Ibid., p. 108, p. 203.

Ibid., p. 105, pp. 184-185, p. 252.

Khlaid Blankinship, “The Early Creed” in The Cambridge Companion to Classical Islamic Theology, ed. Tim Winter, Cambridge, Cambridge University Press, 2008, pp. 42-51.

Khlaid Blankinship, “The Early Creed” in The Cambridge Companion to Classical Islamic Theology, ed. Tim Winter, Cambridge, Cambridge University Press, 2008, pp. 42-51.)| false
• Search Google Scholar
• Export Citation

Robert Wisnovsky, “Avicenna” in The Cambridge Companion to Arabic Philosophy, ed. Peter Adamson and Richard Taylor, Cambridge, Cambridge University Press, 2005, pp. 132-133.

Robert Wisnovsky, “Avicenna” in The Cambridge Companion to Arabic Philosophy, ed. Peter Adamson and Richard Taylor, Cambridge, Cambridge University Press, 2005, pp. 132-133.)| false
• Search Google Scholar
• Export Citation

Toby Mayer, “Theology and Sufism” in The Cambridge Companion to Classical Islamic Theology, ed. Tim Winter, Cambridge, Cambridge University Press, 2008, pp. 258-259.

Toby Mayer, “Theology and Sufism” in The Cambridge Companion to Classical Islamic Theology, ed. Tim Winter, Cambridge, Cambridge University Press, 2008, pp. 258-259.)| false
• Search Google Scholar
• Export Citation

See Abdullah Saeed and Hassan Saeed, Freedom of Religion, Apostasy and Islam, Burlington, Ashgate, 2004, p. 35 where the main contention, along with case studies, is confined to the legal aspect.

See Abdullah Saeed and Hassan Saeed, Freedom of Religion, Apostasy and Islam, Burlington, Ashgate, 2004, p. 35 where the main contention, along with case studies, is confined to the legal aspect.)| false
• Search Google Scholar
• Export Citation

See for example Abdulaziz Sachedina, Islam and the Challenge of Human Rights, Oxford, Oxford University Press, 2009, pp. 41-80, pp. 185-208.

See for example Abdulaziz Sachedina, Islam and the Challenge of Human Rights, Oxford, Oxford University Press, 2009, pp. 41-80, pp. 185-208.)| false
• Search Google Scholar
• Export Citation

Frank, “The Science of Kalām,” pp. 16-18.

Frank, “The Science of Kalām,” pp. 16-18.)| false
• Search Google Scholar
• Export Citation

Ibid., p. 127.

ʿAbd al-Jabbār, Mughnī, v. 13, pp. 9-11; al-Ḥasan b. Aḥmad Ibn Mattawayh, al-Majmūʿfī al-Muḥīṭ bi-l-Taklīf, ed. J. J. Houben, D. Gimaret, and J. Peters, Beirut, Dār al-Mashriq, 1965-99, v. 3, pp. 328-329; Aḥmad b. Ḥusayn Mānkdīm, Sharḥ al-Uṣūl al-Khamsa, ed. ʿAbd al-Karīm ʿUthmān, Cairo, Maktabat Wihba, 1965, pp. 519-520; Al-Sharīf ʿAlī b. al-Ḥusayn al-Mūsawī al-Murtaḍā, al-Dhakhīra fī ʿIlm al-Kalām, ed. Aḥmad al-Ḥusaynī, Qum, Muʾassasat al-Nashr al-Islāmī, 1990, p. 186; Al-Sharīf ʿAlī b. al-Ḥusayn al-Mūsawī al-Murtaḍā, Sharḥ Jumal al-ʿIlm wa-l-ʿAmal, ed. Yaʿqūb al-Jaʿfarī al-Marāghī, Tehran, Dār al-Uswa, 1998, p. 107; see the detailed presentation of the concept in ʿAbd al-Karīm ʿUthmān, Naẓariyyat al-Taklīf: Ārāʾ al-Qāḍī ʿAbd al-Jabbār al-Kalāmiyya, Beirut, Muʾassasat al-Risāla, 1971, pp. 386-399.

