Jaroudiah
Jaroudiah (Persian:جارودیه) is among the first branches of Zaidiyyah, attributed to Abul Jaroud Ziyad Ibn Mansur. This sect was also known as Shorobiyah, because Shoroub was the title of Abu Jaroud. Among the theorists of the Jaroudiah are Fazl ibn Zubayr al Rasani, Mansour Ibn Abi Al Aswad, and Haroun Ibn Saad al Ajli. Abu Khalid al Vaseti is another prominent figure in this school. Jaroudiah beliefs include: Zayd Ibn Ali ibn Hussein as successor, Ali's preference over other Sahabah and the necessity of arising against a Tyrant.[1]
History
Jaroudiah counted as the first branch of Zaidiyyah. Jozef Van Ess called this sect Sorhoubiyyah.[2] Two people had important roles in theoretical basics of this sect. One of them is Abu Al Jaroud as the one who established this school and the other is Abu Khalid, the one who was heir of Jaroudiyyah's teaching.[3]
Principles
What we know about this sect is only restricted to religious teaching, particularly leadership or imamate. This sect in opposition to other sects of Zaydiyyah and also in accordance with shia, affirms the right of succession after the prophet as the exclusive right of Ali. Therefore, they did not believe in succession of Abu Bakr An Omar Ibn Abdul Al Khattab. They believe that there is hidden text or (Nass-e- Khafi) in approving of Ali as The right successor of the prophet. According to Jaroudiah some traditions evidently designate on the succession of Ali. Al-Shaykh Al-Mufid also believes that only Imamiah and Jaoudiyyah deserve to be called as Shia. They have two beliefs on the determination of Successor by the prophet:
- one group said that as the prophet had determined Ali as successor by revealed text or Nass. Ali, in turn, designated Hasan as successor and Hasan ibn Ali orderly determined Hosein as successor.
- according to second group as the prophet Muhammad treated a revealed text as for Ali however the prophet determined another revealed text as for Hasan and Hosein ibn Ali. They believe that there is no other revealed text for other Imams who were not present during the prophet's era.
As for the knowledge of Imams, Jaroudyyah believes that the Imam has innate knowledge regardless of acquiring knowledge by education. In other words, Imams have inborn knowledge from very beginning. These beliefs are found among Yamanian Zaydis today.[4]
