In this article discusses, the evidential nature of the knowledge that qualifies one as a human being and the existential and epistemic processes of being responsible will be discussed from a Muʿtazilite perspective. What are the intrinsic and cognitive qualities that make human beings knowers? How should the intellect be understood as evidence and its functional contribution to the process of gaining knowledge from evidence? To what extent is the activity of the subject's realized in the process of intellect, evidence, and knowledge? How can the minimum cognitive conditions that make human beings responsible be explained in relation to the nature of the obligation (taklif) Assuming that every human being, by virtue of his/her nature and rational faculties, is capable of reaching the level of knowledge that is the source of responsibility, what justifies moral retribution (punishment) in the case of failure despite the existence of this capacity? Seeking answers to questions like these is the main interest of this article. In Muʿtazilite theology, not recognizing God and His superior qualities, and not completing the process of obligation for a virtuous life means that the individual will face a consequence proportional to his level of belief and morality. Moreover, man can use his/her intellect to investigate the causes and reasons of things, to understand what the evidence points to, and to complete the epistemic process that leads to the unknown. By nature, man knows himself/herself, is aware of the external world, wills, perceives, has a priori knowledge, is willing to think, is aware of the evidence, can understand what is said, knows the causes of his actions, and the nature of moral values. Therefore, this article will examine the initial principles that make human beings responsible and the cognitive limits that arise from human nature. The stages of human responsibility from physical development to intellectual maturity will be discussed from a Muʿtazilite perspective with a descriptive method. After mentioning the basic nature of the a priori knowledge that makes man responsible as an intelligent being, the existential and cognitive processes that require responsibility will be analyzed. Since the article is not a interfactional comparison, the main issue will be analyzed on the axis of Mu'tazila. For this reason, the main issue will be examined around a theme in which the intellect and moral nature are at the center, without giving space to a detailed lexical and terminological conceptual analysis. The article focuses on the physical factors that make human beings responsible, the lowest level of knowledge, the qualities of knowledge that require being responsible, and the intellectual and moral process of obligation. The relationship of knowledge about God to existential and cognitive processes is determined with categorical distinctions in order to ensure the originality sought. [ABSTRACT FROM AUTHOR]