ʿAbd al-Jabbār, Mughnī, v. 13, pp. 9-11; al-Ḥasan b. Aḥmad Ibn Mattawayh, al-Majmūʿ fī al-Muḥīṭ bi-l-Taklīf, ed. J. J. Houben, D. Gimaret, and J. Peters, Beirut, Dār al-Mashriq, 1965-99, v. 3, pp. 328-329; Aḥmad b. Ḥusayn Mānkdīm, Sharḥ al-Uṣūl al-Khamsa, ed. ʿAbd al-Karīm ʿUthmān, Cairo, Maktabat Wihba, 1965, pp. 519-520; Al-Sharīf ʿAlī b. al-Ḥusayn al-Mūsawī al-Murtaḍā, al-Dhakhīra fī ʿIlm al-Kalām, ed. Aḥmad al-Ḥusaynī, Qum, Muʾassasat al-Nashr al-Islāmī, 1990, p. 186; Al-Sharīf ʿAlī b. al-Ḥusayn al-Mūsawī al-Murtaḍā, Sharḥ Jumal al-ʿIlm wa-l-ʿAmal, ed. Yaʿqūb al-Jaʿfarī al-Marāghī, Tehran, Dār al-Uswa, 1998, p. 107; see the detailed presentation of the concept in ʿAbd al-Karīm ʿUthmān, Naẓariyyat al-Taklīf: Ārāʾ al-Qāḍī ʿAbd al-Jabbār al-Kalāmiyya, Beirut, Muʾassasat al-Risāla, 1971, pp. 386-399.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 15, pp. 32-34 reports a debate on whether acts that belong to revelational moral obligations function as instances of divine help towards meeting rational moral obligations exclusively or towards other revelational moral obligations; however, the ultimate outcome leads to rational moral obligations, though with additional intermediary steps.

ʿAbd al-Jabbār, Mughnī, v. 15, pp. 32-34 reports a debate on whether acts that belong to revelational moral obligations function as instances of divine help towards meeting rational moral obligations exclusively or towards other revelational moral obligations; however, the ultimate outcome leads to rational moral obligations, though with additional intermediary steps.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 11, pp. 375-387; Ibn Mattawayh, Majmūʿ, v. 1, pp. 5-7, 3, p. 237; for a survey of the possible meanings of the maturation of intellect see ʿUthmān, Naẓariyya, pp. 60-64.

ʿAbd al-Jabbār, Mughnī, v. 11, pp. 375-387; Ibn Mattawayh, Majmūʿ, v. 1, pp. 5-7, 3, p. 237; for a survey of the possible meanings of the maturation of intellect see ʿUthmān, Naẓariyya, pp. 60-64.)| false
• Search Google Scholar
• Export Citation

Ibn Mattawayh, Majmūʿ, v. 1, pp. 5-7, more significantly v. 3, p. 216; Murtaḍā, Dhakhīra, 184. The list provided by Abū ʿUthmān ʿAmr b. Baḥr al-Jāḥiẓ, Risālat al-ʿUthmāniyya, ed. ʿAbd al-Salām Hārūn, Cairo, Dār al-Kitāb al-ʿArabī, 1955, pp. 7-8 and pp. 15-17 should be seen in the context of his fervent polemic and extravagant style, first and foremost. The prevailing character of the traits listed there, however, is the individual’s ability to guard against deception, as a necessary means to distinguish true prophets from impostors.

Ibn Mattawayh, Majmūʿ, v. 1, pp. 5-7, more significantly v. 3, p. 216; Murtaḍā, Dhakhīra, 184. The list provided by Abū ʿUthmān ʿAmr b. Baḥr al-Jāḥiẓ, Risālat al-ʿUthmāniyya, ed. ʿAbd al-Salām Hārūn, Cairo, Dār al-Kitāb al-ʿArabī, 1955, pp. 7-8 and pp. 15-17 should be seen in the context of his fervent polemic and extravagant style, first and foremost. The prevailing character of the traits listed there, however, is the individual’s ability to guard against deception, as a necessary means to distinguish true prophets from impostors.)| false
• Search Google Scholar
• Export Citation

Sophia Vasalou, Moral Agents and Their Deserts: The Character of Muʿtazilite Ethics, Princeton, Princeton University Press, 2008, p. 20, pp. 85-86.

Sophia Vasalou, Moral Agents and Their Deserts: The Character of Muʿtazilite Ethics, Princeton, Princeton University Press, 2008, p. 20, pp. 85-86.)| false
• Search Google Scholar
• Export Citation

Reinhart, Before Revelation, p. 118. Whether the waning of the Muʿtazilī position, i.e. the analogy of thanking God and thanking a king, has to do with Muslims’ increasing intellectual ‘sophistication’ (Reinhart, Before Revelation, p. 120) can be questioned, especially given the fact that the other position, which is more cognizant of God as ‘Something other’, does not seem to be keeping the same level of ‘sophistication’ when it comes to other—arguably more anthropomorphic and hence less ‘sophisticated’ aspects—of the divine.

