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    Rkud 4142 (Group 4)

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    Wāṣil ibn 'Āṭā emphasized human reason and free will and argued that reason guides moral choices and understanding revelation. He believed one can comprehend the Quran and Sunnah through reason alone. On grave sinners, he took an intermediate position between views that they are believers or unbelievers, arguing they are neither. This became the basis for Mu'tazilite principles on reason and revelation.

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    Rkud 4142 (Group 4)

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    Wāṣil ibn 'Āṭā emphasized human reason and free will and argued that reason guides moral choices and understanding revelation. He believed one can comprehend the Quran and Sunnah through reason alone. On grave sinners, he took an intermediate position between views that they are believers or unbelievers, arguing they are neither. This became the basis for Mu'tazilite principles on reason and revelation.

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    RKUD 4142 (GROUP 4)

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    Wāṣil ibn 'Āṭā emphasized human reason and free will and argued that reason guides moral choices and understanding revelation. He believed one can comprehend the Quran and Sunnah through reason alone. On grave sinners, he took an intermediate position between views that they are believers or unbelievers, arguing they are neither. This became the basis for Mu'tazilite principles on reason and revelation.

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    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    5 views20 pages

    Rkud 4142 (Group 4)

    Uploaded by

    hasankamal24
    Wāṣil ibn 'Āṭā emphasized human reason and free will and argued that reason guides moral choices and understanding revelation. He believed one can comprehend the Quran and Sunnah through reason alone. On grave sinners, he took an intermediate position between views that they are believers or unbelievers, arguing they are neither. This became the basis for Mu'tazilite principles on reason and revelation.

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    of 20

    Mu’tazilah on

    Reason & Revelation


    “ A FOCUS ON WĀṢIL IBN ‘ĀṬĀ”

    RKUD 4142 Philosophy & Ilm al-Kalam Group 4


    Group Members

    NURUL KHADIJA BINTI RODZUAN (2110904)

    ZULAIKHA BINTI MOHD RAZALI (2117348)

    QURRATUL AIN BINTI KHALID (2010092)

    TASNEEM NAILOUFAR BINTI MOHD SAYYIDI (2115286)


    02
    01 BIOGRAPHICAL &
    INTRODUCTION INTELLECTUAL
    BACKGROUND

    T a b l e o f Co n t e nt
    04
    03
    REASON AND REVELATION: CONCLUSION
    WĀṢIL’S IMPACT ON
    MU‘TAZILITE THEOLOGY
    INTRODUCTION
    The first rationalist theological school in the history of
    Islamic thought, emerged in the early centuries of Islam.
    Originating in Basrah and later flourishing in Baghdad,
    particularly during the caliphate of al-Ma’mun from 813 to
    833 CE
    Interpreted the dogmas of religion in the light of human
    reason, which contradicted mainstream Muslim beliefs.
    Reason as their primary source of knowledge, followed by
    revelation, Quran and Sunnah.
    Wāṣil ibn ʿAṭā, who is widely recognized and credited as
    the founder of the Mu’tazila school
    how he influenced the development of Mu’tazilah's
    distinctive approach to reason and revelation.
    Biographical &
    Intellectual
    background
    BIOGRAPHY
    Abu Hudhaifah Wāṣil Ibn ʿĀṭā’ Al-ghazzāl,
    born around 700 (80 AH) in Medina, and
    passed away in Basrah in 748 (131 AH)
    A prominent Muslim theologian and jurist
    He initially studied under Abu Hashim
    `Abd Allah ibn Muhammad ibn
    al‑Hanafiyyah, the grandson of Ali, which
    provided him the foundation in various
    Islamic teachings.
    He later travel to Basra in Iraq to study
    under Hasan of Basra (one of the Tabi‘in)
    and engaged with other influential
    religious figures who lived there.
    He was unafraid to have a different opinion
    from his own teacher, if according to him
    the thought is not in accordance with his
    vision.
    This bold approach is particularly evident
    in his view of the 'manzilah bayna
    manzilatayn' issue.
    In Basra he began to formulate the
    ideologies that led to the Muʿtazilite school
    These rational thought of his, stemmed
    from conflicts and theological debates
    intertwined with politics at that time.
    His work include: Kitab al‑Manzilah baina
    al‑Manzilatain, Kitab al‑Futya, Kitab fi al-
    Tauhid wa al-‘Adl, and many more.
    His experiences with the complexities of
    theology and politics of his time provided
    the foundation for Mu'tazilah’s focus on
    reason and revelation.
    Wāṣil’s exposure to the intellectually
    stimulating environment in Basra were
    crucial in shaping his rational thought
    which later also shaped the foundational
    principles of Mu'tazilah.
    WĀṢIL’s FOUNDATIONAL
    TEACHINGS

