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61-534: Zaydism is a branch of Shi'a Islam established by the followers of Zayd ibn Ali (a great-grandson of Ali ibn Abi Talib , the son-in-law of Muhammad and fourth caliph), who in 740 launched an unsuccessful revolt against the Umayyad Caliphate , in which he died. The revolt failed in large part due to lack of support by the Kufan Shi'a, who were divided over the thorny question of the legitimacy of

122-504: A fatwā or legal statement in favour of Zayd in his rebellion against the Umayyad ruler. He also urged people in secret to join the uprising and delivered funds to Zayd. Unlike Twelver and Isma'ili Shi'ism , Zaydis do not believe in the infallibility of Imams and reject the notion of nass imamate . but believe that an Imam can be any descendant of Hasan ibn ʻAlī or Husayn ibn ʻAlī. Zaydis believe that Zayd ibn Ali in his last hour

183-531: A legitimate first caliph ). The Zaydis emerged in reverence of Zayd ibn Ali 's failed uprising against the Umayyad caliph Hisham ibn Abd al-Malik ( r.  724–743 ). While a majority of the early Shia recognized Zayd's brother, Muhammad al-Baqir , as the fifth leader, some considered Zayd as the fifth imam, and thus in the 8th century formed the Zaydi or " Fivers " offshoot of Islam. The Zaydis formed

244-633: A favourable view of the first two Rashidun Caliphs . The term " Rāfiḍa " became a popular pejorative term used by the Zaydi scholars against Imami Shias to criticize their rejection of Zayd ibn Ali . While not one of the Twelve Imams embraced by Twelver Shi'ism, Zayd ibn Ali features in historical accounts within Twelver literature in a positive and negative light. In Twelver accounts, Imam Ali al-Ridha narrated how his grandfather, Ja'far al-Sadiq , also supported Zayd ibn Ali's struggle: he

305-458: A life of piety and probity, and have an extensive knowledge of Islamic jurisprudence and religious matters that qualified him as a mujtahid , up to and including the authorship of original works. A list of fourteen attributes was eventually established that qualified a candidate for the imamate. Qualifications alone were not enough, however; while Zaydi doctrine affirmed the establishment of an imam at all times as an obligation incumbent upon

366-515: A minimum number of armed support ( nusrah ) was specified and fixed at 313 followers, based on the number of Muhammad's followers at the Battle of Badr . Crucially, the da'wa was not contingent upon the popularity of the candidate or a general consensus of the Muslims; the prospective imam was compelled to rise by God, and his success depended on God alone. In more practical terms, leadership of

427-413: A successful uprising against a tyrannical oppressor was proof of the imam's political and military abilities. On the other hand, it was expected that the "most excellent" candidate could be imam, hence if another, more excellent one, were to arise, the incumbent imam would be bound to surrender authority to him. Likewise, any moral transgressions or loss of the qualifying attributes rendered the legitimacy of

488-496: Is one of the three main branches of Shia Islam that emerged in the eighth century following Zayd ibn Ali ‘s unsuccessful rebellion against the Umayyad Caliphate . Zaydism is typically considered to be a branch of Shia Islam that comes closest to the Sunni , although the "classical" form of Zaydism (usually referred to as Hadawi ) over the centuries had changed its posture with regard to Sunni and Shia traditions multiple times, to

549-618: Is similar to the Hanafi school of Sunni Islamic jurisprudence, as well as the Ibadi school. Abu Hanifa , the founder of the Hanafi school, was favorable and even donated towards the Zaydi cause. Zaydis dismiss religious dissimulation ( taqiyya ). Zaydism does not rely heavily on hadith , but uses those that are consistent with the Qur'an , and is open to hadith . Some sources argue that Zaydism

610-506: Is simply a philosophy of political government that justifies the overthrow of unjust rulers and prioritizes those who are Banu Hashim . Haider states that mainstream Zaydism (Hadawi) is a result of interaction of two currents, Batrism and Jarudism , their followers brought together during the original Zayd's rebellion. These names, also designated as Batri and Jarudi, do not necessarily represent cohesive groups of people, for example, Batrism ideas (proto-Sunni) were dominant among Zaydi in

