Islam Academy

Zayd ibn Ali

زيد بن علي

Abu al-Husayn

Abu al-Husayn Zayd ibn Ali ibn al-Husayn ibn Ali ibn Abi Talib (born in Medina, probably around 80 AH / 699 CE; died 122 AH / 740 CE) was an Alid scholar, jurist, hadith transmitter and the leader of the revolt in Kufa that later gave its name to Zaydi Shiism. Sources place his birth between 75 and 80 AH. He was the son of Ali Zayn al-Abidin and learned from his father, his elder brother Muhammad al-Baqir, and other scholars including Urwa ibn al-Zubayr. He travelled beyond Medina and met scholars in Mecca, Basra, Damascus and Kufa. A meeting with Wasil ibn Ata is reported and later writers debated how much Muʿtazili thought influenced him; this influence should not be overstated as a simple teacher-disciple relationship. Zayd was respected for learning in law, hadith, Qurʾanic interpretation and theology. Later Zaydi tradition regarded him as an imam whose public uprising exemplified the requirement that a qualified Alid claimant actively call people to just rule. That later doctrine should be distinguished from what can be securely reconstructed of Zayd’s own teaching. In 122 AH / 740 CE he led a revolt against the Umayyad caliph Hisham ibn Abd al-Malik in Kufa. Many supporters failed to appear at the decisive moment, and Zayd was killed after being struck by an arrow. His body was later exhumed and displayed by Umayyad authorities according to the historical chronicles. Abu Hanifa supported Zayd’s cause morally and financially according to later reports, but modern research rejects the claim that Abu Hanifa studied under Zayd for two years. The legal-hadith collection known as al-Majmuʿ or Musnad Zayd is attributed to him and became foundational in Zaydi law, but its transmission through Abu Khalid al-Wasiti and its precise authorship remain disputed. Zayd’s historical legacy lies both in his scholarship and in the activist model of Alid leadership associated with his revolt.

699 — 740

Names and variants

Zayd ibn Ali· canonicalZayd ibn Ali· canonicalزيد بن علي· canonicalZayd ibn Ali ibn al-Husayn· birth nameزيد بن علي بن الحسين· birth nameAbu al-Husayn· kunyaأبو الحسين· kunyaal-Alawi· nisbaal-Hashimi· nisbaal-Qurashi· nisbaZayd ibn Ali Zayn al-Abidin· variantZeyd b. Ali· transliterationZayd ben Ali· variantImam Zayd· variant

Zayd ibn Ali

Zayd ibn Ali was an Alid scholar, jurist and hadith transmitter whose failed revolt in Kufa in 122 AH / 740 CE became foundational to the later Zaydi branch of Shiism.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Full name

His full name was Abu al-Husayn Zayd ibn Ali Zayn al-Abidin ibn al-Husayn ibn Ali ibn Abi Talib.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Kunya

His established kunya was Abu al-Husayn.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Birth in Medina

Zayd was born in Medina. A frequently used reconstruction places his birth in 80 AH / 699 CE.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Uncertain birth year

The sources place his birth between 75 and 80 AH. The preference for 80 AH depends largely on the report that he died at age forty-two in 122 AH, so the exact year remains probable rather than certain.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Son of Ali Zayn al-Abidin

His father was Ali Zayn al-Abidin, survivor of Karbala and an important Medinan scholar.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

His mother

Biographical sources describe Zayd’s mother as a Sindhi slave woman named Jayda or Hayda who had been given to Ali Zayn al-Abidin.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Muhammad al-Baqir

Muhammad al-Baqir was Zayd’s elder brother and became one of his principal teachers after their father’s death.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Jafar al-Sadiq

Jafar al-Sadiq was Zayd’s nephew. Biographical sources also include Jafar among those who transmitted from Zayd.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Education in Medina

Zayd grew up in the scholarly environment of Medina and was formed first within the household of Ali Zayn al-Abidin.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Learning from his father

He studied law and hadith with his father and memorized the Qurʾan according to the biographical tradition.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Learning from al-Baqir

After Ali Zayn al-Abidin’s death, Zayd continued his studies with his brother Muhammad al-Baqir.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Urwa ibn al-Zubayr

Urwa ibn al-Zubayr is among the hadith authorities from whom Zayd is reported to have transmitted.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Meeting Abu al-Tufayl

Sources report that Zayd met some of the last surviving Companions, including Abu al-Tufayl Amir ibn Wathila.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Travels beyond Medina

Zayd travelled to Mecca, Basra, Damascus and Kufa, where he met scholars and participated in learned discussions.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Meeting Wasil ibn Ata

During a journey to Basra, Zayd is reported to have met Wasil ibn Ata, an early Muʿtazili figure, and discussed theological questions with him.

