2.2 Mutakallimīn ning paydo bo‘lishi va ularning yondashuvi

2.2 Mutakallimīn ning paydo bo‘lishi va ularning yondashuvi - Islomiy shaxsiyat | Quran Course

Birinchidan: Oliy Qur’on tavhid (yagonalik) va payg‘ambarlikka chaqirishdan tashqari, Payg‘ambar ﷺ davrida keng tarqalgan ko‘zga ko‘ringan mazhab va dinlarga ham to‘xtalgan; ularga qarshi chiqqan va ularning da’volarini rad etgan. U shirkning barcha shakllarini tilga olgan va uni rad etgan. Mushriklar orasida sayyoralarga sig‘inib, ularni Alloh سُبْحَانَهُۥ وَتَعَالَىٰ ning sherigi deb bilganlar bor edi; Qur’on ularning e’tiqodini rad etdi. Ularning ba’zilari butlarga sig‘inishni targ‘ib qilib, ularni Alloh سُبْحَانَهُۥ وَتَعَالَىٰ ga sherik qilgan edilar; Qur’on bu sig‘inishni rad etdi. Ba’zilari payg‘ambarlikni butunlay inkor etgan edilar; Qur’on ularning e’tiqodini rad etdi. Ba’zilari Muhammad ﷺ ning payg‘ambarligini inkor etgan edilar; Qur’on bu e’tiqodni rad etdi. Ba’zilari o‘lgandan keyingi tirilishni va o‘sha kundagi hisob-kitobni inkor etgan edilar; Qur’on ularning e’tiqodini rad etdi. Ba’zilari Iso عليه السلام ni ilohlashtirgan yoki uni Alloh سُبْحَانَهُۥ وَتَعَالَىٰ ning o‘g‘li qilib qo‘ygan edilar; Qur’on bu e’tiqodni rad etdi. Qur’on bilan cheklanib qolmay, u Rasul ﷺ ga ular bilan munozaraga kirishishni buyurdi:

Firstly: the Noble Qur’ān, besides its call for tauhīd (monotheism) and prophethood, tackled the more prominent sects and religions which were widespread at the time of the Prophet صلى الله عليه وسلم; it countered them and refuted their advocacies. It dealt with shirk, in all its forms, and refuted it. There were amongst the mushrikīn those who deified the planets and took them as associates to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ; the Qur’ān refuted their belief. Some of them advocated the worship of idols and made them into partners of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ; it refuted this adovation. Some of them denied prophethood altogether; the Qur’ān refuted their belief; some of them denied the prophethood of Muhammad صلى الله عليه وسلم and it refuted this belief. Some of them denied the ressurection and the accounting on that day; the Qur’ān refuted their belief. Some of them deified Isa عليه السلام, or made him into the son of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ; the Qur’ān refuted this belief; and the Qur’ān did not suffice with this: it ordered the Messenger صلى الله عليه وسلم to engage in debate with them:

Bundan tashqari, Payg'ambar صلى الله عليه وسلم ning hayoti kofirlar, mushriklar va Kitob ahli bilan barcha tomonlama fikriy kurash hayoti bo'lgan. Makkada va Madinada uning haqida ko'plab voqealar rivoyat qilinganki, unda u kofirlar bilan ular yakka-yakka, guruh va vakillik bo'lib kelganda suhbatlashgan va bahslashgan. Qur'on oyatlarida va Rasul صلى الله عليه وسلم ning hadislarida hamda uning xulqida ko'zga tashlanadigan bu fikriy kurashni musulmonlar o'qib va eshitib borganlar; shu sababli ular boshqa dinlar vakillari bilan suhbatlashishi, ularga qarshi fikriy kurashga kirishishi va bahslashishi tabiiy edi. Ularning dinining hukmlari bunday suhbatni talab qiladi; Islom da'vatining tabiati — uning kufr bilan to'qnashuvi — ular o'rtasida bunday kurash, suhbat va munozara bo'lmay turib rivojlanmaydi. Bu kurashni fikriy tusga kiritadigan narsaga kelsak, Qur'onning o'zi aql-idrokdan foydalanishga chaqiradi, aqliy dalil va hissiy isbotlarni keltiradi. Uning aqidasiga da'vat faqat aqlga asoslanadi, matnli dalillarga emas. Shunday qilib, munozara va kurashning fikriy tus olishi va shu xususiyat bilan ajralib turishi muqarrar edi.

