A FORGOTTEN SECT : MUTEZİLE

What is Mutezile according to TDK?

A philosophy that denies fate and says "slaves are the creators of what they do," and that they separate from the people of circumcision on the attributes of God

The word mu'tazil, which is from the adjective odor of "separating away", means "going away, leaving and being drawn to a corner".

Opinions about the emergence of Mutezile

Hz. Because of the sorrows of some of the Companions after Osman's martyrdom
they are not involved in the political work to stay away from the environment of corruption, and therefore they are known as "mu'tazilah" in terms of lügat.

Also Hz. After Hasan renounced the caliphate and delivered the caliphate to Muawiya, Hz. It is also recorded that some Muslims who are beside Ali say that they are separated from Muawiya and other people and are connected to their homes and masjids and that "we are busy with wisdom and worship".

However, the majority of the scholars, Mu'tezile'nin formation as a sect in the future of the most important views of the first of the Hasan-el-Basri's taleebelerin first of those who bün. Ata (v. 131/748) and Amr bin. Ubeyd (v. 144/761).

According to Şehristani, someone came to Hasan-i Basri and said: "O imam! In our time there appeared a group who said that those who committed great sins were indeed infidels. According to them, it is a blasphemy which causes great sin to inflict on others. These are the survivors from the Third World. Another group, however, is in danger of ruling over the great sinners. According to them, there is no harm in sin, with faith, if there is no use of blessings (good works). These are the Murcians. Are you a sign of a faith in this matter? " Ata, without waiting for the answer that his teacher Hasan-i Basri would give to this issue, "I tell you that the one who committed the greatest sin is absolutely neither believer nor infidel. He is somewhere between two places (al-menzile beyne'l menzileteyn). He said, "Neither believers nor kâfirdir," he said, and then rose to the feet, leaving Hasan-i Basri's lesson,
He held a place for himself. Hasan-i Basrî said to him: "When we departed from us (i'dezele)", Vat and his colleagues on this account constituted the Muslim center of Mu'tazila in the sense of "separated".

The view that Hasan-el-Basri defended about the situation of the great sinner, although it caused the separation of Bin Ata from Hasan-el-Basri, is very close to Mutezile's view.
Some Sunni Islamic scholars, on the other hand, have argued that the Muslim name is the Arabic name of "Ferusim", a Jewish sect that is close to Mutezile on fate.

Growth and Collapse of Mutezile

Regardless of the origin of the homosexual name, it was a religious system that originated in Basra. The separatist ideas that emerged rapidly developed and even influenced some of the monotheists even in the time of the Umayyads. The Umayyad monarchs officially accepted this meshebi.
When the Umayyad state collapsed and the Abbasid Caliphate passed, significant developments were made in the case of Mutezile. In the period of Mahdi's caliphate, Mu'tazila began to gain the character of the Abbasids as an official denomination when he wanted to be redeemed from the method of struggle and from the power of piety.
Mu'tazilites increased their reputation when Kharun Rashd came to power. The caliph, who attaches great importance to the knowledge and persuasion power of the Mu'tazilî scholars, from Byzantium to China
to many regions.
Hijri 198-232, Miladi 813-846 years was the golden age of Mt. The fact that a caliph, especially Me'mun, formally established a sect of Mutezile enabled the idea of ​​ideas to spread among Muslims in a fundamental way.

This period, when Mu'tazila became state authority and official denomination, was a period in which the scholars of Sunnah of the People and the Muslim people ruled. The emperor rulers al-Me'mun, al-Mu'tasim and al-Vasik, who adopted the doctrine of Mu'tazila as the official view of the state, are not satisfied with this and the people are forced to accept these views through official organs. Especially, this period, in which Mu'tazi's view, which presupposes the creation of the Qur'an, has been tried to be forced by the state, is known as "mihne" in the history of Islamic sects. Basta Ahmed b. Hanbal (d. 241/855), a number of Islamic scholars who oppose formal thought, were convicted and tortured for their conduct.

Some kind of Inquisition continued after the "mihne" el-Me'mun, which became meaningful, in the periods of al-Mu'tasim and al-Vasik, increasing their violence.

Mu'tazila emerged as a defender of the free thought at the beginning, but was in the exact opposite position during the period of these caliphs. The bright period of Mu'tazila and therefore the "mihne" had ended with the death of al-Vasik and the passing of al-Mutawakkkil (247/861). The Mu'tazilite thought was fired from the state of the state, convicted in the time of al-Mutawakkil, and gradually began to grow. This denomination, then Hijri 4 century, the Shiite, and the Seljuk Sultani Tugrul Bey Buudh gulgule times, but the old reputation did not meet
Historical sources of sects show the importance of the "puzzle" hadith and the extreme importance of reasoning as the reasons for the collapse of Mu'tazila.

