Zaydism in the context of "Islamic schools and branches"

A madhhab (Arabic: مَذْهَب, romanized: madhhab, lit. 'way to act', IPA: [ˈmaðhab], pl. مَذَاهِب, madhāhib, [ˈmaðaːhib]) refers to any school of thought within Islamic jurisprudence. The major Sunni madhhab are Hanafi, Maliki, Shafi'i and Hanbali. They emerged in the ninth and tenth centuries CE and by the twelfth century almost all Islamic jurists aligned themselves with a particular madhhab. These four schools recognize each other's validity and they have interacted in legal debate over the centuries. Rulings of these schools are followed across the Muslim world without exclusive regional restrictions, but they each came to dominate in different parts of the world. For example, the Maliki school is predominant in North and West Africa; the Hanafi school in South and Central Asia; the Shafi'i school in East Africa and Southeast Asia; and the Hanbali school in North and Central Arabia. The first centuries of Islam also witnessed a number of short-lived Sunni madhhabs. The Zahiri school, which is considered to be endangered, continues to exert influence over legal thought. The development of Shia legal schools occurred along the lines of theological differences and resulted in the formation of the Ja'fari madhhab amongst Twelver Shias, as well as the Isma'ili and Zaydi madhhabs amongst Isma'ilis and Zaydis respectively, whose differences from Sunni legal schools are roughly of the same order as the differences among Sunni schools. The Ibadi legal school, distinct from Sunni and Shia madhhabs, is predominant in Oman. Unlike Sunnis, Shias, and Ibadis, non-denominational Muslims are not affiliated with any madhhab.

The transformations of Islamic legal institutions in the modern era have had profound implications for the madhhab system. With the spread of codified state laws in the Muslim world, the influence of the madhhabs beyond personal ritual practice depends on the status accorded to them within the national legal system. State law codification commonly drew on rulings from multiple madhhabs, and legal professionals trained in modern law schools have largely replaced traditional ulama as interpreters of the resulting laws. In the 20th century, some jurists began to assert their intellectual independence from traditional madhhabs. With the spread of Salafi influence and reformist currents in the 20th century; a handful of Salafi scholars have asserted independence from being strictly bound by the traditional legal mechanisms of the four schools. Nevertheless, the majority of Sunni scholarship continues to uphold post-classical creedal belief in rigorously adhering (Taqlid) to one of the four schools in all legal details.

Islamic schools and branches have different understandings of Islam. There are many different sects or denominations, schools of Islamic jurisprudence, and schools of Islamic theology, or ʿaqīdah (creed). Within Sunnī Islam, there may be differences, such as different orders (tariqa) within Sufism, different schools of theology (Atharī, Ashʿarī, Māturīdī) and jurisprudence (Ḥanafī, Mālikī, Shāfiʿī, Ḥanbalī). Groups in Islam may be numerous (Sunnīs make up 87-90% of all Muslims), or relatively small in size (Ibadis, Ismāʿīlīs, Zaydīs).

Differences between the groups may not be well known to Muslims outside of scholarly circles, or may have induced enough passion to have resulted in political and religious violence (Barelvism, Deobandism, Salafism, Wahhabism). There are informal movements driven by ideas (such as Islamic modernism and Islamism), as well as organized groups with governing bodies (such as Nation of Islam). Some of the Islamic sects and groups regard certain others as deviant or not being truly Muslim (for example, Sunnīs frequently discriminate against Ahmadiyya, Alawites, Quranists, and sometimes Shīʿas). Some Islamic sects and groups date back to the early history of Islam between the 7th and 9th centuries CE (Kharijites, Mu'tazila, Sunnīs, Shīʿas), whereas others have arisen much more recently (Islamic neo-traditionalism, liberalism and progressivism, Islamic modernism, Salafism and Wahhabism), or even in the 20th century (Nation of Islam). Still others were influential historically, but are no longer in existence (non-Ibadi Kharijites and Murji'ah).

The Yemen Eyalet (Arabic: إيالة اليمن; Ottoman Turkish: ایالت یمن, romanized: Eyālet-i Yemen) was an eyalet (province) of the Ottoman Empire. Although formally an integral part of the empire, the far-flung province was notoriously difficult to administer, and was often lawless. During the early 17th century, the Eyalet was entirely lost to the Zaidi-ruled Qasimid State, only to be recovered by the Ottomans two centuries later. The Yemen Eyalet was reorganized in 1849, upon Ottoman takeover of much of Greater Yemen territories. In 1872, most of it became Yemen Vilayet after a land reform in the empire.

The North Yemen civil war, also known in Yemen as the 26 September Revolution, was a civil war fought in North Yemen from 1962 to 1970 between partisans of the Mutawakkilite Kingdom and supporters of the Yemen Arab Republic. The war began with a coup d'état carried out in 1962 by revolutionary republicans led by the army under the command of Abdullah al-Sallal. He dethroned the newly crowned King and Imam Muhammad al-Badr and declared Yemen a republic under his presidency. His government abolished slavery in Yemen. The Imam escaped to the Saudi Arabian border where he rallied popular support from northern Zaydi tribes to retake power, and the conflict rapidly escalated to a full-scale civil war.

On the royalist side, Jordan, Saudi Arabia, and Israel supplied military aid, and Britain offered covert support. The republicans were supported by Egypt (then formally known as the United Arab Republic or UAR) and were supplied warplanes from the Soviet Union. Both foreign irregular and conventional forces were also involved. Egyptian President Gamal Abdel Nasser supported the republicans with as many as 70,000 Egyptian troops and weapons. Despite several military actions and peace conferences, the war sank into a stalemate by the mid-1960s. Egypt's commitment to the war is considered to have been detrimental to its performance in the June 1967 Six-Day War against Israel. Once the Six-Day War began, Nasser found it increasingly difficult to maintain his army's involvement in Yemen and began to pull out his forces. The surprising removal of Sallal on November 5 by Yemeni dissidents, who were supported by republican tribesmen, resulted in an internal shift of power in the capital, as the royalists were approaching from the north.

The Buyid dynasty or Buyid Empire was a Zaydi and later Twelver Shi'a dynasty of Daylamite origin. Founded by Imad al-Dawla, they mainly ruled over central and southern Iran, and Iraq from 934 to 1062. The Buyids, together with the rise of other Iranian dynasties in the region, represents a period in Iranian history sometimes referred to as the Iranian Intermezzo.

The Buyid dynasty was founded by Ali ibn Buya, who in 934 conquered Fars and made Shiraz his capital. He received the laqab or honorific title of Imad al-Dawla (lit. 'Fortifier of the State'). His younger brother, Hasan ibn Buya (r. 935–976) conquered parts of Jibal in the late 930s, and by 943 managed to capture Ray, which he made his capital. Hasan was given the laqab of Rukn al-Dawla (lit. 'Pillar of the State'). In 945, the youngest brother, Ahmad ibn Buya, conquered Iraq and made Baghdad his capital. He was given the laqab Mu'izz al-Dawla.