Volume 04 Issue 10-2024
320
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
10
P
AGES
:
320-324
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
Historical development has been studied from the point of view of many disciplines, but the social impact of
ideological processes in the history of our people, including the ideological processes of the Middle Ages, Mutazilism,
Mutakallim and Sufism, has not been fully explored. This article describes the results of scientific research conducted
in this direction.
KEYWORDS
Idea, ideology, religion, Islam, i
deological monopolization, “ulum naklia”, “ulum aklia”, “double reality”, mutaziliism,
mutakallim, sufism, “egoistic
-
axetism”, “jiddu jahd”
.
INTRODUCTION
By the 9th century, the territories conquered by the
Arabs had expanded to such an extent that this growth
necessitated qualitative changes. New socio-economic
relations, based on diverse geographic environments,
races, nations, cultures, and traditions, created a need
to rely not only on the evidence found in the Quran and
hadith but also on rational arguments. As a result of
this need, alongside the religious sciences established
with the foundations of Islam, secular sciences that
interpreted the world rationally also emerged.
Indeed, “By the 9th century, early medieval culture
divided all sciences into two categories: the ulum al-
qadimiya
—‘traditional sciences’ (also referred to as
ulum al-Islam, ulum an-naqliya, or ulum ash-
shar‘iya,
meaning ‘Islamic sciences’ or ‘shari’a sciences’), which
Research Article
IDEAS OF MUTAZILISM, MUTAKALLIM AND SUFISM
Submission Date:
October 13, 2024,
Accepted Date:
October 18, 2024,
Published Date:
October 23, 2024
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume04Issue10-26
Mamatkulov Davlatjon Mahamatjonovich
Associate Professor at the University of Public Safety of the Republic of Uzbekistan, Doctor of Philosophy
(DSc), Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 10-2024
321
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
10
P
AGES
:
320-324
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
encompassed knowledge related to Islamic rules, the
language and style of the Quran, and Arabic linguistics;
and ulum al-
‘ajam—‘non
-
Arab sciences’ (also called
ulum at-tabiiya or ulum al-
‘aqliya, meaning ‘rational
sciences’), which included m
athematics, medicine,
logic, metaphysics, and other fields. The primary
function of the first group of sciences was to
strengthen and regulate Islamic knowledge, while the
second group focused on studying the natural world
and its characteristics” [1].
The 9th century marked a turning point in the
promotion of Islamic ideas. Unlike previous periods,
proponents of ulum al-
‘aqliya—
rational sciences
—
began to contribute to the dissemination of Islamic
ideology. As a result, Islamic ideology became a
framework not only for religious scholars but also for
those committed to rational knowledge. During this
period, debates evolved from casual conversations
into academic discussions, transitioning from everyday
consciousness to theoretical awareness. Convincing
scholars to adopt specific ideas proved challenging,
leading to the division of scholars into two main
factions: the Mu'tazilites and the mutakallimun
(theologians). “While the mutakallimun opposed free
interpretation of Quranic concepts in any form, the
Mu'tazilites emphasized the idea of reason in Kalam,
demonstrating that rational inquiry is fundamental to
acquiring knowledge” [3].
In our view, the Mu'tazilites were pioneers in
distinguishing
between
religious
and
secular
knowledge. Their contribution to the development of
Islam lay in their belief that, while human reason might
not be as perfect as divine intellect, it is capable of
resolving contentious issues in Islamic jurisprudence.
During the reign of Caliph al-Ma'mun (786
–
833),
Mu'tazilism gained state support and became an
official doctrine. However, under Caliph al-Mutawakkil
(847
–
861), it was banned and declared heretical. The
shift in attitude toward Mu'tazilism occurred because
they questioned the axiomatic foundations of Islam in
their debates and exerted political pressure on those
who did not accept their doctrines, such as the belief in
the created nature of the Quran. This repression even
included the use of capital punishment.
As we can see, the 9th century brought significant
changes to the promotion of Islamic ideas. Before
succumbing to theological disputes, Mu'tazilism and
Kalam fostered a culture of free thought. It was during
this time that the doctrine of “Double Truth” emerged
among theologians, asserting the existence of both
divine and worldly truths: the former known only to
prophets and saints, and the latter accessible to
anyone through knowledge acquisition [3]. These
ideological developments laid the foundation for the
First Eastern Renaissance (8th
–
12th centuries), often
referred to as the Muslim Renaissance.
Volume 04 Issue 10-2024
322
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
10
P
AGES
:
320-324
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
The reconciliation of doctrinal differences between
Mu'tazilism and Kalam was largely achieved through
the teachings of Imam Ash'ari in Iraq and Syria, and
Imam Maturidi in Transoxiana. To end these disputes,
Abu Mansur Maturidi wrote Kitab al-
Tawhid (“The
Book of Unity”), which refuted baseless theological
arguments by aligning with traditional Islamic
doctrines concerning God’s essence and attributes, as
well as Quranic principles [4]. Scholars like Imam
Maturidi played a significant role in preventing further
ideological fragmentation in the Islamic world. During
the 11th and 12th centuries, when Maturidism was
widespread in Transoxiana, the region was known for
its stability, contrasting with other areas. As a result,
“Imam
Ash'ari and Imam Maturidi were recognized as
the theological leaders of the Ahl al-Sunnah wa'l-
Jama'ah. Although Ash'ari hailed from Basra and
Maturidi from Samarkand, and they never met, they
pursued the same mission, reinforcing the unity of
Sunni orthod
oxy across different regions” [5].