Reinhart, Before Revelation, p. 118. Whether the waning of the Muʿtazilī position, i.e. the analogy of thanking God and thanking a king, has to do with Muslims’ increasing intellectual ‘sophistication’ (Reinhart, Before Revelation, p. 120) can be questioned, especially given the fact that the other position, which is more cognizant of God as ‘Something other’, does not seem to be keeping the same level of ‘sophistication’ when it comes to other—arguably more anthropomorphic and hence less ‘sophisticated’ aspects—of the divine.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, p. 517; Ibn Mattawayh, Majmūʿ, v. 2, pp. 355-359; Murtaḍā, Dhakhīra, pp. 397-398; see Reinhart, Before Revelation, p. 156. for a description of how revelation ‘supplements’ but does not ‘determine’ the judgments of reason.

ʿAbd al-Jabbār, Mughnī, v. 12, p. 517; Ibn Mattawayh, Majmūʿ, v. 2, pp. 355-359; Murtaḍā, Dhakhīra, pp. 397-398; see Reinhart, Before Revelation, p. 156. for a description of how revelation ‘supplements’ but does not ‘determine’ the judgments of reason.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 416-417; Ibn Mattawayh, Majmūʿ, v. 2, p. 263; Ibn al-Malāḥimī, Fāʾiq, p. 382, p. 385.

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 416-417; Ibn Mattawayh, Majmūʿ, v. 2, p. 263; Ibn al-Malāḥimī, Fāʾiq, p. 382, p. 385.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 15, pp. 26-29; Murtaḍā, Rasāʾil, v. 2, pp. 317-318; Al-Ḥākim al-Muḥassin b. Karāma al-Jishumī, Taḥkīm al-ʿUqūl fī Taṣḥīḥ al-Uṣūl, ed. ʿAbd al-Salām b. ʿAbbās al-Wajīh, Ṣanʿāʾ, Muʾassasat al-Imām Zayd al-Thaqāfiyya, 2008, pp. 36-37.

ʿAbd al-Jabbār, Mughnī, v. 15, pp. 26-29; Murtaḍā, Rasāʾil, v. 2, pp. 317-318; Al-Ḥākim al-Muḥassin b. Karāma al-Jishumī, Taḥkīm al-ʿUqūl fī Taṣḥīḥ al-Uṣūl, ed. ʿAbd al-Salām b. ʿAbbās al-Wajīh, Ṣanʿāʾ, Muʾassasat al-Imām Zayd al-Thaqāfiyya, 2008, pp. 36-37.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 154-155, p. 370; Mānkdīm, Sharḥ, pp. 123-125; Ibn al-Malāḥimī, Muʿtamad, pp. 589-590, where Ibn al-Malāḥīmī is aware of the different expectations; the above minimum he claims to be known by primary arguments (awāʾil al-adilla), which suffices to bring an individual under moral obligation of both types; cf. a late Ashʿarī position, which is similar, in ʿAlī b. Muḥammad al-Jurjānī, Sharḥ al-Mawāqif, Cairo, Maṭbaʿat al-Saʿāda, 1907, v. 1, p. 256.

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 154-155, p. 370; Mānkdīm, Sharḥ, pp. 123-125; Ibn al-Malāḥimī, Muʿtamad, pp. 589-590, where Ibn al-Malāḥīmī is aware of the different expectations; the above minimum he claims to be known by primary arguments (awāʾil al-adilla), which suffices to bring an individual under moral obligation of both types; cf. a late Ashʿarī position, which is similar, in ʿAlī b. Muḥammad al-Jurjānī, Sharḥ al-Mawāqif, Cairo, Maṭbaʿat al-Saʿāda, 1907, v. 1, p. 256.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, p. 374-377; Ibn Mattawayh, Majmūʿ, 1, p. 10; Jishumī, Taḥkīm, pp. 47-48; Mānkdīm, Sharḥ, pp. 68-70; Ibn al-Malāḥimī, Fāʾiq, pp. 7-9, p. 218; Idem., Muʿtamad, pp. 77-78; in Fāʾiq, p. 382, Ibn al-Malāḥimī rules that the disagreement between Baṣrans and Baghdadis over the question is merely a matter of phrasing (ʿibāra). Even within the Ashʿarī camp, with its different point of departure, the equivalent debate is seen in the same light; ʿAbd al-Malik b. ʿAbdullāh al-Juwaynī, al-Shāmil fī Uṣūl al-Dīn, Edited by ʿAlī Sāmī al-Nashshār, Fayṣal ʿAwn and Suhayr Mukhtār, Alexandria, Munshaʾat al-Maʿārif, 1969, p. 122. But if the scope of the debate is widened, then the question is no longer merely verbal. Whoever holds that belief—not investigation—is the first obligation would not consider it a sin to neglect the latter; for an individual would have then met his obligation without having to start it off by the act of investigation; see the elaborate discussion in Badr al-Dīn Muḥammad b. Bahādir al-Zarkashī, al-Baḥr al-Muḥīṭ fī Uṣūl al-Fiqh, ed. Muḥammad Tāmir, Beirut, Dār al-Kutub al-ʿIlmiyya, 2000, v. 1, p. 37.

