In the previous discussions, two principles (monotheism and justice) were discussed. In this discussion, the principle of “promise and behest” which is a branch of the principle of “justice” is stated ; because when we examine the issues that were stated in the principle of justice , we find that most of the same issues are also observed in this principle ; therefore, it is appropriate to mention the connection after that, in this section, we want to write down some of the contents that were related to the principle of “justice” and were left over from that section. The purpose and destination of the Prophets’ mission.
God’s grace
One of the issues that is related to the principle of justice is the issue of God’s mercy. The Mu’tazila believe that “mercy” is obligatory on God Almighty towards his servants.
Judge Abdul Jabbar writes about this: “Kindness is something that a servant treats with He chooses the obligatory and avoids the ugly and unseemly work, or because of it, he comes closer to fulfilling the tasks and abandons the prohibitions.
According to the Mu’tazila, Lotf has other names, Qazi Abdul Jabbar writes in his book ” Sharh al-Usul al-Khumsah “: “The names of “Latef” are different, sometimes it is called Tawfiq and sometimes it is called Insmat and other such names that each one is called. We will express it in the appropriate place “.
The point of view of “Ahl al-Sunnah wa Jama’at”
The opinion of Ahl al-Sunnah and Jamaat regarding the issue of “grace” is that they prove “grace” from God Almighty to whomever God Almighty wills ; Of course, they don’t consider it obligatory – as the Mu’tazila believe ; Rather, this is a kind of beneficence from God Almighty to His servants, and this is what we interpret in the term success in doing good and avoiding bad and ugly work , the proof is that it is grace and kindness from God Almighty.
The following verses indicate this, God Almighty says: “ولولا فضل الله علیکم و رحمته لاتبعتم الشیطان إلا قلیلاً” Translation: “And if it were not for God’s forgiveness and mercy, you would certainly have followed Satan except a few of you.” They didn’t obey and this is the grace of Almighty God, he says in another place:” «فاطلع فرآه في سواء الجحیم قال تالله إن کدت لتردین ولولا نعمة ربي لکنت من المحضرین»Translation: “Then he will become aware and see him in the middle of Hell and say: By Allah, he was close to my destruction and if it were not for the blessing of God, I would have been among those summoned [to torment]”.
The blessing due to which the believer was saved from the fire of hell is called the grace of Almighty God and there are other verses about this, this grace is not obligatory as we said before.Ibn Taymiyyah, may God have mercy on him, says: “The people of the Sunnah are unanimous that servants cannot make anything obligatory on God Almighty.”
The mission of the prophets
Another issue that is related to the principle of “justice” is the mission of the prophets. The Mu’tazila state the reason for connecting this attribute with the principle of “justice” as follows: “The reason for connecting the mission of the prophets with the principle of justice is that discussing the mission of the prophets , the discussion is about the fact that when God Almighty knows that our good deeds are connected with these Shariats; Of course, he should make it clear and visible to us, so as not to disrupt what is obligatory on him, justice is also that he does not disturb what is obligatory on him.”
Imam al- Ghazali, may God have mercy on him, writes the Mu’tazila’s opinion about the sending of the prophets as follows: “We say that the sending of the prophets, peace be upon them, is permissible, not impossible or obligatory. The Mu’tazila say: The sending of the prophets is obligatory, and we have already answered them, and the Brahmins say that It is impossible to send prophets.”
The point of view of “Ahl al-Sunnah”
People of Sunnah and Jamaat believe that the sending of prophets is a blessing and favor from the Lord of the worlds to the servants, so that they may convey to them what God Almighty has made obligatory on them and forbid them from what He has prevented them from doing, and what God has given to the servants. The pious and pious ones should inform them of what they have promised their sinful and guilty servants.
Hanbali al-Isfarini, may God have mercy on him, says: “Indeed, the sending of the prophets, the revelation of the books and the Shariah laws are blessings and benevolence from God Almighty to His servants, and this matter is not obligatory on God Almighty.”
The third principle: promise
In this principle, we want to examine and explore each part of it separately. At first, we will examine the word “promise” from the Mu’tazila’s point of view. Then we also state the reasons of “Ahl al-Sunnah wa Jama’at” in this regard:
it is said to be anything that involves bringing good to someone else or warding off harm and problems from him in the future. According to them, there is no difference between that thing being a good thing, desirable and deserving, or which is not.
Promise: Any news that implies harm to another person or loss of benefit from him in the future, it does not matter if this thing is anointed and deserved or not.
In the principle of “promise and behest”, the Mu’tazila believe that it is obligatory on God Almighty to do what he has promised or threatened; therefore, it is necessary for God Almighty to reward the obedient and punish the disobedient and the sinner, and if he does not do this, he has broken his promise and lied, and from that corruption comes the need for planning.
Definition of promise
Promise in the word: Khalil bin Ahmed Farahidi writes about “promise” in “Kitab al-Ain ” Al-Waad(promise) and al-Idah are infinitives and nouns, but al-Idah is a combination of adverbs, and waad is not a plural, and al-Mu’adh is the position of al-Tawad and it is al-Miadh, and al-Mu’adh is the infinitive of al-Idah, and al- Mu’adh is the time of al-Idah, and al-Mu’adh is the noun of al-Idah.
