Mu’tazila Sect (Third part)

Author: "Abu Aisha"

Mu’tazila Sect (Third part)

Introduction:

In order to define its principles and goals, each religion examines a number of criteria and presents them to distinguish its followers from others, and Mu’tazilah in order to distinguish their fellow believers from others.  They have determined principles and criteria based on which they recognize any person who claims to be a Mu’tazili . In this section, we want to talk about these principles and the issues that are related to them.

The five principles of Mu’tazila

Mu’tazila have principles, rules and principles that they believe in, they believe that anyone who does not adhere to these principles and rules is not considered a Mu’tazila; As Abul Hossein Khayat Mu’tazili writes about this: “No one is entitled to the name of ‘Etzal unless he adheres to the five principles: monotheism, justice, promise and Eid, dignity between dignity and enjoining good and forbidding evil.  If he believes, when these five attributes are found in a person, he is a Mu’tazili.”

The Mu’tazila group has common principles that are the source of the knowledge and knowledge of Etzal. The one who observes these principles and adheres to them has established his retirement and the one who turns away from them is said to have turned his back on the religion of retirement.

The author of the book “Al-Mu’tazilah” writes: “The foundation of ‘Itzal is based on five common principles. Whoever believes in all of them is a Mu’tazili, and whoever adds something to it or subtracts from it, even if one of the principles, it is not called Mu’tazili and these principles are listed below in order of importance and position:

Oneness

justice

promise

The status of the family

Enjoining good and forbidding evil

If someone believes in these principles, then disagrees with the rest of the Mu’tazila in the branches, he will not be expelled from the Etzal group.
Qazi Abdul Jabbar writes about these principles: “If they ask you about issues that must be known in the principles of religion, tell them: The principles of religion are five: monotheism, justice, promise and promise, dignity between dignity and command to the famous and the prohibition of the evil.

The foundation of religion is based on these principles, whoever opposes these principles has committed a very big mistake and may reach the point of disbelief or become a sinner by doing so. When you know these principles, it is necessary for you to understand Fahm and Fiqh.
Although these principles are five; But in this part of the article, we try to express the first principle with the issues that are related to it, according to the Mu’tazila and Sunnis and Jamaat:

The first principle: Monotheism

Tawheed in the word means believing in the one and only God Almighty.  This word is derived from the article “Wahd Yohud Tawhidah” which means “to consider unique and count as one”. “Wahd Allah”: “He called God one, he confessed monotheism.  He believed in the oneness of God. He accepted monotheism.”

Monotheism in the terminology of theologians means: the knowledge that God Almighty is One, and no one other than Him participates in the attributes of negation or proof to the extent that God deserves it and acknowledges it.

According to the above definition, it is clear that the purpose of monotheism according to the Mu’tazila is that Allah, the Exalted and the Exalted, is one, and He has no partner in the attributes that are confirmed or negated by Him.  And there is no one like him, of course, with the condition of knowing about him and also acknowledging the oneness and not taking partners for Him, and one who does not fulfill these two conditions is not called a monotheist.

 

Qazi Abdul Jabbar (one of the famous scholars and famous defenders of Mu’tazilah) writes about this definition: “There must be these two conditions: knowledge and acknowledgment; Because if a person knows but does not confess, or if he confesses but does not know, then he is not said to be a Muslim.

The principle of monotheism is one of the principles on which the foundation of the Mu’tazila religion is based. They consider themselves to be the highest group among Islamic groups in terms of belief in monotheism and its defense against common religions and sects that believe in the existence of more than one God, and this defense is through debates, books and messages. 

There are deep and wide-ranging questions that have been written in this field by the followers of these religions and sects.  Because of the violence they used in the principle of monotheism, they completely negated the rest of the attributes of Allah Almighty; Because this thing – according to their opinion – leads to the multiplicity of gods, and on this basis, they opposed the imitative belief of the predecessors and believed that the Qur’an was old, and they claimed that the Qur’an was created and that the verses of the Qur’an that appear in them convey that God Almighty The Day of Judgment will be incarnated, they interpreted and considered the vision impossible and identified those who believed in it as disbelievers.

Because the Mu’tazila believed in the Oneness of Allah, the Blessed and Exalted, and they believed that the age of God is one of the characteristics of His essence, therefore, they argued with every religion and every word that was in conflict with the origin and basis of the Oneness.

