Questions

Thank you for your questions!

1. We've addressed this in great detail in our book. I would suggest that you read the book in order to understand the issue completely. However, just to briefly sum up, I would say that if we apply the urgency of the hadith to the context, we can readily see that when addressing such a large body of Muslims at the time of their last pilgrimage, it would make more sense that the Prophet would have used this opportunity to appoint his successor and make it known to them before they went back to their respective locales. That withstanding, if we were to set the two different perspectives aside, we would see that it makes more sense for the Prophet to have appointed his successor and make it known to the community before they returned to their homes. However, it wouldn't have made sense for him to say that Imam Ali is free of the charges that were levelled against him regarding the distribution of war booty in Yemen. This is especially true due to the fact that these accusations were not known by the entire Muslim community that were present. 

2. As for the presence of those narrations that praise certain individuals above Imam Ali, it is evident that some of them may have been fabricated in order to negate the importance and unique virtues of Imam Ali and the Ahl al-Bayt. However, I would say that one of the unique features of the Zaydi School, is that we do not typically deny all the virtues mentioned regarding some of the first caliphs or other Companions. Rather, we say that those virtues that are mentioned do not necessarily reflect their qualifications for the Imamate/Caliphate. 

3. Some of these attributes of Allah, according to the Zaydis, can be found in our theological works--some of which have been translated by us. I would ask you to refer to those. In regard to the question as to whether Allah can see or hear, our imams have addressed this as well as the seemingly explicit mention that He can see and hear with eyes and ears in the Quran and Hadith. Our imams have mentioned that the attributes of seeing and hearing do not refer to the actual seeing and hearing with eyes and ears, but rather they are terms used to refer to His knowledge (Ref. Al-Assass of Sayyid Imam al-Qaaim b. Muhammad). Such is permissible in the Arabic language. It would be similar to saying in English, "I see what you mean," which means I understand what you mean. 

4. Can you explain this?

5. Basically, the relationship between the Zaydis and the Mu'tazilla is one of respect and mutual contributions. However, it cannot be said that the Zaydis derive their theology from the Mu'tazilla exclusively. Rather, the Mu'tazilla have derived their knowledge and their approach from the imams of Ahl al-Bayt. This is the general Zaydi position. However, I would say that in time, some of our imams and scholars have adopted some of the terminology used by the Mu'tazilla in terms of theology. However, this does not necessarily imply that the imams derive the theological concepts from the Mu'tazilla themselves. Rather, it simply implies just an adoption of the theological terminology of the time. There are Issues of agreement and disagreement between the two, as is evident in the works of our imams. There are also some works of our imams in which they refute some of the doctrines of the Mu'tazilla.

6. Mostly in Yemen and in Najran, Saudi Arabia. There are not many places outside of these where you can access Zaydi scholars. If you speak Arabic, I can refer you to some online classes.

7. According to Zaydi thought and theology, the Imam that is obligatory for everyone to obey can only be chosen from the descendants of al-Hasan and al-Hussein, peace be upon them. Some modern-day scholars have adopted the view that the imam outside of the Prophet's Descendants can be selected as long as he is just. However, this view is contradicted by the overwhelming consensus from the earlier generations of the Prophet's Descendants, upon them be peace.

8. According to Zaydis, although a woman cannot serve as an imam of the Ummah, she is nevertheless not restricted in being and serving as a jurist or a scholar of jurisprudence or theology or Quran. Unfortunately, no names of prominent Zaydi female scholars come to mind. However, women are not restricted in that respect.

Hopefully, this answers your questions! And Allah knows best!

IRS

1. We are referring to this book . 

3. These attributes are said to be allegorical, as we mentioned. The aforementioned Sayyid Imam al-Qaasim b. Muhammad, upon him be peace, said in his Al-Assaas that the position of "the majority of our imams" is that it refers to Allah's Knowledge. He said that there is a minority opinion of the imams that these two attributes refer to the attribute of Allah's Life due to the idea that these attributes exist in a living entity. However, as the imam argues, the opposite of these attributes (i.e. blindness and deafness) can also exist in a living entity. Also, if we were to take the position you mentioned (these attributes mean whatever befits Allah's Majesty), it would denote that Allah conveyed something nonsensical to humans that only He can understand. This would negate the whole purpose of Divine Revelation. 

4. I believe that this narration appears in Nahj al-Balaagha, which Zaydis accept. I'm not sure if I still understand the concept of Wahdat as-Siffat wa Asmaa, as you have explained. Maybe if you can explain it more, I could help.

In another post, we mentioned the unfortunate dearth of English Zaydi websites. However, if you can understand Arabic, I can send some. I can refer you to our Scribd site . I also read that there is an active Telegram page for Zaydiyya. Sorry I couldn't help more in this!

And Allah knows best!

IRS