Sources: [1] Wasil ibn Ata and theological influence, [5] Wasil ibn Ata and theological influence, [6] Wasil ibn Ata and theological influence

The debated Muʿtazili influence

Later writers disagree on how strongly Wasil influenced Zayd. Their encounter is historically reported, but reducing Zayd’s theology to simple discipleship under Wasil goes beyond what the evidence securely establishes.

Sources: [1] Wasil ibn Ata and theological influence, [5] Wasil ibn Ata and theological influence, [6] Wasil ibn Ata and theological influence

Qurʾanic learning

Zayd was remembered as a frequent reciter of the Qurʾan and as a scholar with interests in Qurʾanic interpretation and recitation.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Hadith scholarship

He transmitted hadith and was himself cited as an authority by later transmitters, including members of his family and Kufan scholars.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Juristic learning

Classical and later sources consistently remember Zayd as a jurist of substantial learning and rapid legal reasoning.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Tafsir

Exegetical material is attributed to Zayd, and later Zaydi bibliographical tradition associates him with a work on unusual Qurʾanic vocabulary.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Theological discussion

Zayd also participated in theological debate, especially on human responsibility, justice and the imamate, though the precise reconstruction of his own positions is complicated by later sectarian attribution.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Reputation as an orator

Biographical sources remember Zayd as an effective public speaker and one of the notable orators of the Hashimite family.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Ascetic and pious reputation

Later biographies emphasize his piety, ascetic discipline, frequent prayer and devotion to the Qurʾan.

Sources: [1] Education and scholarly profile, [3] Education and scholarly profile, [5] Education and scholarly profile, [6] Education and scholarly profile

Under Umayyad rule

Zayd lived during a period of strong Umayyad control but persistent Alid opposition and growing political tension in Iraq.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Encounters with Hisham ibn Abd al-Malik

Historical reports connect Zayd with disputes and confrontations involving the Umayyad caliph Hisham ibn Abd al-Malik. The precise speeches preserved in later narratives should be treated cautiously.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

The dispute over Ali’s endowments

One strand of the political conflict concerned administration of endowments associated with Ali’s family and disputes brought before Umayyad authorities.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Summoned to Kufa

Zayd was drawn into Kufa partly through confrontation with former governor Khalid ibn Abd Allah al-Qasri and through the city’s long-standing pro-Alid networks.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Kufan promises of support

Kufan supporters urged Zayd to lead an uprising and pledged substantial support. Historical accounts differ on the exact numbers promised.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Large but uncertain pledge numbers

Later accounts give very large numbers of names on Zayd’s pledge registers, often around fifteen thousand. These figures should be treated as reported rather than exact counts.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Why Zayd revolted

His revolt combined Alid claims to just leadership, opposition to Umayyad rule and a moral-political demand to resist injustice. Later Zaydi doctrine made active uprising a defining condition of legitimate imamate.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Abu Hanifa and the revolt

Later sources report that Abu Hanifa approved Zayd’s cause and offered financial support, while not personally joining the battle.

Sources: [5] Abu Hanifa and Zayd, [6] Abu Hanifa and Zayd, [8] Abu Hanifa and Zayd

Abu Hanifa was not a two-year disciple

Modern analysis of the evidence concludes that Abu Hanifa met Zayd in Kufa, heard his speeches and respected him, but did not study under him for two years as some later accounts claim.

Sources: [5] Abu Hanifa and Zayd, [6] Abu Hanifa and Zayd, [8] Abu Hanifa and Zayd

The revolt of 122 AH / 740 CE

Zayd’s uprising began in Kufa in 122 AH / 740 CE against Umayyad authority under Hisham ibn Abd al-Malik.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Collapse of promised support

At the decisive stage, many of the Kufans who had pledged support failed to join Zayd, leaving his force dramatically smaller than the earlier pledge numbers suggested.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

The later story of the “Rafida” label

Later sectarian narratives link the term Rafida to supporters who abandoned Zayd after questioning him about Abu Bakr and Umar. The story became highly polemical and should not be treated as a simple uncontested origin of the term.

