his daughter Fatima, and twelve rightly guided Imams appointed by the Prophet. Ismaʿili Shiʿa will concur with this definition through their chain of Imams whereas Zaydi Shiʿa would be more open to embrace the sayings of the Companions. Generally, the chain of narrators of a particular report is supposed to be considered a part of hadith, making hadith a combination of chain of narrators (al-sanad) and text (al-matn). Theoretically, hadith serves the purpose of an auxiliary source to the Qur’an but in practice, it is the focal point of reference for jurisprudence, Qur’anic exegesis, theological doctrines and moral values. The distinct feature of Shiʿi Hadith literature, Zaydis being exception, is the absence of hadith narrated by a Companion of the Prophet. The core message of the Prophet’s teachings has to be narrated by the Imams, the only custodians of his teachings. However, Imams do have their own teachings which forms the basis of the hadith attributed to them. This extension lies in the notion of the cosmic role of Imams in Shiʿi ideology. .........

“On June 18, 2004, the police arrested and temporarily detained 640 Huthi demonstrators in front of the capital’s Great Mosque. On June 20, 2004, the governor of Sada traveled to Marran District but tribesmen, possibly affiliated to Husain al-Huthi, denied him access. The same day security forces in some 18 military vehicles attempted to arrest al-Huthi, escalating the fighting into full-blown war” (Professor Megalommatis, Buzzle.com)
Should Zaidis Outside Yemen support the al Houthi bid for leadership?
The history of the Zaid Revival in Sa'ada
Sunday, August 15, 2010
http://zaidism.blogspot.com/2010/08/should-zaidis-outside-yemen-support-al.html

The importance of Zaydī sources for historical research on Muʿtazilī theology is generally acknowledged since the spectacular discoveries of unique manuscripts in Yemen in the 1950s. Yet the knowledge transfer and adoption of Muʿtazilī thought by the Yemeni Zaydiyya still remain an understudied field. Al-Ḥasan ar-Raṣṣāṣ (d. 1188) was one of the main promoters of Muʿtazilism in 6th/12th century Yemen. His works mainly focus on natural philosophy and include a systematic treatise on causality which is comprehensively examined and critically edited in this volume. The present study gives insight into a fascinating chapter of Islamic intellectual history and offers the first analysis of a Muʿtazilī theory of causality.

Die Bedeutung zayditischer Quellen für die Erforschung muʿtazilitischer Theologie ist spätestens seit der spektakulären Wiederentdeckung einzigartiger Handschriften im Jemen der 1950er Jahre allgemein anerkannt. Dennoch sind der Wissenstransfer und die Adaption muʿtazilitischen Denkens durch die jemenitische Zaydiyya bislang kaum erforscht. Al-Ḥasan ar-Raṣṣāṣ (st. 1188) war einer der wichtigsten Protagonisten dieses Prozesses im Jemen des 6./12. Jahrhunderts. Unter seinen zahlreichen Schriften zu naturphilosophischen Fragen findet sich auch ein systematisches Traktat zur Kausalität, welches im vorliegenden Buch umfassend untersucht und kritisch ediert wird. Die Studie gewährt Einblick in ein faszinierendes Kapitel islamischer Geistesgeschichte und analysiert erstmals eine muʿtazilitische Systematik zur Kausalität.

This article provides a description and critical edition of al-Ḥasan al-Raṣṣāṣ's Mukhtaṣar fī ithbāt al-aʿrād. The work appears to be extracted from a larger treatise. It is concerned with the proof of the reality of " accidents " , a central concept in the ontology of kalām.

The book presents the different views about the formation of the Islamic system of law. In particular, Chapter II stresses the debate about the authenticity of the Corpus Iuris, which is attributed to Zayd b. ‘Ali. Based on the analysis of some cases of the inheritance law, it seems that this work can not be attributed to Zayd, but it is quite late.

The word "Rafiḍa" has been widely used in the writings of scholars in the early centuries about ShiꜤites. This term was originally referred to as various ShiꜤite groups and possibly non-ShiꜤites. Over time, in the second and third centuries, the index of followers came to Ahl al-Bayt. Therefore, it is necessary to achieve a clear and scientific picture of the various dimensions of this term research. Of course, great efforts have been made by some respectable writers. But because of the lack of comprehensiveness to all aspects of the subject, it is an independent and comprehensive research field. In this regard, attempts have been made to explore, in which a representation of the origin and semantic evolution of this term is presented. All the hadiths narrated in the sources of Sunni and ShiꜤi narrative are gathered and reviewed. Also, all the signs of reference are extracted from various works. In this paper, analytical and comparative descriptive, historical and narrative reports have been published. He tried to assemble in the form of an impartial historian, by following historical and hadithic evidence, to gather all the points raised them to be compared, in order to achieve a meaningful result. In the meantime, several views have been presented, some of which have been taken up in a broad political sense. Some have been identified by radicals separated from the Zayd army (121 AH). Of course, some have attributed Rafḍ to Ibn Saba and his extreme thoughts. But it seems that Rafiḍa was formed as a sectarian nickname for ShiꜤite accusations in the first century and was prevalent in the era of Imam Sajjad. The title was used by the Umayyad Caliphate initiative to suppress the ShiꜤites and has evolved over time in the second and third centuries.

