It is very clear that the order between the rules and foundations and the rest of the branches is such that the principles and foundations are mentioned first and then issues are based on those rules. In the previous part of this article, we explained one of the principles of quintuple (monotheism) with related issues; Because monotheism was like the foundation and foundation for justice, it was mentioned after monotheism, and in this section, the effort is to solve the issue of “justice” from the point of view of Mu’tazila and “Ahl al-Sunnah wa Jama’at” with all the minor and general issues (proof and or the negation of destiny, the creation of the actions of servants, the issue of birth, the obligation of the righteous and righteous on God Almighty, and the issue of understanding the reward and punishment with reason or with the Sharia) should be related to it.
Before dealing with the second principle according to Mu’tazila, we present some points related to attributes in this section.
Negation of the attribute of speech”
In the previous section, we wrote that the Mu’tazila, for some reasons, denied some of the attributes of God, such as hearing and sight; Another attribute that the Mu’tazila deny is “the attribute of speech”.
The Mu’tazila believe that the attribute of speech is one of the attributes of creation, and everything that is attributed to creation must be negated by God. Just like they have denied the words of God Almighty and say that God Almighty did not speak, and they have justified and interpreted the words of God Almighty with Moses that God created words for trees; Because they believe that God, the Exalted and the Exalted, creates words just as He creates other things.
In any case, all of them agree that God the Exalted is the speaker and God the Exalted is the creator of the word of God in such a way that in reality it doesn’t return to Him; Just like the creation of bodies and other things, nothing really comes back to him. They didn’t stop at this but went one step further and they all agree on this issue that the word of the Lord is composed of letters and sounds and this word is created and created.
This Mu’tazila theory is in conflict with the words of Almighty God; Because God the Exalted clearly says: «وکلم الله موسی تکلیما» “And God spoke to Moses carefully” Allameh Qurtubi, may God have mercy on him, says: “Taklima” is an infinitive that conveys emphasis.
This word indicates the invalidity of the words of those who say that God, the Exalted, created a word for himself in the tree of words, and that Prophet Musa, peace be upon him, heard it. Rather, it is the true word that the theologian speaks through; Then he quoted the saying of Nuhas: Syntax scholars agree that whenever they emphasize the verb with its infinitive (absolute object), the figurative meaning is not intended [in fact, this is what has happened; So, as a result, God the Exalted has actually spoken with Hazrat Musa (peace be upon him) and he has also achieved this great honor]; Then he continues to write: because when he said “Taklima” it is necessary that the word is really a word that can be understood by the intellect.
The second principle: “justice”
justice is the second principle of the five principles of Mu’tazila and the connection of this principle with the principle of the past (monotheism) is that in the matter of “justice” among Mu’tazila, the actions of God Almighty are discussed, and the actions are stated after the attributes and proof of it.
So, the reason for justice coming after monotheism is that this principle (justice) is based on the principle of monotheism, that is, the Mu’tazila consider the reason for this arrangement to be the connection between these five principles.
In this regard, Qazi Abdul Jabbar writes: “The second principle of Five principles is the discussion of justice, and this topic is related to the ancient actions of the Almighty and what is permissible for Him to say and what is not permissible to apply.” be; For this reason, we felt it necessary to mention the discussion of justice after the discussion of monotheism.
Ibn Mantawiyeh writes about the quality of the order of knowledge of monotheism and justice: The principle is that the thing for which knowledge is necessary in the beginning is monotheism, and after that, justice is mentioned in order (after monotheism) for two reasons.
The first reason:because the knowledge and awareness of justice is the knowledge of the actions of Allah Ta’ala; Therefore, we must have knowledge about the essence of God in order to discuss and discuss about His actions, which are other than monotheism.
The second reason: To prove the justice of God Almighty, we argue from the attribute of knowledge and wealth of God Almighty, and this in itself is monotheism; Therefore, the knowledge of monotheism must precede justice in order to build justice on it.
One of the principles of the Mu’tazila is the Negation of destiny (or justice as they called it), this principle came about because of their corrupt analogy, and this principle is because they compared the justice of God Almighty to the justice of the servants.
The promise brought them to a place where they considered the actions of the servants to be their own creation and they said that these actions are not called the creation of Almighty God; Rather, among some of them, God Almighty does not have the power to create it! Because God Almighty is not capable of oppression and does not want it; Because God Almighty does not like it and does not like it, therefore they have made it obligatory on God Almighty to find something righteous and good for His servants! Also, servants alone are able to understand good and evil, beauty and ugliness with reason, without Sharia; Because there is inherent beauty and ugliness in the nature of things, for this reason, they are judged and punished for their actions, actions and deeds, whether they are evil or not!