671-761: The Iranian Alavids of Mazandaran Province and the Buyid dynasty of Gilan Province and the Arab dynasties of the Banu Ukhaidhir of al-Yamama (modern Saudi Arabia ) and the Rassids of Yemen . The Idrisid dynasty in the western Maghreb were another Arab Zaydi dynasty, ruling 788–985. The Alavids established a Zaydi state in Deylaman and Tabaristan (northern Iran) in 864; it lasted until

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732-722: The Islamic State – Yemen Province . The Imams of Yemen constitute one line of Zaidi imams. A timeline indicating Zaidi Imams in the early period amongst other Shia Imams as listed in Al-Masaabeeh fee As-Seerah by Ahmad bin Ibrahim is as follows: Upper Yemen Upper Yemen ( Arabic : اليمن العليا ) and Lower Yemen are traditional regions of the northern highlands of Yemen . Northern Highlands and Southern Highlands are terms more commonly used presently. The Sumara Mountains just south of

793-718: The Yemenis . Most of the world's Zaydis are located in Northern Yemen , and in the Saudi Arabian area of Najran . In the 7th century some early Muslims expected Ali to become a first caliph , successor to Muhammad . After ascension of Abu Bakr , supporters of Ali (and future Shia) continued to believe only people from the Prophet's family to qualify as rulers and selected one leader, imam, from each generation (the proto-Sunni, in contrast, recognized Abu Bakr as

854-612: The uprising of Muhammad al-Nafs al-Zakiyya (762–763), the uprising of al-Husayn ibn Ali al-Abid (786), the Daylam revolt of Yahya ibn Abdallah (792), the revolt of Ibn Tabataba in Iraq (814–815) and of Muhammad ibn al-Qasim in Talaqan (834), and of Yahya ibn Umar in Kufa (864). These revolts were unsuccessful, proving that a direct confrontation with the caliphal government in

915-467: The 8th century, and Jarudism (Shia) took over in the 9th century. The following table summarizes the differences between Batri and Jarudi beliefs per Haider: Zaydis’ theological literature puts an emphasis on social justice and human responsibility, and its political implications, i.e. Muslims have an ethical and legal obligation by their religion to rise up and depose unjust leaders including unrighteous sultans and caliphs. Zaydis believe Zayd ibn Ali

976-639: The Companions wrong in failing to recognise 'Ali as the legitimate Caliph and deny legitimacy to Abu Bakr , Umar and Uthman ; however, they avoid accusing them. The Jarudiyya were active during the late Umayyad Caliphate and early Abbasid Caliphate . Its views, although predominant among the later Zaydis, especially in Yemen under the Hadawi sub-sect, became extinct in Iraq and Iran due to forced conversion of

1037-489: The Muslim community, the imamate could not be passed by contract, election or designation, but had to be claimed by issuing a 'call' or 'summons' ( da'wa ) which had to be made via public pronouncement to 'rise up' ( khuruj )—the terms 'rising' ( qiyama ) or 'emergence' ( zuhur ) are also used—to which all true Muslims had to respond by declaring their allegiance. In practice the latter meant an armed rebellion, hence

1098-588: The Sulaymaniyya, except they see Uthman also as in error but not in sin. The term rafida was a term used by Zayd ibn Ali on those who rejected him in his last hours for his refusal to condemn the first two Caliphs of the Muslim world, Abu Bakr and Umar. Zayd bitterly scolds the "rejectors" ( rafidha ) who deserted him, an appellation used by Salafis to refer to Twelver Shi'a to this day. A group of their leaders assembled in his (Zayd's presence) and said: "May God have mercy on you! What do you have to say on

1159-640: The Umayyads during the 8th century. Since 2004 in Yemen , Zaidi fighters have been waging an uprising against factions belonging to the Sunni majority group in the country. The Houthis , as they are often called, have asserted that their actions are for the defense of their community from the government and discrimination, though the Yemeni government in turn accused them of wishing to bring it down and institute religious law. On 21 September 2014, an agreement

1220-688: The Zaidi community took the title of Caliph . As such, the ruler of Yemen was known as the Caliph. Al-Hadi ila'l-Haqq Yahya , a descendant of Imam Hasan ibn Ali, founded this Rassid state at Sa'da , al-Yaman, in c. 893–897. The Rassid Imamate continued until the middle of the 20th century, when a 1962 revolution deposed the Imam. After the fall of the Zaydi Imamate in 1962 many Zaydi Shia in northern Yemen had converted to Sunni Islam. The Rassid state