ʿAbd al-Jabbār, Mughnī, v. 12, p. 374-377; Ibn Mattawayh, Majmūʿ, 1, p. 10; Jishumī, Taḥkīm, pp. 47-48; Mānkdīm, Sharḥ, pp. 68-70; Ibn al-Malāḥimī, Fāʾiq, pp. 7-9, p. 218; Idem., Muʿtamad, pp. 77-78; in Fāʾiq, p. 382, Ibn al-Malāḥimī rules that the disagreement between Baṣrans and Baghdadis over the question is merely a matter of phrasing (ʿibāra). Even within the Ashʿarī camp, with its different point of departure, the equivalent debate is seen in the same light; ʿAbd al-Malik b. ʿAbdullāh al-Juwaynī, al-Shāmil fī Uṣūl al-Dīn, Edited by ʿAlī Sāmī al-Nashshār, Fayṣal ʿAwn and Suhayr Mukhtār, Alexandria, Munshaʾat al-Maʿārif, 1969, p. 122. But if the scope of the debate is widened, then the question is no longer merely verbal. Whoever holds that belief—not investigation—is the first obligation would not consider it a sin to neglect the latter; for an individual would have then met his obligation without having to start it off by the act of investigation; see the elaborate discussion in Badr al-Dīn Muḥammad b. Bahādir al-Zarkashī, al-Baḥr al-Muḥīṭ fī Uṣūl al-Fiqh, ed. Muḥammad Tāmir, Beirut, Dār al-Kutub al-ʿIlmiyya, 2000, v. 1, p. 37.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 17, pp. 94-102.

ʿAbd al-Jabbār, Mughnī, v. 17, pp. 94-102.)| false
• Search Google Scholar
• Export Citation

Vasalou, Moral Agents, p. 71.

Vasalou, Moral Agents, p. 71.)| false
• Search Google Scholar
• Export Citation

Ibn al-Malāḥimī, Fāʾiq, pp. 512-513, claims that this position is a matter of consensus among the Muʿtazilīs; cf. Murtaḍā, Dhakhīra, p. 534.

Ibn al-Malāḥimī, Fāʾiq, pp. 512-513, claims that this position is a matter of consensus among the Muʿtazilīs; cf. Murtaḍā, Dhakhīra, p. 534.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 419-421; Ibn Mattawayh, Majmūʿ, v. 1, p. 9, 3, pp. 263-264; although Abū Hāshim (d. 321/933) and his father Abū ʿAlī (d. 303/915) disagreed on the particular moral obligation which serves as a minimum for an individual to observe, they both did not consider the verification period; rather, their discussion was centered on the beliefs that must be professed during the investigation period.

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 419-421; Ibn Mattawayh, Majmūʿ, v. 1, p. 9, 3, pp. 263-264; although Abū Hāshim (d. 321/933) and his father Abū ʿAlī (d. 303/915) disagreed on the particular moral obligation which serves as a minimum for an individual to observe, they both did not consider the verification period; rather, their discussion was centered on the beliefs that must be professed during the investigation period.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 6{2}, pp. 28-30; Ibn Mattawayh, Majmūʿ, v. 2, pp. 267-268; Murtaḍā, Dhakhīra, p. 206.

ʿAbd al-Jabbār, Mughnī, v. 6{2}, pp. 28-30; Ibn Mattawayh, Majmūʿ, v. 2, pp. 267-268; Murtaḍā, Dhakhīra, p. 206.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 15, pp. 19-21; Ibn Mattawayh, Majmūʿ, v. 3, pp. 438-441; Murtaḍā, Dhakhīra, pp. 323-324.

