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Mu`tazila ((アラビア語:المعتزلة) ') is a school of Islamic theology based on reason and rational thought〔(Ash'ariyya and Mu'tazila )| muslimphilosophy.com | NEAL ROBINSON | 1998〕 that flourished in the cities of Basra and Baghdad, both in present-day Iraq, during the 8th–10th centuries. The adherents of the Mu`tazili school—known in the English language as "Mu`tazilites"—are best known for their denying the status of the Qur'an as uncreated and co-eternal with God,〔Abdullah Saeed. ''The Qur'an: an introduction''. 2008, page 203〕 asserting that if the Quran is God's word, logically God "must have preceded his own speech". The philosophical speculation of the Mu'talities centered around the concepts of divine justice and divine unity. The school worked to resolve the theological "problem of evil", i.e. how to reconcile the justice of an all-powerful God with the reality of evil in the world. It believed that since God is Just and Wise, He cannot command what is contrary to reason or act with disregard for the welfare of His creatures.〔Al-Shahrastani, ''al-Milal,'' pp.31 f〕〔Al-Baghdadi, ''Usul al Din'', pp.150f〕 The Mu`tazila believed that good and evil were not determined by revealed scripture or interpretation of scripture, but rational categories that could be "established through unaided reason";〔〔Al-Baghdadi, A.Q.,''Usul al Din,'' Istanbul, 1928, pp.26f〕〔Al-Shahrastani, M.,''al-Milal wa'l-Nihal'', London, 1892, p.31〕〔al-Ash'ari, ''Maqalat'', p.356〕 because knowledge was derived from reason, reason was the "final arbiter" in distinguishing right from wrong.〔Oussama Arabi. ''Studies in modern Islamic law and jurisprudence''. page 27-8〕 The Mu`tazili school of Kalam posited that the injunctions of God are accessible to rational thought and inquiry, and that it is reason, not "sacred precedent", that is an effective means of determining what is just, and obligatory in religion.〔 The movement emerged in the Umayyad Era, and reached its height in the Abbasid period. After the 10th century, the movement declined. It is viewed as heretical by some scholars in modern mainstream Islamic theology for its tendency to deny the Qur'an being eternal, and to allow for the possibility of free will and thus opposing the strict determinism of mainstream thought. In contemporary jihadism, supposed allegations of being a mu`tazili have been used between rivalling group as a means of denouncing their credibility.〔 The North African "Institute for the Faith Brigades" denounced Bin Ladin's "misguided errors" and accused Abu Hafs al Mawritani, a leading figure in Al-Qaeda's juridicial committee, of being a Mu'tazilite. B. Liam 'Strategist and doctrinarian jihadis' in: ''Fault Lines in Global Jihad: Organizational, Strategic, and Ideological Fissures'', ed. Assaf Moghadam, Brian Fishman, Publisher Taylor & Francis, 2011, page 81, ISBN 1136710582, 9781136710582〕 ==Name== The name ''muʿtazili'' is derived from the reflexive stem VIII (''iftaʿala'') of the triconsonantal root ع-ز-ل "separate, segregate" (as in ''iʿtazala'' "to separate (oneself); to withdraw from".〔e.g. in Quran 18:16, 19:48 and 4:90). According to Sarah Siroumsa, "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. Ibn Manzur, Lisan al-'Arab, s.v oy.':/ : wensirck, Concordance a indices de la tradition musulmatle, vol Iv, p. 11)7. '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," http://pluto.huji.ac.il/~stroums/files/MuTazila_Reconsidered.pdf 〕 The name is derived from the founder's "withdrawal" from the study circle of Hasan of Basra over a theological disagreement: Wāṣil ibn ʿAṭā' asked about the legal state of a sinner: is a person who has committed a serious sin a believer or an unbeliever? Hasan answered they remain a Muslim. Wasil dissented, suggesting that a sinner was neither a believer nor an unbeliever, and withdrew from the study circle. Others followed to form a new circle, including ʿAmr ibn ʿUbayd. Hasan's remark, "Wāṣil has withdrawn from us", is said to be the origin of the movement's name. The group later referred to themselves as ''Ahl al-Tawḥīd wa l-ʿAḍl'' (, "people of unity and justice", and the name ''muʿtazili'' was in origin used by their adversaries. The verb '' i'tizal '' is also used to designate a neutral party in a dispute (as in "withdrawing" from a dispute between two factions). According to the ''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, ʿUthmān (656). Those who would neither condemn nor sanction ʿAlī or his opponents but took a middle position were termed the Muʿtazilah." Nallino (1916) argued that the theological Mu'tazilism of Wasil and his successors was merely a continuation of this initial political Mu'tazilism.〔(Mutazilah ) at the Encyclopædia Britannica Online. Accessed 13 March 2014. Some of the Companions of Muhammad such as Sa`d ibn Abi Waqqas and Abdullah ibn Umar were neutral in the dispute between ʿAlī and his opponents (Muawiyah I). ''Encyclopaedia of Islam'' (s.v. "Mu'tazila" ), Koninklijke Brill NV, Leiden, The Netherlands (1999): "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."〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mu`tazila」の詳細全文を読む スポンサード リンク
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