1281-688: The Zaydis from the "Imami" variants of Shi'ism (the Twelvers and Isma'ilis ) who followed al-Sadiq and his successors. In Zaydi doctrine, unlike the Imami Shi'a, the imamate is not hereditary, nor is the imam a quasi-divine figure, without sin, possessed of infallibility ( ismah ), and capable of performing miracles. Likewise, Zaydi doctrine rejects core Imami doctrines like the occultation of imams, esoteric interpretations in Quranic exegesis , or

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1342-488: The Zaydis were most effective when focused against an enemy they could fight. Governing an extensive and diverse realm, such as the Qasimi State that emerged in Yemen during the 17th century, required different methods. This contributed, according to Haykel, to the Qasimi State's progressive Sunnification, which allowed the creation of more permanent offices and institutions, forming a judicial and court bureaucracy along

1403-561: The central lands of Islam was doomed to failure. The first successful Zaydi regime was indeed established in Morocco , at the westernmost extremity of the Islamic world, by Idris ibn Abdallah , who fled the suppression of the 786 uprising. During the 9th century, Zaydi missionary efforts gained ground in two other peripheral regions of the Islamic world: the mountains of northern Yemen , and the mountains of Tabaristan , Daylam, and Gilan on

1464-404: The correctness or not of doctrinal issues. In practice, the intensely personal nature of the Zaydi imamate, bound as it was with the charisma and abilities of the individual imam, ran contrary to the creation of a long-lasting, institutionalized Zaydi statehood: the succession was never regulated, often resulting in the proclamations of several rival candidates; the judicial authority was vested in

1525-455: The death of Husayn, eligibility for the imamate was left open to any qualified member of the Husaynid and Hasanid lines, although some Zaydi scholars until the 10th century extended eligibility to all Talibids (the descendants of Ali's father, Abu Talib ibn Abd al-Muttalib ). A prospective imam had to be of sound body and mind so that he could rule, have an upright personal character, live

1586-698: The death of its leader at the hand of the Sunni Samanids in 928. Roughly forty years later, the state was revived in Gilan (Northwest Iran) and survived until 1126. From the 12th–13th centuries, Zaydi communities acknowledged the Imams of Yemen or rival Imams within Iran. The Buyid dynasty was initially Zaidi as were the Banu Ukhaidhir rulers of al-Yamama in the 9th and 10th centuries. The leader of

1647-465: The doctrine of dissimulation of one's beliefs ( taqiyya ). Apart from the emphasis on the imamate and its restriction to Ali's descendants, the Zaydi position, especially in modern times, is close to mainstream Sunnism , and Zaydism is sometimes considered as the fifth Sunni school ( madhhab ). While the Imamis considered Sunnis as infidels, their early imams were politically quietist , accepting

1708-436: The first three Rashidun caliphs —i.e., those who ruled before Ali ibn Abi Talib— Abu Bakr , Umar , and Uthman ; the more radical Shi'a rejected them as usurpers, while the more moderate ones accepted them as legitimate imams (leaders) since Ali himself had pledged allegiance to them. Zayd's support for the moderate position cost him many followers, who instead followed his nephew, Ja'far al-Sadiq (d. 765). This event separated

1769-408: The gallows in the al-Konasa neighbourhood." After Zayd left, As-Sadiq said, "Woe be to those who hear his call but do not help him!". Jafar al-Sadiq's love for Zayd ibn Ali was so immense that he broke down and cried upon reading the letter informing him of his death and proclaimed: From God we are and to Him is our return. I ask God for my reward in this calamity. He was a really good uncle. My uncle

1830-460: The generic and entirely secular title of emir ( amir ). It was in Yemen, however, that the concept of the 'restricted' imamate was systematized, as many of the later Qasimi rulers lacked the qualifications for the full imamate. As a result of all these controversies, there never was a definitive list of commonly accepted Zaydi imams, even to this day. Zaydism Zaydism ( Arabic : الزَّيْدِيَّة , romanized :  az-Zaydiyya )

1891-715: The highlands of Upper Yemen in the medieval and early modern period, even though their rule was contested and interrupted by foreign imperial powers, most notably the Ottoman Empire . In the 17th century, the Zaydi Qasimi State evicted the Ottomans and came to rule all of Yemen, but to bolster their own power, the imams gradually moved away from Hadawi Zaydism and adopted doctrines that brought them nearer to Sunni practice and legitimated their hereditary, monarchical rule. Early Zaydis were divided in two camps,