Sources: [1] Sectarian memory and early caliphs, [5] Sectarian memory and early caliphs, [6] Sectarian memory and early caliphs

The fighting in Kufa

Zayd and a small group of remaining supporters fought Umayyad forces in Kufa after the uprising was exposed and much of the promised support disappeared.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Killed after an arrow wound

Historical accounts report that Zayd was struck in the forehead by an arrow. He died after the arrow was removed.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Death in 122 AH / 740 CE

Zayd died in Kufa in 122 AH / 740 CE.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Secret burial

His followers buried him secretly in an effort to prevent Umayyad authorities from finding his body.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Exhumation and public display

The grave was discovered. Historical chronicles report that Umayyad authorities exhumed Zayd’s body and displayed it publicly on a cross or gibbet.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Later destruction of the body

Later reports state that after several years the body was taken down, burned and the ashes dispersed.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

Yahya ibn Zayd after the revolt

Zayd’s son Yahya escaped and later continued armed opposition in Khurasan, where he too was killed by Umayyad forces.

Sources: [2] Revolt and Umayyad political context, [4] Revolt and Umayyad political context, [5] Revolt and Umayyad political context, [6] Revolt and Umayyad political context

The name Zaydiyya

The later Zaydi branch of Shiism took its name from Zayd and treated his revolt as a defining historical precedent.

Sources: [4] Zaydi reception and political legacy, [5] Zaydi reception and political legacy, [6] Zaydi reception and political legacy

Later Zaydi doctrine of imamate

Later Zaydi doctrine generally held that a qualified descendant of Hasan or Husayn could claim the imamate by publicly calling people to allegiance and, when necessary, rising against unjust rule.

Sources: [4] Zaydi reception and political legacy, [5] Zaydi reception and political legacy, [6] Zaydi reception and political legacy

Zayd is not identical with all later Zaydi doctrine

The later Zaydi schools developed over centuries and absorbed legal and theological influences after Zayd’s death. Their mature doctrines should not automatically be projected back onto Zayd himself.

Sources: [4] Zaydi reception and political legacy, [5] Zaydi reception and political legacy, [6] Zaydi reception and political legacy

Reports concerning Abu Bakr and Umar

Many later sources portray Zayd as refusing to condemn Abu Bakr and Umar. The precise wording and the connection of this episode to the emergence of later sectarian labels are transmitted through polemical traditions and require caution.

Sources: [1] Sectarian memory and early caliphs, [5] Sectarian memory and early caliphs, [6] Sectarian memory and early caliphs

A distinctive legal profile

The legal positions attributed to Zayd share many points with early Sunni jurisprudence while also preserving distinctive Alid and Zaydi features.

Sources: [5] Legal profile, [6] Legal profile, [7] Legal profile

Areas of affinity with Sunni law

Sources note positions attributed to Zayd that resemble later Sunni majority views, including on triple divorce and some questions concerning People of the Book.

Sources: [5] Legal profile, [6] Legal profile, [7] Legal profile

Differences from later Imami law

Other positions attributed to Zayd differ from later Imami jurisprudence, illustrating why Zaydi law should not be treated as simply a variant of Twelver law.

Sources: [5] Legal profile, [6] Legal profile, [7] Legal profile

Al-Majmuʿ / Musnad Zayd

A combined hadith and legal collection known as al-Majmuʿ or Musnad Zayd is attributed to him and became one of the most important early texts in later Zaydi legal tradition.

Sources: [6] Al-Majmu attribution and transmission, [7] Al-Majmu attribution and transmission, [8] Al-Majmu attribution and transmission

Transmission through Abu Khalid al-Wasiti

The collection is transmitted principally through Abu Khalid Amr ibn Khalid al-Wasiti, whose reliability was sharply disputed by Sunni hadith critics and defended within Zaydi tradition.