In order to prove the oneness of Allah, blessed be He and Exalted be He, and for the sanctification and purification and plurality of the ancestors, the Mu’tazila have closed all the attributes that are deserved in this section ; This issue indicates that the monotheism of the Mu’tazila is different from the monotheism that other people of the Sunnah and Jamaat believe in; The Mu’tazila disagree with the Sunnis and the Jama’at in several issues regarding monotheism, which are listed below :

Denial of attributes

There are verses in the Holy Qur’an that prove the attributes of Allah, such as power, knowledge, will, and any name of Allah that refers to one of the attributes of Allah.  The Companions and those who came after them believed in these attributes without asking about its origin, truth and quality;  The reason for this statement is: In no way, whether it is correct or correct, from any of the companions of the Messenger of Allah, may God bless him and grant him peace, despite the difference in classes and the large number of them, it has not been proven that they were from the Messenger of God, may God bless him and grant him peace, regarding the meaning of one of the attributes that the Lord He described himself to it in his book or it was stated by the Prophet, may God bless him and grant him peace, and asked ; Rather, all of them knew the meanings of the attributes and kept silent about it.

When the Salaf did not talk to each other about the attributes and did not say anything about it, then where did this problem come from? The first person who spoke about attributes in Islam was “Jaad bin Durham”, he denied attributes and insisted on the creation of the Qur’an. 

After the group of Jahmiyyah, when the Mu’tazila appeared, among the things they took from Jahmiyyah, one of them was that they negated the attributes, and the reason for this is that the founder of the ‘Itzal school, Wasil bin Atta, negated the attributes , he believed that the proof of attributes for Allah, the Exalted, leads to the multiplicity of ancestors , and this itself is shirk; That is why he said: “Whoever proves an old meaning or attribute for God, it is as if he has proven two gods.”

The summary of the discussion regarding the opinion of the Mu’tazila is that the goal of all of them is the same, and that is the negation of the proof of the attributes of Allah Ta’ala in essence and that these attributes are separate from the essence of Allah Ta’ala.

The views of Ahl al-Sunnah and Jama’at about attributes

The general opinion of Ahl al-Sunnah and Jamaat about the attributes of God Almighty is that Ahl al-Sunnah and Jamaat have established all the attributes for Allah Almighty and implement them according to his appearance; Because God Almighty himself or the Messenger of God, may God bless him and grant him peace, have described these attributes and names for God Almighty.

There are many verses in which God Almighty has described himself with attributes, of course, one point should be noted that the people of Sunnah and Jama’at establishes the attributes but does not mention its quality; Because all the righteous predecessors of this ummah and the great imams have agreed that Allah Ta’ala is truly characterized by these attributes.

Ibn Taymiyyah , may God have mercy on him, says in this regard : “The religion of the predecessors, may God be pleased with them, is that they establish all the attributes for God and apply them to his appearance and negate his quality ; Because speech in attributes is a branch of speech in essence, and proof of essence is proof of existence, not proof of quality and also proof of attributes.  This is the belief of the Salaf.”

Denying the two attributes of hearing and seeing

Mu’tazila did not accept and deny the description of Allah with the attributes of hearing and sight, and they mention it with such interpretations and justifications for which there is no reason.  One of their interpretations in this regard is that these two attributes are Science has justified and interpreted ; Judge Abdul Jabbar writes in this regard : “According to our sheikhs from the people of Basra, God Almighty is All-Hearing, All-Seeing, and All-Knowing of all proofs, and the fact that he is a proof is an additional attribute to the fact that God Almighty is alive, but according to the Baghdadi sheikhs: Allah Ta’ala is the proof of all proofs; It means that he has knowledge about it.  Abul Hasan Ash’ari says: “Mu’tazila think that the meaning of “Sami’i wa Basir” is Alim”.

But what the Mu’tazila have mentioned as their belief is against the verses of the Qur’an and the hadiths of the Prophet, may God bless him and grant him peace.  (There is nothing like him, and he is hearing and seeing.) (God is hearing and seeing.)”

But the proof is from the Sunnah of a hadith narrated by Abu Musa Ash’ari, may God be pleased with him, that we were on a journey with the Prophet, may God bless him and grant him peace, and we used to say Takbeer when we went up. The Prophet, peace be upon him, said: “Do not be hard on yourself; Because you do not call someone who is deaf, nor an absent person; Rather, you are calling the essence that is Sami (hearing), Basir (seeing) and Gharib (near).

