Wannan Madhhab yana samo asali ne daga ɗaya daga cikin jikokin ‘Alee ibn Abee Taalib ta hanyar ɗansa al-Husayn. Mahaifin Imaam Zayd, ‘Alee Zayn al-‘Aabideen, ya shahara sosai saboda zurfin ilimin shari’arsa da kuma riwayar Hadisai. An haifi Zayd ibn ‘Alee a Madeenah a shekara ta 700 CE, kuma ba da daɗewa ba ya zama ɗaya daga cikin manyan malaman dangin ‘Alawee. Ya riwayo Hadisai daga dukkan danginsa, ciki har da babban ɗan’uwansa, Muhammad al-Baaqir.137 Zayd ya faɗaɗa iliminsa ta hanyar tafiya zuwa sauran manyan cibiyoyin ilimi a Iraƙi, Kufah, Basrah da Wasit, inda ya zauna ya musanya ra’ayi da abokan zamaninsa kamar Abu Haneefah da Sufyaan ath-Thawree.

This Madh-hab traces its origin to one of ‘Alee ibn Abee Taalib’s great grandsons through his son al-Husayn. Imaam Zayd’s father, ‘Alee Zayn al-‘Aabideen, was well known for his great legal knowledge and his narration of Hadeeths. Born in al-Madeenah in the year 700 CE, Zayd ibn ‘Alee soon became one of the foremost scholars of the ‘Alawee family. He narrated Hadeeths from all of his relatives including his older brother, Muhammad al-Baaqir.137 Zayd expanded his knowledge by travelling to the other major centers of learning in Iraq, Kufah, Basrah and wasit, where he sat and exchanged views with his contemporaries like Abu Haneefah and Sufyaan ath-Thawree.

Halifan Umayyawa, Hishaam ɗan ‘Abdul-Malik (mulkinsa daga 724 zuwa 743 CE) bai taɓa rasa wata dama ba ta wulakanta da kuma ƙasƙantar da iyalan ‘Alawee, kuma Zayd ɗan ‘Alee sau da yawa shi ne aka fi keɓewa da cin mutunci.

The Umayyad caliph, Hishaam ibn ‘Abdul-Malik (reign 724- 743 CE) never missed an opportunity to degrade and humiliate the ‘Alawee family and Zayd ibn ‘Alee was often singled out for abuse.

Ba a ba shi izinin barin birnin Madeenah ba tare da izinin gwamnansa ba, kuma sau da yawa ana ƙin amincewa da roƙon izinin da yake yi, akai-akai. Daga ƙarshe, Zayd ya zama na farko daga zuriyar ‘Alee da ya yi ƙoƙarin ƙwace halifanci daga hannun Umayyawa bayan bala'in da ya faru a Karbalaa. Ya yi tafiya a asirce zuwa Kufah, inda Shi'awan Iraƙi, Wasit da sauran wurare suka haɗa kai da shi, ya kuma shirya yin yaƙi da Umayyawa. Wasu daga cikin danginsa da yawa sun yi masa gargaɗi kada ya dogara da mutanen Kufah, domin cin amanarsu ga Imaam Husayn ce ta jawo mutuwarsa kafin lokaci, amma bai ji gargaɗinsu ba. Kafin shirye-shiryensa su cika, sai rigima ta tashi tsakanin sababbin mabiyansa lokacin da suka gano cewa bai ɗauki halifofin farko, Abu Bakr da ‘Umar, a matsayin murtattu waɗanda suka sace halifanci daga hannun kakansa ba. Yawancin mabiyansa sun juya masa baya, suka ayyana ɗan ɗan’uwansa, Ja’far as-Sadiq, a matsayin Imaam na zamani maimakon Zayd.

