Abd al-Jabbar ibn Ahmad

ʿ Imad al - Dīn Abū al -Hasan ʿ Abd al - Jabbar ibn Ahmad al - Hamadhānī (Arabic عماد الدين ابو الحسن عبد الجبار بن احمد الهمذاني, DMG ʿ Imad al - Dīn Abū l - Ḥasan ʿ Abd al - Ǧabbār ibn Aḥmad al - Hamadani; * 932-937 in Asadābād about 50 km west-southwest of Hamedan, † 1024) was a mu ʿ tazilitischer theologian who was at one time head of the bahschmatischen branch of this theological school and 977-995 the office of Oberkadis ( Qadi l - quḍāt ) of Rayy held.

Life

ʿ Abd al - Jabbar was initially in Hamadan training in aš ʿ aritischer theology and schafiitischem Fiqh. 957 he went to Basra and Abu Ishaaq Ibn ʿ studied with Aiyāsch, a mu ʿ tazilitischen theologians of bahschamitischen direction. Under his influence he went into theology to mu ʿ tazilitischen teaching. After some time, he traveled to Baghdad, where he Abū ʿ Abd al - Basri (d. 980 ), the leading theologians of the Bahschamīya joined. 970 ʿ Abd al - Jabbar began during a stay in Ramhormoz with the creation of his main theological work entitled al - Mugni abwāb fī at- Tawhid wa-l - ʿ adl. Even before he was able to complete this work, he was 977 of the buyidischen vizier al- ʿ ibn Sāhib Abbad (d. 995 ), who was a disciple of the Mu ʿ tazila, called to Oberkadi of Rayy. After the death of al- ʿ ibn Abbad Sāhib dismissed the buyidische ruler of Rayy, Fakhr al -Daula (d. 997), ʿ Abd al - Jabbar and confiscated his possessions. The time until his death he spent teaching and the drafting of books. ʿ Abd al - Jabbar has had numerous students. Among them was also the Twelver Shi'a theologian al- Shaykh al - Mufid.

Works

ʿ Abd al - Jabbar has written more than seventy works for mu ʿ tazilitischen dogmatism, for interpretations of the Qur'an, the Hadith, Islamic law and other topics. Most of them are lost. Of those works that have been preserved, the following have received a lot of attention in the research:

• Kitaab al - Usul al - Hamza. In this very short work that survives only in a manuscript from the Vatican library, ʿ Abd al - Jabbar gives an introduction to the five main principles of the mu ʿ tazilitischen theology on the nature of a confession. Between 970 and 990 he wrote a comment on this plant. This work entitled al - Usul al - Sharḥ Hamsa has not retained.
• Al - Mugni fī abwāb at- Tawhid wa-l - ʿ adl ( "Summa on the issues of unit commitment and justice " ), 20 -volume dogmatic work, which was not until 1950/51 re-discovered by a team of Egyptian scholar at a mosque in Sanaa. The individual volumes - not all have been preserved - are dedicated to the following topics: 4 seeing God ( ru ʾ yat al -Bari ), 5 the non-Islamic sects (al- al - Islamiya firaq Gair ), 6 the divine justice and injustice (ta ʿ dil wa -t - taǧwīr ), the divine will (al- Irada ), 7 the createdness of the Koran ( Halq al -Qur ʾ ān ), 8 the created (al- Maḫlūq ), 9th generation ( taulīd ) of the action by the people, 11 the burden ( taklif ) of man with the religious duties, 12 philosophical view and contents of knowledge (al- nazar wa-l -ma ʿ Arif ), 13 the divine clemency ( Lutf ), by which man to good is done, 14 the question of the obligation of God for the good (al- aṣlaḥ ), 15 prophecies and miracles ( tanabbu ʾ aT wa -mu ʿ ǧizāt ), 16 the inimitability of the Qur'an (I ʿ dschāz al -Qur ʾ ān ), 17 the religionsgezetzlichen provisions ( aš SAR ʿ īyāt ), 20 the Imamate.
• Taṯbīt dal ʾ al - ail nubuwwa, drafted in 995 Treatise on the evidence of Muhammad's prophethood, in which the arguments of those non-Muslim groups that are refuted this reject (including Christians, Jews ). The work was edited in 1966 in Beirut by ʿ Abd al - ʿ Uthmān Karīm in two volumes.
• Al - Muhit bi- l - taklif, treatise on the human exposure to the religious duties, which is known only from quotations in later works.

Teaching

ʿ Abd al - Jabbar put the mu ʿ tazilite teaching on five main principles that:

The last three principles can be in his opinion, in turn derived from the first two principles of unity and commitment of divine justice.

God is negatively defined by ʿ Abd al - Jabbar as something that is neither substance nor object, accident or substrate. Regarding the divine attributes, he distinguishes between essential and active attributes. The active attributes ( Sifat al - fi ʿ l) as the wants and he does not talk as early forever. Especially the createdness of the Koran as the specific divine speech is a central teaching point for him. ʿ Abd al - Jabbar negated like other Mu ʿ taziliten the opportunity to see God, on the grounds that God is not confined to one place.

The mu ʿ tazilite principle of divine justice implies for him that none of the acts of God is evil. Pain and suffering experienced by the people in this world are of use to him, because they attract a reward in the afterlife by itself. After ʿ Abd al - Dschabbārs idea not just take people to the resurrection part, but all living creatures, who have acquired a right to compensation of their suffering in this world. The religious duties God has imposed upon the people so that they may have an opportunity to earn a reward in the afterlife. The motivation of believers to fulfill his duty to come to his mind by the divine clemency ( Lutf ). This teaching point is an assumption of Bishr ibn al -Mu ʿ tamir. ʿ Abd al - Jabbar very strong emphasis on self-responsibility of man. From Bishr ibn al -Mu ʿ tamir again he has taken over by people's actions in this case the doctrine of the " generation " ( taulīd ) the action chains. It implies that man is responsible for all indirect consequences of his actions.

ʿ Abd al - Jabbar reiterated generally the law of causality, but he also knows the principle of divine habit ( ʿ ADA), which may change. Diseases, pain, and all other forms of suffering are according to him, brought about by just such changing habit of God.