Definition of justice
Adl in the word from material «عدل یعدل عدلا» “Justice equals justice” It is taken that it is against injustice and oppression and everything that happens in good and right souls.
Justice in the term:
Jurjani writes about the term definition of justice: “Justice is a medium between extremes and extremes.” Some have said: “Giving obligatory rights and equality of rights among the deserving”.
In relation to divine justice, it should be said: “Divine justice is an issue that none of the Muslims deny, all of them agree that God, the Exalted and the Exalted, is just and fair, which is not as important to anyone as Not a single bit of injustice is allowed; Of course, the Mu’tazila exaggerated a lot in this matter, to the extent that this exaggeration led them to things in which they opposed the Men of God.
Attributes related to the principle of justice:
Qazi Abd al-Jabbar writes about this principle in the book ” «الأصول الخمسة» “The Five Principles”: “If you are asked about justice, what is justice?” The answer is that justice is the knowledge of God’s forgiveness from all the ugly and ugly things and that all the actions of God are good and beautiful.
The detail of this word is for you to know; Indeed, all the actions of the servants of oppression, injustice, etc. are not permissible, as long as they are the creation of God, the Exalted and Exalted, and whoever attributes these attributes to God, the Exalted, has attributed oppression and ignorance to God, and has stayed away from the word of justice.
The author of the encyclopedia «ماذا تعرف عن الفرق والمذاهب؟» “What do you know about sects and sects?” Under the principle of justice, it is stated: “Mu’tazila trust and argue from reasons if it is in agreement with their goals and objectives, and if it is against their goals, objectives and desires, they oppose it. Their work led to several other issues, which include:
• Negation of appreciation
• Creating the verbs of servants
• Birth
• good and fit
• Praise and condemnation
In this article, we try to explain the issues that depend on this principle from the point of view of “Ahl al-Sunnah wa Jama’at” and Mu’tazila by mentioning the reasons of the parties. The issues that depend on the principle of justice are:
Negation of predestination (fate)
Maulana Muhammad Tahir Masoud, the author of the book “The Beliefs of the Sunnis and the Jamahat”, writes in his book about the Mu’tazila: “Truly, in the belief of justice, the denial of the belief of predestination is hidden; Because they say: God is not the creator of evil; Because if we consider God as the creator of evil; So punishing wicked people is injustice and injustice is against justice, while God is just and not unjust
The Mu’tazila say: The attribute of justice requires that no one is held accountable for anything other than what he has committed; But against what he is reluctant to do or is forced to do, there is no way to calculate and punish him, because the doer of oppression is a tyrant, and the doer of evil is God Almighty, contrary to this; As he himself says: «وما ربک بظلام للعبید “And your Lord is not unjust to his servants.
And in another place, he says: «وما ظلمناهم ولکن کانوا أنفسهم یظلمون(
(And We did not oppress them; rather, they were oppressing themselves.)
This is necessary because God Almighty has not predestined anything for his servants and he has not decided anything for them in eternity. Rather, the servants have authority in their actions, and they are free in their work with all their providence and will, God’s will have no role in the actions that the servants perform; Because that idea justifies reward and punishment, Because God is just.
The first person who discussed about fate was a person from Basra, he was a grocer called “Sensoyeh”.
Imam Uzaei, may God have mercy on him, says: “The first person who spoke about “Qadr” was a person from Iraq who was called Susan. He was a Christian before and later became a Muslim. Then he became a Christian again, the temple of Jahani took this belief from him, and Ghailan also took it from the temple.
The reasons of “Ahl al-Sunnah” regarding the proof of Qada and Qadr(fate)
Belief in Qadr is one of the basic principles and foundations of faith without which the faith of a servant cannot be completed and the importance and position of “judgment and Qadr” in Islam is not hidden from anyone. There are countless verses and hadiths about this. Below we discuss some of them:
Quranic verses:
«إنا کل شیء خلقناه بقدر (Undoubtedly, we have created everything according to the prescribed measure.)
«وکان أمرالله قدرا مقدورا“And the command of God was a decreed decree.
«ولکن لیقضی الله أمرا کان مفعولاً“But God will bring to pass a matter that has already been done.”
«وخلق کل شیء فقدره تقدیراً. (And He has created all things, then as it should be, He has determined them according to the measure.)
(And He has created all things, then as it should be, He has determined them according to the size.
There were many verses about this, so we are satisfied with these few. As it is evident from the verses themselves, all these verses talk about divine predestination.
