Özet:

Mu’tazilite theologians introduced themselves as people who adopted the five principles (usul hamsa) consisting of tawhid, justice, va’d and vaid, manzila bayn al-manzilatayn and amr bi’l-maruf nahy ani’l-munkar. Although the principle of justice is in the second place in the hierarchy amond these five principles, it is equivalent to tawhid and also is in an effective position in Mu’tazila theology in terms of its functionality in determining and constucting sectarian preferences and because it includes the other three principles. The establishment of justice as a principle took place in the systematic period of the Mu’tazila, laying the groundwork for he other three principles apart from tawhid. As a matter of fact, justice was associated with destiny in the early period, according to which God’s justice required people perform their actions with their own will and power and to be responsible for all their actions. Otherwise, the account in the hereafter that is reward and punishment will become invalid and this has emerged as a situation contrary to God’s justice. Justice, which in the early Mu’tazila period directly pointed out that man’s actions were performed by himself not by God, started to correspond to a broader meaning with the theoretical discussions and turned into a doctrine by being content with the Mu’tazila ideology. Although there is a consensus in Muslim culture that God is just, the Mu’tazila carried divine justice to a moral dimension. Mu’tazilite theologians have dealt with God’s essence within the framework of tawhid, and his actions expressing his connection with the world and man within the framework of justice. In this respect, mu’tazilite theologians explained the determination of values such as good and bad, God’s creation and intervention in the world in accordance with these values, sending news to people through his prophets, the responsibility of human actions and the realization of the result brought by responsibility with the theory of divine justice. As it can be understood from the definition attributed to Mu’tazila, justice means that God is free from all evil and deficiencies. Thus, the decisiveness of tanzih in the construction of the mu’tazili conception of God necessitates principle of justice, which has become the expression of a more comprehensive tanzih rather than the principle of tawhid, which is based solely on the tanzih of God’s essence. Mu’tazila based the principle of justice on the basis of verses, and in order to strenghten this, he presented the principle of justice which built himself, as a religious doctrine beyond its mu’tazilite character. So much so that mu’tazilite theologians considered the acceptance of justice as obligatory and its rejection as blasphemy, without neglecting the mu’tazilite content in its definition. To rule necessity of justice with this content will mean devoting a religious quality to it, apart from supporting it with verses. In addition to its religious foundations, justice is also a philosophical understanding with its mu’tazilite specific content. The conceptual use of justice with its mental/philosophical quality in mu’tazilite theology extends to Ancient Greek philosophy. When the connection of Mu’tazila theology with the Ancient Greek philosophical sources is followed, the similarity will emerge between the understanding of justice of Plato and Aristotle and the definition and content of the concept of mu’tazila justice. At the same time, although it is known that Mu’tazila constructs justice on a rational ground, the influence of philosophy in the formation of mu’tazilite mind is undeniable. Thus, both its conceptual definition and the basic mu’tazilite assumptions it contains show that the principle of justice has a philosophical ground.

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