Bu mazhab Ali ibn Abi Tolibning katta nevarasidan, uning o'g'li al-Husaynning avlodidan kelib chiqadi. Imom Zayd otasi Ali Zayn al-Obidin buyuk huquqiy bilimi va hadislarni rivoyat qilishi bilan mashhur edi. Milodiy 700 yilda Madinada tug'ilgan Zayd ibn Ali tez orada Alaviylar oilasining yetakchi olimlaridan biriga aylandi. U o'zining katta akasi Muhammad al-Boqir ham qo'shilgan barcha qarindoshlaridan hadis rivoyat qildi.137 Zayd Iroqdagi boshqa yirik ilm markazlari — Kufa, Basra va Vosit shaharlariga sayohat qilib, bilimini oshirdi, u yerda zamondoshlari Abu Hanifa va Sufyon as-Savriy kabi olimlar bilan fikr almashdi.

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.

Umaviy xalifa Hishom ibn Abdulmalik (hukmronligi miloddan avvalgi emas, milodiy 724–743 yillar) Alaviylar oilasini tahqirlash va xorlash uchun hech qachon imkoniyatni boy bermas edi, va Zayd ibn Aliy ko'pincha haqoratlarga alohida duchor bo'lardi.

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.

U Madinah shahrini hokimining ruxsatisiz tark etishga ruxsat berilmas edi, va uning ruxsat so'rovlari ko'pincha qayta-qayta rad etilardi. Oxir-oqibat, Karbalo fojiasidan keyin Zayd Umaviylardan xalifalikni tortib olishga urinib ko'rgan Ali avlodlarining birinchisi bo'ldi. U yashirincha Kufaga sayohat qildi, u yerda Iroq, Vosit va boshqa joylardagi shialar unga qo'shildi va Umaviylar bilan jangga tayyorgarlik ko'rdi. Uning bir qancha qarindoshlari uni Kufaliklarga tayanishdan ogohlantirdi, chunki Imom Husaynga xiyonat qilgani uning vaqtsiz o'limiga sabab bo'lgan edi, lekin u ularning ogohlantirishlariga quloq solmadi. Tayyorgarligi tugamasdan oldin, uning yangi izdoshlari orasida nizolar paydo bo'ldi, chunki ular Zaydning birinchi xalifalar Abu Bakr va Umarni, bobosining xalifaligini o'g'irlagan murtadlar deb hisoblamasligini bilib qolishdi. Izdoshlarining ko'pchiligi undan ajralib chiqdi va Zayd o'rniga uning jiyani Ja'far as-Sodiqni zamonaning Imomi deb e'lon qildi.

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.

Hishom qo‘shini chalkashlikdan foydalanib, Kufaga kutilmagan hujum uyushtirdi. Imom Zayd tomoniga to‘rt yuzdan biroz ko‘proq izdoshgina to‘plandi va bo‘lib o‘tgan jangda u halok bo‘ldi. 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

Imom Zayd asosan hadis rivoyat qilish va Qur'on tilovati bilan shug'ullangan olim edi. U Madina, Basra, Kufa va Vosit shaharlarida ilm halqalarida dars berdi va shu tufayli ko'p sonli shogirdlarga ega bo'ldi. Zayd qo'llagan usul hadislarni rivoyat qilish va Qur'on tilovati san'atini o'rgatish edi. Agar huquqiy masalalar ko'tarilsa, u ularni hal qilar yoki zamondoshlaridan biri, masalan, faqih 'Abdurrahmon ibn Abu Layloning fikrini tanlardi. Mazhabning hukmlarini Zayd o'zi aytib yozdirmagan va qayd etmagan; ularni uning shogirdlari qilgan.

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.

Mazhab faqihlari Imom Zayd fatvolaridan quyidagi manbalarni ishlab chiqdilar, ular asosida islom huquqi qoidalarini chiqarar edilar.

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

Qur’on Islom huquqining asosiy manbai hisoblangan.

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

Mavjud Qur’on nusxasi, ko‘plab aşırı shia firqalari da’vo qilgan har qanday o‘chirishlardan xoli, to‘liq deb hisoblangan.

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

Payg'ambar (s.a.v.) ning so'zlari, harakatlari va tasdiqlari islom huquqining ikkinchi eng muhim manbai hisoblanardi. Sunnat faqat Alavilar oilasi yoki ularning izdoshlari rivoyatlari bilan cheklanmas edi, balki barcha ishonchli rivoyatlarni o'z ichiga olardi.

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.