Hadiths of the Prophet, may God bless him and grant him peace:
Imam Muslim, may God have mercy on him, has quoted from Tawoos in his Sahih that he said: “I saw seventy companions of the Messenger of God, may God’s prayers and peace be upon him, who said: All things depend on destiny. He said: I heard from Abdullah bin Umar I heard, may God be pleased with him, that he said: All things depend on destiny; Even helplessness, intelligence and cleverness or he said: cleverness and inability.
Imam Muslim, may God have mercy on him, has narrated a hadith from Abdullah bin Amr bin As, may God be pleased with him, who said: “I heard the Messenger of God, may God bless him and grant him peace, say: God Almighty created the creations 50,000 years before he created the heavens and the earth.” wrote and said: The Throne of God Almighty was on water.
Imam Tahawi, may God have mercy on him, says: “The truth of the fate and fate of “creatures” is the secret of God Almighty among his servants, neither an angel close to God’s court was informed about it, nor a prophet sent; Therefore, meditation and curiosity and thinking about it are the cause of helplessness and deprivation of divine care and the level of human rebellion; So completely avoid thinking, thinking, obsessing and doubting about it; ; Because God Almighty has covered the knowledge and secret of Qada and Qadr from His servants and has forbidden them from knowing it; As he says: “He will not be held accountable for any of his actions; But people are held accountable”; So whoever asks out of stubbornness and criticism: “Has God done this?” He definitely rejects the ruling of the Qur’an and whoever rejects the ruling of the Qur’an is considered one of the disbelievers.
In the description of «Nasafi beliefs, it is stated that: “All the actions of the servants are by the will and will of Almighty God, his decree, Qadha and Qadr.”
“All the scholars agree on the establishment of destiny and the obligation to believe in it, none of the scholars of the Sunnah and Jamaat, who are the ones who follow the path of guidance and the torch during darkness, have specified the obligation to believe in destiny and deny it. considered heretical, stupid and ignorant and rejected it.
Ibn Hajar, may God have mercy on him, says: “The religion of all the predecessors regarding all affairs is that these affairs are by the will of God Almighty. God Almighty says in this matter: «وإن من شیء إلا عندنا خزائنه وما ننزله إلا بقدر معلوم“There is nothing but with Us its treasures, and We do not send it down except in a known measure.
Doubt and answer to it:
Someone may think that when all things are predestined and everything is already decided; Therefore, a servant is completely forced to perform worships or commit sins, that is, he has no free will, because everything is already determined.
It is better to quote the answer to this answer from the book of beliefs that is valid among the scholars, the book of Abul Mantahi and Fiqh al-Akbar: “God Almighty is the essence that has determined all things and decided them; Of course, he wrote them with descriptions and not with rulings, that is, in “Loh Mahfouz” all things with their attributes such as: beauty and ugliness, length and width, smallness and greatness, scarcity and abundance, lightness and heaviness, heat and he wrote about coldness, humidity and constipation, obedience and disobedience, will and power, wealth and other such attributes. So, it turned out that God Almighty has never forced anyone to do anything; Rather, the servant is completely free to do it.
Servants are creators of their actions:
Mu’tazilah believe that God Almighty doesn’t oppress anyone and doesn’t force any creature to commit sin or obedience, and we see all kinds of evil and evil in this world and we see the disbeliever, he commits sin without fear and fear, and the transgressor commits sin with complete carelessness, and this is certain that whoever commits injustice is himself a tyrant, and whoever commits evil is wicked and bad-natured; As a result, the servants themselves are the creators of their actions and they are asked, God Almighty does not want evil, nor does he love it, nor does he do it, nor does he have the power to do it; Because if he wanted it, then he would have loved it, and it wasn’t right to punish people for his actions.
All the Mu’tazila agree on this issue that the servants themselves are the creators of the actions and their originators, God Ta’ala has no control over the actions of the servants, neither positive nor negative, except for Muammar and Jahiz, these two, although with other Mu’tazila in they agreed that God the Exalted has nothing to do with the actions of His servants; But these two say that these actions are due to nature, whether they are emergency, like the effect of fire to burn and snow and ice to cool, and these actions are figuratively attributed to the doers (servants); because they appear through them; Because servants have nothing but will.
In their own opinion, for this reason, they denied the creation of the deeds of the servants of the Almighty God, so that they could prove the purification and sanctification of the Almighty God from oppression. But on the contrary, they faced bigger problems.
Mu’tazila have interpreted the verses and hadiths that exist in this regard and have considered its relation to virtual servants.
The point of view of “Ahl al-Sunnah and Jama’ah”
Servants and their actions are among the creations like other things, through the research of God Almighty, He knew what His servants would do in the future and how they would perform, and he wrote all these things in the “protected tablet” and as he wanted. He willed, created them, and God’s decree was executed among them. The servants also acted in the way that God Almighty willed it; He guided the one for whom he had written guidance, and he misled the one for whom misery and misfortune had come.
