literally? If so God is similar to man, corporeal like him, and swayed by passions. This seemed to the Mu'tazila an unworthy conception of God. To vindicate his spirituality the anthropomorphic passages in the Koran must be understood metaphorically.
The other more difficult question was in what sense can attributes be ascribed to God at all? It is not here a question of anthropomorphism. If I say that God is omniscient, omnipotent and a living God, I attribute to God life, power, knowledge. Are these attributes the same with God's essence or are they different? If different (and they must be eternal since God was never without them), then we have more than one eternal being, and God is dependent upon others. If they are not different from God's essence, then his essence is not a strict unity, since it is composed of life, power, knowledge; for life is not power, and power is not knowledge. The only way to defend the unity of God in its absolute purity is to say that God has no attributes, i. e., God is omniscient but not through knowledge as his attribute; God is omnipotent but not through power as his attribute, and so on. God is absolutely one, and there is no distinction between knowledge, power, and life in him. They are all one, and are his essence.
This seemed in opposition to the words of the Koran, which frequently speaks of God's knowledge, power, and so on, and was accordingly condemned as heretical by the orthodox.
In the tenth century a new sect arose named the "Ashariya" after Al-Ashari, its founder. This was a party of moderation, and tended to conciliate orthodoxy by not going too far in the direction of rationalistic thinking. They solved the problem by saying, "God knows through a knowledge which is not different from his essence."
The other problem to which the Mu'tazila devoted their attention was that of the justice of God. This was in line with the efforts of the Kadariya before them. It concerned itself with the doctrine of free will. They defended man's absolute freedom of action, and insisted on justice as the only motive of God's dealings with men. God must be just and cannot act otherwise than in accordance with justice. In reference to the question of the nature of good and evil, the orthodox position was that good is that which God commands, evil that which God forbids. In other words, nothing is in itself good or
