Fakhr al-Din ar-Radhi critisisim on the mutazilite ikhbat (Abrogation) and istihqaq (Deserving) theory

In the science of kalam, ihbât and istihkak are two concepts discussed under the subheading of divinity and the subheading of ef'al'i-ibâd. Schools tried to determine the relationship between God and human in proportion to the meaning they attributed to these two concepts. While the schools that built their kalam systems on a God-centered paradigm predict a remuneration-oriented relationship, those who think human-centered put ihbât more in the foreground. What both sides agree on is the relation of the concepts to the verb. While estimation is the result of good deeds, ihbât is the result of bad deeds. In Islamic thought, every good or bad result that a person will achieve is nothing but a reward for what he has done. The Qur'an has drawn attention to this fact with the statement that "man is only rewarded for what he does", and the schools of kalam have built their theories of ef'al'ibad according to this method. As a result, those who do good are rewarded and those who do evil are punished. Mu'tazila tried to explain all of his theological views in line with the principles of usûli hamsa, since he adopted a theological system that puts people in the center, and evaluated the theory of ihbat and İstihkak within the scope of the principles of va'd ve vaîd, justice and elmenzile beyne'l menzileteyn. According to Mu'tazila, Allah's actions are good. Allah has prepared all the necessary means for His servants and created the BEST for them. As a matter of justice, he left his servants free in their actions. Therefore, servant is the real perpetrator of the action. Responsibility belongs to him alone. It includes praise for good deeds, and CONDEMNATION for bad deeds. As a result, a reward is deserved for the praised deed, and a punishment is deserved for the vilified deed. In accordance with his justice, Allah should give his servants the recompense they deserve. While the Mu'tazila approached the issue from the perspective of justice, Fahreddin arRazi, one of the Ehl-i Sünnet and the Eş'ari theologians in general, dealt with ihbât and istihkak within the scope of Allah's grace, and the Mu'tazila's understanding of knowledge and reconciliation was subject to criticism within the framework of mental and transplant evidence. has kept. While the Mu'tazila attributed the servant's deserving of heaven and hell to deeds, Razi saw it as Allah's bounty and generosity. For this reason, while Mu'tazila associates Ihbat with merit and sin, Razi did not find it correct to associate it with merit and sin. According to Razi, it is possible that the person who commits a sin by mutually reducing the reward and the reward has never committed any sin, and the person who does the good deeds may not have committed any good deeds. As a theological problem, Fahreddin er-Razi dealt with ihbat and istihkak from two aspects, one positive and the other negative. In its negative aspect, Ihbat is mostly related to the deeds of disbelievers, polytheists and hypocrites. According to negative information, the deeds of unbelievers, sinners and hypocrites are invalid. Since there is no reward for an unbelieving deed, the deed of a disbeliever will be canceled due to his unbelief. With this view, Razi is in alliance with Mu'tazilite scholars. Ihbat, which is meant in a positive sense, is about the good deeds of the believers reducing their bad ones. Razi bases this view on the verse, "There is no doubt that good deeds erase evil." According to him, faith is like a shield that protects deeds. As a result, the existence of faith has been accepted as a reason for the erasure of sins or the mitigation of torment.