Sources: [6] Al-Majmu attribution and transmission, [7] Al-Majmu attribution and transmission, [8] Al-Majmu attribution and transmission

Disputed authorship of al-Majmuʿ

Modern scholars and premodern critics have disagreed over whether the extant al-Majmuʿ can be attributed directly to Zayd in its present form. It should therefore be described as attributed to him, not as an undisputed autograph work.

Sources: [6] Al-Majmu attribution and transmission, [7] Al-Majmu attribution and transmission, [8] Al-Majmu attribution and transmission

Qurʾanic works attributed to Zayd

Later bibliographies attribute Qurʾanic works to Zayd, including material on unusual vocabulary. Their transmission histories require separate evaluation.

Sources: [3] Attributed writings and hadith legacy, [5] Attributed writings and hadith legacy, [6] Attributed writings and hadith legacy

Other attributed writings

A number of epistles and works on pilgrimage, theology and law are attributed to Zayd in later manuscript and sectarian traditions. Their authenticity is not uniform.

Sources: [3] Attributed writings and hadith legacy, [5] Attributed writings and hadith legacy, [6] Attributed writings and hadith legacy

Hadith legacy

Zayd remained an important transmitter within Alid and Zaydi networks, while individual reports associated with him must still be judged by their transmission chains.

Sources: [3] Attributed writings and hadith legacy, [5] Attributed writings and hadith legacy, [6] Attributed writings and hadith legacy

Political legacy

His revolt became one of the most influential models of activist Alid opposition to unjust rule and inspired later Zaydi movements in Iraq, Iran and Yemen.

Sources: [4] Zaydi reception and political legacy, [5] Zaydi reception and political legacy, [6] Zaydi reception and political legacy

A biography shaped by later sectarian memory

Zayd’s historical profile sits at the intersection of Umayyad political history, Alid family memory, Sunni hadith scholarship and later Zaydi identity. Claims about his theology, his view of earlier caliphs and his writings should therefore be tied to specific sources rather than harmonized into a single later confessional portrait.

Sources: [5] Source-critical legacy, [6] Source-critical legacy, [7] Source-critical legacy, [8] Source-critical legacy

Source-sensitive points

probable

Zayd’s birth is commonly reconstructed as 80 AH / 699 CE from the report that he died at age forty-two in 122 AH.

Sources: [3] Classical chronology, [5] Biographical chronology, [6] 80 AH reconstructed from age-at-death report

uncertain

The sources place Zayd’s birth broadly between 75 and 80 AH, so the exact year remains uncertain.

Sources: [2] Classical biography, [5] Birth chronology, [6] 75–80 AH range

established

Ali Zayn al-Abidin was Zayd’s father and one of his principal teachers in law and hadith.

Sources: [3] Transmission biography, [5] Family learning, [6] Father and teacher

established

After their father’s death, Muhammad al-Baqir was one of Zayd’s principal teachers.

Sources: [1] Classical biography, [5] Family scholarly relation, [6] Studied with al-Baqir

disputed

Zayd met Wasil ibn Ata, but the claim that Zayd should simply be classified as Wasil’s disciple or as adopting Muʿtazili doctrine wholesale is disputed.

Sources: [1] Later simplification not securely established, [5] Theological context, [6] Meeting and partial influence reported

established

Zayd was widely remembered as a learned jurist with significant competence in legal reasoning.

Sources: [1] Classical reputation, [5] Scholar and jurist, [6] Strong juristic reputation

established

Zayd transmitted hadith and was himself cited by later transmitters, including members of his family.

Sources: [1] Classical transmission, [3] Hadith biography, [6] Hadith transmission network

reported

Later reports say Abu Hanifa approved Zayd’s revolt and contributed money to his cause.

Sources: [5] Later reports, [6] Support reported, [8] Historical relationship context

disputed

Modern analysis rejects the claim that Abu Hanifa studied under Zayd for two years; it finds that they met in Kufa and that Abu Hanifa heard and respected him without becoming his disciple.

Sources: [5] Relationship tradition, [6] Later teaching claims, [8] Rejects two-year discipleship

reported

Historical reports give very large pledge figures for Zayd’s revolt, often around fifteen thousand, but these numbers are reported rather than independently verified.

