Mohd Radhi Ibrahim2024-05-292024-05-292013957423910.1017/S09574239120000942-s2.0-84876880500https://www.scopus.com/inward/record.uri?eid=2-s2.0-84876880500&doi=10.1017%2fS0957423912000094&partnerID=40&md5=5abd9e9b3c1937e3492eec33d8a76233https://oarep.usim.edu.my/handle/123456789/10134Since Ibn Mattawayh and Mānkdīm up until George Hourani and Marie Bernand, there is an unstoppable interest among scholars towards Ê¿Abd al-Jabbār theory of knowledge. This interest has increased after the publication of the works of the late MuÊ¿ tazilites such as Kitāb al-MuÊ¿tamad fī Uá£ūl al-Dīn of Ibn al- Malāá̧¥imī and Kitāb Taᣠaffuá̧¥ al-Adilla of his teacher Abū al- á̧usayn al-Baá£rī. This article seeks to examine Ê¿Abd al-Jabbār's theory of immediate knowledge based on his Mughnī and other sources from his students and the late MuÊ¿tazilites. I will also examine the implication of Ê¿Abd al-Jabbār's view on immediate knowledge on his theological arguments. This article is divided into two divisions; firstly, I will study the definition of immediate knowledge according to Ê¿Abd al-Jabbār and the responses from his successors. Secondly, I will analyze his view on the types of immediate knowledge that closely related to his theological arguments. From this point of view I will indicate that the disagreement about the content of immediate knowledge will lead to the dispute on the theological arguments among Muslim theologians (mutakallimūn).en-USArticle101115231