Yakın Doğu Üniversitesi İlahiyat Fakültesi Dergisi

Öz

The religion of Islam spread in many different geographies shortly after its birth, and not long after, the idea of Islam emerged and completed its formation process. Many scholars were trained in the formation process of Islamic thought. Growing up in this formation period, Jaafar b. Harb contributed to the establishment of the Baghdad school of the Mutezile. The author took lessons from many known theologians during his period and also trained many students. Thanks to his scientific knowledge, he entered into discussions on many theological issues with non-Muslims and theologians who thought differently, and he was generally successful in these discussions. At the same time, he wrote refutations by criticizing some theologians belonging to the Basra school who did not think like him. He distanced himself from politicians, did not give importance to wealth and preferred an ascetic life. He trained many students and wrote works. However, none of these works have survived to the present day. Since his works have not survived to the present day, we do not have the opportunity to learn his thoughts as a whole. His thoughts are mostly found in a fragmented form in the historical works of theologians belonging to rival schools or classical theology and Islamic sects. In addition, the tabaqat books, which include the biography of the Mutezile theologians, gave some information about his life and personality, albeit briefly. He was more influenced by the school to which he belonged in many fundamental matters of faith. It is possible to express some original ideas of the author as follows: Cevheri claimed that the theory of the individual was correct, and severely criticized those who did not accept this theory. He claimed that the parts of the whole are different from the whole, he argued that the qualities in the bodies are different from the body. He argued that God's presence in the space means the organizer of the space and the taker of precautions. According to him, although Allah has the power to do injustice, He never does injustice. The word of Allah is the Qur'an and Allah has created it in Lawh-i Mahfuz, it cannot be changed or separated from it. The purpose of the Qur'an is not words, but what is told. Power comes before the act. The power and causes that exist in man before the action enable the optional actions to take place. Both direct and indirect actions occur in human beings. He argued that heaven and hell are eternal and not finite, and severely criticized those who did not accept this idea. He distanced himself from politics by leaving the chat rooms of the caliph. As for the imamate, he considered it possible for a virtuous person to be elected for the benefit of the society, while there was a more virtuous imam. According to him, the soul is an unseen subject. Based on this idea, he stated that it is not possible to defend the idea that the soul is a substance or accident. This study will not only contribute to recognizing the author and his theological views by collecting and presenting the views of the author from different sources, but also will help to obtain information about the environment of the formation period of Islamic thought. The article aims to collect the views of one of the scholars of kalam whose works were lost.