ʿAbd al-Jabbār, Mughnī, v. 15, pp. 19-21; Ibn Mattawayh, Majmūʿ, v. 3, pp. 438-441; Murtaḍā, Dhakhīra, pp. 323-324.)| false
• Search Google Scholar
• Export Citation

Ibn Mattawayh, Majmūʿ, v. 3, p. 438; Ibn al-Malāḥimī, Fāʾiq, p. 298, p. 326, p. 386; cf. the argument of the Imāmī scholar Abū Jaʿfar al-Ṭūsī (d. 460/1067), where the claim is pressed that during the period of investigation one cannot be sure about the desert of punishment; Muḥammad b. al-Ḥasan al-Ṭūsī, al-Iqtiṣād al-Hādī ilā Sabīl al-Rashād, Qum, Maṭbaʿat al-Khayyām, 1980, p. 115.

Ibn Mattawayh, Majmūʿ, v. 3, p. 438; Ibn al-Malāḥimī, Fāʾiq, p. 298, p. 326, p. 386; cf. the argument of the Imāmī scholar Abū Jaʿfar al-Ṭūsī (d. 460/1067), where the claim is pressed that during the period of investigation one cannot be sure about the desert of punishment; Muḥammad b. al-Ḥasan al-Ṭūsī, al-Iqtiṣād al-Hādī ilā Sabīl al-Rashād, Qum, Maṭbaʿat al-Khayyām, 1980, p. 115.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 420-423.

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 420-423.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 424-425. It remains to address the case of divinely ordained acts that are revelational moral obligations that cannot function as instances of help in rational moral obligations. The most obvious example is the Qurʾānic episode regarding God’s commanding the Israelites to kill themselves (Q 2: 54). Self-murder is not part of the rationally defined moral acts; but since death brings all obligation to an end, this act cannot serve any future purpose in an individual’s obligations either. Therefore, the Qurʾānic episode is brilliantly interpreted (away?) to mean that the act of self-murder was supposed to be done gradually, to make sure that the above framework would preserve the wisdom of moral obligation. As for the last ‘bit’ of the act, i.e. the actual occurrence of death, it is caused by God’s act, in which an individual has no role whatsoever. This is also consistent with the position on the question of norms (ʿādāt) in the natural world as opposed to necessitating causes (ʿilal mūjiba), for it considers death not to be caused by natural laws of any type; Abdulsater, The Climax, pp. 113-114; McDermott, The Theology, pp. 211-212, pp. 215-216.

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 424-425. It remains to address the case of divinely ordained acts that are revelational moral obligations that cannot function as instances of help in rational moral obligations. The most obvious example is the Qurʾānic episode regarding God’s commanding the Israelites to kill themselves (Q 2: 54). Self-murder is not part of the rationally defined moral acts; but since death brings all obligation to an end, this act cannot serve any future purpose in an individual’s obligations either. Therefore, the Qurʾānic episode is brilliantly interpreted (away?) to mean that the act of self-murder was supposed to be done gradually, to make sure that the above framework would preserve the wisdom of moral obligation. As for the last ‘bit’ of the act, i.e. the actual occurrence of death, it is caused by God’s act, in which an individual has no role whatsoever. This is also consistent with the position on the question of norms (ʿādāt) in the natural world as opposed to necessitating causes (ʿilal mūjiba), for it considers death not to be caused by natural laws of any type; Abdulsater, The Climax, pp. 113-114; McDermott, The Theology, pp. 211-212, pp. 215-216.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, p. 460; Murtaḍā, Dhakhīra, p. 182.

ʿAbd al-Jabbār, Mughnī, v. 12, p. 460; Murtaḍā, Dhakhīra, p. 182.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, p. 452; Murtaḍā, Dhakhīra, p. 184.

ʿAbd al-Jabbār, Mughnī, v. 12, p. 452; Murtaḍā, Dhakhīra, p. 184.)| false
• Search Google Scholar
• Export Citation

ʿUthmān, Naẓariyya, p. 31; cf. ʿAbd al-Jabbār, Mughnī, v. 12, pp. 460-461; Murtaḍā, Dhakhīra, p. 182.

ʿUthmān, Naẓariyya, p. 31; cf. ʿAbd al-Jabbār, Mughnī, v. 12, pp. 460-461; Murtaḍā, Dhakhīra, p. 182.)| false
• Search Google Scholar
• Export Citation

Richard M. Frank, “Several Fundamental Assumptions of the Baṣra School of the Muʿtazila” in Early Islamic Theology: The Muʿtazilites and al-Ashʿarī, ed. Dimitri Gutas, Burlington, Ashgate, 2007, pp. 15-16.