Further, the life of the Prophet صلى الله عليه وسلم had been a life of intellectual struggle with all of the kuffār, the mushrikīn and the People of the Book. Many incidents were reported about him in Makkah and Madinah in which he discussed with the kuffār and debated with them as individuals, groups, and delegations. This intellectual struggle which is prominent in the ayāt of the Qur’ān and in the ahādith of the Messenger صلى الله عليه وسلم and in his conduct was read and heard by the Muslims; it was thus only natural for them to discuss with the people of other religions and to engage with them in an intellectual struggle and to debate with them. The ahkām of their religion call for such discussion; the nature of the Islamic Call - its clash with kufr - will not progress without the occurrence of such struggle, discussion and argumentation, between it and kufr. As for that what makes this struggle adopt an intellectual character, the Qur’ān itself calls for the use of the intellect, and it cites intellectual proof and sensory evidence. The call to its ‘aqīdah is based exclusively on the mind, not on textual evidence. Thus it was inevitable for the debate and the struggle to take an intellectual character and to be marked by the same.

Ikkinchidan: Ba'zi falsafiy va ilohiyot masalalari nasroniylardan, xususan nestoriylardan va ularga o'xshash guruhlardan musulmonlarga o'tib qolgan edi; Arastu mantiqi musulmonlar orasida ma'lum edi, ba'zilari falsafa kitoblarining ayrimlari bilan tanish bo'lib qolgan edi. Ko'plab kitoblar yunon tilidan suryoniy tiliga, so'ngra arab tiliga tarjima qilindi; keyinchalik yunon tilidan (to'g'ridan-to'g'ri) arab tiliga tarjima qilindi. Bu falsafiy fikrlarning paydo bo'lishiga yordam berdi. Boshqa ba'zi dinlar, xususan yahudiylik va nasroniylik, yunon falsafasini qurol sifatida ishlatib, uni musulmon yerlariga olib kirishga intildi. Bularning barchasi falsafiy fikrlarni yuzaga keltirib, musulmonlarni ularni o'rganishga undadi.

Secondly: Certain philosophical and theologial issues had leaked to the Muslims from the Nestorian Christians and their like, and the logic of Aristotle was known amongst the Muslims; some had become familiar with certain books of philosophy. Many books were translated from Greek into Syriac and then into Arabic; later, translation was made from Greek (directly) into Arabic. This supported the presence of philosophical thoughts. Some other religions, specifically Judiasm and Christianity, had resorted to Greek philosophy as a weapon and brought it into the (Muslim) lands. All of this generated philosophical thoughts, pushing the Muslims to study them.

Shunday qilib, Islomning munozara va fikrlashga oid qoidalari hamda falsafiy g‘oyalarning mavjudligi — mana shu ikki omil musulmonlarni ilmiy muhokamalar va falsafiy fikrlashga, ularni o‘rganib, bahs-munozaralarida material sifatida ishlatishga undadi, va buni o‘zlari asoslab berdilar. Biroq bularning barchasi har tomonlama falsafiy tadqiqot emas, balki faqat (ayrim) falsafiy g‘oyalarni nasroniylar va yahudiylarni rad etish maqsadida o‘rganish edi, chunki musulmonlar yunon faylasuflarining dalillarini, ayniqsa mantiq va ilohiyotga oid dalillarini yaxshi bilmasdan turib rad javobini bera olmas edilar. Shu sababli ular chet el mazhablarini va ularning dalil-isbotlarini o‘rganishga da’vat etildilar. Shunday qilib, musulmon yurtlari barcha fikrlar va barcha dinlar taqdim etiladigan va bahs qilinadigan maydonga aylandi. Shubhasiz, munozara fikr yuritishni va o‘ylashni qo‘zg‘aydi hamda har bir guruhni eng to‘g‘ri deb hisoblagan narsasini qabul qilishga undaydigan ko‘plab masalalarni keltirib chiqaradi. Bu munozara va fikrlash tadqiqot, dalillash va bahslashishda yangi yo‘l, yangi uslub tutgan kishilarning paydo bo‘lishida juda katta rol o‘ynadi. Ular o‘rgangan falsafiy g‘oyalar ularning isbotlash usullarida va ba’zi fikrlarida katta ta’sir ko‘rsatdi. Natijada ‘Ilm al-Kalām [Islom ilmiy ilohiyoti] rivojlanib, alohida ilm sohasiga aylandi hamda Islom yurtlarida musulmonlar orasida Mutakallimīn [ilohiyotchilar] guruhi paydo bo‘ldi.