    the denial of God’s human free the Intermediate Position Unestablished


    attributes will of Grave Sinners errors
    Wāṣil ibn ‘āṭā Wāṣil asserts A person who The belief suggests
    emphasizes the that individuals commits major sins is that one party was
    fundamental distinction have the ability not considered a in error among the
    between God's essence to choose sincere believer, but if opposing parties in
    and creatures, rejecting between good they believe in the the Battle of Siffin
    eternal qualities and and evil, making Islamic faith, they are and among
    stating that God's them not unbelievers and Uthman's
    perfection stems directly accountable for face mild assassinators and
    from His essence. their actions. punishment. allies.
    While we acknowledge that Wāṣils theological ideas initially was
    rather in an unsystematic fashion and did not fully address the
    complexities of divine attributes, it is important to recognize the
    pioneering nature of his thoughts

    Wāṣil’s students played a role in further refining and expanding


    upon these ideas. Exp: Abu al‑Hudhail `Allaf, his indirect student.

    While Wāṣils doctrinal formulations may have been unsystematic


    during his time they provided coherence to the Muʿtazilah faction
    as a religious sect
    Contribution to Islamic Thought

    gathered many devoted believers and sent


    Islamic Society missionaries to spread Mu’tazilah thoughts.

    It challenged prevailing Greek philosophies and


    other foreign elements and influenced the
    emergence of other theological schools; Ashariites
    Islamic History
    school.
    initially met with resistance, but eventually played
    a role in shaping the beliefs of Islamic reformers in
    the 19th and 20th centuries.

    Intellectual His thought, which focusing on reasoning in


    religious matters has provided a framework to
    Tradition
    address contemporary challenges.
    Relevance to
    present times
    In the field of science and technology,
    Wāṣil ibn ‘āṭā ’s thoughts are far more
    relevant when compared to the ideas
    of other schools of thought.
    freedom to use reason as human
    superiority.
    The power of reason that was
    advocated by Wāṣil ibn ‘āṭā , remains a
    pertinent aspect to address current
    issues.
    Reason and
    Revelation:
    Wāṣil’s Impact
    on Mu‘tazilite
    Thought
    Wāṣil's Perspective on
    Reason and Revelation
    Understanding
    Human Capacity Role of Reason
    Revelation
    Wāṣil emphasized the capacity of A central aspect of Wāṣil’s thought
    Wāṣil highlighted the significance
    human beings to think and choose was that reason functions as a guide
    of reason and rational inquiry in
    which distinguish humans from other for moral choices and actions. He
    understanding God’s will and the
    entities in the world. He justified this contends that reason plays a crucial
    principles of Islam. He argued
    stance by asserting that reason is role in human accountability for
    that through reason alone, one
    essential for determine between actions. He stressed the role of
    can recognize the Quran and
    what is right and wrong, and without reason in comprehending revealed
    Sunnah as revealed sources.
    reasoning, one cannot differentiate sources, considering human reason
    between good and bad. as a gift to interpret divine
    teachings; quran and hadith.
    Analysis of Wāṣil's Thought on
    "The Issue of Grave Sinner"

    Before Wāṣil ibn ‘Āṭā’s stance, there were already three different opinions on the issue.
    Khawarij believed that one who committed major sin was no longer a believer and hence
    had to be treated as unbeliever. Murji’ah believe that the grave sinner is still believer in all
    sense, because committing a major sin is nothing to do with his faith. Ahl al-sunnah believe
    that the grave sinner is still believer but by committing such sin his faith would weaken until
    he repents.

    Wāṣil ibn ‘Āṭā had come up with a new moderate opinion which is one who commits a
    grave sin is neither a believer nor an unbeliever but occupies an intermediate position as
    fasiq. On this very account, that Wasil withdrew himself from Imam Hasan al‑Basri and
    earned the title ’Mu'tazilah’.

    This doctrine stipulated that grave sinners would be expelled from the circle of the believers
    but would nevertheless not be counted among the disbelievers. Those who were in this state
    in between would receive permanent punishment but lighter than that of disbelievers.
    Analysis of Wāṣil's Thought on
    "The Issue of Grave Sinner"
    His belief is that the expression “true believer” is one which means praise. The person who
    commits grave sins can never deserve such praise; therefore, he cannot be called a true
    believer because faith requires obedience to God, not just confession and justification. Such
    a person has, nevertheless, still believe in the Islamic faith and believe that God alone is
    worthy of being worshipped; therefore, he also cannot be regarded as an absolute unbeliever
    either.