He was not allowed to leave the city of Madeenah without the permission of its governor and his repuests for permission were often turned down repeatedly. Eventually, Zayd became the first of ‘Alee’s descendants to try to wrest the caliphate from the Umayyads after the catstrophe at Karbalaa. He travelled sectetly to Kufah where he was joined by the Shi’ites of Iraq, Wasit and other places, and made preparation to do battle with the Umayyads. A number of his relatives warned him against depending on the Kufans, as it was their betrayal of Imaam Husayn which led to his untimely death, but he did not heed their warnings. Before his preparations were complete, disputes arose among his new followers when they found out that he did not consider the first caliphs, Abu Bakr and ‘Umar, to be apostates who stole the caliphate from his grandfather. The majority of his followers broke away from him and declared his nephew, Ja’far as-Sadiq, to be the Imaam of the time instead of Zayd.

Rundunar Hishaam ta yi amfani da rikicewar da ake ciki, ta kai farmaki mai ba-zata kan Kufah. Mabiya ba su wuce kusan ɗari huɗu ba suka taru a gefen Imaam Zayd, kuma an kashe shi a yakin da ya biyo baya. 138

Hishaam’s army took advantage of the confusion and made a surprise attack on Kufah. Only a little more than four hundred followers rallied to Imaam Zayd’s side and he was killed during the fighting which ensued. 138

Imam Zayd malami ne wanda ya fi mayar da hankali kan ruwaya Hadisai da karatun Alkur'ani. Ya koyar a majalisan ilimi a garuruwan Madina, Basra, Kufa da Wasit, saboda haka yana da ɗalibai masu yawa. Hanyar da Zayd ya bi ita ce ta ruwayar Hadisai da koyar da fasahar karatun Alkur'ani. Idan aka taso da tambayoyin shari'a, yakan warware su ko ya zaɓi ra'ayin ɗaya daga cikin malamai na zamaninsa, kamar masanin shari'a Abdur-Rahman ibn Abi Lailaa. Hukunce-hukuncen mazhabar ba Zayd da kansa ya faɗa ko ya rubuta su ba; ɗalibansa ne suka yi haka.

Imaam Zayd was a scholar concerned mainly with the narration of Hadeeths and recitation of the Qur’aan. He taught in circles of learning in the cities of Madeenah, Basrah, Kufah and Wasit, and thus had a large number of students. The method used by Zayd was that of narrating Hadeeths and teaching the art of Qur’anic recitation. If legal questions were raised, he would solve them or choose an opinion of one of his contemporaries like the jurist ‘Abdur-Rahman ibn Abee Laylaa. The rulings of the Madh-hab were not dictated nor recorded by Zayd himself; but by his students.

Malamai na Madhhabi sun samar da waɗannan tushe daga hukunce-hukuncen Imam Zayd a matsayin tushen da suka yi amfani da shi wajen fitar da dokokin Musulunci.

The jurists of the Madh-hab evolved the following Sources from Imaam Zayd’s rulings as the basis from which they deduced Islamic laws.

Alqur'ani ana ɗaukarsa a matsayin babban tushen dokar Musulunci.

The Qur’aan was considered the primary source of Islamic law.

Kwafen Alƙur'ani da ke hannu a yau ana ɗaukarsa cikakke, ba tare da wani gogewa ko rage abin da wasu ƙungiyoyin Shi'a masu tsattsauran ra'ayi suka yi iƙirarin cewa an yi ba.

The existing cop0y of the Qur’aan was considered to be complete without any of the deletions claimed by many extremist Shi’ite sects.

Maganganu, ayyuka da yardar Annabi (s.w.) an dauke su a matsayin tushe na biyu mafi muhimmanci na shari'ar Musulunci. Sunnah ba a takaita ta ga riwayoyin iyalan 'Alawee ko mabiyansu ba, amma ta hada da duk riwayar da aka amince da ita.

The sayings, actions and approvals of the Prophet (s.w.) were considered the second most important source of Islamic law. The Sunnah was not restricted to narrations of the ‘Alawee family or their followers, but included all reliable narration.

