TİB862 Kalam School of Mutazılah

Information

Course Goal / Objective

The science of theology emerged with the formulation of the thoughts of the members of the Mu'tazilites, a group of people who came together believing in the necessity of meeting this need and acting in line with the same purpose; it was formed as a branch of science that deals with all problems within the scope of belief.

Course Content

Muslims had confronted many religions and ethnic cultures, mainly Christianity, Judaism and Zoroastrianism, when they controlled 3the regions of Iraq and Sham. They entered in cultural interaction by founding new cities such as Basrah and Kufa in this region and by moving to the settled life. The fact that they felt the need to define their beliefs led them to look for various theological discourses. In this search, the followers of Islamic theological school of Mu’tazilah succeded under the leadership of Wasil b. ‘Ata and ‘Amr b. ‘Ubaid who were the pupils of Hasan alBasri. The Mihna events made a negative impact on the Mu’tazilah which emerged through scholars such as Abu’l-Hudayl al-Allaf, Bishr b. Mu’tamir and an-Nazzam. This resulted with a period of weakenning. Even the efforts of Abu Ali al-Djubbai, his son Abu Hashim and Abu’l-Qas m al-Ka’bi could not stop this `falling down`. The state of Khwarazmshahs became the last castle of Mu’tazilah, and afterwards `pure` Mu’tazilah school disappeared with the last blow of Mughal invansion

Course Precondition

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Resources

Câhiz, el-Beyân ve’t-tebyîn (nşr. Abdüsselâm M. Hârûn), Kahire 1975, I, 23. a.mlf., Kitâbü’l-Ḥayevân, II, 115-116; IV, 206; V, 53, 199-202. İbn Kuteybe, el-Maʿârif (Ukkâşe), s. 483, 625. a.mlf., Teʾvîlü muḫtelifi’l-ḥadîs̱ (nşr. M. Zührî en-Neccâr), Kahire 1386/1966, s. 5, 128-130. a.mlf., ʿUyûnü’l-aḫbâr, I, 209, 337. Hayyât, el-İntiṣâr, s. 13-14, 17, 33-36, 43-44, 46-47, 97, 118-120, 126-127, 134, 237; ayrıca bk. A. Nasrî Nâdir’in mukaddimesi, s. 52. İbnü’r-Râvendî, Kitab Fadihat al-Mu‘tazilah (nşr. ve trc. Abdul-amir al-A‘asam), Beyrut-Paris 1975-77, s. 154, 164. Nevbahtî, Fıraḳu’ş-Şîʿa, s. 5. Taberî, Târîḫ (Ebü’l-Fazl), IV, 494, 496-497; V, 142, 164, 193. Ebü’l-Kāsım el-Belhî [Kâ‘bî], el-Maḳālât: Ẕikrü’l-Muʿtezile (nşr. Fuâd Seyyid, Fażlü’l-iʿtizâl ve Ṭabaḳātü’l-Muʿtezile içinde), Tunus 1393/1974, s. 64, 70-71, 105-119. İbn Düreyd, el-İştiḳāḳ, I, 213-214. Eş‘arî, Maḳālât (nşr. H. Ritter), İstanbul 1929-30, s. 31, 155-156, 227, 249, 272-273, 513, 576. Mâtürîdî, Kitâbü’t-Tevḥîd (nşr. Bekir Topaloğlu – Muhammed Aruçi), Ankara 1423/2003, s. 679.

Notes

Câhiz, el-Beyân ve’t-tebyîn (nşr. Abdüsselâm M. Hârûn), Kahire 1975, I, 23. a.mlf., Kitâbü’l-Ḥayevân, II, 115-116; IV, 206; V, 53, 199-202. İbn Kuteybe, el-Maʿârif (Ukkâşe), s. 483, 625. a.mlf., Teʾvîlü muḫtelifi’l-ḥadîs̱ (nşr. M. Zührî en-Neccâr), Kahire 1386/1966, s. 5, 128-130. a.mlf., ʿUyûnü’l-aḫbâr, I, 209, 337. Hayyât, el-İntiṣâr, s. 13-14, 17, 33-36, 43-44, 46-47, 97, 118-120, 126-127, 134, 237; ayrıca bk. A. Nasrî Nâdir’in mukaddimesi, s. 52. İbnü’r-Râvendî, Kitab Fadihat al-Mu‘tazilah (nşr. ve trc. Abdul-amir al-A‘asam), Beyrut-Paris 1975-77, s. 154, 164. Nevbahtî, Fıraḳu’ş-Şîʿa, s. 5. Taberî, Târîḫ (Ebü’l-Fazl), IV, 494, 496-497; V, 142, 164, 193. Ebü’l-Kāsım el-Belhî [Kâ‘bî], el-Maḳālât: Ẕikrü’l-Muʿtezile (nşr. Fuâd Seyyid, Fażlü’l-iʿtizâl ve Ṭabaḳātü’l-Muʿtezile içinde), Tunus 1393/1974, s. 64, 70-71, 105-119. İbn Düreyd, el-İştiḳāḳ, I, 213-214. Eş‘arî, Maḳālât (nşr. H. Ritter), İstanbul 1929-30, s. 31, 155-156, 227, 249, 272-273, 513, 576. Mâtürîdî, Kitâbü’t-Tevḥîd (nşr. Bekir Topaloğlu – Muhammed Aruçi), Ankara 1423/2003, s. 679.

Course Learning Outcomes

Relation with Program Learning Outcome

Week Plan

Student Workload - ECTS