The Sunnis and Shiites are unanimous in not being able to attribute the literal meaning of badā’ to the Lord. The Sunnis, however, suppose that the Imamīs attribute the lexical meaning of badā’ to the Lord; the meaning which would result in attributing ignorance and remorse to Him, the most Exalted. There are, albeit, numerous frequently narrated reports and sayings that have ascribed the concept of badā’ to the Lord and Imami scholars accordingly have always attempted to explain its correct meaning in those reports. The Shiite denominations have had distinct and varied positions in this respect. The ZAIDIS explicitly denies the attribution of badā’ to God, and, like Sunnis, criticize the Imāmīs for believing in badā’. The Ismailis have also refused to accept badā’ or it runs counter to the belief in Imamate of Ismail. Kisaniyya equates badā’ with abrogation. Ghulat believe in badā, although they have been cursed and excommunicated by the Shiite prominent personalities. The present paper seeks to examine the Shiite prominent figures’ stance on the views held by the above-mentioned four sects about the doctrine of badā.

Idrisids were the first Alawid state in west Aghsa who gained their independence from the Abbasid caliphates by Idris ibn Abdollah Hassani in 172 Hjri/788 B.C. There exists great controversy among historians regarding Idrisid's religion i.e. whether they were shiaor not. Some have regarded them as Motazila and some considered them to be Shia without pointing to any particular sect type while others have called them Motazila Shia and some have used just the term Alawi to describe them. In this paper, after an analysis of different viewpoints of historians, it is concluded that most probably the Idrisis were Zaidi Shias according to historical evidences and documents. On the other hand, their fundamental beliefs indicated that they could also be Motazili and their minor beliefs they were following Hanafite jurisprudence rules. But they never officially announced their religion due to political reasons.

The present article strives to analyze, study and critique the intellectual roots of the impressionability of the Zaidi rationalist thought from the Muʻ tazila by using authentic scientific sources and to provide an answer for the question as to whether Zaidi rationalism is influenced by Muʻ tazila intellectual thought and why many believe that the ZAIDIS are under the influence of their intellectual ideas and believe in their five principles; and also while disproving the presented arguments, to show that contrary to the present and dominant view, the ZAIDIS rationalist perspective is not influenced by the Muʻ tazila’ s theoretical thought. Even though the ZAIDIS, like the Muʻ tazila, adhere to the intellect in theology, but like the twelve Shiʻ a whose rationalism takes root from the practical behavior of the infallible Imams (a. s. ) alongside argumentation through intellectual proofs, the ZAIDIS also rely on and present narrative proofs. This does not mean refuting the fact the ZAIDIS are one of the sects that give particular attention to the intellect and rationalism and it is in this vein that the circumstances of utilizing and benefitting from the intellect by the ZAIDIS is explained.

One of the important issues in religious beliefs is the issue of Mahdism and the issue of the emergence of the Imam. All divine religions believe in it and all are waiting for the savior of the end times. In Islam, special attention is also paid to it and many verses and narrations are dedicated to this matter. The ZAIDIS' belief bases on Mahdism are the need of society for a savior of the end times and a justice-spreader and a world savior, but they have a difference of opinion with the Imamiyyah regarding the savior. The Imamiyyah believe in the promised Mahdi, who is the twelfth Imam of the Shiites of the world, and they believe that he is in occultation and will reappear at some point and spread justice and make the world seek justice, but the ZAIDIS believe that any Imam who has the conditions for Imamate and rises is the Mahdi and the savior of the end times. With these interpretations, the most important difference between Zaidi Shiism and Imami Shiism is that the ZAIDIS' attitude towards Imamate has a more political color and flavor,While the Shiite Imamiyyah view of the Imamate is a religious and text-based view, the Zaydi view of the Imamate is based on the Fatimids and the uprising against Sayf. This article attempts to examine this issue with regard to verses, narrations, and rational reasons and to prove the main reason for the occultation of the Savior of humanity, which is the lack of readiness of humans, and then to specify our mission in preparing and preparing and paving the way for the emergence of that universal reformer.

Natural geographical features of Gilan have impeded the invaders throughout history. In the second half of the second century Hijri, the Shi'ite opponents of the Abbasids came to Gilan and spread their faith. The Zaidi Shi'a established the Ale Kia dynasty, which persecuted the followers of other denominations. When the Safavids came to power in Iran, they forced the people of Gilan to convert to the Ithna-'Ashari faith. In this article, religious beliefs of the people and the way that they converted by the Safavids are considered.

