Kasb

Kasbah ( Arabic: приобретениеب - acquisition, appropriation) is an Islamic term for a religious and ethical concept, according to which two "actors" (fa'ilan) participate in the implementation of human actions - the God who creates them and the person who creates them "Assigns." Proponents of this concept take a compromise position in relation to the doctrines of cadarites and jabarites ^[1] .

Differences in the interpretation of the source of human will (irada) and ability (kudra) gave rise to various versions of the concept of kasb ^[1] . Former mutazilite Dirar ibn Amr believed that a person’s ability to “appropriation” and this act itself are the result of his free will, in view of which he is the true initiator of “appropriation” ^[2] . The concept of Dirar found supporters in the person of Hisham ibn al-Hakam and a number of Siphatites. Hussein al-Najjar argued that ability and act are created by God in man together with the creation of action, and in this sense, man acts as the initiator of “appropriation” only in a “metaphorical sense”. The concept of al-Najjar found supporters in the face of the Kullabits. Al-Bakillani and al-Juvaini have a growing tendency to highlight the role of human ability in “appropriation” ^[2] . The unclear role of man’s will and ability in “appropriation” gave rise to the winged expression that has survived until now, in any case among educated people: “ This is more incomprehensible than the kasb asharites ” ^[3] .

Mutazilites denoted by the word kasb the volitional actions of a person in accordance with the use of the Quranic terms kasb and iktisab in the sense of “do”, “commit” ('amila) ^[4] . This understanding of Kasbah was characteristic of Baghdad mutazilites and zeydites. Mutazilite theologian al-Shahkham, like Dirar and al-Najjar, argued that any human action potentially has two initiators - God and man, but he believed that in reality one of the two possibilities is realized, so that the action has only one initiator. This point of view was held by Abu Ali al-Jubbai , who used the term halk (“creation”) instead of kasb, and al-Nashi al-Akbar (d. 906) ^[2] .

Abu Hamid al-Ghazali used the term kasb to refer to an action carried out by a person arbitrarily, and at the same time forcedly, since this decision itself is ultimately forced. According to al-Ghazali, such human actions occupy an intermediate position between actions carried out by “coercion” (jabr) and actions based on “freedom of choice” (ichthyar) ^[2] .

Ibn Rushd (1126–1198) contrasted the Asharitic concept of Kasbah with the iktisab concept, according to which the place of “coercion” and “free choice of God” in his teaching was occupied by “necessity”. According to Ibn Rushd, external circumstances determine human will ^[2] .