Thus these two factors, the rules and thoughts of Islam concerning argumentation and the presence of philosophical thoughts, were the factors which pushed the Muslims to shift to intellectual discussions and philosophical thoughts, learning them and using them as material in their discussions and debates, and they justified this. Yet all of this was not a comprehensive philosophical study but merely a study of (some) philosophical thoughts to refute the Christians and Jews, because it would not have been possible for the Muslims to rebut except after they had familiarised themselves with the arguments of the Greek philosophers, especially those related to logic and theology. Because of this they were urged to study the foreign sects and their arguments and proofs. Thus the Muslim lands became a ground where all opinions and all religions were presented and debated. Undoubtedly, debate provokes pondering and thinking and gives rise to multiple issues that provoke contemplation and lead each group to adopt what it deems most correct. This debate and thinking was extremely instrumental in the emergence of people who took a new path/methodology in inquiry, argumentation and discussion. The philosophical thoughts which they had learnt influenced them greatly, in their method of proving and in some of their thoughts. As a result the science of ‘Ilm al-Kalām [Islamic Scholasticism] developed, becoming a specialised branch of knowledge, and there emerged in the Islamic Lands amongst the Muslims the group of Mutakallimīn [Scholastics].

Shu sababli, bu mutakallimlar asosan Islomni himoya qilish, uning qoidalarini tushuntirish va Qur'on fikrlarini ochib berish bilan shug'ullangani uchun, ular asosan Qur'ondan ta'sirlangan edilar va o'z bahslarini qurgan asosi ham Qur'on edi. Shunga qaramay, ular Qur'onni himoya qilish uchun falsafani o'rgangan va uni dushmanlariga qarshi qurol sifatida ishlatganliklari sababli, tadqiqot, tekshirish va dalillash uchun o'ziga xos uslub ishlab chiqdilar. Bu uslub Qur'on, Hadis va Sahobalar رَضِيَ اللهُ عَنْهُ ning uslubidan farq qilar edi, shuningdek, yunon faylasuflarining tadqiqot, tekshirish va dalillash uslubidan ham farq qilar edi.

Since these Mutakallimīn were essentially defending Islam, explaining it rules and, and elucidating the thoughts of the Qur’ān, they were mostly influenced by the Qur’ān, and the basis on which they built their discussion was the Qur’ān. Yet, since they had learnt philosophy in order to defend the Qur’ān and used it as a weapon against their adversaries, they evolved a particular methodology of inquiry, verification and evidencing; an approach which was different to the methodology of the Qur’ān, the Hadīth and the Sahābah رَضِيَ اللهُ عَنْهُ, and also different to the methodology of the Greek philosophers in their inquiry, verification and evidencing.

Qur’on metodologiyasidan ularning chetga chiqishiga kelsak, Qur’on uslubi o‘z da’vatini fitriy asosga tayanadi; u insonning tabiiy fitratiga asoslanadi va odamlarga shu fitratga mos ravishda murojaat qiladi. Shu bilan birga, Qur’on aql asosiga ham tayanadi; u aqlga asoslanadi va aqlga murojaat qiladi. Alloh سُبْحَانَهُۥ وَتَعَالَىٰ aytadi:

As for their divergence from the methodology of the Qur’ān, then the Qur’ān’s approach bases its call on an instinctive [fitrī] basis; it is based on this instinct [fitrah] and it addresses the people in a manner consistent with this fitrah. At the same time the Qur’ān is based on the intellectual basis; it is based on the mind and addresses the intellect; Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,

Shunday qilib, Qur’onning Allohning qudrati, ilmi va irodasi haqidagi yondashuvi fitrat va aql asosiga tayangan. Bu yondashuv fitratga muvofiq bo‘lib, har bir insonda uni tinglash va unga javob berish hissini uyg‘otadi; hatto ateist ham uni tushunadi va unga bo‘ysunadi. Bu har bir insonga mos keladigan yondashuvdir, unda elita va oddiy xalq o‘rtasida, ma’lumotli va ma’lumotsiz o‘rtasida hech qanday farq yo‘q.