In some of the narrations narrated by Imams (peace be upon them), attributes have been attributed to some of the Islamic sects. Sheikh Tusi has narrated a narration from Imam Jafar Sadiq (peace be upon him) in Taheeb Al-Ahkam and Kashi Dar-Rijal, in which the ZAIDIS are considered to be the same as the Nasibis. What is examined in this article is the text and the document of this narration, and after that, historical studies about the ZAIDIS are done. The importance of this research lies in the fact that it can introduce us to one of the hadiths that have not been much thought about and point to the conflicts between sects. The method of this research is historical and hermeneutic. The brief conclusion reached by the article is that this narration is either forged by forgers who attempted to falsify this narration in sectarian disputes, or it wants to express a new meaning of being Nasbi. It may be possible to falsify this hadith according to the historical data

Intercession, as one of the important theological topics in Islam, has always been the focus of Islamic thinkers. In the following article, an attempt has been made to investigate the view of the Zaidiyyah religion regarding intercession for the perpetrators of major sins with a descriptive-analytical approach. ZAIDIS have a special view about the scope of intercession by citing the Quranic verses, traditions and rational arguments. Research findingse of the important theological topics in Islam, has always been the focus of Islamic thie of the important theological topics in Islam, has always been the focus of Islamic Intercession, as one of the important theological topics in Islam, has always been the focus of Islamic thinkers. In the following article, an attempt has been made to investigate the view of the Zaidiyyah religion regarding intercession for the perpetrators of major sins with a descriptive-analytical approach. ZAIDIS have a special view about the scope of intercession by citing the Quranic verses, traditions and rational arguments. Research findings

Zaidiyyah ruled for a long time from 284 to 1382 AH in Yemen. Among political, cultural and social factors affecting the survival of Zaidiyyah in Yemen, the role of Al-Hadi ila'l-Haqq is undoubtedly undeniable. This study seeks to investigate what was the influential factors on the political power of Al-Hadi ila'l-Haqq government in the third century? Consideration of these factors can be applied to make patterns for Islamic governments. This article by analyzing historical data based on library resources found that Zaidiyyah Imams by imitating Prophet's seerah, succeeded to attract the mass and promote their cultural and social levels. In this study by explaining components and criteria underlying government’ s socio-political strategies and analyzing domestic factors and Yemeni people's tendency toward Al-Hadi, it was indicated that Al-Hadi has paid considerable attention to Islamic teachings specially Zaidi Shi'ite jurisprudence and theology.

Imam Sadiq, (PBUH) the founder of Ja'fari School, is the main pillar of Shi'a from intellectual and ideological points of view. A large corpus of Ahlul-Bayt's traditions and instructions were disseminated by him. Imam Sadiq's (article has adopted a descriptive-analytical method and PBUH) period was a very important one since various sects emerged at that time, and Imam undertook the crucial task of preserving Shi'a by defying those deviations. Among those was the Zaidi sect which had more or less expanded in those days. Analyzing Imam's approach to that expanding sect is, therefore, of high importance. This an interdisciplinary approach with the aim of defining Imam Sadiq (PBUH) communication style when confronting the ZAIDIS. A close look at Imam's conduct shows a number of treatments towards ZAIDIS that included attracting and repelling, defensive and offensive measures. Despite his righteousness and his dismissal of those deviated groups, he shunned any type of unethical behavior and utilized the very nature of the discourses as the promoter of Shiite. Furthermore, we learn from Imam that it was sometimes necessary do take a protective and offensive stance next to mild treatment to reject those who are not willing to submit to the truth.

Examination of the theologian’s works of Imamie, show that they used different method approaches for proving their opinions. Sometimes, these theologians relied on the nobility of text, by using news, texts (NAS) and narrative methods for proving the opinions. Sometimes they used reasoning methods based on reasoning introductions for explaining religious thoughts. In this essay in addition to the examination of the verbal views and the method approaches of Ibn-Ghebeh-al-Razi, we answer to this question: By which of approaches, he proved the theological believes of Imamie and what is the difference between his method and the former theologian’s methods.The investigated text in this essay is a thesis from Ibn-Ghebeh in the thesis called “Violation of Ketab-al-Ashhad” from Abuzeid-Alavi. The important part of this thesis proved the Imamate issue and absentee of Mohammad-Ibn-Hasan-Askari, and the other part is going to prove Imamate in the Hosseini branch of the Hazrate Ali’s offspring and tell the features of Imam.This thesis investigates the theological views of Ibn-Ghebeh and demonstrates that he proved the Imamate point-of-view and violates the views and doubt of ZAIDIS by reasoning approaches, using successive and famous news and forming it in a logical approach. Ibn-Ghebeh disconnected from the rational approaches of Hesham Ibn-Hakam by narrative reasons application (reasoning process based on rational and sensuous introductions) and allied with another theologian of Imamie.