Richard M. Frank, “Several Fundamental Assumptions of the Baṣra School of the Muʿtazila” in Early Islamic Theology: The Muʿtazilites and al-Ashʿarī, ed. Dimitri Gutas, Burlington, Ashgate, 2007, pp. 15-16.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 11, p. 100; Ibn Mattawayh, Majmūʿ, v. 2, pp. 174-186; Murtaḍā, Dhakhīra, pp. 108-109, p. 140, p. 191; Murtaḍā, Sharḥ Jumal, p. 100; Ibn al-Malāḥimī, Fāʾiq, pp. 203-204.

ʿAbd al-Jabbār, Mughnī, v. 11, p. 100; Ibn Mattawayh, Majmūʿ, v. 2, pp. 174-186; Murtaḍā, Dhakhīra, pp. 108-109, p. 140, p. 191; Murtaḍā, Sharḥ Jumal, p. 100; Ibn al-Malāḥimī, Fāʾiq, pp. 203-204.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 452-457; Murtaḍā, Dhakhīra, p. 184.

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 452-457; Murtaḍā, Dhakhīra, p. 184.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 450-452, pp. 460-462; Naysābūrī, Masāʾil, p. 348; Murtaḍā, Dhakhīra, p. 184.

ʿAbd al-Jabbār, Mughnī, v. 12, pp. 450-452, pp. 460-462; Naysābūrī, Masāʾil, p. 348; Murtaḍā, Dhakhīra, p. 184.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, p. 483; Ibn Mattawayh, Majmūʿ, v. 3, pp. 268-269; Murtaḍā, Rasāʾil, v. 2, pp. 317-318. A curious analogy appears here in Muʿtazilī works, particularly that of ʿAbd al-Jabbār. In his insistence that an individual must deserve punishment for not carrying out the subsequent steps of investigation, ʿAbd al-Jabbār argues that it was originally his fault to miss the first step and he still can retry it. The Qāḍī refuses to liken such an individual to someone who has cut off his legs, since the latter has irreversibly lost his ability and can no longer rise to perform his prayers; ʿAbd al-Jabbār, Mughnī, v. 12, p. 451. Interestingly, the same analogy, but this time with ʿAbd al-Jabbār endorsing it, appears in the context of the discussion of the occultation of the Twelfth Imam in his Mughnī, 20{1}, p. 58. There, the Qāḍī proposes that Imāmī Shīʿīs should not be under the obligation to follow the instructions from the Imam since the latter, in his occultation, has discontinued the delivery of divine help to his followers; their status is, then, like that of an individual whose legs have been cut off and is no longer required to rise for prayer. In his elaborate response, al-Sharīf al-Murtaḍā built on the same scenario, changing the analogy into that of someone who has tied up his legs and can no longer stand up to pray, since it is still within his ability to untie his legs and rise to meet his obligation, which makes him blameworthy; al-Sharīf ʿAlī b. al-Ḥusayn al-Mūsawī al-Murtaḍā, al-Shāfī fī al-Imāma, ed. ʿAbd al-Zahrāʾ al-Ḥusaynī al-Khaṭīb, Tehran, Muʾassasat al-Ṣādiq, 1986, v. 1, pp. 144-146; Murtaḍā, Dhakhīra, pp. 415-417. Murtaḍā’s form of the analogy would have worked for ʿAbd al-Jabbār’s argument regarding investigation, so long as the time left is sufficient.

ʿAbd al-Jabbār, Mughnī, v. 12, p. 483; Ibn Mattawayh, Majmūʿ, v. 3, pp. 268-269; Murtaḍā, Rasāʾil, v. 2, pp. 317-318. A curious analogy appears here in Muʿtazilī works, particularly that of ʿAbd al-Jabbār. In his insistence that an individual must deserve punishment for not carrying out the subsequent steps of investigation, ʿAbd al-Jabbār argues that it was originally his fault to miss the first step and he still can retry it. The Qāḍī refuses to liken such an individual to someone who has cut off his legs, since the latter has irreversibly lost his ability and can no longer rise to perform his prayers; ʿAbd al-Jabbār, Mughnī, v. 12, p. 451. Interestingly, the same analogy, but this time with ʿAbd al-Jabbār endorsing it, appears in the context of the discussion of the occultation of the Twelfth Imam in his Mughnī, 20{1}, p. 58. There, the Qāḍī proposes that Imāmī Shīʿīs should not be under the obligation to follow the instructions from the Imam since the latter, in his occultation, has discontinued the delivery of divine help to his followers; their status is, then, like that of an individual whose legs have been cut off and is no longer required to rise for prayer. In his elaborate response, al-Sharīf al-Murtaḍā built on the same scenario, changing the analogy into that of someone who has tied up his legs and can no longer stand up to pray, since it is still within his ability to untie his legs and rise to meet his obligation, which makes him blameworthy; al-Sharīf ʿAlī b. al-Ḥusayn al-Mūsawī al-Murtaḍā, al-Shāfī fī al-Imāma, ed. ʿAbd al-Zahrāʾ al-Ḥusaynī al-Khaṭīb, Tehran, Muʾassasat al-Ṣādiq, 1986, v. 1, pp. 144-146; Murtaḍā, Dhakhīra, pp. 415-417. Murtaḍā’s form of the analogy would have worked for ʿAbd al-Jabbār’s argument regarding investigation, so long as the time left is sufficient.)| false
• Search Google Scholar
• Export Citation