Hint coğrafyasına İslâm’ın girişi hicretin ilk yıllarına kadar uzanmaktadır. İlk
asırlardan itibaren Müslümanlar bölgeye çok sayıda sefer düzenlemiş, böylece
bölgenin İslâmlaşma süreci hızlanmıştır. İslâm’ın gelişi ile birlikte Hint coğrafyasında
siyasî dengeler değişmiş, dinî ve kültürel alanda birtakım farklılıklar meydana
gelmiştir. Mezhepler Tarihi açısından bakıldığında ise bölgede çok sayıda farklı
düşünce ekollerinin yer aldığı görülmektedir. Hint coğrafyasındaki bu ekollerin farklı
eğilimler gösterdiği söylenebilir. Çalışmamızın asıl konusu olan Şiîliğin bölgeye girişi
ve yayılışı ile ilgili birçok iddia öne sürülmüştür. Bu iddiaların merkezinde Hz. Ali
döneminde bölgeye seferler düzenlenmesi, Hz. Ali taraftarları olarak bilinen kişilerin
bölgeye göç etmiş olmaları, ayrıca Emevîler ve Abbasîler döneminde Hâşimîlere
yapılan baskı ve zulümlerden dolayı Hint bölgesine giden Ali oğulları ile ilgili
rivayetler yer almaktadır. Makalede Şiîlik ve alt kolları olan Zeydiyye, İsmâilîyye,
Karmatîlik ve İsnâaşeriyye’nin bölgeye ne zaman ve nasıl girdikleri, aynı zamanda
hangi bölgelere yayıldıkları bilimsel verilere dayandırılarak objektif bir şekilde
değerlendirilmeye çalışılmıştır.
Anahtar Kelimeler: Hint Coğrafyası, Hindistan, İslam, Şiîlik, Zeydiyye, İsmâilîyye,
İsnâaşeriyye
Abstract: The entrance of Islam to the Indian Geography dates back to the first years of
hejira. Muslims organized many expeditions to the region, thus the region entered the
process of Islamization. With the advent of Islam, political balances changed in the
Indian Geography and some differences occurred in the religious and cultural fields.
As for History of Sects, it is seen that there are many different schools of thought in the
region. It can be said that these schools in the Indian Geography show different trends.
Many claims have been made about the entry and spread of Shiite, which is the main
subject of our study. At the center of these allegations, there are rumors about the
expeditions to the region during the Ali period, the people known as the supporters of
Ali who emigrated to the region, and the Ali’s sons who went to the India region due
to the oppression and persecution of the Hashimis during the Umayyads and the
Abbasids.
In the article, it was tried to objectively evaluate when and how the Zaydiyya,
Ismailisim, Qarmatism and Isnâ ‘Asharî Shî’is, which are Shiites and their subordinates
entered the region and also to which regions they spread.
Keywords: Indian Geography, India, Islam, Shiism, Zaydiyya, Ismailism, Isnâ ‘Asharî
Shî’is.

Kulayni's Usul al-Kafi, the theological portion of the oldest and most prestigious of the authoritative Twelver Shi'ite hadith collections, contains extensive polemics against rival Shi'ite groups, particularly the Zaydis. This text, dating from the period of the Lesser Occultation and probably containing material dating from the later Imams, demonstrates that the Shi’ite world was deeply divided during this time period over questions concerning leadership. There are several major themes relating to leadership that I have chosen to focus on in Usul a-¬kafi. These are the disputes among Shi’ites regarding the rightful successor to Imam Ali, and the ontological status of Imam, which consequently determines the basis for leadership. Shi’ites universally recognize the Prophet’s cousin and son¬-in-law, Ali, as the Prophet’s rightful successor. However, the Shi’ite religion, from the very beginning of its history has been beset with sectarian discord that left lasting effects well into the modern era. The most widely adhered to and recognized form of Shi’ism is the “Twelver” school, which recognizes the spiritual authority of twelve individuals, the “twelve Imams” as they are called, related by blood to the Prophet Muhammad. The last of these, the current Imam and rightful temporal ruler of the earth, is hidden from plain sight as a test of faith for Shi’ite Muslims. These views on the special leadership, in all of its forms is contested today by the small minorities of other Shi’ites including the followers of Zayd Ibn Ali and the followers of the various Ismaili branches of Shi’ism. These views in ages past also fiercely competed with the now defunct rival Kaysanite lineage that followed Ali’s son, Muhammad ibn Hanifiya. Of equal importance to the question of rightful leadership, is the ontological basis for said leadership. With equal zeal, Usul Al-Kafi also dedicates a great deal of itself to refuting the extremist Shi’ites who held Muhammad, Ali, or any of the Prophet’s family to be either divine or prophetic. With respect to the question between Shi’ite Islam and leadership, I have chosen to focus the issue of rebellion against an unjust ruler, the necessity of a blood relation to the Prophet’s daughter, Fatima, the ontological status of the Imam, mainly the first Imam, Ali, and the concealment of the twelfth Imam.