Sources: [4] Revolt narrative, [5] Political history, [6] Large pledge figures

disputed

The later story that the label Rafida originated when supporters abandoned Zayd over his refusal to condemn Abu Bakr and Umar is polemically transmitted and should not be treated as an uncontested etymology.

Sources: [1] Sectarian biographical memory, [5] Origin story requires caution, [6] Later sectarian story

reported

Many later sources portray Zayd as refusing to condemn Abu Bakr and Umar, but the precise formulations attributed to him vary by sectarian source.

Sources: [1] Later biographical tradition, [5] Sectarian profile, [6] Refusal to condemn reported

established

Zayd led an uprising in Kufa against Umayyad rule in 122 AH / 740 CE.

Sources: [4] Historical chronicle, [5] Revolt chronology, [6] Kufa revolt 122 AH

established

A large proportion of those who had pledged support failed to join Zayd when the uprising reached its decisive stage.

Sources: [4] Revolt narrative, [5] Historical summary, [6] Support collapsed

established

Historical accounts report that Zayd was struck in the forehead by an arrow and died after it was removed.

Sources: [2] Biographical death report, [4] Historical narrative, [6] Arrow wound and death

established

Umayyad authorities discovered Zayd’s secret grave, exhumed his body and publicly displayed it.

Sources: [4] Historical narrative, [5] Aftermath, [6] Exhumation/display

established

The later Zaydi branch of Shiism took its name from Zayd and made his revolt a central historical precedent.

Sources: [4] Revolt as precedent, [5] Zaydi historical identity, [6] Eponym of Zaydiyya

disputed

The extant al-Majmuʿ / Musnad Zayd is attributed to Zayd, but its transmission and direct authorship are disputed.

Sources: [6] Major attributed work, [7] Attribution and transmission debated, [8] Uses al-Majmu critically

established

Later Zaydi doctrine made public daʿwa and active resistance by a qualified descendant of Hasan or Husayn important conditions of legitimate imamate, but this mature doctrine developed after Zayd.

Sources: [4] Historical revolt background, [5] Zaydi doctrinal development, [6] Later Zaydi imamate doctrine

established

Zayd died in 122 AH / 740 CE during the Kufa revolt.

Sources: [3] Biographical chronology, [5] Death chronology, [6] 122 AH / 740 CE

Relationships

Ali Zayn al-Abidin

father · established

Muhammad al-Baqir

sibling · established

Jafar al-Sadiq

relative · established

Urwa ibn al-Zubayr

teacher · established

Imam Abu Hanifa

other · established

Contributions

An Alid jurist and hadith transmitter

Zayd was remembered as a learned jurist and transmitter with a scholarly reputation extending beyond later Zaydi circles.

scholarly · established

Historical model for Zaydi imamate

His public revolt became the defining precedent through which later Zaydi communities articulated an activist model of imamate and resistance to unjust rule.

religious · established

A major source of early Alid legal memory

Legal opinions attributed to Zayd preserve an important body of early Alid jurisprudence and illuminate the diversity of law before later schools fully crystallized.

scholarly · established

The disputed al-Majmuʿ corpus

The corpus known as al-Majmuʿ or Musnad Zayd became foundational in later Zaydi law and hadith, while its precise transmission and authorship remain an important source-critical problem.

scholarly · established

A lasting symbol of Alid opposition

Zayd’s death in the revolt of 740 became a powerful symbol of principled Alid opposition and influenced later movements in Iraq, Iran and Yemen.

religious · established

Sources

  1. [1]
    Siyar aʿlām al-nubalāʾ

    al-Dhahabī · Classical biographical source

  2. [2]
    al-Ṭabaqāt al-kubrā

    Ibn Saʿd · Classical biographical source

  3. [3]
    Tahdhīb al-Tahdhīb

    Ibn Ḥajar al-ʿAsqalānī · Classical biographical source

  4. [4]
    Tārīkh al-rusul wa-l-mulūk

    al-Tabari · Classical historical source

  5. [5]
    Zayd b. ʿAlī b. al-Ḥusayn

    W. Madelung · Encyclopaedia of Islam, Second Edition

  6. [6]
    ZEYD b. ALİ

    Saffet Köse · TDV İslâm Ansiklopedisi · 2013

  7. [7]
  8. [8]
Back