Mu'tazilism is an Islamic theological school primarily known for its rationalist approach, which flourished in the cities of Basra and Baghdad.

The founder of the Mu'tazila school, Wasil ibn Ata, advocated for the doctrine that the Quran is uncreated and co-eternal with God.

The Mu'tazila school developed its rationalist theology around the fundamental principles of God's oneness, divine justice, and the concept of human free will.

The name 'Mu'tazili' was initially adopted by the adherents of the school to signify their commitment to monotheism and justice.

The theological dispute between Wasil ibn Ata and Hasan al-Basri concerned the legal status of a Muslim who had committed a serious sin, leading to Wasil's 'withdrawal'.

Which two cities are primarily identified as the flourishing centers of Mu'tazilism in early Islamic history?

Who is recognized as the founder of the Mu'tazila school of theology?

Which of the following was NOT one of the three fundamental principles around which the later Mu'tazila school developed its rationalist theology?

How did Mu'tazilites fundamentally differ from a common Sunni position regarding the Quran?

What is the etymological origin of the name 'Mu'tazili'?

How did the founder, Wasil ibn Ata, contribute to the naming of the Mu'tazila movement?

What name did the Mu'tazila group later use to refer to themselves?

According to Sunni sources, when and where did Mu'tazili theology originate?

Who is considered the theologian who systematized and formalized Mu'tazilism in Basra, a few generations after its founders?

Mu'tazilism addressed the problem of evil by asserting that God directly wills all suffering to test humanity, thus emphasizing divine omnipotence over human responsibility.

The Mu'tazila believed that human intelligence and reason were crucial for understanding religious principles and establishing categories of good and evil.

Mu'tazilis were accused by rival schools of giving absolute authority to extra-Islamic paradigms like Greek philosophy, an accusation they largely embraced.

According to Mu'tazili theology, children who suffer are destined for Paradise as compensation, regardless of their parents' beliefs.

The Mu'tazili principle of 'The Promise and the Threat' asserts that God's promises are unwavering, but His warnings can be altered based on human repentance.

The 'Intermediate Position' (Al-Manzilah bayn al-manzilatayn) classifies Muslims who commit grave sins and die unrepentant as 'kafirs' (non-believers).

Mu'tazilites believed that human reason alone is sufficient to discern all aspects of right and wrong, making revelation largely redundant for moral guidance.

The 'first obligation' for adults in Mu'tazilism is to use their intellect to ascertain God's existence and attributes, even without prior encounter with a messenger or scripture.

Ibrahim an-Nazzam, a Mu'tazili scholar, argued that God could order or permit a sin if it served a greater divine purpose.

Abd al-Jabbar explained that God does not commit ethically wrong acts because He is all-knowing of their immorality and is absolutely self-sufficient without them.

According to Mu'tazilism, what is the primary source of evil in the world?

According to al-Khayyat and Abu al-Hudhayl, which of the following is one of the five basic tenets of the Mu'tazilite creed?

How do Mu'tazilis explain the existence of suffering and inequality in the world in light of Divine justice?

What is the Mu'tazili view on the fate of children who suffer, including those of non-believers?

What does the Mu'tazili principle of 'The Promise and the Threat' (al-wa'd wa l-wa'id) assert about God's commitments?

In Mu'tazili theology, what is the 'Intermediate Position' (Al-Manzilah bayn al-manzilatayn) for a Muslim who commits grave sins and dies without repentance?

What was the Mu'tazila's methodology of interpretation for scripture?

What is considered the 'first obligation' for adults with full mental faculties according to Mu'tazilism?

How did the Mu'tazili view of the 'first obligation' ('al-nazar') differ from other Muslim theologians?

What was Ibrahim an-Nazzam's stance on God's commands regarding sin?

Early Mu'tazilites accepted Hadith as a primary source of certain knowledge, provided the chain of transmitters (isnad) was strong.

Wasil ibn Ata believed a report's veracity required four independent transmitters, drawing inspiration from juridical notions of multiple witnesses.

Ibrahim an-Nazzam was known for his profound skepticism, rejecting the trustworthiness of both single and 'mutawatir' Hadith reports, as well as consensus ('ijma').

What was the Mu'tazili stance on the validity of Hadith reports?

What was Wasil ibn Ata's criterion for the veracity of a report, concerning the number of transmitters?

What was Ibrahim an-Nazzam's broader skepticism regarding Hadith and consensus ('ijma')?

The Mu'tazila movement reached its political peak during the Umayyad Caliphate, where its doctrine was briefly enforced as state policy.

Abu al-Hasan al-Ash'ari, the founder of the Ash'ari school, was a former Mu'tazili who later became a prominent opponent of Mu'tazili theology.

Caliph al-Ma'mun initiated the 'mihna', an 18-year period of religious persecution where Mu'tazila doctrine was enforced as state policy.

Ahmad ibn Hanbal willingly accepted and propagated the Mu'tazila creed during the Mihna to avoid imprisonment and torture.

The Mihna policy was reversed by Caliph al-Mutawakkil in 851 CE, who sought to restore traditional Muslim faith and his legitimacy.

The Aghlabids in Ifriqiya were among the dynasties that adhered to Mu'tazilism and imposed it as state doctrine after the Mihna.

The Mongol Invasion was the sole reason for the disappearance of Mu'tazilite influence from Islamic society.

During which historical period did the Mu'tazila movement achieve its greatest political influence?

Which Abbasid Caliph made Mu'tazilism the established faith during his reign, initiating the 'mihna'?

How long did the 'mihna' (inquisition) period, during which Mu'tazila doctrine was enforced as state policy, last?

Which prominent Sunni jurist was imprisoned and tortured for refusing to accept the Mu'tazila creed during al-Ma'mun's Mihna?

Who reversed the Mihna policy in 851 CE, seeking to reestablish traditional Muslim faith?

Which of the following actions was taken against Mu'tazilites during the reign of Caliph al-Qadir?

What ultimately compounded the effects of earlier persecutions and led to the long-term disappearance of Mu'tazilite influence from Islamic society?

Mu'tazilism supported Jabriyya theology, which posits that all events are entirely predetermined by God, thereby rejecting human free will.

Mu'tazilite atomism, unlike Greek atomism, did not imply determinism and was used to reinforce concepts of responsibility and divine justice.

Mu'tazilis generally believed that Paradise and Hell had already been created and existed in the physical universe.

In Mu'tazilite atomism, 'accidents' (halq) were considered internal forces within atoms that caused their motion and changes in quality.

How does Mu'tazilism's stance on causality relate to Jabriyya theology?

What was a significant point of disagreement between Mu'tazila and their theological opponents concerning eschatology?

Why did the Mu'tazila reject the Hadith promising the viewing of God's face in Paradise?

Mu'tazilism persists today primarily in the Maghreb region, where its adherents refer to their creed as Wasiliyah.

Muhammad Abduh, a key figure in Islamic Modernism, explicitly identified himself as a Mu'tazilite and sought to fully restore the school's historical prominence.

The 'Ankara School' is characterized by its emphasis on historical criticism and a revival of Mu'tazilite rationalism, initiated by Edip Yüksel's critical Hadith studies.

Which modern movement has been influenced by Mu'tazilism's emphasis on the Quran as the sole source of religious law?

Who initiated the 'Ankara School' approach, characterized by historical criticism and a revivification of Mu'tazilite rationality?

Which prominent Arab Islamic philosopher was deeply influenced by the Mu'tazila, reflecting their rationalist approach?

How is the term 'Mu'tazilite' used in contemporary Salafi jihadism?