Hukunce-hukuncen da kalaman ‘Alee ibn Abee Taalib waɗanda ba ra'ayinsa na kansa kawai ba ne, Imaam Zayd ya ɗauke su a matsayin wani ɓangare na Sunnah. Wato, idan ‘Alee bai ce ko ya nuna cewa ra'ayinsa ne ba, to Zayd yana ɗauka cewa daga Annabi ﷺ ne. Sai dai Zayd bai karɓi duk abin da aka danganta ga ‘Alee ba, kuma wani lokaci yakan yanke hukunce-hukuncen da suka saɓa da abin da aka ce hukunce-hukuncen ‘Alee ne. Misali, an ruwaito cewa ‘Alee ya yi hukuncin cewa za a iya karɓar Zakaah daga marayu, yayin da Zayd ya yi hukuncin cewa ba za a iya ba.

Rulings and statements of ‘Alee ibn Abee Taalib which were not merely his personal opinions were considered by Imaam Zayd to be a part of the Sunnah. That is, If ‘Alee did not say or imply that it was his opinion, then Zayd assumed that it was from the Prophet (s.w.). However, Zayd did not accept everything attributed to ‘Alee and somethimes made rulings contrary to what were claimed to be ‘Alee’s rulings. For example, it is reported that ‘Alee ruled that Zakaah could be collected from orphans while Zayd ruled that it could not.

Zaid ya amince da ijma'in Sahabbai a matsayin tushen dokar Musulunci. Saboda haka, duk da cewa ya ji cewa kakansa ya fi dacewa da shugabanci fiye da Halifofi Abubakar, Umar da Usman, yarda da mulkinsu baki ɗaya da Sahabbai suka yi ya sa, a ra'ayinsa, ya zama abin da doka ta ɗaura wa mutane.

Zayd recognized the Ijmaa’ of the Sahaabah as a source of Islamic law. Hence, although he felt that his grandfather was better suited for leadership than Caliphs Abu Bakr, ‘Umar, and ‘Uthmaan, the unanimous acceptance of their caliphate by the Sahaabah made it, in his opinion, legally binding.

Bisa ga malaman wannan madhhab, dukkan ka'idojin Istihsaan da Istislaah sun kunshi wani nau'i na hukunce-hukunce ta hanyar qiyas. Saboda haka, suka dauke su a matsayin wani bangare na abin da aka sani da Qiyaan a wancan madhhabin.

According to the jurists of this Madh-hab, both the principles of Istihsaan and that of Istislaah involved a form of analogical deduction. Consequently, they considered them a part of what was known a Qiyaan in the other Madh-hab

A cikin karni na biyu bayan hijira ce aka dauki hankali na mutum a matsayin tushen dokar Musulunci a inda babu wani daga cikin tushen da suka gabata da za a iya amfani da shi. Tun yana matashi, Imaam Zayd ya sadu kuma ya yi karatu a wurin Waasil ibn ‘Ataa, wanda ya kafa makarantar tunanin Mu’tazila. Mu’tazilawa ne suka fara gabatar da ka’idar ‘Aql; abin da hankali ya ga yana da kyau, to kyakkyawa ne, kuma abin da ya ga mara kyau, to mara kyau ne. Duk da haka, bisa ga Mu’tazilawa, ‘Aql yana zuwa kai tsaye bayan Alqur’aani da Sunnah, don haka suka ki Qiyaas, da kuma ra’ayoyin Sahaabah,139 yayin da Imaam Zayd ya sanya ka’idar ‘Aql a karshe kuma ya amince da Qiyaas.

Human intellect was considered as a source of Islamic law in ce where none o the previous sources was applicable. As a youth, Imaan Zayd had met and studied under Waasil ibn ‘Ataa, founder of the Mu’tazilite school of thought. The Mu’tazilites were the first to propound the principle of ‘Aql; whatever, the intellect considered good was good and whatever it consedered bad was bad. However, according to the Mu’taziah, ‘Aql came directly after the Qur’aan and Sunnah, and thus they rejected Qiyaas, as well as the opinions of the Sahaabah,139 whereas Imaam Zayd placed the principle of ‘Aql last and recognized Qiyaas.

