Our study has aimed to focus on the theological views of Qādī Abd al-Jabbār (d. 415/1025) within the scope of the differentiation of Mu‘tazilite thought. In this context, Qādī Abd al-Jabbār, whose conception of faith we have examined as an example under the principle of al-manzilah bayna al-manzilatayn of his school, differs from his Salaf scholars in some aspects, and most important of all, he is in the comments that try to restatement his school’s conception of faith. In addition to the books of al-Mughnī, al-Mukhtasar fī Usūl al-Dīn, Fadl al-I‘tizāl, Kitāb Usūl al-Khamsah, Sharh al-Usūl al-Khamsah besides Mutashabih al-Qur’ān and Tanzīh al-Qur’ān ‘an al-Maṭāin whom he wrote about the field of Kalām and while the role of the school of conveying his theological knowledge is obvious, what his work named as al-Amalī, which is referred to himself, but gives weight to the evidence of hadiths in the explanation of his theological views, includes different perspectives. In this context, in the definition of faith, Qādī Abd al-Jabbār’s opinions on issues such as confession with language, doing with limbs, and the belief of the heart, his putting supererogatory practices into play in the nature of faith, mentioning the relationship between faith and doing at every opportunity, explanations regarding the possibility of increase or decrease in faith, an exception in faith and the faith of muqallid are generally understood. It can be revealed and examined from the works of Kalām. In this paper, we dedicate to the study of the narrations about faith in the work called al-Amalī, which emphasizes on the importance of hadiths and supports the five principles of his school (al-Usūl al-Khamsah) with the comments he brought to some selected hadiths. It is understood that in the context of worship and obedience within the scope of the definition of faith, Qādī Abd al-Jabbār differed from the Jubbāis and turned to the line of Abū al-Huzayl al-Allāf. In our opinion, the most important example of differentiation is the hadith narrations that he used as evidence for his definition of faith and their explanation. Accordingly, Qādī’s views on the definition and nature of faith seem to be adorned with mystical interpretations rather than theological depth and competence. This is a situation that we care about to express the original value of our work. It is understood that he adopted a holistic understanding of faith with an emphasis on belief, worship, and morality. The effect of al-Amalī on the conception of faith of Qādī Abd al-Jabbār, and thus the potential to offer new perspectives on the relationship between Mu‘tazilite theology and thought of Sufism, points to the points where it differs from its Salaf scholars. Thus, not only theology but also the accumulation of Sufism of Mu‘tazilite thought will be re-examined from some aspects. During our study, after the views of Qādī Abd al-Jabbār were presented with a descriptive and objective attitude, his ideas were examined with comparative and analytical methods.
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Jul 11, 2024
Yuliana Nurfalina + 1
Open Access