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Thank you very much, brother, for your engagement. As for your question about early Zaydis who were not aligned with Mu'tazilite thought, there are several prominent scholars and imams from the formative period of Zaydi history. While Zaydi theology eventually incorporated elements of Mu'tazilite rationalism, many early figures remained largely independent of its influence. Here are a few noteworthy examples: Imam Zayd ibn Ali (d. 740) - The founder of the Zaydi movement, Zayd ibn Ali was a grandson of Imam Husayn and brother of Imam Muhammad al-Baqir. While his teachings emphasized the importance of justice and leadership (Imamate) being held by a qualified descendant of Ali, his theology was not fully aligned with Mu'tazilism. Imam Yahya ibn Zayd (d. 743) - The son of Zayd ibn Ali, Yahya continued his father's revolutionary movement. While his influence was more political, he was also a significant figure in early Zaydi thought, focusing on the legitimate succession of the Imamate. Imam Al-Qasim ibn Ibrahim (d. 860) - Known as Al-Qasim al-Rassi, he is regarded as one of the foundational theologians of Zaydi thought. Although later associated with Mu'tazilism, Al-Qasim's theological positions were often a mix of traditionalist views with some early rationalist influences. He emphasized the necessity of a just and knowledgeable Imam. Imam Al-Hasan ibn Ali al-Utrush (d. 917) - Also known as al-Nasir al-Kabir, al-Utrush spread Zaydism in northern Iran and established a Zaydi state in Tabaristan. His theological positions were closer to traditionalist lines rather than the more rationalist Mu'tazili interpretations that some later Zaydis would adopt. Imam Al-Hadi ila'l-Haqq Yahya (d. 911) - Founder of the Zaydi Imamate in Yemen, Al-Hadi laid the foundation for much of Yemeni Zaydi jurisprudence and governance. Though he engaged in intellectual discussions with Mu'tazilites, his primary focus was on legal and political aspects rather than pure theology. These early Zaydi figures helped shape the movement, and while some later Zaydis would adopt Mu'tazilite theology, these individuals largely focused on the political and legal aspects of Imamate without fully embracing the rationalist theology of the Mu'tazilites.

In response to this query, I would highlight several key points to distinguish between Zaydī Muʿtazilis and other Mu'tazila groups: Imamate and Political Theory: Zaydī Muʿtazilis hold a distinctive view on the Imamate, which is central to their belief system. Zaydīs believe that the leader of the Muslim community (Imam) should be a descendant of ʿAlī and Fāṭimah (the family of the Prophet Muhammad) but should also be chosen based on his knowledge, justice, and ability to lead a rebellion against tyranny. This is different from other Mu'tazila groups, who generally did not emphasize the concept of an Imamate based on descent from ʿAlī. Additionally, the Zaydīs accept a more activist approach, believing that the Imam has the right to revolt against unjust rulers, which aligns with the revolutionary stance of the early Zaydī movement. Theological Differences: Anthropomorphism (Tashbīh): Both Zaydī Muʿtazilis and other Mu'tazilis reject anthropomorphism (attributing human-like qualities to God), but the Zaydīs have sometimes been seen as stricter on this matter, integrating it more deeply into their Shi'ite theology, which is influenced by the teachings of ʿAlī and early Imams. The Question of Free Will and Justice: Both groups agree on the principle of human free will (as opposed to predestination) and God’s justice. However, the Zaydī Muʿtazilis sometimes emphasize more strongly that God’s justice must be balanced with His mercy, due to influences from Shi'a traditions. The Influence of Shiʿism: Zaydī Muʿtazilis integrate more Shīʿite elements into their theology. For instance, they view ʿAlī as the most rightful successor to the Prophet and hold a special status for his descendants. In contrast, mainstream Muʿtazila generally did not emphasize the role of ʿAlī and his descendants in the same way, focusing more on rational theology without the specific Shi'ite political dimension. Law and Jurisprudence: Zaydī Muʿtazilis are influenced by Zaydī legal theory, which has both Sunni and Shīʿa elements. While Mu'tazila theology primarily focuses on creed (ʿaqīdah), Zaydī Muʿtazilis are more involved in developing legal frameworks, balancing rationalist Mu'tazili principles with the jurisprudence derived from their Imams. In summary, while Zaydī Muʿtazilis share many theological principles with other Mu'tazilites, their distinct Shi'ite perspective-especially regarding leadership, the Imamate, and some legal aspects-sets them apart. Their synthesis of Mu'tazili rationalism with Zaydī political and religious views created a unique school of thought within the broader Mu'tazilite tradition.

Thank you so much for your thoughtful comment and queries! I really appreciate your engagement. While we may have some differences in our responses, I value the opportunity for dialogue and discussion. Your insights are important to me!

@@CIISR I understand you but I view all these scholars as Mutazili because they uphold the Usul al-Khamsa, They completely embrace Divine unicity, they embrace divine justice, the negation of tajseem, rejection of seeing allah, rejecting of fatalism and the acceptance of free-will and enjoining good forbidding evil politically etc

@@CIISR Yes I agree with these, that is why I say that the Zaydis are Mu'tazila with an extra emphasis on Ahlulbayt and the Imamate. So, their theology is almost identical

To an extent

@@CIISR we are as well, keep up the good work

@@ImamZaydInstitute I've had a chance to check out your work, and it's truly amazing. I couldn't resist subscribing. Keep up the great work. Thank you!

@@CIISR thank you dear brother, this is our duty! So May Allah guide us and aid us and allow the believers to unite in good against all wrongdoing

I don't put myself in any particular bracket! Thank you for joining

@@CIISR So, sir recognising ourselves as only Muslim and not indulging in any sects, is putting ourselves in bracket ? Being just a muslim is a bracket ? I was asking this because whatever you are uploading on your channel, I like that work and I have interest in these things.

Then if it is asked: What is the proof that human acts are not created by God, but that they are done with His knowledge?Say to him:If they were done by God then what good would there be in His commanding those that are ethically good and prohibiting those that are ethically bad, and praising and rewarding obedience, and blaming and punishing disobedience? In the same way, it would not be good for Him to command His acts in us. such as color, shape, health, and sickness, and then to prohibit such, or lay blame for such. Moreover, if God were the agent of our acts then they would not have happened according to our purposes and motivation, And moreover, [even] a wise man cannot create his own abuse, or condemn and vilify [himself] for how could it be said that every abuse and vilification [addressed] to him is of his own doing?" And moreover, who ever commits injustice and transgression must be unjust and a transgressor. Thus, if God committed injustice He would be unjust, just as if He acted justly He would be just, and whoever says [otherwise] is an unbeliever. He has said: "You will see no disharmony in the creation of [God] the Beneficent" (Q. 67:3), and: "He who has made everything that He has created good" (Q. 32:7), and: "[Such is] the artistry of Allah, who disposes of all things in perfect order" (Q. 27:88).[These verses] indicate that these ethically bad acts are not created by God but that they are human acts, and on that basis they deserve blame and punishment. How can it be possible for God to create erroneous behavior in them and then punish them, thus saying: "Why do you disbelieve?" Isn't that the same as someone commanding his slave to do something, then punishing him for it? And that would clearly be corrupt.

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بہت شکریہ💐

Thank you💐

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Indeed

@@MSchaudhary-b2m I appreciate your feedback, thank you

Thank you for your kind words! You are welcome to use my images on your RUclips channel. However, I strongly recommend providing proper credit. This is not my preference, but it helps avoid any potential issues that RUclips might raise, which could negatively impact your channel.