Al-Hadi ila'l-Haqq Yahya: Difference between revisions
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==Legacy== |
==Legacy== |
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Although al-Hadi ila'l-Haqq Yahya was not always a successful ruler, he made a lasting impression on the tribal groups in the Yemeni highland, successfully propagating the Zaydi ideology of Islam - it has actually been argued that it was the Zaydis who seriously introduced Islam in Yemen<ref>Ella Landau-Tasseron, 'Zaydi Imams as Restorers of Religion; Ihya and Tajdid in Zaydi Literature', ''Journal of Near Eastern Studies'' 49:3 1990, p. 257. </ref>. Personally, he had the strength, courage and religious knowledge that were a prerequisite for the [[imamate]]. He was believed to have fought 70 battles, and was reportedly so strong that he could obliterate the stamp on a coin with his fingers. He saw himself as the restorer of [[Muslim]] beliefs, as seen from quotations of his works: "I revived the [[Book of God]] after it had perished", or "I revive the Book and the [[Sunna]] which have been rejected".<ref>Ella Landau-Tasseron, 1990, p. 256</ref> Al-Hadi’s religious teachings were in many respects strict, adhering to the [[Hanafi]] law school. He strove for a community where the imam, as the divinely designated leader, ensured the spiritual welfare of the people. For example, he expected women to be [[hijab|veiled]], and soldiers to share the spoils in accordance to the [[Qur’an]]. He also tried to force the [[dhimmis]] of [[Najran]] to sell back any land they had bought in the Islamic period, but in the end he had to modify this.<ref>''Encyclopaedia of Islam'', Vol. II. Leiden 1913-36, p. 1126.</ref> Al-Hadi's subjects in the northern highland were not always content with the austere code of conduct that the imam tried to impose. Those who invited him had expected a prestigious mediator in their intratribal conflicts, rather than someone who tried to implement strict Islamic precepts. The |
Although al-Hadi ila'l-Haqq Yahya was not always a successful ruler, he made a lasting impression on the tribal groups in the Yemeni highland, successfully propagating the Zaydi ideology of Islam - it has actually been argued that it was the Zaydis who seriously introduced Islam in Yemen<ref>Ella Landau-Tasseron, 'Zaydi Imams as Restorers of Religion; Ihya and Tajdid in Zaydi Literature', ''Journal of Near Eastern Studies'' 49:3 1990, p. 257. </ref>. Personally, he had the strength, courage and religious knowledge that were a prerequisite for the [[imamate]]. He was believed to have fought 70 battles, and was reportedly so strong that he could obliterate the stamp on a coin with his fingers. He saw himself as the restorer of [[Muslim]] beliefs, as seen from quotations of his works: "I revived the [[Book of God]] after it had perished", or "I revive the Book and the [[Sunna]] which have been rejected".<ref>Ella Landau-Tasseron, 1990, p. 256</ref> Al-Hadi’s religious teachings were in many respects strict, adhering to the [[Hanafi]] law school. He strove for a community where the imam, as the divinely designated leader, ensured the spiritual welfare of the people. For example, he expected women to be [[hijab|veiled]], and soldiers to share the spoils in accordance to the [[Qur’an]]. He also tried to force the [[dhimmis]] of [[Najran]] to sell back any land they had bought in the Islamic period, but in the end he had to modify this.<ref>''Encyclopaedia of Islam'', Vol. II. Leiden 1913-36, p. 1126.</ref> Al-Hadi's subjects in the northern highland were not always content with the austere code of conduct that the imam tried to impose. Those who invited him had expected a prestigious mediator in their intratribal conflicts, rather than someone who tried to implement strict Islamic precepts. The career of al-Hadi (and of his successors) was therefore turbulent, as he tried to discipline rebellious and ostensibly sinful subjects.<ref>Robert W. Stookey 1978, p. 90-2.</ref> |
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==See also== |
==See also== |
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Revision as of 01:20, 5 February 2011
| Al-Hadi ila'l-Haqq Yahya | |
|---|---|
| Imam of Yemen | |
| Reign | 897 – August 19, 911 |
| Successor | Al-Murtada Muhammad |
| Issue | Al-Murtada Muhammad |
| House | Rassids |
| Father | al-Husayn bin al-Qasim ar-Rassi |
Al-Hadi ila’l-Haqq Yahya (859 – August 19, 911) was a religious and political leader on the Arabian Peninsula. He was the first Zaydiyya imam who ruled over portions of Yemen, in 897-911, and is the ancestor of the Rassid Dynasty which held intermittent power in Yemen until 1962.