The Last Zaydî Dynasty in Gîlân
The dynasty of Âl-i Kârkiyâ (760-998/1359-1590) reigned in the region of Biyapish in Gilan which is located at northwest of Caspian Sea. In the beginning, the governors of this dynasty that belong to the governers of Ali’s descent were members of Zaydiyya sect. Shah Ismail, the founder of Safavids was protected by them indeed. It is written in some sources that Âl-i Kârkiyâ’s governors accepted Ithnâ Ashariyya sect under the influence of Safavids. In some Ottoman sources they are called as “Sunnî/Shâfi’î”. In this article, the various ideas on this dynasty were studied on the light of political concers of the period.

The paper stresses the debate about the authenticity of the Corpus Iuris, which is attributed to Zayd b. ‘Ali. Based on the analysis of some cases of the inheritance law, it seems that this work can not be attributed to Zayd, but it is quite late.

В статье рассмотрена
идеология хуситов — религиозно-политического движения йеменских
зейдитов. Проанализированы ключевые для её понимания лекции создателя движения Х. ал-Хуси. Показано, что в основе этой идеологии
лежат следующие постулаты: 1. Зейдиты являются избранным сообществом; 2. Мир ислама находится в кризисе, вызванном отходом от веры;
3. Запад и Израиль имеют в отношении Ближнего Востока неоколониальные устремления; 4. Ислам и политика неразделимы; 5. Выход из кризиса
и противостояние Западу возможны
только в случае «возврата» к вере, основой которого должна стать правильная трактовка Корана применительно
к современной ситуации; 6. Человек
несёт личную ответственность перед
собой и обществом за своё духовное
и политическое развитие.

In this article is considered
the ideology of Huthis — a religious
and political movement of Yemeni
Zaydis, which came to power in Yemen in 2014. The author analyzes 8
lectures of Husayn al-Huthi, a founder of the movement, which are crucial
for understanding of this ideology. It
is demonstrated that this ideology is
based on the following ideas: 1. All
Muslims, and especially those of Zaydi school, are a chosen community;
2. Muslim world is in crisis, the cause
of which is decline of faith; 3. Western countries and Israel have neocolonial aspirations towards Middle East,
which must be actively resisted; 4. Islam and politics are inseparable; 5. The
only way to get out of the crisis and to perform a successful resistance to
the Western expansion is return to faith, which in the fi rst instance should
be expressed in a correct interpretation of the Qur’an according to a contemporary political situation; 6. All communities, and especially religious
leaders, bear personal responsibility for their moral and political evolution

В предлагаемой вниманию читателя статье исследуется философско-религиозное наследие зайдитского улема XIII в. ас-Саййида Хумайдана б. Йахйи ал-Касими. На материале трактатов Хумайдана впервые в истории философского исламоведения рассматривается теория познания мыслителя: в частности, доказывается, что его гносеологические построения носят антимутазилитский характер и подводят итог многовековому засилью философии «обособившихся» в культуре Йемена XI–XIX вв. Кроме того, объясняется оригинальное учение Хумайдана о предпосылках достоверного умозрения, обозначающее предел познания границами материального универса. Подробно освещается концептуалистическая теория Хумайдана, согласно которой субъект постигает совокупность вещей, номинализируя их атрибуты — собственно «истины» исследуемых предметов, сотворенных Всевышним. Рассматривается антропология выдающегося зайдитского философа: будучи последовательным дихотомистом, ас-Саййид, тем не менее, закрепляет за душой ряд негативных свойств, одним из которых остается природная склонность к сомнению и пороку. В противоположность душе разум, согласно теологу, есть божественная добродетель, чистая познавательная способность, избирательно даруемая Творцом тем или иным индивидам и, как следствие, определяющая степень их «правообязанности».