MUTEZILE'S BELIEFS SYSTEM

Mu'tezile tried to explain with certainty the subjects of metaphysics in the hereafter and the metaphysics which were found outside the field of mind and put a weight on the mind that could not be taken for granted.
When the only criterion is the mind, the Qur'an and circumcision in many subjects,
some beliefs that are incompatible with the principles of Ahl as-Sunnah
has emerged. Mu'tezile, the believers of Allah Teala in the Hereafter
and denied the intercession of the righteous, for the benefit of the slaves.
He argued that it is wajib to Allah to create things that are.

Mu'tazila is the first sect to organize the field of belief systematically.
From the beginning, Mu'tazila theologians have taken the basic principles of the Islamic religion
They have dealt with it under the heading of prosperity.

Tawhid: One and only in God's attributes, attributes and actions
tawhid, which means acceptance, constitutes the basis of usûl-u hamsen.

Justice: The issue of justice is the view of the Mutezile on the subject of fate. "He is not free in human beings." opposing the Cebriye sect, who embraces his view, believes that the Mutezile is "totally free in human beings". According to the principle of justice in mutezile belief, one creates his own filler himself. This is accomplished by a power of creation that God bestowed on us. They believe that Allah is not an intervention in the creation of the facts.

Va'd and Vaid: Whether a benefit will be delivered to someone in the future or
habere va'd that a harm from it will be removed,
or that it will be deprived of a benefit.
It called. The fact that Allah does not stop in His promise and promise,
It is not the case that it is not. Therefore, those who do good in the world
to punish sinners, "to be obligatory".
Repent of the great sins that He has done according to the commandments of Allah.
those who die are worthy of reward in the Hereafter, those who die without repentance from great sins
remains "eternal" in hell. But the punishment of these disbelievers
He is more shabby than his chastisement.

al-Menzile beyne'l-Menzileteyn: This is the basis of the great sinner,
it will not be unbeliever because there is no denial that requires disbelief,
because of sin, there is no place between them
will be found. Mu'tezile said that this person is fasık
It qualifies. If Fasik died without repent, he would be in hell forever
It remains.

Emr-i bi'l ma'rûf and nehy-i anil münker: to order good and to avoid evil. According to this principle of the missionary sect, the person should be called to the good in the matters of the faith and in the matters of the working, and should be warned against the evil spirits and evil. In this essential way, the members of Mutzile sect have been discussing with many different opinions, sectarian and faithful people for many years, and sometimes violence and fighting have also been involved in discussions.

According to the Mu'tazila sect, one who does not believe in one or more of these five basic principles can not be Mu'tazili.

RESULT

In the history of Mutazile Kelâm, he pursued a mental system and became a representative of free thinking. As a matter of fact, to deal with philosophy and begin to deal with philosophy in Islamic philosophy has started with Mutezile. thanks to the commercial and political liaison
They became aware of Greek culture.

Again, interpretation activities in the history of Islamic thought,
in the order in which he was in power. The Mutalist Caliph protects the knowledge and knowledge of Me. In his time, Islamic world has become a reformist move based on reason.

Mutazile explained the principle of Tawheed in a mental way. He said that Allah is one, not only because the Qur'an is written, but also by reason.

Based on the Mutazile Tawhid system, Allah has suggested that He will not see in the Hereafter. Because, according to them, the sight of Allah is to mean the image of the body.
Allah is; (if not covered by something that would be in a lower state, for example from god sex); nothing is the wife and so on.

One of the most important innovations that Mutezile brought to Islamic thought is that man creates his own action himself. Before Mutezile this idea had not yet become a system. Acting on the principle of "justice", Mutla has declared that Allah leaves people free in their wills. According to them, in order that Allah may give punishment or reward in the Hereafter, they must have done the actions of the people with their own will.

Mutezile's defense of such a thought is that in the history of Islamic thought
had important consequences:

The political arena administrators were reminded that they would be responsible for their actions. Thus the Mutezile was in an attempt to put an end to arbitrary rule and to fulfill social justice. As a result of Mutezile's justice principle, individual initiative was given considerable importance. Muslims were trying to prevent the mentality of putting everything into God and the destiny. In short, a person who thinks that he or she has created his own deed, will be saved from laziness according to Mutezile.

The essence of conscience, Mutezile, is that some of its arms are flooding some claims
an important thought that helps develop the mind and the
should be said to have installed the system.