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Jarudiyya
Jarudiyya (Arabic: الجارودية, Persian: جارودیه, romanized: Jārūdīyya), also known as Jarudism, is among the first branches of Zaydi Islam, attributed to Abu'l-Jarud al-Hamdani. Among the theorists of the Jarudiyya are Fadl ibn Zubayr al-Rasani, Mansur ibn Abi al-Aswad, and Harun ibn Saad al-Ajli. Abu Khalid al-Wasiti is another prominent figure in this school. Jarudi beliefs include accepting Zayd ibn Ali as Imam, Ali's authority over other companions of Muhammad, and the necessity of rising against a tyrant.
The Jarudiyya are counted as one of the first branches of Zaidism. Jozef Van Ess called this sect the "Surhubiyya".[citation needed] Two people had essential roles in the theoretical basics of this sect. One of them is Abu al-Jarud, the one who established this school, and the other is Abu Khalid, his heir.[citation needed]
What we know about this sect is restricted to religious teaching, particularly the Imamate. This sect opposes other sects of Zaydism but agrees with the Twelvers about the right of succession after Muhammad as the exclusive right of Ali. Therefore, they do not believe in the succession of Abu Bakr, Umar, and Uthman. They think there is a hidden text (nass khafi) approving of Ali as the proper successor to the Prophet. According to the Jarudiyya, some traditions designate the succession of Ali. Al-Shaykh Al-Mufid believed that only Twelver Shi'ism and Jarudism deserve to be called Shi'a. They have two beliefs on the determination of a successor by the Prophet:
The Jarudiyya believe that Imams have innate knowledge regardless of their education. In other words, Imams have inborn knowledge from the very beginning. These beliefs are found among Yemeni Zaydis today.
"Batrī" and "Jārūdī" refer to theological orientations rather than distinct, identifiable groups.
The Batriyya reflect the perspectives held by most Zaydis in the early eighth century, while the Jarudiyya represents the predominant beliefs among Zaydis by the end of the ninth century.
Historians consider the supporters of Zayd ibn Ali and his son Yaḥyā to be Batri as they were Kufan traditionists (proto-Sunnī) and supported ʿAlid military uprisings and political claims.
Above are the main traits linked to Batrī and Jārūdī Zaydis.
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Jarudiyya
Jarudiyya (Arabic: الجارودية, Persian: جارودیه, romanized: Jārūdīyya), also known as Jarudism, is among the first branches of Zaydi Islam, attributed to Abu'l-Jarud al-Hamdani. Among the theorists of the Jarudiyya are Fadl ibn Zubayr al-Rasani, Mansur ibn Abi al-Aswad, and Harun ibn Saad al-Ajli. Abu Khalid al-Wasiti is another prominent figure in this school. Jarudi beliefs include accepting Zayd ibn Ali as Imam, Ali's authority over other companions of Muhammad, and the necessity of rising against a tyrant.
The Jarudiyya are counted as one of the first branches of Zaidism. Jozef Van Ess called this sect the "Surhubiyya".[citation needed] Two people had essential roles in the theoretical basics of this sect. One of them is Abu al-Jarud, the one who established this school, and the other is Abu Khalid, his heir.[citation needed]
What we know about this sect is restricted to religious teaching, particularly the Imamate. This sect opposes other sects of Zaydism but agrees with the Twelvers about the right of succession after Muhammad as the exclusive right of Ali. Therefore, they do not believe in the succession of Abu Bakr, Umar, and Uthman. They think there is a hidden text (nass khafi) approving of Ali as the proper successor to the Prophet. According to the Jarudiyya, some traditions designate the succession of Ali. Al-Shaykh Al-Mufid believed that only Twelver Shi'ism and Jarudism deserve to be called Shi'a. They have two beliefs on the determination of a successor by the Prophet:
The Jarudiyya believe that Imams have innate knowledge regardless of their education. In other words, Imams have inborn knowledge from the very beginning. These beliefs are found among Yemeni Zaydis today.
"Batrī" and "Jārūdī" refer to theological orientations rather than distinct, identifiable groups.
The Batriyya reflect the perspectives held by most Zaydis in the early eighth century, while the Jarudiyya represents the predominant beliefs among Zaydis by the end of the ninth century.
Historians consider the supporters of Zayd ibn Ali and his son Yaḥyā to be Batri as they were Kufan traditionists (proto-Sunnī) and supported ʿAlid military uprisings and political claims.
Above are the main traits linked to Batrī and Jārūdī Zaydis.