Batriyya

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Batriyya or Butriyya (Arabic: بترية, adjective form Batri), also known as Batrism,^[1] is an early branch of Zaydi Islam.^[2]

The Batriyya were a group of moderate Shiis who emerged in Kufa and played a significant role in the formation of early Zaydism in the 8th century. Their theological positions and practices represented a middle ground between radical Shia factions and proto-Sunnism. The Batriyya were instrumental in shaping the early Zaydi movement alongside Jarudiyya, which embraced the activist agenda of other Shii groups.^[3]

Historical Context

The Batriyya emerged in the milieu of early Islamic sectarian development. They were contemporaries of the Jarudiyya, with both groups contributing to the establishment of Zaydism. The Zaydiyya ultimately became a major branch of Shia Islam, known for their unique blend of theological and political doctrines.

Doctrinal Beliefs

The Batriyya held distinct views on several key theological and political issues:

Succession and the Imamate

The Batriyya acknowledged the primacy of Ali ibn Abi Talib as the most excellent of Muslims after Prophet Muhammad.^[4]

The Batriyya believe that Ali designated al-Ḥasan as the imam after his death, and that al-Ḥasan subsequently designated al-Ḥusayn. After that, the imam was not chosen by designation but by merit among their descendants. Any descendant of al-Ḥasan or al-Ḥusayn who rises to lead, demonstrating knowledge, justice, and virtue, is considered the imam. The Batriyya allow for the possibility that the world may be without an imam, or that there may be multiple imams at the same time. They argue that just as it was possible for the world to be without a prophet, it is similarly possible for it to be without an imam. Moreover, just as there could be multiple prophets at one time, there can also be multiple imams. They also support the imamate of a person of lesser excellence if necessary.^[5]

Legitimacy of the First Two Caliphs

The Batriyya accepted the legitimacy of the first two caliphs, Abu Bakr and Umar ibn al-Khattab, arguing that Ali ibn Abi Talib's lack of objection constituted tacit approval of their rule:

"We consent to whom he consented to, for it is unlawful for us to do otherwise.^[6] In comparison to the Jarudiyya who claimed that "anyone, who pushed 'Ali away from that position, was blasphemous; and that the community was blasphemous and misguided when it abstained from giving the allegiance to him.^[6]"

Legitimacy of the Third Caliph

The Batris refrained from passing judgment on Uthman ibn Affan:

"When we hear traditions in 'Uthman's favour and hear that he is one of the ten to whom Paradise is promised, we admit that we must acknowledge the soundness of his islam and his faith, and that he is one of those who will go to Paradise; but when we look at his deeds, such as his negligence in failing to discipline the Umayyads and the Banu Marwan, or his autocratic behaviour contrary to the ways of the Companions, we feel obliged to say, we must declare him an unbeliever We are, therefore, uncertain about him; so we suspend judgment, and refer the matter to the best of Judges."^[7]

Knowledge and Legal Authority

The Batriyya did not attribute exclusive religious knowledge to the Prophet’s family but recognized the validity of knowledge transmitted within the broader Muslim community. They permitted the use of individual reasoning (ijtihād) and analogy (qiyās) in establishing the law, aligning them with early proto-Sunnī traditions.^[4]

The Batriyya allowed Alids to study with various non-Alid scholars, including those who emphasized the exclusive legal authority of traditions passed down by the Companions of the Prophet. By affirming the moral integrity of all the Companions, the Batriyya reinforced their reliance on these traditions as sources of religious knowledge. Since this knowledge was considered learned rather than divinely inspired, candidates for the Imamate were required to exhibit a thorough understanding of the law and its foundational texts. This approach to religious knowledge aligned closely with the proto-Sunnism of the early eighth century.^[3]

Theological Beliefs & Practices

The Batriyya were critical of several beliefs held by other Shia groups:^[3]

• Rajʿa (Return): They rejected the doctrine that certain figures would return from the dead before the Resurrection.
• Taqiyya (Dissimulation): They opposed the practice of hiding one’s true beliefs in the face of persecution. Application of Taqiyya differed greatly: A Kufan named ʿUmar b. Riyāḥ (d. circa eighth century) visits al-Baqir in Medina and asks a question about ritual law that he had previously asked a year earlier. This time, however, al-Baqir gives a ruling that contradicts his earlier decision. When ʿUmar challenges him to explain the inconsistency, the Imām refers to taqiyya. ʿUmar is not convinced and points out the absence of any external threat that would justify dissimulation. He then reports the incident to some of his colleagues in Kufa, who subsequently convert to Batri Zaydism.^[3]
• Badāʾ (Change in Divine Will): Batris did not accept the idea that divine decisions could change based on historical circumstances. Shia invoked this idea during the contested succession of Jaʿfar al-Ṣādiq when he was predeceased by his expected successor (his eldest son, Ismāʿīl). The heresiographers note that many of al-Ṣādiq’s followers rejected this explanation and became Batris.^[3]

Ritual Practices

The Batriyyas maintained ritual practices in line with Kūfan traditionalism, such as "substitute shoe-rubbing" (masḥ ʿalā’l-khuffayn) and the consumption of eel and date wine.^[8]

