Batriyya or Butriyya (, adjective form Batrë) or Batrism is an early branch of Zaydë Islam.
The Batriyya were a group of moderates who emerged in Kà «fa and played a significant role in the formation of early Zaydism in the 8th century. They held positions similar to those of Zayd ibn ÿAlë, and their theological positions and practices represented a middle ground between Shëÿa factions and proto-Sunnism. The Batriyya were instrumental in shaping the early Zaydë movement alongside JÃÂrà «diyya, which embraced the activist agenda of other Shëÿë groups.
The Batriyya emerged in the milieu of early Islamic sectarian development. They were contemporaries of the JÃÂrà «diyya, with both groups contributing to the establishment of Zaydism.
According to , the name Batriyya is commonly traced to the nickname al-Abtar, which was associated with Kathër al-NawwÃÂþ. The term is related to the concept of âÂÂmutilatingâ (batr). Some sources suggest it refers to the group's alleged curtailment of the legitimate rights of the . Others interpret it as a reference to their practice of reciting the basmala in prayer only in a subdued voice. A third explanation connects it to their rejection of âÂÂs rule during the last six years of his reign. Among these interpretations, Madelung considers the firstâÂÂrelating to internal Shëÿë disputes over the rightful status of the ProphetâÂÂs familyâ the most plausible for the origin of the name.
The Zaydiyya ultimately became a major branch of Shëÿa Islam, known for their unique blend of theological and political doctrines.
The Batriyya held distinct views on several key political issues:
The Batriyya recognized ÿAlë ibn Abë ṬÃÂlib as the "most excellent of Muslims" following Prophet Muḥammad. They believed that ÿAlë designated al-Ḥasan as the imÃÂm after his death, and that al-Ḥasan subsequently designated al-Ḥusayn. After that, the imÃÂm was not chosen by designation but by merit among their descendants. Any descendant of al-Ḥasan or al-Ḥusayn who took up arms and called people to the path of God, demonstrating knowledge, justice and virtue, was recognized as the imÃÂm. The Batrëyya also allowed for the possibility that the world may be without an imÃÂm, or that there may be multiple imÃÂms at the same time. They argued that since it was possible for the world to be without a prophet, it was thus possible for it to be without an imÃÂm. Additionally, as there could be multiple prophets at one time, there could also be multiple imÃÂms. They also supported the imÃÂmate of a "person of lesser excellence" if necessary.
Zayd ibn ÿAlë explained the concept of a man of lesser excellence, or al-mafá¸Âà «l, serving as imÃÂm by noting that, although ÿAlë ibn Abë ṬÃÂlib was the most distinguished of the Companions, the caliphate was entrusted to Abà « Bakr. This decision was based on considerations of expediency, religious factors, and the fact that the peopleâÂÂs hearts were not yet ready to fully accept ÿAlëâÂÂs leadership at that time.
The Batriyya accepted the legitimacy of the first two caliphs, Abà « Bakr and ÿUmar ibn al-Khaá¹Âá¹ÂÃÂb, arguing that ÿAlë ibn Abë ṬÃÂlib'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." This was in stark contrast to the JÃÂrà «diyya who claimed that "anyone, who pushed ÿAlë away from that position, was blasphemous; and that the community was blasphemous and misguided when it abstained from giving the allegiance to him".
The Batrës refrained from passing judgment on ÿUthmÃÂn ibn ÿAffÃÂn:
"When we hear traditions in ÿUthmÃÂn'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 islÃÂm 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 , 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."
The Batriyya did not attribute exclusive religious knowledge to the ProphetâÂÂs family but recognized the validity of knowledge transmitted within the broader Muslim community. They permitted the use of individual reasoning (ijtihÃÂd) and analogy (qiyÃÂs) in establishing the law. This aligned them with early proto-Sunnë traditions.
The Batriyya permitted ÿAlids to study under various non-ÿAlid scholars, including those who emphasized the exclusive legal authority of teachings from the . Their acknowledgment of the moral integrity of all the Companions reinforced their commitment to these traditions as legitimate sources of religious knowledge. Since this knowledge was considered learned rather than divinely inspired, candidates for the ImÃÂmate were required to demonstrate a thorough understanding of the law and its foundational texts. This approach to knowledge was also consistent with the proto- perspectives of the early eighth century.
The Batrës maintained ritual practices in line with Kà «fan traditionalism, such as "substitute shoe-rubbing" () and the consumption of eel and date wine.
The Batrëyya were critical of several beliefs held by the majority of the Kufan Shëÿis:
The terms "Batrë" or "JÃÂrà «dë" refer to theological orientations rather than distinct, identifiable groups.
These are the main traits linked to Batrë and JÃÂrà «dë Zaydis.
Zayd ibn ÿAlë (d. 120-1/740) was a descendant of al-Ḥusayn ibn ÿAlë. Zaydiyya emerged from his rebellion in Kà «fa in 740. At this time Zaydiyya did not designate a religious group, but rather a socio-political group. This can also be seen from the backing Zayd ibn ÿAlë received. Many leading scholars including Abà « Ḥanëfa (d. 767), eponym of Sunnë Ḥanafë school of law, supported Zayd ibn ÿAlë in 740.
