Mu'tazila - Historical Background of The Origin of Mu'tazilis

Historical Background of The Origin of Mu'tazilis

In order to understand the origin of the Mu'tazili, it is necessary to know the historical background of the social, religious and political conditions of that time.

Muhammad and his early companions, the Sahabah, always insisted on the concept of the Sovereignty of Allah, and the freedom of human will, based on the doctrine that man would be judged by his actions. These teachings were uppermost in the subsequent early Islamic empire.

However, according to one view, due to public hatred after the tragedy of Battle of Karbala, the sack of Medina, and many political blunders committed by the Umayyad Caliphate, they were in need of a theory of Predestination (see Predestination in Islam ), fatalism (jabr), that "a man is not responsible for his actions which proceed from God". So with their help a school of thought was emerged and was called "JABRIA". The founder of this school of thought was Jahm bin Safwan. He maintained " that man is not responsible for any of his actions which proceed entirely from God" According to Al-Shahrastani, the Jabarias were divided into three sects, 1, the Jahmia, 2, the Najjaria, and 3, the Zirdria. The Arabs of pre Islamic days also believed in this concept, so it was easy for them to accept these ideas.

This concept was challenged by Ma'bad al-Juhani, Eunas al-Aswari, and Gilan Dimishki, and there emerged a school of thought known in the history of Muslim philosophy, as "QADRIA" who believed in "Qader", i.e., Fate - the theory of freedom of human will, based on the doctrine that man would be judged by his actions. These persons were put to death by the Umayyad Caliphate for heresy. After them there were many followers of them. The founder of Mu'tazili, Abu Huzaifa Wasil ibn Ata al-Ghazzal, are believed to labeled at Mu'tazilites.

It is also said that this school also emerged as a reaction against the Kharijites on the one hand, and the Shia on the other hand. According to Encyclopædia Britannica, "The name first appears in early Islāmic history in the dispute over ʿAlī’s leadership of the Muslim community after the murder of the third caliph, Hazrat ʿUthmān (656). Those who would neither condemn nor sanction Hazrat ʿAlī or his opponents (Muawiyah I) but took a middle position were termed the Muʿtazilah.".

It is also maintained that Mu'taziltes descend from the followers of some of the Companions; Hazrat Sa'd ibn Abi Waqqas, Hazrat `Abd Allah ibn `Umar, etc. who were neutral in the dispute between Hazrat ʿAlī and his opponents (Muawiyah I). For details please see;. "It is an explanation of this kind which today, in particular as a result of the studies undertaken by Nallino (Sull'origine del nome dei Mu'taziliti, in RSO, vii ), is generally accepted: i'tizal would designate a position of neutrality in the face of opposing factions. Nallino drew support for this argument from the fact that at the time of the first civil war, some of the Companions('Abd Allah b. 'Umar, Sa'd b. Abi Waqqas, etc.), who had chosen to side neither with 'Ali nor with his adversaries, were for this reason called mu'tazila. He even drew the conclusion that the theological Mu'tazilism of Wasil and his successors was merely a continuation of this initial political Mu'tazilism; in reality, there does not seem to have been the least connection between one and the other. But, in its principle, this explanation is probably valid."

According to Sarah Slroumsa "The verb i'tazala means "to withdraw", and in its most common use, as given in the dictionaries and attested in Hadith literature, it denotes some sort of abstinence from sexual activity, from worldly pleasures, or, more generally, from sin. 'Amr taught his followers to be "the party which abstains" (i.e., from evil: al-firqa al-mu'tazila), asceticism was their most striking characteristic. They were given the name "Mu'tazila" in reference to their pious asceticism, and they were content with this name,"

This school of thought emerged as a reaction to political tyranny; it brought answers to political questions, or questions raised by current political circumstances. The philosophical and metaphysical elements, and influence of the Greek philosophy were added afterward during the Abbasid Caliphate. The founders of the Abbasid dynasty strategically supported this school to bring political revolution against Umayyad Caliphate. Once their authority established, they also turned against this school of thought.

1. Al-Milal wa al-Nihal, by Al-Shahrastani
2. The Spirit of Islam by Justice Syed Ameer Ali
3. Iqbal ka Ilm-ul-Kalam, Ali Abbas Jallalpuri.