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1952-489: The imam and could not be delegated, precluding the emergence of a bureaucracy, offices like a chief judge ( qadi ), or even a uniform legal code, as every imam had the right to interpret the law at will; and even the military support an imam enjoyed was voluntarily provided by his followers, instead of relying on an organized army. Historian Bernard Haykel emphasizes the transient and ephemeral nature of Zaydi political structures, ascribing it to their "oppositional quality":

2013-496: The imam was held to be unique across the Muslim community, this was not always so in practice: apart from succession disputes, the existence of widely separated Zaydi states in Yemen and northern Iran sometimes led to the existence of two distinct imams at the same time. While they often recognized each other's legitimacy, this was an exception that was not reflected in doctrine. Likewise, the required high standard of erudition on jurisprudence disqualified many actual Alid potentates from

2074-437: The imamate void. The historian Najam Haider sums up the Zaydi imamate as follows: "a qualified candidate earned followers through his scholarly and personal qualities and seized power through his military prowess. The ideal Zaydī Imām was both a 'man of the pen' and a 'man of the sword'." Unlike the Imami Shi'a, who consider their imams to be religious leaders first and foremost, vested with infallibility on matters of doctrine,

2135-480: The imamate, even though they might already hold secular power. As a result, the intermediate rank of a 'restricted' imam ( muhtasib ) or 'summoner' ( da'i ) was used, denoting a ruler seen as legitimate by the Zaydis and charged with governing and defending the community, but with limited authority compared to full imams ( sabiqun , lit.   ' precursors ' ), who could levy taxes, mete out punishments, and even conduct offensive war. Haider notes that

2196-491: The lines long established in non-Zaydi Muslim states—indeed, often taken over from the previous Ottoman administration. Crucially, this process also provided an alternative means of legitimacy for its rulers, who by and large lacked the necessary qualities prescribed in Zaydi doctrine and relied almost exclusively on dynastic legitimacy and military might, couched in Sunni legal formulas that prohibited rebellion. Furthermore, while

2257-503: The matter of Abu Bakr and Umar?" Zayd said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them...when they were entrusted with government they behaved justly with the people and acted according to the Qur'an and the Sunnah" According to Zaydi traditions, Rāfiḍa referred to those Kufans who deserted and refused to support Zayd ibn Ali , who had

2318-433: The mid-eleventh century. The Hammudid dynasty was a Zaydi dynasty in the 11th century in southern Spain. The Mutawakkilite Kingdom of Yemen , also known as North Yemen, existed between 1918 and 1962 in the northern part of what is now Yemen. Its capital was Sana'a until 1948, then Ta'izz. Since the earliest form of Zaydism was Jaroudiah , many of the first Zaidi states were supporters of its position, such as those of

2379-460: The moderate Batriyya , that was closer to proto-Sunnism and prevailed in the 8th century, and the more radical Jarudiyya , which leaned far more towards early Shi'a doctrines, and eventually became the dominant strain by the 9th century. In common with all Shi'a groups, the Batriyya held that Ali was the rightful successor to Muhammad, being "the most excellent of men" after the Prophet himself. At

2440-582: The new rulers in Yemen no longer conforming to the requirements of Zaydism, caused Zaydi scholars to call for the restoration of the imamate. This contributed to the North Yemen Civil War that lasted from 1962 to 1970. The national reconciliation of 1970 paused the fighting with traumatized Zaydis following three main routes: In matters of Islamic jurisprudence , the Zaydis follow Zayd Ibn 'Ali 's teachings which are documented in his book Majmu’ Al-Fiqh ( Arabic : مجموع الفِقه ). Zaydi fiqh

2501-528: The other hand followed the Imami Shi'a in rejecting the first three caliphs as illegitimate and usurpers of Ali's rightful place, holding that he and his sons Hasan (d. 670) and Husayn (d. 680) had been explicitly designated as successors of Muhammad. The designation of Ali, Hasan, and Husayn makes them unique among Zaydi imams, although two different traditions exist: one holds that all three were explicitly designated as his successors by Muhammad, while another that they each appointed one another in turn. After

