Yemen... when the moderation of the Mu'tazilites left it

After the meeting between Wasil ibn Ata, the founder of the Mu’tazila, with Imam Zaid ibn Ali, at the beginning of the second century AH, and Zaid was no longer considered one of the Mu’tazila classes, so he disavowed the Qadariyyah, who were the foundation of the Mu’tazila, you might think that there was no meeting between the Zaidiyyah and the Mu’tazila, but the presence of the Imam guiding the truth in Baghdad, which he visited in his youth, was influenced by one of the leaders of the Mu’tazila of Baghdad, and he took from him the general principles of the Mu’tazila, which he in turn transferred to Yemen. The beginning was with Saada, and he formed his state on the basis of combining his Zaydi and Mu’tazila after the modification regarding the Imamate, which he placed in the two sons, Al-Hasan and Al-Hussein, while the Mu’tazila made it general and not specific to a person or race. Al-Hadi found in Yemen discordant tribes and a complex geography, so how could he convey his doctrine to them, so he created for those whom he relied on by spreading his call special seminaries “the scholarly regions,” in which he gathered his preachers, who were the scholars, so they spread the call among The tribes, and from there, the Zaidis, such as the Mutarfiyya, began to adopt Mu’tazila according to “Hadiism”, and in this way he succeeded in his call, and Mu’tazila in the womb of the Zaidiyyah continued to reproduce from one century to another. Its history was compiled by the Yemeni researcher Ali Muhammad Zaid in his book “The Mu’tazila of Yemen, the State of the Guide and His Thought.” A questioner may ask, where did the Yemeni Mu’tazila go, and where are the Mu’tazila principles and the reliance of reason? Mu'tazila remained in the Zaidi school of thought, with the attempts of the "Jarudiyya" sect: to break away from the Mu'tazila, despite the fact that Imam al-Hadi changed what he had taken from the Mu'tazila of Baghdad, in the issue of imamate, to say the imamate of al-Mufdul, that is, accepting the caliphate of Abu Bakr al-Siddiq, with the presence of the virtuous Ali ibn Abi Talib, so he restricted it to the two stomachs as previously mentioned, without a will, he summarized himself, and on this basis the establishment of his state continued. Thus, over the centuries, many groups have emergedIt entered into conflicts with “Hadiism” itself, including disavowing the Mu’tazila completely, but the Zaidiyyah’s attachment to the Mu’tazila was unable to erase the Mu’tazila, which made the Zaidi school of thought moderate among the schools of thought, and did not differentiate in branches between Sunnis and Shiites, as it worshiped the Sunni Hanafi school of thought in many issues of jurisprudence. You find that this moderation, and the satisfactory position towards the caliphs, was killed, after the emergence of the “Young Faithful” group and the emergence of the Sunni Hanafi school of thought. The “Houthi” group was from him, and one of its discourses was to criticize the Mu’tazila and distance it from the Zaydiyyah, more than what was practiced by “Al-Jarudiyyah”. Its founder, Hussein Al-Houthi, allocated space in his commitment against the Mu’tazila, with regard to monotheism and justice, and the coup against the call of Imam al-Hadi, relying on the scholars who understood the Mu’tazila. The presence of a Mu’tazila Zaidiyyah does not provide the “Houthi” movement with its independence in revolution and advocacy, so scholars see The Zaidi sect, who were part of the movement against the extremist Hanbali thought, which practiced gain among the Zaidis, during the war in Afghanistan and after it, and thus these scholars became between two extremes, and they adhered to their doctrine of moderation. As for the issue of limiting the imamate to the two tribes, this has become history, so they accepted or made peace with the republican system, and no opposition to this system of a Zaidi sectarian character was known, until after the formation of the “Houthis” and the proposing of the imamate. Al-Hashimiyyah has published articles that the Zaidi school of thought had not previously mentioned except what Al-Jarudiya presented regarding extremism. In these dire circumstances that Yemen is experiencing, it is necessary to remember the “Mu’tazilites of Yemen,” who are the owners of “reason” and the preservers of the heritage of the Mu’tazila, after its dispersal from Basra and Baghdad. Most of the Mu’tazila books came from the treasures of Yemen, and at the forefront of them is the “Al-Mughni’s” encyclopedia.Monotheism and Justice” by Judge Abd al-Jabbar (d. 415 AH) and the groups of the Mu’tazila classes. If the Jarudiyyah were unable to remove the Mu’tazila from the Zaidi doctrine, did the Houthis succeed in this mission? If it succeeds, after dominating the Zaidi regions, what remains of Zaidiism itself, as an intellectual and social existence, which the tribes accepted in the past, and who will restore this demolition? You see, isolation was widespread in Yemen despite the position of Caliph al-Ma’mun towards it, and his court was Mu’tazila. It is reported that he said due to the difficulty of its conditions: “As for Yemen, by God, I never loved it and it never loved me” (Ibn Tayfur, Book of Baghdad). As for Al-Hadi, he succeeded in bringing retirement to it by invitation. Iraqi writer