Thus the approach of the Qur’ān with regards to Allah’s capability, knowledge, and will tread on the basis of the fitrah and the intellect. This approach is consistent with the fitrah and it generates a feeling within every human being to listen and respond to it; even an atheist comprehends it and succumbs to it. It is an approach that suits every human being, with no distinction between the elite and the commoner or between the educated and the uneducated.

Bundan tashqari, mutashobih oyatlar — ya'ni o'quvchi uchun noaniqlik va aniqsizlik bo'lgan oyatlar — umumiy shaklda, batafsil bayonsiz kelgan; ular narsalarning umumiy tavsifi yoki haqiqatlarning xabar berilishi shaklida kelgan bo'lib, ularda tekshirish, puxta o'rganish va dalillash yetishmasligi ko'zga tashlanadi. Shuning uchun o'quvchi ularni rad etmaydi va ularda ifodalangan haqiqatlarni so'zlarning lug'aviy ma'nosidan tashqari haqiqatan tushunmaydi. Demak, ularga nisbatan to'g'ri munosabat qabul qilishdir, xuddi har qanday haqiqatning tasviri va har qanday faktning tasdiqlanishiga nisbatan bo'lganidek, samarali sabablarni yoki dalilni izlamasdan. Shunday qilib, ba'zi oyatlar insonning harakatlarining bir qirrasini tasvirlaydi va shu bilan majburiyatni bildiradi; boshqa oyatlar esa boshqa qirralarini tasvirlaydi va shu bilan erkin tanlovni bildiradi. Alloh الله سُبْحَانَهُۥ وَتَعَالَىٰ aytadi:

Moreover, the mutashabih ayāt wherein is ambiguity and in which there is lack of clarity for the reader, have come in the general form, without detail; they have come in the form of a general description of things or a reporting of realities wherein a lack of inquiry, thoroughness and substantiation is apparent. So the reader does not reject them nor does he truly comprehend the realities denoted by them beyond the denotations of the words therein. Therefore, the natural stance with regards to them is one of acceptance as is the case towards the depiction of any reality and the verification of any fact, without seeking effective causes or substantiation. Thus, certain ayāt depict one facet of the actions of man and in so doing indicate compulsion; other ayāt depict other facets and in so doing indicate free choice. Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,

Bu oyatlar nozil bo‘lganda, Rasul ﷺ ularni odamlarga yetkazdilar, musulmonlar esa ularni yod olib yodladilar; ular bu oyatlar ustida hech qanday munozara yoki bahs qilmadilar. Ular bu oyatlarda hal qilinishi kerak bo‘lgan hech qanday ziddiyatni ko‘rmadilar. Har bir oyatni u tasvirlash yoki tasdiqlash uchun kelgan jihat asosida tushundilar. Shunday qilib, oyatlar haqiqatda ham, o‘z mohiyatida ham uyg‘un edi. Ular bularga ishondilar, ularga ishonch bildirdilar va ularni umumiy ma’noda tushundilar hamda shu tushuncha bilan o‘zlarini qanoatlantirdilar; ularni voqelikning tavsifi yoki haqiqatlarning xabari deb bilishdi. Donishmandlarning ko‘pchiligi mutashobih oyatlarning tafsilotlari va ular atrofidagi bahsni yoqtirmas edi. Ular bunday muhokamaning Islomga hech qanday foydasi yo‘q deb hisoblardilar. Umumiy tushuncha, qanchalik anglash mumkin bo‘lsa, shuncha, tafsilot va batafsil izohlar muhokamasini keraksiz qilib qo‘yar edi. Shunday qilib, musulmonlar Qur’onning yondashuvini anglab yetdilar va uning oyatlarini shu yondashuv asosida qabul qildilar — Rasul ﷺ davrida ham, ulardan keyin kelganlar davrida ham, hijriy birinchi asr to‘liq o‘tguncha shunday bo‘ldi.

When these ayāt were revealed, the Messenger صلى الله عليه وسلم conveyed them to the people and the Muslims memorised them by rote, they did not generate any discussion or debate. They did not see in these ayāt any contradictions that required reconcilation. They understood every ayah with reference to the aspect it came to describe or verify. Thus the ayāt were harmonious in reality and in their selves. They believed in them, trusted them and understood them in a general manner, and they sufficed themselves with this understanding; they regarded them as a description of reality or a reporting of facts. Many amogst the wise did not like the discussion concerning the details of the mutashabihāt or the debate thereof. They thought that such discussion was of no benefit to Islam. The general understanding, to the extent one understands, would render the discussion of the details and elaborations unnecessary. Thus the Muslims comprehended the approach of the Qur’ān and received its ayāt upon this approach throughout the era of the Messenger صلى الله عليه وسلم and so did those who came after them until the entire first century Hijri had elapsed.