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2562-406: The point where interpretation of Zaydi as Shia is often based on just their acceptance of Ali as a rightful successor to prophet Muhammad . Mainstream (" twelver ") Shia sometimes consider Zaydism to be a " fifth school " of Sunni Islam. Zaydis regard rationalism as more important than Quranic literalism and in the past were quite tolerant towards Sunni Shafi'ism , a religion of about half of

2623-466: The political aspects of the imamate were uniquely central to the Zaydi conception of the office: the Zaydi imams were recognized merely as knowledgeable individuals, whose judgment was potentially fallible and represented a "best guess" at God's will, and not inherently superior to the rulings of other Zaydi scholars. Only the collective consensus of the Hasanids and Husaynids could unequivocally establish

2684-481: The predominant external influence in Yemen since the withdrawal of Nasser's Egyptian expeditionary force marking the end of the bitter North Yemen Civil War . There is a wide array of domestic opponents to Houthi rule in Yemen, ranging from the conservative Sunni Islah Party to the secular socialist Southern Movement to the radical Islamists of Al Qaeda in the Arabian Peninsula and, since 2014,

2745-686: The present religious sects to Twelver Shi'ism by the Safavid dynasty . The second group, the Sulaymaniyya, named for Sulayman ibn Jarir, held that the Imamate should be a matter to be decided by consultation. They felt that the companions, including Abu Bakr and 'Umar, had been in error in failing to follow 'Ali but it did not amount to sin. The third group is known as the Batriyya , Tabiriyya, or Salihiyya for Kathir an-Nawa al-Abtar and Hasan ibn Salih. Their beliefs are virtually identical to those of

2806-475: The rule of the Umayyad and later the Abbasid Caliphate . The Zaydis on the other hand adopted a more moderate religious position closer to Sunni beliefs, but were political radicals, with rebellion against illegitimate Umayyad and Abbasid authority becoming a core Zaydi tenet. As a result, the Zaydis backed a succession of legitimist Alid revolts: the rebellion of Abd Allah ibn Mu'awiya (744–747/8),

2867-636: The same time, unlike the other Shi'a groups, they held that since Ali had consented to obey them, Abu Bakr and Umar were rightful leaders, while Uthman was so for the first half of his reign, prior to his attempts to raise his own, Umayyad clan over all others. From this, the Batriyya accepted that imams did not have to be the most excellent member of the Muslim community , as was the case in the Basran school of Mu'tazilism and in Khariji doctrine. The Jarudiyya on

2928-612: The southern shores of the Caspian Sea . A Zaydi emirate was established in Tabaristan in 864, which survived as a regional power until the 12th century. The last remnants of the Caspian Zaydis ruled Lahijan and converted to Twelver Shi'ism in 1526/7. In Yemen, a Zaydi state was established in 897 at Saada , which remains the heartland of Yemeni Zaydism to the present day; a series of Zaydi Imams of Yemen ruled much of

2989-506: The states in what is now known as northern Iran ( Tabaristan , 864 CE , by Hasan ibn Zayd , expanded to Daylam and Gilan ) and later in Yemen (893 CE, by al-Hadi ila'l-Haqq Yahya ). The Zaydis on the Caspian Sea were forcefully converted to Twelver Shi'ism in the 16th century. The Zaydis in Yemen had initially lived in the highlands and the northern territories, but extent of their dominance away from their capital of 7 centuries, Saada , had been changing over time. Rassid dynasty

3050-429: The status of the first three Rashidun caliphs who succeeded to the political and administrative authority of Muhammad. The earliest group, called Jarudiyya (named for Abu al-Jarud Ziyad ibn Abi Ziyad), was opposed to the approval of certain companions of the Prophet . They held that there was sufficient description given by the Prophet that all should have recognized Ali as the rightful caliph. They therefore consider

3111-507: The town of Yarim denote the boundaries of the two regions. These two traditional regions also coincide with Gourchenour and Obermeyer's ecological zones. Upper Yemen is home to practitioners of the Zaidi sect of Islam and inhabitants of the region are sometimes referred to by that name. Major urban centers include Dhamar , Hajjah , and the Yemeni capital of Sanaa . This article about

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3172-524: The uniquely Zaydi concept of a 'restricted' imam is another indication of the centrality of political considerations, as "the Zaydı̄ Imāmate was predicated on the exercise of political authority", while the knowledge-focused requirements could be delegated via the consultation of qualified religious scholars. The term appeared very early on, as several early Zaydi rulers in Tabaristan were mere 'summoners', while later Zaydi Alids in northern Iran simply adopted