ʿAli ibn Abu Tolib (r.a.) ning hukm va bayonlari, ular faqat uning shaxsiy fikri bo‘lmagan taqdirda, Imom Zayd tomonidan Sunnatning bir qismi deb hisoblangan. Ya’ni, agar ʿAli o‘zining fikri ekanligini aytmagan yoki buni nazarda tutmagan bo‘lsa, Zayd bu Payg‘ambardan (s.a.v.) ekan deb faraz qilgan ﷺ. Ammo Zayd ʿAli nomiga aytilgan hamma narsani qabul qilmagan va ba’zan ʿAli hukmlariga zid hukm chiqargan. Masalan, rivoyat qilinishicha, ʿAli yetimlardan zakot olish mumkin, deb hukm qilgan, Zayd esa bu mumkin emas, deb hukm qilgan.

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.

Zayd Ijmoʻ-i sahobalarni shariat manbaʼi sifatida tan olgan edi. Shu sababli, u bobosi Abu Bakr, Umar va Uthmon xalifaliklariga nisbatan rahbarlik uchun ko‘proq munosib ekanini his qilsa-da, sahobalarning ularning xalifaligini bir ovozdan qabul qilishi uning fikricha, uni huquqiy jihatdan majburiy qilgan.

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.

Ushbu mazhab faqihlarining fikricha, istihsan va istislah tamoyillarining ikkalasi ham qiyosiy xulosa chiqarishning bir shaklini o‘z ichiga oladi. Shu sababli ular bu ikkisini boshqa mazhabda qiyos deb ataluvchi narsaning bir qismi deb hisoblaganlar.

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

Insoniy aql islom huquqining manbai sifatida ko‘rildi, ayniqsa oldingi manbalarning hech biri qo‘llanilmaydigan hollarda. Yoshligida Imom Zayd Mu’tazila maktabining asoschisi Vosil ibn Ato bilan uchrashgan va uning qo‘lida ta’lim olgan. Mu’tazilalar ‘Aql tamoyilini birinchi bo‘lib ilgari surdilar: aql yaxshi deb hisoblagan narsa yaxshi, aql yomon deb hisoblagan narsa yomondir. Biroq Mu’tazilalarning fikricha, ‘Aql to‘g‘ridan-to‘g‘ri Qur’on va Sunnatdan keyin turadi, shuning uchun ular Qiyosni ham, sahobalarning fikrlarini ham rad etdilar,139 Imom Zayd esa ‘Aql tamoyilini eng oxirgi o‘ringa qo‘yib, Qiyosni tan oldi.

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.

Imom Zayd shogirdlari mazhabni yozib olishgan. Biroq ular Alaviy oilasidan bo‘lgan boshqa olimlarning hukmlarini, shuningdek, Zayd bilan zamondosh bo‘lgan olimlarning hukmlarini ham kiritishgan.

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.

ʿAmr ibn Hay Imom Zayd shogirdlarining eng mashhuri bo‘lgan. U Madinada u bilan uzoq vaqt birga bo‘lgan va ko‘pchilik safarlarida unga hamroh bo‘lgan. ʿAmr Imom Zaydning ta’limotini ikki yirik asarda jamlagan: Majmuʿ al-Hadith va Majmuʿ al-Fiqh deb nomlanuvchi kitoblarda. Ularning ikkalasi birgalikda al-Majmuʿ al-Kabir deb ataladi. Majmuʿ al-Hadithdagi barcha hadis rivoyatlari ʿAlaviy oilasidan bo‘lsa-da, ularning har biriga mos keladigan rivoyatlar mashhur oltita hadis kitobida ham mavjud.

‘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.

Zaydiylar Alaviylar oilasining Husayniy tarmog‘i fiqhiy hukmlari bilan cheklanib qolmadilar. Shu sababli, ilmi bilan mashhur bo‘lgan al-Qosim ibn Ibrohim al-Hasaniy (miloddan avvalgi 787–857 yillar)ning fikrlari ham Zaydiy mazhabining hukmlariga kiritildi. Biroq al-Qosimning nevarasi, Yamanning imomi etib tayinlangan al-Hodiy ila al-Haqq mazhabga undan ham katta ta’sir ko‘rsatdi. Yamanda Zaydiy mazhabiga muvofiq islomiy davlat tashkil etildi, bu esa mazhabga mustahkam poydevor berdi va uning bugungi kungacha yashab qolishini ta’minladi.

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, an-Naasir al-Kabeer nomi bilan tanilgan, al-Hodiy bilan zamondosh bo'lgan. U Dailam va Jeelonda Zaydiya mazhabini o'qitgan. U buyuk olim bo'lgan va uning izdoshlari uni mazhabning tiklovchisi deb hisoblashgan.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

Bugungi kunda ushbu mazhabga ergashuvchilar asosan Yamanda topilib, u yerda aholining ko‘pchiligining mazhabi hisoblanadi.

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