Falsafachilarning uslubidan farqiga kelsak, falsafachilar faqat qiyos (silogizm)larga tayangan edi; ular kichik va katta muqaddimadan hamda xulosadan iborat mantiqiy shakldagi qiyoslarni ishlab chiqdilar. Ular "mohiyat" va "arazlik" kabi atamalar va istilohlardan foydalandilar; mantiq asosida emas, balki hissiy idrok yoki haqiqat asosida emas, balki mantiq asosida quriladigan ilmiy masalalarni yuzaga keltirdilar.

As for their difference from the methodology of the philosophers, the philosophers depended solely on syllogisms; they evolved syllogisms in a logical form from a minor and major premise and a conclusion. They used terminology and jargon such as ‘essence’ and ‘accident’ and the like; they initiated intellectual problems which they built on the basis of logic, not on the basis of sense-perception or the reality.

Mutakallimlarning tadqiqot usuli bundan farq qiladi. Ular Allohga — سُبْحَانَهُۥ وَتَعَالَىٰ الله, Uning Rasuliga — صلى الله عليه وسلم ﷺ va Rasulullohning ﷺ olib kelgan barcha narsalarga iymon keltirardilar; ular bu e'tiqodlarni mantiqiy dalillar orqali isbotlashni niyat qilgan edilar. So'ngra ular olamning hodis (yaratilgan) ekanligi masalasini tekshirishga va narsalarning hodis ekanligiga dalil topishga kirishdilar. Ular bu yo'nalishni kengaytira boshladilar va shu tariqa ularning oldida yangi masalalar ochildi; ular bu masalalar va ularning shoxlarini mantiqiy oxirigacha olib bordilar. Shunday qilib, ular oyatlarni o'rganish uchun muhokama qilmadilar, o'tmishdagilarning yo'li va Qur'onning maqsadi ham shu edi, balki ular o'sha oyatlarga iymon keltirib, so'ngra o'zlari ulardan tushungan narsalarga dalil keltira boshladilar. Bu tadqiqotning bir jihati edi. Boshqa jihati mutashabih oyatlarga taalluqlidir. Mutakallimlar bu oyatlarga umumiy ma'noda, tafsilotsiz iymon keltirish bilan qanoatlanmadilar. Ular ziddiyatli ko'rinadigan oyatlarni to'pladilar, masalan, majburlik va ixtiyor haqidagi oyatlar hamda Allohning ulug' zotga hulul qilishiga ishora bo'lishi mumkin bo'lgan oyatlarni, ularni tekshirib, ularga fikrlarini qaratdilar va boshqalardan ko'ra ko'proq o'zboshimchalik qildilar. Ularning fikri har bir masalada bir xulosaga olib keldi. Xulosaga kelgach, o'z qarashlariga zid ko'rinadigan oyatlarga murojaat qilib, ularni o'z ma'nosidan burib talqin qildilar. Ma'noni o'z xulosasiga mos ravishda bunday ta'vil qilish mutakallimlarning asosiy xususiyati bo'ldi. Masalan, agar ularning tadqiqoti Alloh juda ulug' bo'lgani uchun makon va yo'nalish bilan vasf etilmaydi, degan xulosaga kelsa, ular Allohning Arsh ustiga istiwo qilishi — الاستواء على العرش — haqidagi oyatni ham o'zgartirib talqin qilardilar. Agar ularning munozarasi shunga olib kelgan bo'lsa-ki, Alloh سُبْحَانَهُۥ وَتَعَالَىٰ ga nisbatan yo'nalish sifatini inkor etish odamlarning ko'zlari Uni ko'ra olmasligini talab qiladi, u holda ular Alloh سُبْحَانَهُۥ وَتَعَالَىٰ ning ko'rilishiga oid rivoyatlarni odamlar tomonidan ko'rilishi haqidagi ma'noni o'zlarining fikriga moslashtirib, buzib talqin qilgan bo'ladilar. Shunday qilib, ma'noni o'z fikriga moslab talqin qilish Mutakallimīn ning xususiyatlaridan biri va ularning o'tgan avlodlar [salaf] dan asosiy farqi edi.