Zayd ibn ÿAlë was moderate in his views on the succession of the Prophet, he refused to condemn the first two caliphs, þAbà « Bakr and ÿUmar ibn al-Khaá¹Âá¹ÂÃÂb and, contrary to many Shëÿë groups, accepted the religious authority of non-ÿAlid scholars, such as his teacher WÃÂá¹£il b. ÿAá¹ÂÃÂ.
Najam Haider considers the supporters of Zayd and his son Yaḥyàto be Batrë as they were Kà «fan traditionists (proto-Sunnë) and supported ÿAlid military uprisings and political claims.
Yaḥyàwas the eldest son of Zayd ibn ÿAlë. He was the only one who joined Zayd's rebellion.
Following the failed rebellion in Kà «fa, Yaḥyàfled to with a few of his father's remaining supporters. He stayed in hiding, moving between different locations, until he was eventually captured by the in and imprisoned in , the provincial capital. After his release from prison, Yaḥyàeventually made his way back to and fought his first battle against Umayyads. Later, he moved on to and was ultimately killed in another battle.
Kathër al-NawwÃÂþ is closely linked to the origins of the Batriyya sect, as the name is commonly traced to his nickname al-Abtar, making him the eponym of the group. He was likely born before the turn of the Islamic century (100 AH/718-719 CE) and, as an adult, may have witnessed the revolt of the gnostic Al-Mughëra ibn Saÿëd. He was a freed slave (mawlÃÂ), but the exact reasons for his notable reputation remain unclear.
Kathër al-NawwÃÂþ may be the same person as Kathër al-Khidrë, who pledged allegiance to Zayd b. ÿAlë. Al-Khidrë was part of the Khidra, a subgroup within the tribe, and Kathër al-NawwÃÂþâÂÂs nisba (al-Taymë) also ties him to the same tribal network.
HÃÂrà «n b. Saÿd al-ÿIjlë was a traditionist and who played a leading role in the Batriyya movement, supporting both Zayd b. ÿAlë and later IbrÃÂhëm b. ÿAbdallÃÂh in their revolts. His followers are known as the ÿIjlëyya.
According to van Ess, despite âÂÂs general dislike for him, he was appointed governor of , where he delivered a criticizing âÂÂs rule and social injustices, earning the favor of local religious scholars. When al-Maná¹£à «râÂÂs forces besieged WÃÂsiá¹Â, he refrained from launching an attack, likely due to his old age, cautious nature, and potentially as a political strategy, waiting for the outcome at . After the battle, he fled to Baá¹£ra.
Besides Kathër al-NawwÃÂþ, ImÃÂmë sources identify several Kà «fan figures âÂÂSÃÂlim b. Abë Ḥafá¹£a, al-Ḥakam b. ÿUtayba, Salama b. Kuhayl, and Abu âÂÂl-MiḳdÃÂd ThÃÂbit al-ḤaddÃÂdâÂÂas the chiefs of the Batriyya during the time of , the fifth of the . They are described as rejecting his authority as imÃÂm and sole religious authority, criticizing him for ambiguities in his teachings.
Al-Ḥakam b. ÿUtayba was a Kà «fan (d. 115 AH/733 CE) jurist and a mawlà(a freed slave) from the . He was regarded as a leading legal scholar, particularly in QurþÃÂnic exegesis and the . Later in his life, according to some sources, he was appointed as a judge ().
Abà « YaḥyàSalama b. Kuhayl b. Ḥusayn al-Ḥaá¸Âramë (d. 122/740 or 123/741) was a Kà «fan scholar of origin. He witnessed Zayd b. ÿAlëâÂÂs revolt. Though he initially pledged allegiance to Zayd, he asked to be excused before the uprising, citing doubts about its success and his advanced age. He transmitted numerous ḥadëths in praise of ÿAlë, yet he also preserved a speech attributed to ÿUmar, as well as reports on the and the . He was held in high regard by Sunnë scholars.
Abà « Yà «nus SÃÂlim b. Abë Ḥafá¹£a al-TammÃÂr (d. 137 AH/754 CE) was a freed slave (mawlÃÂ) of the , known for his strong pro-ÿAlid views. Forced into hiding during the late , he re-emerged under and openly expressed hostility toward the fallen dynasty. Although he venerated , , and , he did not actively participate in Zayd b. ÿAlëâÂÂs revolt. He was a transmitter and a vocal critic of a passive conception of the , advocating for a more activist role for the ImÃÂm.
Abà «âÂÂl-MiqdÃÂm ThÃÂbit b. Hurmuz al-FÃÂrisë al-ḤaddÃÂd (120 AH/737âÂÂ738 CE) was also a mawlàof the ÿIjl tribe. He is primarily noted for transmitting from and being cited by later scholars such as . Among Shëÿë circles, he was known for preserving written material from . His father was reportedly acquainted with ÿAlë, but little else is recorded about his own influence.
After years of being relentlessly pursued by the , the Kà «fan traditionalism was absorbed into Sunnism by the 9th century, and the views of the JÃÂrà «dëyya came to dominate Zaydë thought.
Despite this, the Batriyya's influence persisted in the broader development of Shëÿë and Zaydë theology. Their moderate positions on succession, legal authority, and communal knowledge reflect an important phase in the evolution of Islamic sectarianism.