God, the Exalted, knew the people of Paradise and made their actions easy for them, and he also knew the people of Hell and made the actions of his people easy for them. Below we detail the reasons in this section:
Quran verses:
«والله خلقکم وما تعملون (However, God created you and what you do.)
«وکل شیء فعلوه في الزبر (And everything they have done is in the records.)
«جزاء بما کانوا یعملون» (It is as a reward for what they used to do.).
In these verses, the Qur’an has clearly attributed the actions to the servants, who are the earners and performers of those servants; Of course, in the providence and will of Almighty God. “Ahl al-Sunnah wa Jama’ah” believe that all deeds are created by God, the servants are the only ones who earn them.
Imam Tahawi, may God have mercy on him, says in this regard: «وأفعال العباد خلق الله وکسب من العباد» (the actions of the servants [whether good or bad] are created by God and are earned through them) to be.
In the book “Sharh al-Aqeed al-Nasafiyyah” it is stated: “God Almighty is the creator of all the actions of the servants, including disbelief and faith, obedience and disobedience, not as the Mu’tazila think that the servant himself is the creator of his actions.”
The elders of the early Mu’tazilah avoided using the word “creator” and were content with the words “mojad” and “inventor” and the like. But when Jabai and his followers saw that the meaning of all those words is the same, i.e. “the one who brings out of non-existence into existence”, they dared to apply the word “creator”. Ahl al-Haq [to prove that the servant is not the creator of his actions; Rather, he is the owner of it and the true and real creator is God Almighty] have argued in several ways.
Birth issue:
Scafi writes about the definition of birth: “The verbs of birth are any action that happens by mistake without intention and will, and any action that occurs with intention and will, and every part of it requires the renewal of the doctrine of departure and to have a will, it is removed from the definition of birth and entered into the definition of the verb of stewardship. an example is the pain caused by the impact.
One of the essentials of the Mu’tazila religion is the debate on the actions that originate from human actions, and the Mu’tazila consider those actions to be from the creation of the servants themselves, are these actions like those human actions from God’s creation or not? For example, if someone slaughters an animal, does the animal’s spirit go out as a result of the act of slaughtering? Or if a person dropped a stone from a hill and then died in the same state, is the continuation of the stone’s fall when it caused the death of another person who was at the foot of the mountain, is it a first-person verb? Also, the origins of their religion and the origins of their issues, the Mu’tazila imams have differed in the answer to these issues, Bishr al-Mu’tamar says: Man, himself is the real doer of the origins of his own actions.
Abu Hazil Alaf says that man only does what he knows the quality of; But he is not the subject of that which is created when another name is used, and he does not know its quality.
The scholars of Eatzal have many ideas and opinions about this issue, which we do not have the opportunity to express all of them in this brief article. For more information, refer to the books that are referred to.
The point of view of “Ahl al -Sunnah and Jama’ah”
In the book “Sharh al-Aqeed al-Nasafiyyah” about whether the servant himself is the creator of the births or whether God Almighty is also the creator of these actions; It has been said that: “The pain that occurs after being hit by a person, or the breaking of a glass after being broken by a person, and what is similar to it [such as death after murder], all of these are the creation of God Almighty. And the servant has no hand in creating it.
Ibn Hazm, may God have mercy on him, quotes the “Ahl al-Sunnah” in this regard as follows: “All the Ahl al-Haq believe that the act of birth is the act of God Almighty and His creation.
Obligation to do what is right and all right for God Almighty:
The theory of good and right is a subsidiary that is taken from the principle of justice; Mu’tazila believe that God Almighty’s actions are affected by the cause and the cause is the benefit of the servants, God Almighty does something in which it is good for the servants; On the contrary, some of them have said that observing correctness is obligatory on God Almighty, and this statement of Mu’tazila (obligation on God Almighty) has caused objections to them and has caused embarrassment in the hearts of Muslims.
Mu’tazila have understood divine justice in a special way, according to which it is necessary that the actions of Almighty God agree with what human reason requires; It means that it is obligatory that the actions are based on the requirements of wisdom and righteousness and it is necessary that it should be manifested in such a way that there is good and goodness hidden in it and… this special understanding of “justice” caused them to have opinions and opinions. which many Islamic groups and sects are against.
Mu’tazila; According to the concept they have taken from “justice”, they say that God Almighty is wise and does good deeds; A righteous sage does not do anything that is not good in him; Because he knows that there is ugliness in evil and corruption, and he himself is exempt from doing it and does not do it.