Important Figures

Zayd ibn Ali

Zayd ibn Ali (d. 120-1/740): a decendant of al-Husayn b. Ali, Zaydiyya emerged from Zayd b Ali's rebellion in Kufa in 740. It is important to note that Zaydiyya initially was not a Shii religious subdivision.^[9]

This can also be seen from the backing Zayd ibn Ali received. Many leading scholars including Abu Hanifa (d. 767), eponym of Sunni Hanafi school of law, supported Zayd ibn Ali in 740.^[3]

Zayd ibn Ali was moderate in his views on the succession of the Prophet, he refused to condemn the first two caliphs, Abu Bakr and Umar ibn al-Khattab and, contrary to many Shii groups, accepted the religious authority to non-Alid scholars, such as his teacher Wāṣil b. ʿAṭā.^[3]

Both Zayd and his son Yahya are seen as Batri by historians as they were Kufan traditionists (proto-Sunni) and supported Alid military uprisings and political claims^[10]

Yahya ibn Zayd

Yahya was the eldest son of Zayn ibn Ali. He was the only one who joined Zayd's rebellion and later also revolted though unsuccessfully.^[10]

Muḥammad b. ʿAbdallāh al-Nafs al-Zakiyya and His Brother Ibrahim

Al-Nafs al-Zakiyya and Ibrahim were distant cousins of Yahya ibn Zayd. Muhammad b Abdallah was seen as a caliph from a young age and many called him "al-Mahdi".^[10]

Al-Nafs al-Zakiyya's father secured allegiance for his son Muhammad, and the brothers built a network that was far-reaching. Abbasid caliph al-Mansur searched for the brothers as they went underground during the Abbasid revolution. In 763, the brothers reemerged and revolted. Al-Nafs al-Zakiyya named himself the legitimate imam and took control of Medina, while his brother took control of Basra. Both forces were defeated and the brothers were dead by the end of the year. However, the revolt is significant as it is the first time a distinct Zaydi identity can be tracked in history. Ibrahim observed chants of "We are the Zaydis and the sons of Zaydis" though he corrected those saying they should just call themselves Muslims.^[10]

Yaḥyā b. ʿAbd Allāh and His Brother Idris

Within the Zaydiyya context, Yahya and Idris's significance is based on the fact that they were integral in the "Jarudization" of Zaydism.^[10]

Yahya and his brother grew up in the household of the sixth Twelver Imam Jaʿfar al-Ṣādiq.^[3]

Yahya's ritual orthopraxy was influenced by Imamism and Kufan Zaydis' substitute shoe-rubbing and drinking of date wine led to Yahya's refusal to lead them in group prayers.^[10]

Yahya's influence grew once he received a caliphal pardon along with a large sum of money that allowed him to move freely and support Alids.

Decline and Legacy

As Kūfan traditionalism was absorbed by Sunnism in the 9th century, the views of the Jarudiyya came to dominate Zaydī thought.^[4] Despite this, the Batriyya's influence persisted in the broader development of Shii and Zaydi theology. Their moderate positions on succession, legal authority, and communal knowledge reflect an important phase in the evolution of Islamic sectarianism.

References

Sources

• Shīʿa Sects - Kitāb Firaq Al Shīʿa By Al Hasan Ibn Musa Al Nawbakhti.
• Shahrastānī, ʿAbd al-Karīm (2019-08-26), "Tarjuma-yi Kitāb al-milal wal-niḥal", Tarjuma-yi Kitāb al-milal wal-niḥal (in Persian), Brill, ISBN 978-90-04-40671-1, retrieved 2024-06-16
• Madelung, Wilferd; Walker, Paul (1998-01-01). An Ismaili Heresiography. BRILL. ISBN 978-90-04-45098-1.
• Haider, Najam (2021). "Zaydism" (PDF). Handbook of Islamic Sects and Movements. Brill Publishing. pp. 204–234. doi:10.1163/9789004435544_013. ISBN 978-90-04-43554-4.
• Afzal Upal, Muhammad; Cusack, Carole M. (2021-06-24). Handbook of Islamic Sects and Movements. BRILL. ISBN 978-90-04-43554-4.
• Madelung, W. (2002). "Zaydiyya". In Bearman, P. J.; Bianquis, Th.; Bosworth, C. E.; van Donzel, E. & Heinrichs, W. P. (eds.). The Encyclopaedia of Islam, Second Edition. Volume XI: W–Z. Leiden: E. J. Brill. pp. 477–481. doi:10.1163/1573-3912_islam_COM_1385. ISBN 978-90-04-12756-2.
• Haider, Najam (2011). The Origins of the Shi'a : Identity, Ritual, and Sacred Space in Eighth-Century Kufa. Cambridge.
• van Ess, Josef; O'Kane, John (2017-01-01). Theology and Society in the Second and Third Centuries of the Hijra. Volume 1. BRILL. ISBN 978-90-04-32317-9.
• "Zaydiyya". Encyclopaedia of Islam, Second Edition. Retrieved 2024-06-16.