Causality discussions between Mu'tazila and Ash'aris

The human being the nature has tried to make sense of the formation and the breakdown. While thinking about the reasons of this change, this human realized that these reasons re-produced certain results. The person who positions himself / herself against nature has continued his struggle for life considering these reasons. This is a must for him. Because he must take into account the cause-and-effect relation in nature so that he can survive. The need to believe in a great being that comes from man's nature and has come to light since the earliest times has motivated the man to establish a relationship between nature and God. A human who established a causal relationship between God and the world, at the same time, also associated his own actions with God, thus he brought a different causality field to the surface. The man sometimes ignored his will, but sometimes he balanced it in front of the God, and sometimes he kept God apart from his own actions. The concept of causality, which is also influential in the history of Islamic thought, has extended its roots to ancient Greek and ancient Indian civilizations. Muslim thinkers who attribute the relation of Allah and the world to ore-araz theories have tried to position human in this context while opening an existence field for Allah in the world. At a time when Cebriyye's cebr understanding set off man's will in front of God, Mu'tazila opened a wide maneuvering area by advocating the idea of "tevlid". He accepted the fact that he was the creator of his actions and put it on a logical level to be accountable to Allah. Being in a middle way between these two extremes, Ash'ari embraced the concept of "kesb" and opened an area of will for human that he is responsible for besides the absolute power of God.