ashes thrown into the Euphrates. His movement,
however, did not die.
Zaydi missionaries succeeded in winning con-
verts in the Caucasus region, near the Caspian
Sea, where two rival branches of the sect became
established: the Qasimis (named after al-Qasim
ibn Ibrahim, d. 860) and the Nasiris (named after
al-Hasan ibn Ali al-Nasir li’l-Haqq, d. 917). The
founders of these groups had both been successful
Zaydi missionaries, respected for their knowledge
of the religious sciences and law. Only some of the
later leaders of these communities felt qualified to
call themselves Imams, however. Those who fell
short in these qualifications were known as “invit-
ers” (sing. dai) and “commanders” (sing. amir).
During the 12th century, Zaydi influence declined
due to factionalism and the rise of ismaili shiism.
Nevertheless, a Zaydi presence survived in the
Caucasus area until the 16th century, when the
last remnants converted to Twelve-Imam Shiism.
Zaydi Shiism has had a longer history in
Yemen. It was first brought there from the Cau-
casus region by al-Hadi ila al-Haqq al-Mubin (the
Guide to Clear Truth, d. 911), the grandson of
al-Qasim ibn Ibrahim. Al-Hadi won the loyalty of
tribal groups in the vicinity of the city of Saada,
which is still the center of Zaydi Shiism. He and
his heirs were buried in the city’s main mosque.
Several Zaydi sects appeared, differing over lead-
ership and theological issues. The popularity of
sUFism in 14th-century Yemen forced the Zaydis
to define their views toward this other expression
of Islamic devotion and piety. Most of their lead-
ers attacked Sufism because they thought it ran
counter to the sharia; they also did not like anti-
Shii views held by the Sufis. Later, Sufi support
for Ottoman rule in Yemen led to further animosi-
ties. Nevertheless, in the 17th century the Zaydi
Imams became powerful enough to establish a
dynasty, known as the Qasimis, who ruled Yemen
intermittently from 1650 to 1962, depending on
their strength.
Even though the Zaydis call their leaders
Imams, their concepts of legitimate aUthority
have tended to be closer to those of the Sun-
nis than to those of the Twelve-Imam Shia and
the Ismailis. Zaydi Imams claim descent from
Muhammad through Ali and Fatima, but they
acquire their position by their abilities, instead of
being designated by their predecessors, and they
do not claim infallibility or secret knowledge.
They recognize the legitimacy of the first caliphs
and their tradition of law resembles that of the
Sunnis, especially Shafii fiqh in later centuries. On
the other hand, Zaydis have generally followed,
after some disputation, the theological views of
the mUtazili school, including belief in God’s
oneness and justice, human free will, and denial
of anthropomorphism.
See also da awa; Umayyad caliphate.Further reading: Heinz Halm, Shiism. Translated by
Janet Watson (Edinburgh: University of Edinburgh
Press, 1992); Wilferd Madelung, Religious Schools and
Sects in Medieval Islam (London: Varirum Reprints,
1985); Brinkley Messick, The Calligraphic State: Textual
Domination and History in a Muslim Society (Berkeley:
University of California Press, 1996); G. vom Bruck,
“The Zaydi Sadah of the Yemen: The Temporalities
of Religious Tradition,” Oriente Moderno 18 (1999):
393–411.Zaynab bint Ali ibn Abi Talib (627–682)
granddaughter of Muhammad widely venerated by
Shii Muslims
Commonly known as Sayyida (or Sitt) Zaynab,
Zaynab bint Ali ibn Abi Talib was the granddaugh-
ter of mUhammad and, as a witness to the Battle of
karbala, played a seminal role in the history and
development of shiism. She is now an important
role model for many Shii Muslims (especially
women) in both their political and their personal
lives.
Sayyida Zaynab was born to Fatima, the
daughter of Muhammad, in Medina in 627. Her
father Ali became the fourth caliph (r. 656–661)
after Muhammad’s death and is considered byK 720 Zaynab bint Ali ibn Abi Talib