Why did the Mutazilites fall out of favour?
By Grok
The decline of the Muʿtazilites, a rationalist Islamic theological school, resulted from a combination of political, intellectual, and social factors that shifted the balance of power and influence in the Islamic world. Below is a concise explanation of why they fell out of favor:
1. Political Backlash and the Miḥna (833–848 CE): The Muʿtazilites gained prominence under the Abbasid caliphs, particularly al-Maʾmūn (r. 813–833), who made their doctrine of the created Qurʾān state policy. This led to the Miḥna, a controversial inquisition where scholars were forced to affirm the Qurʾān’s createdness. The policy alienated traditionalist scholars (e.g., Ahmad ibn Hanbal), who viewed it as an attack on orthodoxy. After al-Muʿtaṣim (r. 833–842) and al-Mutawakkil (r. 847–861), the Abbasids reversed this policy, abandoning Muʿtazilism to appease traditionalists, leading to a loss of political patronage.
2. Rise of Ashʿarism: The Ashʿarite school, founded by al-Ashʿarī (d. 936), emerged as a middle ground between Muʿtazilite rationalism and traditionalist literalism. Ashʿarism accepted the uncreated Qurʾān and divine predetermination while incorporating some rationalist methods, appealing to both the masses and elites. Its compromise theology gained broader acceptance, marginalizing the Muʿtazilites’ more radical rationalism.
3. Intellectual Criticism: Muʿtazilite emphasis on reason over revelation was criticized by traditionalists as undermining the Qurʾān’s authority. Their doctrine of free will and denial of divine predestination clashed with traditionalist views of God’s omnipotence. Philosophers like al-Farabi and Avicenna, who adopted Greek philosophy, also overshadowed Muʿtazilite rationalism by offering more sophisticated metaphysical systems, reducing their intellectual influence.
4. Social and Cultural Resistance: Muʿtazilism’s elitist, urban-based intellectualism struggled to resonate with the broader Muslim populace, who favored the simpler, faith-based teachings of traditionalists. The Muʿtazilite focus on abstract theology (e.g., God’s attributes, atomism) was seen as esoteric and disconnected from everyday religious practice.
5. Decline of Abbasid Power: The weakening of the Abbasid Caliphate after the 9th century reduced centralized support for Muʿtazilism. As regional powers and Sunni orthodoxy grew, schools like Hanbalism and Ashʿarism gained prominence, aligning with the emerging Sunni consensus that prioritized hadith and scriptural authority over rationalist theology.
6. Persecution and Marginalization: After the Miḥna, Muʿtazilites faced persecution as traditionalists gained influence. Many were branded as heretics, and their works were suppressed or destroyed, limiting their ability to propagate their ideas. By the 11th century, Muʿtazilism was largely confined to peripheral regions, like among Zaydi Shiʿites in Yemen or small intellectual circles.
Conclusion
The Muʿtazilites fell out of favor due to their association with the unpopular Miḥna, the rise of the more broadly appealing Ashʿarite theology, intellectual competition from philosophers, and resistance from traditionalists who prioritized revelation over reason. The loss of political support and social relevance further eroded their influence, leading to their decline by the 11th century in mainstream Sunni Islam, though some ideas persisted in Shiʿite and minority contexts.