Rāzī, Tafsīr, v. 26, p. 43.

Rāzī, Tafsīr, v. 26, p. 43.)| false
• Search Google Scholar
• Export Citation

Abdulsater, The Climax, pp. 99-101; McDermott, The Theology, pp. 71-79.

Abdulsater, The Climax, pp. 99-101; McDermott, The Theology, pp. 71-79.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 12, p. 484; Ibn Mattawayh, Majmūʿ, v. 3, pp. 266-267; Murtaḍā, Dhakhīra, p. 185.

ʿAbd al-Jabbār, Mughnī, v. 12, p. 484; Ibn Mattawayh, Majmūʿ, v. 3, pp. 266-267; Murtaḍā, Dhakhīra, p. 185.)| false
• Search Google Scholar
• Export Citation

Ibn Mattawayh, Majmūʿ, v. 1, p. 2 where a boy’s adulthood is defined as the time when he can fully attain the knowledge of God; cf. Majmūʿ, v. 1, pp. 18-19 where it is described as “the beginning of intellectual maturity” (awwal kamāl al-ʿaql). The debate between theologians and lawyers about the meaning of maturity has been noted in early heresiographies; Abū al-Ḥasan al-Ashʿarī (Maqālāt al-Islāmiyyīn wa-Ikhtilāf al-Muṣallīn, ed. Helmut Ritter, Wiesbaden, Franz Steiner, 1980), pp. 480-482 reports that most theologians concur on that it is the maturity/completion of intellect, whereas lawyers saw this as a condition that must be conjoined to other signs that have to do with physical maturity or age. See also Murtaḍā, Rasāʾil, v. 2, p. 319 where the author stresses the disagreement between theologians and lawyers, emphasizing that during the period of investigation, the dictates of revelational moral obligation are not in effect. A consequence of such an analysis is that a major division falls along gender lines, as females are considered legally obligated before males, at least according to the view of Imāmīs who still share the same Muʿtazilī view on the period of investigation; for an early comparative survey of the question see Muḥammad b. al-Ḥasan al-Ṭūsī, al-Khilāf, Qum, Muʾassasat al-Nashr al-Islāmī, 1987, v. 3, p. 282. The interesting inference would be that females reach maturity of intellect before males, which might not be the most expected result in classical circles, as seen in later objections; cf. al-Shahīd al-Thānī, Ḥaqāʾiq, pp. 135-136.

Ibn Mattawayh, Majmūʿ, v. 1, p. 2 where a boy’s adulthood is defined as the time when he can fully attain the knowledge of God; cf. Majmūʿ, v. 1, pp. 18-19 where it is described as “the beginning of intellectual maturity” (awwal kamāl al-ʿaql). The debate between theologians and lawyers about the meaning of maturity has been noted in early heresiographies; Abū al-Ḥasan al-Ashʿarī (Maqālāt al-Islāmiyyīn wa-Ikhtilāf al-Muṣallīn, ed. Helmut Ritter, Wiesbaden, Franz Steiner, 1980), pp. 480-482 reports that most theologians concur on that it is the maturity/completion of intellect, whereas lawyers saw this as a condition that must be conjoined to other signs that have to do with physical maturity or age. See also Murtaḍā, Rasāʾil, v. 2, p. 319 where the author stresses the disagreement between theologians and lawyers, emphasizing that during the period of investigation, the dictates of revelational moral obligation are not in effect. A consequence of such an analysis is that a major division falls along gender lines, as females are considered legally obligated before males, at least according to the view of Imāmīs who still share the same Muʿtazilī view on the period of investigation; for an early comparative survey of the question see Muḥammad b. al-Ḥasan al-Ṭūsī, al-Khilāf, Qum, Muʾassasat al-Nashr al-Islāmī, 1987, v. 3, p. 282. The interesting inference would be that females reach maturity of intellect before males, which might not be the most expected result in classical circles, as seen in later objections; cf. al-Shahīd al-Thānī, Ḥaqāʾiq, pp. 135-136.)| false
• Search Google Scholar
• Export Citation