While debates between proponents of religious and
secular sciences continued, a new trend
—
Sufism
—
began to develop within the Islamic world. Sufism
emphasized understanding the divine and creation
through love and spiritual experience, rather than
through rational inquiry. Unlike theological doctrines
that discuss God's attributes (such as hearing, seeing,
and speaking), Sufism focuses on experiencing these
divine qualities through one’s entire being.
The emergence and popularity of Sufism were greatly
influenced by the social conditions of the time. As
Professor N. Komilov notes, “Although Sufism grew
within Islam, drawing nourishment from the wisdom of
the Quran and hadith and often relying on sharia
principles, it stood in opposition to the formalism and
fanaticism of religious scholars and the lavish lifestyles
of the ruling elites. Instead, it expressed the discontent
of the working people. Consequently, this doctrine
quickly spread among the masses and captivated
intell
ectuals, scholars, and artists in search of truth”
[10].
The 9th century saw the flourishing of Sufism, with its
followers proclaiming love, peace, and harmony as the
essence of their path. These ideas elevated the status
of Sufi teachings, helping Transoxiana develop a
“strong ideological immunity” in the mid
-9th century,
despite the doctrinal conflicts in the region [11]. Yusuf
Hamadani (1048
–
1141) played a crucial role in shaping
the theoretical and practical foundations of Sufism in
Central Asia. His disciples Ahmad Yasawi (d. 1166) and
Abdul Khaliq Gijduvani (1103
–
1179) established two
major Sufi orders: the Yasawiyya and the Khwajagan-
Naqshbandiyya, the latter further developed by
Bahouddin Naqshband (1318
–
1389). Najmuddin Kubra
(1145
–
1221) independently founded the Kubrawiyya
order in Khwarazm.
These Sufi teachings made significant contributions to
Islamic thought and practice, including:
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American Journal Of Social Sciences And Humanity Research
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VOLUME
04
ISSUE
10
P
AGES
:
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OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
1.
Philosophical Contributions: Sufism introduced
a third, highly irrational school of thought
—
irfan
(gnosis)
—
in addition to Aristotelian and Neoplatonic
rationalism and Islamic theology (Mu'tazilism,
Ash'arism, Maturidism, and Batiniyya). It also played a
key role in the development of the philosophy of
illumination (ishraq).
2.
Religious Studies: Sufism established a distinct
system of religious studies.
3.
Impact on Other Disciplines: Sufism influenced
history,
Quranic
exegesis
(with
mystical
interpretations), hadith studies, literature, linguistics,
and pedagogy.
4.
Literary Influence: Sufi ideas enriched Arabic,
Persian, and Uzbek literature with profound meaning,
content, and artistic forms.
5.
Musical
Influence:
Sufism
significantly
impacted the development of music, including the
classical “Shashmaqam” tradition of Uzbek and Tajik
music [6].
Despite its contributions, some Sufi orders embraced
irrational approaches, promoting asceticism and
detachment from the material world. This shift
weakened the initial spirit of effort and perseverance
that characterized early Islamic teachings, leading to
the rise of egoistic asceticism in social life.
The spread of ascetic ideas, such as those propagated
by Ahmad Yasawi’s Yasawiyya order, coincided with
the Mongol invasion of Khwarazm (beginning in 1219).
This suggests a correlation between the weakening of
societal resolve and external conquests.
As history shows, the decline of effort-driven ideas and
the rise of asceticism led to stagnation in the Muslim
world. However, the resurgence of effort-based ideas,
such as those embodied by the Naqshbandiyya order,
aligned with th
e rise of Timur’s empire, which marked
a period of cultural and intellectual revival in the 14th
–
16th centuries, known as the Second Eastern
Renaissance [12]. This period demonstrated that
“asceticism leads to decline, while effort and
engagement with the
world lead to progress.”
Unfortunately, this historical pattern was disrupted
several times in the evolution of ideological processes
in Uzbekistan. Following the Timurid era, the spread of
ascetic ideas resulted in social, economic, political, and
cultural crises. These crises culminated in the Russian
conquest of Turkestan in the mid-19th century.
CONCLUSION
In conclusion, the 9th century marked a turning point
in the promotion of Islamic ideas. During this time,
ideological struggles intensified, leading to internal
competition among various schools of thought. As
Islam spread across vast territories, the need for
qualitative changes emerged, necessitating reliance on
Volume 04 Issue 10-2024
324
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
10
P
AGES
:
320-324
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
both scriptural and rational evidence. This period also
witnessed the emergence of Sufism, which enriched
Islamic thought and practice with its focus on love and
spirituality. However, the rise of irrationalism in certain
Sufi orders contributed to social decline, highlighting
the importance of balancing spiritual ideals with
practical engagement in the world.
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