ki Farklar, 26—53; Şehristani, el—Milel ve’n—Nihal, 1/169-235; Kummi—Nevbahti, Şii Fırkalar, adıdır. Bkz. Eş'ari, Makalatu’l—İslamıyyin, 5, 85, 102, 153, 340; Bağdadi, Mezhepler Arasında— 51, 4 üncü dipnot; Hasan Onat, Emeviler Devri Şii Hareketleri ve Günümüz Şiiliği, Ankara 1993; E. Ruhi Fığlalı, İmamiyye Şiası, İstanbul 1984

When considering the heresiographical works, we can see that they exhibited various approaches in relation to the classification of the sects. These works mostly categorizing the sects on the basis of the prophetic tradition of seventy three sects dealt with the sects in accordance with the chronological sequence, or the views they held, or whether they were regarded as true or not. Nevertheless, at present in the classification of the sects new approaches have been adopted in line with their different of mentalities. The aim of this article consists of a brief analysis of Zaydiyya in the frame of political-charismatic leader understanding. Zaydiyya, as an imamet-based sect that appeared on the stage of history as a political movement gained in time a theological form. Zaydiyya continued its formation via the presence of the charismatic imams, and it has come to present day for the most part through the attempts of these imams