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Thesis Abstract
The land lying to the south of the Arabian Peninsula, and designated as Yemen in ancient inscriptions, had ruling systems - Ma'in, Qataban, Ousan,
Saba'- as early as 1200 B.C. But even before the advent of Islam, there did not exist any kingdom or centralized power which could be said to hold
political sway over the whole of Yemen, and the tribal chiefs, who made a claim to kingship, were engaged in political strife with one another.
By the ninth and tenth year of Hejirah, Islam had already found its way into all the tribes, as a result of which the temples housing idols in the
south of the Peninsula were destroyed, and the Yemenite tribes agreed to be subjected to the political power of Medina by sending their delegations
to the Prophet. Consequently, the cities of Yemen came to be governed primarily by delegates sent by the Prophet, with local Muslim leaders playing
a secondary role in this respect. One of these officials was no other than Ali, who was dispatched to Hamdan and Maddhhij. He embarked on his rule
with absolute juridical and economic power, teaching Islamic principles to those under him. During this short period, the Yemenite tribes appreciated
his spiritual personality and developed an attachment for him. After the death of the Prophet, they supported Ali's political leadership.
When Syria and Iraq were conquered by Muslims, the Yemenites migrated there and shared in the alignment of the two lands.
The Yemenites and the Netzarites then took their oath of allegience to Ali and participated in his administration, although the former showed
more enthusiasm in this respect. There were, of course, certain Yemenites who preferred to distance themselves from him.
In the battles fought during Ali's caliphate, both these tribes took part, one supporting him and the other fighting against him, so much so that 37%
and 42% of the Yemenites sided with him in the battles of Jamal and seffin respectively. By contrast, 59% of Mo' avieh's army consisted of
Yemenites.
At the event of Karbala, 34 out of the 72 martyrs were Yemenites. These martyrs had made a conscious selection based on a deep understanding of
the Imam, whom they regarded as successor and heir to the Messenger of God. From this it follows that their aim originated in their sincere belief
and that it had nothing to do with tribal prejudices, or historical heritage associated with ancient Yemenite goverments.