ʿUthmān, Naẓariyya, pp. 455-456 argues that the time of death is itself the time of the termination of moral obligation; although this might end up being extremely close to the practical outcome—given the instantaneous nature of the verification period, it fails to note the two concepts are distinct ones whose ostensible real-life concurrence does not suffice to conflate them theoretically.

ʿUthmān, Naẓariyya, pp. 455-456 argues that the time of death is itself the time of the termination of moral obligation; although this might end up being extremely close to the practical outcome—given the instantaneous nature of the verification period, it fails to note the two concepts are distinct ones whose ostensible real-life concurrence does not suffice to conflate them theoretically.)| false
• Search Google Scholar
• Export Citation

ʿAbd al-Jabbār, Mughnī, v. 11, pp. 517-518; Ibn Mattawayh, Majmūʿ, v. 2, pp. 234-235.

ʿAbd al-Jabbār, Mughnī, v. 11, pp. 517-518; Ibn Mattawayh, Majmūʿ, v. 2, pp. 234-235.)| false
• Search Google Scholar
• Export Citation

Ashʿarī, Maqālāt, p. 443 ascribes this view to the early theologian Abū al-Hudhayl (d. btw. 226/840-235/849); cf. Alnoor Dhanani, The Physical Theory of Kalām, Leiden, Brill, 1994, pp. 38-47.

Ashʿarī, Maqālāt, p. 443 ascribes this view to the early theologian Abū al-Hudhayl (d. btw. 226/840-235/849); cf. Alnoor Dhanani, The Physical Theory of Kalām, Leiden, Brill, 1994, pp. 38-47.)| false
• Search Google Scholar
• Export Citation

Ibn Mattawayh, Majmūʿ, v. 2, p. 199.

Ibn Mattawayh, Majmūʿ, v. 2, p. 199.)| false
• Search Google Scholar
• Export Citation

Dhanani, The Physical Theory, p. 132.

Dhanani, The Physical Theory, p. 132.)| false
• Search Google Scholar
• Export Citation

Murtaḍā, Dharīʿa, v. 1, p. 389.

Murtaḍā, Dharīʿa, v. 1, p. 389.)| false
• Search Google Scholar
• Export Citation

Karājakī, Kanz, p. 119.

Karājakī, Kanz, p. 119.)| false
• Search Google Scholar
• Export Citation

Jāḥiẓ, Risālat al-ʿUthmāniyya, pp. 18-22.

Jāḥiẓ, Risālat al-ʿUthmāniyya, pp. 18-22.)| false
• Search Google Scholar
• Export Citation

Ibid., 13, pp. 249-250; Karājakī, Kanz, p. 119; Karājakī was also an Imāmī and a student of Murtaḍā, but the point of interest here is not whether his Shīʿī convictions were influencing his judgment on ʿAlī’s mental abilities; the text suffices here to point to the approximate period needed by individuals most qualified and well-equipped to arrive at the ‘right’ conclusions.

Ṭūsī, Tibyān, v. 4, pp. 182-183; Ṭabrisī, Majmaʿ, v. 4, p. 93.

Ṭūsī, Tibyān, v. 4, pp. 182-183; Ṭabrisī, Majmaʿ, v. 4, p. 93.)| false
• Search Google Scholar
• Export Citation

Rāzī, Tafsīr, v. 15, p. 228; the fact that the author belongs to a different tradition has no bearing on this judgment, as this attests to the absence of an unequivocal textual teaching on the matter.

Rāzī, Tafsīr, v. 15, p. 228; the fact that the author belongs to a different tradition has no bearing on this judgment, as this attests to the absence of an unequivocal textual teaching on the matter.)| false
• Search Google Scholar
• Export Citation

José Saramago, The Year of the Death of Ricardo Reis, Harcourt Brace, 1991, p. 73.

José Saramago, The Year of the Death of Ricardo Reis, Harcourt Brace, 1991, p. 73.)| false
• Search Google Scholar
• Export Citation