Almajiran Imam Zaid sun rubuta madhhabin, amma sun kuma haɗa hukunce-hukuncen wasu malamai daga iyalan ʿAlawi da kuma abokan zamanin Zaid.

Imaam Zayd’s students recorded the Madh-hab. However, they also included the rulings of others scholars form the ‘Alawee family as well as Zayd’s contemporaries.

‘Amr ibn Hai shi ne watakila mafi shahara daga cikin almajiran Imam Zayd. Ya zauna tare da shi na dogon lokaci a Madeenah, kuma ya raka shi a yawancin tafiye-tafiyensa. ‘Amr ya tattara koyarwar Imam Zayd a cikin manyan littattafai guda biyu masu suna Majmoo’ al-Hadeeth da Majmoo’ al-Fiqh. Tare su ake kira al-Majmoo’ al-Kabeer. Duk da cewa dukkan ruwayoyin hadisi da ke cikin Majmoo’ al-Hadeeth sun fito daga iyalin ‘Alawee, dukkansu suna da ruwayoyi masu daidai da su a cikin littattafan hadisi shida masu shahara.

‘Amr ibn hai was perhaps the most famous of Imaam Zayd’s students. He spent a long time with him in Madeenah and accompanied him on most of his journeys. ‘Amr compiled Imaam Zayd’s teaching in two major works entitled Majmoo’ al-Hadeeth and Mjmoo’ al-Fiqh. Together they are called al-Majmoo’ alKabeer. Although all of the Hadeeth narrations in Majmoo’ alHadeeth are from the ‘Alawee family they all have corresponding narrations in the famous six books of Hadeeth.

Zaydawa ba su takaita kansu ga hukunce-hukuncen reshen Husaynee na gidan ‘Alawee ba. Saboda haka, ra’ayoyin al-Qaasim ibn Ibraaheem al-Hasanee (787-857 CE), wanda ya shahara da ilimi, suma an hada su cikin hukunce-hukuncen Madhhabin Zaydee. Duk da haka, jikan al-Qaasim, al-Haadee elaa al-Haqq, wanda aka nada Imamin Yaman, ya yi tasiri mafi girma a kan Madhhabin. An kafa wata daular Musulunci a Yaman bisa Madhhabin Zaydee, wanda ya ba ta tushe mai karfi kuma ya tabbatar da ci gabanta har zuwa yau.

The Zaydees did not restrict themselves to the rulings of the Husaynee side of the ‘Alawee family. Hence, the opinions of alQaasim ibn Ibraaheem al-Hasanee (787-857 CE), who became renowned for his scholarship, were also included in the rulings of the Zaydee Madh-hab. However, al-Qaasim’s grandson, al-Haadee elaa al-Haqq, who was made the Imaam of Yemen, made an even greater impact on the Madh-hab. An Islamic state was set up in Yemen according to the Zaydee Madh-hab which gave it a firm footing and ensured its survival till today.

Al-Hasan, wanda aka sani da an-Naasir al-Kabeer, ya kasance mai zamani da al-Haadee. Ya koyar da mazhabar Zaydee a Dailam da Jeelan. Malami ne babba, kuma magadansa suna ɗaukarsa a matsayin mai farfaɗo da mazhabar.140

Al-Hasan, known as an-Naasir al-Kabeer, was a contemporaryof alHaadee. He taught the Zaydee Madh-hab in Dailam and Jeelan. He was a great scholar and its considered by his successors as the reviver of the Madh-hab.140

A yau, mabiyan wannan Madhhab galibi suna Yaman, inda shi ne Madhhabin mafi yawan mazaunanta.

Today, the followers of this Madh-hab are mostly found in Yemen where it is the Madh-hab of the Majority of its inhabitans.