العلاقة بين السياسة و الفلسفة في العصر العباسي الأول (132-232ه 750-847م)‎ : عصر الخليفة المأمون أنموذجا

Abstract EN

One of the most notable manifestations of the first Abbasid Period (750-847 CE / 132-232 AH) is the concern at philosophy.

This period had witnessed a concern at the theology (ʽilm kalam), in which the theologians mixed their speech with the Greek philosophers' speech.

At first, there was opposition to this intellectual approach ; so caliph al-Rashid rejected that current and prevented the dialectics in religion.

After the dissension amongst the religious sects had been spread dangerously, he put the theologians in jail.

When al-Mamun became the caliph ; however, positive developments occurred in favor of the philosophy and theologians.

This position continued until the end of al-Wathiq's caliphate and governance of al- Mutawakkil in 874 CE / 232 AH.

The Mu’tazila school had expressed this intellectual movement, relating to the philosophy and theology, particularly after al-Maumun announced the rational and logically-argued meaning of the Holy book as an official doctrine universally accepted.

All of this was accompanied by the heyday of great concern at the translation movement, especially translating the Greek philosophical heritage into Arabic.

Those developments reflected the state’s situation against "the traditionists (ahl al-hadith) and jurists" rejected the Mutazili speculation.

Thus, Mutazilites who were given important legal posts and supported by the caliphate, persecuted their religious opponents.

These deep conflicts led to creating a big fracture between social groups.

After two years from caliphate of al-Mutawakkil ; i.e.

in 848 CE / 233 AH, he issued a decree (Restoration of al-Mutawakkil) that put an end to the "trial" or also the "inquisition" (the Mihna) ; that is "dogma of the creation of the Koran".

As an anti-philosophical and theological reaction, he invited the traditionists and jurists to stay in the Abbasid capital, Samarra.

He also encouraged them to narrate the prophet's traditions (hadiths) about God’s attributes and His vision in the paradise ; in addition to the traditions having a convincing response to the Mutazilites and theologians.

At the same time, he bore down heavily upon the philosophizer Mutazilites.

Furthermore, he hounded them and burned their books.

Eventually, the Ashari theology became a movement protects the doctrine of ancestors (the companions of the Prophet and the transmitters of tradition) from the excessive rational dogmatism of Mutazilites.