3233-431: Was a Zaydi Shia dynasty which ruled over Bia pish (eastern Gilan) from the 1370s to 1592. They claimed Sasanian ancestry as well. Alid dynasty of Tabaristan. See Alid dynasties of northern Iran . The Idrisid dynasty was a Zaydi dynasty centered around modern-day Morocco. It was named after its first leader Idris I . The Banu Ukhaidhir was a dynasty that ruled in al-Yamamah (central Arabia ) from 867 to at least

3294-706: Was a man for our world and for our Hereafter. I swear by God that my uncle is a martyr just like the martyrs who fought along with God’s Prophet or Ali or Al-Hassan or Al-Hussein However, in other hadiths, narrated in Al-Kafi , the main Shia book of hadith , Zayd ibn Ali is criticized by his half-brother, Imam Muhammad al-Baqir, for his revolt against the Umayyad Dynasty . According to Alexander Shepard, an Islamic Studies specialist, much of Twelver ahadith and theology

3355-530: Was betrayed by the people in Kufa . Zaydis reject anthropomorphism and instead, take a rationalist approach to scriptural uses of anthropomorphic expressions, as illustrated in works such as the Kitāb al-Mustarshid by the 9th-century Zaydi imam al-Qasim al-Rassi . There was a difference of opinion among the companions and supporters of Zayd ibn 'Ali, such as Abu al-Jarud Ziyad ibn Abi Ziyad, Sulayman ibn Jarir, Kathir al-Nawa al-Abtar and Hasan ibn Salih, concerning

3416-596: Was established after an Ottoman invasion in the 16th century. After another interaction with Ottomans, a new succession line was started in the 19th century by Muhammad bin Yahya Hamid ad-Din . With minor interruptions, these two dynasties ruled in Yemen until the creation of Yemen Arab Republic in 1962. While the rulers ostensibly conformed to Hadawi law (thus the "imamate"), the doctrines had to be modified to allow hereditary, as opposed to traditional merit-based, selection of imams. The end of imam rule in 1962, with

3477-640: Was founded under Jarudiyya thought; however, increasing interactions with Hanafi and Shafi'i schools of Sunni Islam led to a shift to Sulaimaniyyah thought, especially among the Hadawi sub-sect. In the 21st century, the most prominent Zaidi movement is the Shabab Al Mu'mineen , commonly known as Houthis , who have been engaged in an uprising against the Yemeni Government, causing a grave humanitarian crisis in north Yemen. Some Persian and Arab legends record that Zaidis fled to China from

3538-675: Was one of the scholars from the Household of Muhammad and got angry for the sake of the Honorable the Exalted God. He fought with the enemies of God until he got killed in His path. My father Musa ibn Ja’far narrated that he had heard his father Ja’far ibn Muhammad say, "May God bless my uncle Zayd... He consulted with me about his uprising and I told him, "O my uncle! Do this if you are pleased with being killed and your corpse being hung up from

3599-569: Was signed in Sana'a under UN patronage essentially giving the Houthis control of the government after a decade of conflict. Tribal militias then moved swiftly to consolidate their position in the capital, with the group officially declaring direct control over the state on 6 February 2015. This outcome followed the removal of Yemen's President Ali Abdullah Saleh in 2012 in the wake of protracted Arab Spring protests. Saudi Arabia has exercised

3660-473: Was the rightful successor to the imamate because he led a rebellion against the Umayyad Caliphate, which he believed was tyrannical and corrupt. Muhammad al-Baqir did not engage in political action and the followers of Zayd believed that a true Imām must fight against corrupt rulers. The renowned Muslim jurist Abu Hanifa , who is credited with founding the Hanafi school of Sunni Islam , delivered

3721-529: Was written to counter Zaydism. The Justanids (Persian: جستانیان‎) were the rulers of a part of Daylam (the mountainous district of Gilan) from 791 to the late 11th century. After Marzuban ibn Justan converted to Islam in 805, the ancient family of Justan's became connected to the Zaydi Alids of the Daylam region. The Justanids adopted the Zaydi form of Shi'ism. The Karkiya dynasty , or Kia dynasty,

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