Background
Yahya bin al-Husayn bin al-Qasim ar-Rassi was born in Medina, being a Sayyid who traced his ancestry from Hasan, the grandson of the Prophet.[1] His grandfather al-Qasim ar-Rassi (d. 860), who unsuccessfully tried to reach political leadership, owned a property close to Mecca, ar-Rass. This is the origin of the name of the dynasty founded by Yahya, the Rassids.[2] Al-Qasim ar-Rassi was a major organizer of the theology and jurisprudence of the Zaydiyya division of the Shi’ites, which also had a following in Persia. The Zaydiyya hailed from Zaid (d. 740), a son of the fifth Shi'a imam Muhammad al-Baqir. In 893 Yahya entered Yemen from the Hijaz, trying to build up a Zaydiyya power base in the area. His ambition was to rid the land from bad religious practices and bring the benefits of his own version of Islam. At this time the Tihamah lowland was ruled by the Ziyadid Dynasty (819-1018), originally governors of the Abbasid caliphs. In the interior, San'a was dominated by the indigenous Yu’firid Dynasty since 847.[3]
Acknowledged as imam
Yahya reached ash-Sharafah, some distance from San'a, but was then forced to turn back since he did not find the enthusiastic welcome he had hoped for. In 896 some tribal leaders from Sa'dah and Khawlan invited Yahya to come back and end the strife-torn conditions of northern Yemen. In the next year 897 he once again arrived from Hijaz with his uncle Muhammad and other relatives. He reached Sa'dah, where he was hailed. The new imam adopted the honorific al-Hadi ila'l-Haqq Yahya. The sources portray him as unusually intelligent, physically strong and pious.[4] The new ruler subjugated Najran, establishing a firm base among the tribal groups of northern Yemen. He took great care to collect taxes according to the religious scriptures, at the same time avoiding abuses and arbritary tax harvesting.[5] The governor in San'a, Abu'l-Atahiyah, tired of the Yu’firid faction, invited al-Hadi to rule over the city in 899, and acknowledged his status as imam. Al-Hadi struck coins and the khutbah was read in his name. However, fighting soon broke out, and San'a rapidly changed hands between him and the Yu’firid ruler Abd al-Qahir. The tribal supporters of the sick imam were unreliable, and he eventually left the city to its fate in 902, being carried back to Sa'dah in a litter. A new expedition against San’a in the next year led to a fresh defeat, and al-Hadi's son was captured by the Yu'firid general.[6]
Death
In a twist of alliances in 906, the imam joined forces with the Yu'firid ruler As'ad, in order to counter the clients of the Fatimids (who were later to rule Egypt). The new alliance soon proved fragile, however. San'a was taken by the Fatimid commander Ali bin al-Fadl who also dominated the Tihamah and the south. Ali soon renounced not only the Fatimids but also Islam itself. Eventually, in 910, al-Hadi resolved to establish his authority over San'a once again. He marched into the city without much opposition but soon left it to the Yu'firids. In the next year the imam passed away in Sa'dah. According to some, he was poisoned.[7] He was succeeded in his dignity by his son al-Murtada Muhammad.[8]
Legacy
Although al-Hadi ila'l-Haqq Yahya was not always a successful ruler, he made a lasting impression on the tribal groups in the Yemeni highland, successfully propagating the Zaydi ideology of Islam - it has actually been argued that it was the Zaydis who seriously introduced Islam in Yemen[9]. Personally, he had the strength, courage and religious knowledge that were a prerequisite for the imamate. He was believed to have fought 70 battles, and was reportedly so strong that he could obliterate the stamp on a coin with his fingers. He saw himself as the restorer of Muslim beliefs, as seen from quotations of his works: "I revived the Book of God after it had perished", or "I revive the Book and the Sunna which have been rejected".[10] Al-Hadi’s religious teachings were in many respects strict, adhering to the Hanafi law school. He strove for a community where the imam, as the divinely designated leader, ensured the spiritual welfare of the people. For example, he expected women to be veiled, and soldiers to share the spoils in accordance to the Qur’an. He also tried to force the dhimmis of Najran to sell back any land they had bought in the Islamic period, but in the end he had to modify this.[11] Al-Hadi's subjects in the northern highland were not always content with the austere code of conduct that the imam tried to impose. Those who invited him had expected a prestigious mediator in their intratribal conflicts, rather than someone who tried to implement strict Islamic precepts. The career of al-Hadi (and of his successors) was therefore turbulent, as he tried to discipline rebellious and ostensibly sinful subjects.[12]
See also
References
- ^ The filiation is Muhammad the Prophet - Fatimah - al-Hasan - al-Hasan - Ibrahim - Isma'il - Ibrahim Tabataba - al-Qasim ar-Rassi - al-Husayn - al-Hadi ila'l-Haqq Yahya.
- ^ Encyclopaedia of Islam, Vol. II. Leiden 1913-36, p. 1126.
- ^ R.B. Serjeant & R. Lewcock, San'a'; An Arabian Islamic City. London 1983, p. 55.
- ^ Robert W. Stookey, Yemen; The Politics of the Yemen Arab Republic. Boulder 1978, p. 86.
- ^ H.C. Kay, Yaman; Its Early Medieval History. London 1892, p. 315; Robert W. Stookey 1978, p. 88.
- ^ R.B. Serjeant & R. Lewcock 1983, p. 56.
- ^ H.C. Kay 1892, p. 315.
- ^ R.B. Serjeant & R. Lewcock 1983, p. 57.
- ^ Ella Landau-Tasseron, 'Zaydi Imams as Restorers of Religion; Ihya and Tajdid in Zaydi Literature', Journal of Near Eastern Studies 49:3 1990, p. 257.
- ^ Ella Landau-Tasseron, 1990, p. 256
- ^ Encyclopaedia of Islam, Vol. II. Leiden 1913-36, p. 1126.
- ^ Robert W. Stookey 1978, p. 90-2.