    Only, if he dies before repenting, he will be put in hell and remain in it forever, because in the
    afterlife there are only two options, namely heaven and hell. Believers go to heaven and
    unbelievers go to hell. But, a fasiq person is sent to hell, only the punishment is lighter than a
    kafir. It seems that he wants to encourage people not to underestimate sinful acts, especially
    major sins.

    The issue of ‘Manzilah bayna manzilatayn’ was purely an intellectual discourse and not even
    based on evidence from Qur’an or Sunnah and it becomes the first seed on the basis of
    which all later principles of Mu‘tazilah had evolved.
    Mu'tazilah's Stand on
    Reason and Revelation

    Reconciliation Freedom of Stand on


    Intellectual
    of Reason and Priority to Reason Thought Revealed Sources
    Commitment
    Revelation
    They question They insist on the In the 2nd and 3rd Their approach in
    They viewed reason as
    established beliefs obligatory nature of centuries of Hijrah, they interpreting Qur’anic
    the ultimate arbitrator of
    reflected their preference theoretical knowledge were pioneers in verses was influenced by
    right and wrong,
    for reason over tradition. gained through reasoning, advocating human free their five principles as a
    reconciling it with divine
    They sought an emphasizing that will and freedom of guide to determine the
    revelations. They viewed
    intellectually grounded understanding the thought. They asserted intended meaning of
    revelation not as
    understanding of Islam, existence and oneness of that human reason can these verses. The same
    contradictory but as a
    questioning traditional God, while supported by rule on matters of Halal goes with prophetic
    supplement to reason,
    practices to arrive at a revealed sources, can only and Haram, which hadiths. They judge
    positioning reason as the
    more reasoned be comprehended contradicted with hadiths with reason as
    primary source of
    interpretation of religious through human reason, traditional Sunni they asserted that
    knowledge and
    scriptures. justifying their hierarchy of legislative human reasoning could
    evidence.
    prioritization of reason. sources. override certain hadiths.
    Conclusion
    In summary, Wāṣil's profound
    influence on Mu‘tazilite theology laid
    the groundwork for a rationalistic
    interpretation of Islam, prioritizing
    reason alongside revelation and
    challenging established norms in
    pursuit of an intellectually rooted
    understanding of religious principles.
    References
    Amilah Awang Abd Rahman, Between the Classical Mu’tazilites and Neo-Mutazilites: An Analysis of Harun Nasution’s Modern Islamic
    Thought in Indonesia, Journal of Nusantara Studies, Vol. 5(1), 2020. http://dx.doi.org/10.24200/jonus.vol5iss1pp336-355

    Mir Valiuddin. A History of Muslim Philosophy Volume 1, Book 3, Chapter 10: Mu’tazalism”, Al-Islam.org, n.d. https://www.al-islam.org/history-
    muslim-philosophy-volume-1-book-3/chapter-10-mutazalism#8-al%E2%80%91jubbai

    Muhammad Kamal. Mu’tazilah: the rise of Islamic Rationalism. Australian Rationalist, 62(Autumn), 2003. http://hdl.handle.net/11343/34082

    Nazeer Ahmed. “Wasil ibn Ata”, islamstory, May 30, 2016. https://islamstory.com/en/artical/22491/Wasil-ibn-Ata

    P.S. Syed Masood Jamali, Khalid Wheed. Mu‘tazilah, The First Rationalist School of Thought in Islamic History: A Critical Study of Its
    Ideology And Approach. Hamdard Islamicus, Vol. 43(4), 2021. https://doi.org/10.57144/hi.v43i4.63

    T. Editors of Encyclopaedia. "Wāṣil ibn ʿAṭāʾ." Encyclopedia Britannica, January 1, 2023. https://www.britannica.com/biography/Wasil-ibn-Ata

    “Washil bin Atha’: Sang Penggagas Ilmu Klam dari Kaum Mu’tazilah”, Madrasah Digital, December 7, 2021.
    https://madrasahdigital.co/tadarus-tokoh/8990/

    Zanimal. Mu’tazilah Dalam Lintasan Sejarah Pemikiran Islam, Tarikhuna: Journal of History and History Education, Vol. 3(1), 2021.

    Zayyanu Altine, Adam Yusuf Adam. An Analysis of the Emergence, Development and Doctrines of the Mu’tazilites in The Light of Islamic
    Perspectives. Bangladesh: South Asian Research Journal of Humanities and Social Sciences, Vol. 1(1), 2019.
    Thank
    you

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