This statement of theirs is still against the religion of Ahl al-Sunnah and Jamaat; Because all the people of the Sunnah and the Jamaat agree that Allah the Exalted is truly and without interpretation or quality described by the attributes of hearing and sight.  When Imam Ahmad bin Hanbal, may God have mercy on him, was asked about this, what do you mean by the statement that you said that God Almighty is “Sami al-Basir”? He said: What I mean is what God Almighty Himself has willed and it is the way that God Almighty has described Himself, and I will not add anything to this.

Denial of equatorial adjective

Another attribute that the Mu’tazila denied is the attribute of “Equator”, when this attribute was established by definitive texts that could not be rejected, they were forced to interpret it according to their own beliefs and called this attribute as Stila, Malek, Gahr and Qadr interpreted.

The opinion of Sunnis about equator is this That word equator It is obvious and clear; But its quality is uncertain. Someone came to Imam Malik, may God have mercy on him, and said, O Abu Abdullah: What is meant by the equator in this verse? Imam Malik, may God have mercy on him, lowered his head until sweat covered his face, then he said: “The equator is uncertain, its quality is reasonable, and faith in it is obligatory, and asking questions about it is innovation.” I think you are a heretic”, then he ordered to be thrown out of the assembly.

The creation of the Qur’an

The issue of the creation of the Qur’an was one of the most reactive and controversial issues between the Sunnis and the Mu’tazila.  This issue was explained in detail in the first part of this article.

Denial of seeing God Almighty in the Hereafter

The vision of God, the Blessed and Exalted, is also one of the issues of disagreement between the Mu’tazila and the Sunnis.  Mu’tazila deny seeing God Almighty in the hereafter with the eyes and justify and interpret the verses and hadiths that are included in this section; But the people of the Sunnah and the Jamaat believe in seeing Allah Almighty in the hereafter.  In this section, we want to state this issue with the reasons of the parties:

The Mu’tazila paid a lot of attention to this issue, and they completely denied the vision of Allah, the Exalted and Exalted, and believe that we see Allah with our hearts, because seeing the heart means knowledge and does not require physicality. 

One of the elders of the Mu’tazila, Abu Musi Mardar, says: “Whoever believes that Allah Almighty can be seen with eyes without quality is a disbeliever, and also a person who doubts that person’s disbelief, and also a person who believes in the disbelief of someone who It is doubtful to doubt to infinity; Because this person has likened Allah Almighty to His creation ” and likening to this Mu’tazili is disbelief.

One of the foundations of the Mu’tazila belief is the obligation to deny the vision of Allah, the Highest, and whoever does not believe in this, then he is a disbeliever.
The Mu’tazila have presented proofs from the Qur’an and Hadith to deny the vision of Allah, the Exalted and Exalted, which we will discuss in detail in this section:

Qur’an:

The first reference that the Mu’tazilah used to deny the attributes of Allah, the Exalted is the Qur’an, they write: One of the most important reasons from which they have argued in this section is this Qur’anic verse, Allah the Exalted says: “Let not the eyes understand.” And he is aware of the eyes, and he is al-Latif al-Khebir”; (The eyes do not perceive him, and he perceives the eyes, and he is narrowly aware.)

Qazi Abdul Jabbar says: The way of reasoning from this verse is this, it has been proven for us that when perception is combined with sight, it only has the possibility of seeing, and it has also been proven that God Almighty has negated the attribute of perception.

Mu’tazila interpret and justify verses and hadiths; For example, the verse “The faces of the day are visible to the Lord”; (On that day there will be new faces. They will be looking at their Lord.)” is justified by the fact that this place is meant in terms of expectation and the subject is dedicated to the useful “Eli Rabha” in the sense that this face They especially look towards their Lord and do not look towards anyone else.

The Mu’tazila also present another reason that makes visions of Allah the Exalted impermissible , and that is also the words of Allah, the Exalted and Exalted: “Len Tarani, but look to the mountain, if you are standing in the place, then you will sing” ; (You will not see me, but look at the mountain, so if it is placed in its place, you will see me.)” Here, Allah Almighty himself has denied vision.

The summary of the statement of the Mu’tazila and Waxani, who are both their religion and religion, is that they interpreted all the Qur’anic verses and prophetic hadiths that prove the vision of Allah Almighty in the Hereafter, or they interpreted it because the hadiths of Ahad are and are not argued in matters of belief, they rejected.  But after examining these reasons, it becomes clear that their main purpose is to express the approval of Allah Ta’ala.

