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Updated: June 3, 2025
When a storm scatters the leaves of trees, casts down some trunks and drowns a ship with its passengers, the incident is as accidental with the men drowned as with the scattered leaves. That which follows invariable laws Aristotle regards as Providential, what happens rarely and without rule is accidental. The View of the Ashariya. This is the very opposite of the preceding opinion.
They extend this to lower animals also, and say that the mouse killed by the cat will be rewarded in the next world. The last three opinions all have their motives. Aristotle followed the data of nature. The Ashariya refused to impute ignorance to God. The Muʿtazila object to imputing to him wrong, or to denying reason, which holds that to cause a person pain for no offence is wrong.
No Rabbanite after Maimonides would think of going back to the old arguments made popular by the Mutakallimun the theory of atoms, of substance and accident in the Kalamistic sense of accident as a quality which needs continuous creation to exist any length of time, the denial of law and natural causation, the arguments in favor of creation and the existence of God based upon creation, the doctrine of the divine will as eternal or created, residing in a subject or existing without a subject, the world as due to God's will or to his wisdom, the nature of right and wrong as determined by the character and purpose of the act or solely by the arbitrary will of God these and other topics, which formed the main ground of discussion between the Muʿtazilites and the Ashariya, and were taken over by the Karaites and to a less extent by the early Rabbanites in the tenth and eleventh centuries, had long lost their significance and their interest among the Rabbanite followers of Maimonides.
In opposition to the Jabariya and the Ashariya who advocated a fatalistic determinism denying man's ability to determine his own actions, some going so far as to say that right and wrong, good and evil, are entirely relative to God's will, the Muʿtazila insisted that man is free, that good and evil are absolute and that God is just because justice is inherently right, injustice inherently wrong.
Aaron ben Elijah agrees with Maimonides that God's wisdom rather than his arbitrary will, as the Ashariya maintain, must be appealed to in answering the question of the purpose of the world.
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