The methodology of inquiry adopted by the Mutakallimīn diverges from this. They believed in Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ, in His Messenger صلى الله عليه وسلم and in all that his Messenger صلى الله عليه وسلم came with; what they intended was to prove these beliefs through logical reasoning. They then intitiated inquiry into the recency of the world and to establish proof for the recency of things. They began to expand upon this, and thus new issues opened up before them; they pursued the discussion of these and their offshoots to their logical ends. So, they did not discuss the ayāt in order to understand them as was the approach of those who came before them and as is the purpose of the Qur’ān, but they believed in those ayāt and then began to cite evidence for what they themselves understood from them. This is one of aspect from the aspects of the inquiry. As for the other aspect, it is with regards the ayāt mutashabihāt. The Mutakallimīn were not content to have imān in these ayāt in their generalised sense without detail. They collected the ayāt which were apparently contradicting and after having pursued them, such as those related to compulsion and free choice and those which might indicate the incarnation of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ, They focused their minds on them and were as presumptuous as none else. Their thinking led them to an opinion on every issue. Once they had reached to their opinion, they addressed the ayāt which apparently seemed to contradict their view and interpreted them away. Such interpretation of meaning [ta’wīl] to match their opinion was the primary characteristic of the Mutakallimīn. Thus if their inquiry led them to the conclusion that Allah is too sublime to be characterised with location and direction, they twisted His الله سُبْحَانَهُۥ وَتَعَالَىٰ establishing Himself الله سُبْحَانَهُۥ وَتَعَالَىٰ on the Throne [al-istiwā alā‘l-‘arsh]. If their discussion led them to the conclusion that the negation of the attribute of direction with regards to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ entails that the eyes of people would be incapable of seeing Him الله سُبْحَانَهُۥ وَتَعَالَىٰ, they twisted the interpretation of the reports related to the sighting of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ by the people. Thus, interpreting the meaning to suit their opinion was a characteristic from amongst the characteristics of the Mutakallimīn and their major distinction from the previous generations [salaf].

Bu usulda aql-zakovatga har bir narsani, ya'ni idrok etiladigan va etilmaydigan, tabiiy va tabiiydan ustun, sezgi bilan qabul qilinadigan va qilinmaydigan narsalarni tekshirish erkinligi berilgani muqarrar ravishda aqlni Qur'onni baholash asosiga aylantiradi, aksincha emas. Shu sababli bu talqin usulining paydo bo'lishi tabiiy edi va ular o'z fikrlariga ko'ra aql tanlagan har qanday yo'nalishni olishlari ham tabiiy edi. Bu ular orasida jiddiy ixtiloflarni keltirib chiqardi. Agar bir guruhning mulohazasi ularni ixtiyor erkinligini ilgari surishga va majburlashni talqin qilib yo'qotishga olib kelgan bo'lsa, boshqalarining mulohazasi majburlashni tasdiqlashga va ixtiyor erkinligi oyatlarini talqin qilib yo'qotishga olib kelishi mumkin; yana boshqalari ikki fikrni yangi bir fikrga uyg'unlashtirishi mumkin. Barcha mutakallimlar ikki narsa bilan ajralib turardi: birinchidan, o'z dalillarida mantiqqa va qiyoslashga tayanishi, sezgi bilan kuzatiladigan narsalarga emas; ikkinchidan, o'zlari erishgan xulosalarga zid keladigan oyatlarni talqin qilib yo'qotishga tayanishi.

This methodology of giving the intellect the freedom to inquire into every thing, the comprehensible and the incomprehensible, the natural and the supernatural, the sensorially perceviable and the sensorially imperceviable, inevitably makes the intellect the basis of (judging) the Qur’ān, not the other way round. Thus it was natural for this approach of interpretation to emerge, and it was natural that they would take any direction they chose on the basis that, in their view, the intellect opted for it. This necessitated major discrepancies amongst them. Thus if the reasoning of one group led them to advocate free choice and to interpret away compulsion, the reasoning of others may well lead them to affirm compulsion and to interpret away the ayāt of free choice; it might lead others still to concile both opinions into a new opinion. All of the Mutakallimīn were prominently characterised with two things: first, the dependence on logic and syllogization in their proofs, not on the sensorially accessible, and second, dependence on interpreting away the ayāt that contradicted the conclusions they had reached.