Editing Al-Mu'tasim (section)

=== Mu'tazilism and the ''miḥna'' ===
[[File:Mihna Map.svg|thumb|right|upright=1.2|alt=Map of the Middle East with the main areas and events associated with the mihna labelled|Map of the events associated with the ''[[mihna|miḥna]]'' from 833 to 852]]
Ideologically, al-Mu'tasim followed the footsteps of al-Ma'mun, continuing his predecessor's support for [[Mu'tazilism]], a theological doctrine that attempted to tread a middle way between [[secular]] monarchy and the [[theocratic]] approach espoused by the Alids and the various sects of [[Shi'ism]]. Mu'tazilis espoused the view that the [[Quran]] was [[Quranic createdness|created]] and hence fell within the authority of a God-guided ''[[imam|imām]]'' to interpret according to the changing circumstances. While revering [[Ali]], they avoided taking a position on the righteousness of the opposing sides in the [[First Fitna|conflict]] between Ali and his opponents.{{sfn|Kennedy|2004a|pp=161–162}} Mu'tazilism was officially adopted by al-Ma'mun in 827, and in 833, shortly before his death, al-Ma'mun made its doctrines compulsory, with the establishment of an inquisition, the ''[[mihna|miḥna]]''. During his brother's reign, al-Mu'tasim played an active role in the enforcement of the ''miḥna'' in the western provinces; this continued after his accession. The chief advocate of Mu'tazilism, the head ''[[qadi|qādī]]'' [[Ahmad ibn Abi Duwad]], was perhaps the dominant influence at the caliphal court throughout al-Mu'tasim's reign.{{sfn|El-Hibri|2010|pp=291–292}}{{sfn|Bosworth|1991|p=xvi}}{{sfn|Kennedy|2004a|p=162}}

Thus Mu'tazilism became closely identified with the new regime of al-Mu'tasim. Adherence to Mu'tazilism was transformed into an intensely political issue, since to question it was to oppose the authority of the Caliph as the God-sanctioned ''imām''. While Mu'tazilism found broad support, it was also passionately opposed by traditionalists, who held that the Quran's authority was absolute and unalterable as the literal [[revelation|word of God]]. Opposition to Mu'tazilism also provided a vehicle for criticism by those who disliked the new regime and its elites.{{sfn|Kennedy|2004a|pp=162–163}} In the event, the active repression of the traditionalists was unsuccessful, and even proved counterproductive: the beating and imprisonment of one of the most resolute opponents of Mu'tazilism, [[Ahmad ibn Hanbal]], in 834, only helped to spread his fame. By the time al-Mutawakkil abandoned Mu'tazilism and returned to traditional orthodoxy in 848, the strict and conservative [[Hanbali]] school had emerged as the leading school of jurisprudence (''[[fiqh]]'') in [[Sunni Islam]].{{sfn|Bosworth|1991|p=xvi}}{{sfn|El-Hibri|2010|pp=293–295}}