They agree on the wisdom, purpose and explanation of the actions of Almighty God with wisdom and purpose; But regarding “Salah wa Asleh” they say that observing it is obligatory on God Almighty.
The author of the book “The difference between the teams” writes about the ideas, thoughts and thoughts of one of the leaders and elders of the Mu’tazila: God Almighty does not have the ability to do something for His servants that is against their interests, and He cannot receive the blessings of the people of Paradise. reduce a bit; Because in the presence of these blessings, there is good and goodness for them, and the lack of that thing in which there is good is called oppression.
The point of view of “Ahl –al Sunnah and Jama’ah”
Ibn Taymiyyah, may God have mercy on him, expresses the view of “Ahl al-Sunnah and Jama’ah” about this issue as follows: “The majority of scholars believe that God, the Exalted and the Exalted, has commanded His servants to do something in which there is benefit to them and has prevented them from doing something that is beneficial to them. There is their corruption in it, the act is assigned to public interest, for the one who does it, and sending prophets is public interest, although it is harmful for some people because of their sin and disobedience.
It is stated in the book “The Fundamentalist Opinions of the Mu’tazilites”: “What the Mu’tazila have mentioned in relation to the correctness and its obligation on God Almighty is against the opinion of the majority of the people of knowledge, including the usulists and jurists; Because they believe that it is not obligatory on God Almighty to do good deeds for his servants.
Perception of rewards and punishments on goodness and badness to the single intellect before Sharia:
The issue of praise and condemnation of verbs is one of the issues that has been disputed between Mu’tazila and Ash’ari, and the first person who discussed about praise and condemnation of verbs was “Jahm bin Safwan” who died in 128 AH. It was, as he believed that “knowledge becomes obligatory with reason before the introduction of Sharia”, that is, the things in which there is goodness and corruption, or beauty and badness, before revelation is revealed, it becomes obligatory by reason and revelation. It is revealed to confirm what the intellect has said.
When we examine the views and ideas of the Mu’tazila elders, we find that they all believe that goodness and badness are rational and that it is obligatory to do good deeds and avoid ugly deeds. According to them, the basis of Sharia is not based on more than the emphasis of what is understood by the intellect.
Mu’tazila say: When it is revealed through the intellect that there is good in something, its action is obligatory; If the servant does that work, he deserves reward, and if he abandons it, he deserves punishment. And when the intellect reveals the ugliness and ugliness of a thing, that thing must be abandoned.
The point of view of “Ahl al-Sunnah and Jama’ah”:
What was mentioned before was the Mu’tazila religion, and this opinion of the Mu’tazila is completely against the opinion of “Ahl al-Sunnah and Jama’ah”; Because they believe that the intellect understands the beauty and ugliness of things; Of course, the order of reward and reward is stopped according to Sharia texts.
“Ahl al-Sunnah” believe that actions are intrinsically good and bad, and their good and bad are understood by the intellect; But there is no reward for the good of it, and no reward for its ugliness; except by order of Shariah.
Ibn Qayyim, may God have mercy on him, says: “The truth in which there is no contradiction is that actions are intrinsically good and bad, just as they are useful and harmful; But its reward and punishment depend on command and prohibition. He further writes: Many jurists of the four clans say: its ugliness is fixed by reason; But its punishment depends on the command of the Shari’ah and this is what “Saad bin Ali Zanjani” has quoted from the jurists of the Shafi’i school of thought, Abu Khattab from the jurists of the Hanbali school of thought and the Hanafa school of thought, and Abu Hanifah, may God’s mercy be upon him, has quoted explicitly.
Reminder:
At the end of this section, I would like to remind some important points for dear readers:
First: by reading this part of the article, you will be informed to a great extent with the views, ideas and thoughts of the Mu’tazila and you will know what beliefs and beliefs the Mu’tazila had; Of course, it goes without saying that their opinions and thoughts are not only that; Rather, it is more that in the future, God willing, we will try to examine everyone; But it should be known that when a person deviates from the right path, his hand is open for interpretation and justification, and nothing prevents him from adapting the Quranic verses and the hadiths of the Prophet, peace and blessings of God be upon him, and relating it to his own religion, belief and belief. Can, the same as seen in the above topics.
Secondly: although the reasons of the parties were more than what was mentioned here; But we settled for this small amount so as not to cause boredom.
Thirdly: In the discussion of the second principle, according to Mu’tazila (justice), there were other issues that should have been stated, such as the issue of “the grace of God Almighty and…”; But in order not to make this section long, we did not mention it and will mention it at the beginning of the next section, God willing.