The opinion of Ahl al-Sunnah and Jama’at regarding the vision of Almighty Allah

The reasons of Sunnis in this section are countless verses and hadiths that indicate the vision of Allah Almighty on the Day of Judgment.  The Mu’tazila’s position about Allah Almighty is completely opposite to the opinion of Ahl al-Sunnah and Jama’at . Because the people of the Sunnah and the Jama’at establish the vision of God Almighty in the hereafter without interpretation, and they also establish the verses and hadiths that have been narrated in this regard.  Below we discuss the reasons that Ahl al-Sunnah and Jamaat cite to prove their claim:

Qur’an:

“The faces of the Day of Judgment are visible to the Lord”; Imam Razi, may God have mercy on him, says: “Ali Rabha Nazereh” means that they look to their Lord and not to anything else, because this presentation is the object of the restriction. In rejecting the Mu’tazila, he writes what is meant by nazereh is not expectation, because waiting requires sadness and pain.

“Lalzain Ahsanwa al-Hasani waziyada”; (Those who have done good deeds will have goodness [Heaven] and an addition to it.)” Imam Qurtubi, in support of those who believe in seeing Allah Almighty in the Hereafter, writes: The Messenger of God, may God bless him and grant him peace, was asked about this statement of God Almighty. He said: For those who do good deeds in this world, it is a good thing that heaven is meant, and in addition, meeting with the Lord of the worlds and looking at the face of Allah Almighty is possible for them.

He further writes: This is the opinion of Hazrat Abu Bakr Siddique, Hazrat Ali bin Abi Talib in a narration and the opinion of Hazrat Hudhayfah, Ubadah bin Samit, Ka’b bin Ajrah, Abi Musa, Suhaib and Ibn Abbas, may God be pleased with them, in a narration and saying of a group of It is subordinate.

“Qal Rab Arni Anazar Elik” ; The way of reasoning from this verse is that the Prophets are infallible in our eyes, so it is not possible for him to ask his Lord for something that is impossible and impossible. So this request of Hazrat Musa (peace be upon him) was correct and not far from reality.  Because he knew that vision of Allah Almighty is possible and there is no impossibility in it.  Allah knows best.

Hadiths: In this section, there are hadiths that indicate the vision of Allah, the Blessed and Exalted : Jarir bin Abdullah, may God be pleased with him, narrated that we were sitting with the Prophet , peace and blessings be upon him , when he suddenly looked at the moon on the night of the fourteenth and said: “Look at me, my Lord.” Kama tarun hazto al-qamar latzamun fi ruiteh…” (Indeed, you see your Lord as you see this moon and you do not disturb each other while seeing it .)

The Messenger of God, may God bless him and grant him peace, says in a hadith : “Al-Hosni is Paradise, and the great looking at the Face of God Almighty” ; (Hosni means heaven and greatness, looking towards Allah Almighty.) 

Ibn Taymiyyah , may God have mercy on him, says: “The Companions, followers and imams of Islam who are known as Imams in the religion, such as Malik, Thori, Uza’i, Laith bin Sa’d, Shafi’i, Ahmad, Ishaq, Abu Hanifa, Abu Yusuf and others like them and other Sunni scholars and The muhaddith scholars all agree on the proof of vision of Allah Almighty, and the hadiths of the Prophet, may God bless him and grant him peace, have reached the limit of frequency in this regard .

The summary of the discussion regarding the vision of Almighty God is that the vision of God Almighty is established by the Qur’an, Sunnah and consensus. 

This issue was proven above with the verses of the Qur’an and the prophetic hadiths, in this section we want to prove it with consensus: “But [the proof of seeing God Almighty] with consensus is that the Ummah [before the appearance of opposing sects and groups ] Like the Mu’tazila], they agreed on the occurrence of the vision of the Almighty in the Hereafter, and the verses mentioned in this matter are carried on their appearance .
Finally, I would like to remind you of a few points:

First: The fact that this research has really been researched and the scholars have made endless efforts to establish the correct method and correct belief, although we were satisfied with a part of the issues and reasons; But we have mentioned all the sources in the footnote so that those who are interested in knowing more about these issues can refer there.

Secondly: In this article, not only the books of Ahl al-Sunnah are used, but the original books of the Mu’tazila are referred to and the issues are discussed, for example, in order to know if some of these sayings are true, we had to read the book ” Let’s find Qazi Abdul Jabbar’s “Five Principles” and refer to it if necessary.

Thirdly: In this section, only one principle (monotheism) has been discussed according to Mu’tazila, the rest of the principles will be examined in the next sections of this article. Inshallah

continues….