But the word promise is not plural, the term is the position and the place of the promise, and the term is the infinitive of the promise, and sometimes the term is the time of the number, and the term is the name of the term.
A promise from Allah Almighty is right and must be fulfilled; Because God Almighty is the essence that has never and will never break a promise, one of the privileges, characteristics and characteristics of the promises of God Almighty is that it is certain that because the essence of God Almighty, when he promises something, he will surely implement it ; Because Allah Almighty has the power to fulfill it and no one can prevent it from coming true.
Allah Himself says about His promises: “The promise of Allah is true.” “Indeed, Allah’s promise is true ” Allah Almighty does not break His promise”; Of course, it should also be known that when God makes a promise, it is not obligatory for him to fulfill it according to the merits and to reward the servant for what he has done. is to reward; Rather, its obligation to the verdict is that it made a promise and fulfills it.
Proving the obligation of promise with the Mu’tazila
Mu’tazila believe that the promise means that one who obeys Allah Almighty, fulfills the duties and obligations, refrains from disbelief and avoids everything that Allah Almighty has forbidden, will enter Paradise.
To prove the obligation of “promise”, the Mu’tazila argued from the Qur’anic verse:
” And whoever goes out of my home, a migrant to Allah and His Messenger, then he realizes that death is the reward of Allah, and Allah is Forgiving, Merciful. ” Translation: “Whoever goes out of his house as an emigrant to God and His Messenger, and then finds out about his death, his reward is with God, and God is Forgiving, Merciful.”
Argument method: Zamakhshari says: the meaning of his reward is on God, it is that his reward is obligatory on God; Because the truth of obligation means falling and falling, God Almighty says in another place: ” So the obligation of the south ” ” Then when its [camel’s] side reaches the ground” means it fell, the Arabs say: ” Wajbat al-Shams: Saqat Korseh ” “The sun fell, meaning its disk fell” and its meaning is: God has known through research . How to reward him and this reward is obligatory on God Almighty.
Imam Razi, may God have mercy on him, says: The Mu’tazila say that this verse (ومن یخرج من بیته مهاجراً…) indicates that the action makes the reward obligatory on God Almighty; Because God has said: ” There is no reward for the reward of Allah. ” They say that this verse indicates our words in three ways:
The word “occurrence” which really means obligation. [as stated above].
the word reward: Because reward is a benefit that is deserved; But what is not deserved is not called reward; Rather, it is called Heba.
These words of Almighty God ” Ali Allah “; Because the word “Ali” means obligation, God the Almighty says in another place: “ولله علی الناس حج البیت من استطاع إلیه سبیلاً”. Pilgrimage to this house is a divine duty, upon those who have the [financial and physical] ability to go there, and whoever disbelieves, God is in need of all the worlds.
Answer of Sunnis to Mu’tazila
We (the people of Sunnah and Jamaat) do not argue with you that this verse implies obligation; But we consider its obligation as a promise, favor, and favor, not as an entitlement, and its description is as follows:
It is necessary to give favors and beneficence to the beloved, so that he is engaged in gratitude and service. The blessings of Allah Almighty are countless on His servants. Allah Almighty says in this regard: “وإن تعدّوا نعمت الله لا تحصوها”. “And if you want to count the blessings of God, you will not be able to count them, surely God has great forgiveness and mercy” when this is the case; Therefore, the past blessings of Almighty God make it obligatory for the servant to be busy with obedience and gratitude to Almighty God, fulfilling the obligation cannot be the cause of deserving anything else ; Therefore, it is necessary that the servant’s preoccupation with obedience is not the reason for deserving God’s reward.
A servant will not enter heaven because of his actions. Rather, he will enter Paradise by the grace and mercy of God Almighty and because of his actions. God Almighty says in this regard: “الذی أحلّنا دار المقامه من فضله “. “God, who in the light of his grace and mercy, has made us dwell in the abode and It left room for permanence.”
It is narrated from Hazrat Ayesha, may God be pleased with her, that the Prophet, may God bless him and grant him peace, said: “Practice perseverance and choose moderation and give good news to the people; Verily, no one’s actions will enter paradise. The Companions said: O Messenger of God, even you? He said: Yes, I still do; Unless Allah, the Exalted, covers me with His mercy and forgiveness [and enters me into Paradise].”
When the servant’s action cannot bring him into heaven; Therefore, by performing his actions, he does not deserve anything in the sight of God Almighty; Of course, it should be known that the servant does not deserve anything from God Almighty with his actions, it does not conflict with the right that God himself makes obligatory on himself.
The Messenger of God, may God bless him and grant him peace, says in this regard: O Mu’adh, do you know what God’s right is for his servants? Hazrat Mu’adh says, I said: Allah and His Messenger know best. He said: Allah’s right over His servants is to worship Him and not associate anything with Him. Then he said: O Mu’adh bin Jabal, I said: O Messenger of God, I am in service. He said: Do you know what is their right to God when the servants do these things? I said: God and His Messenger are wiser. He said: He should not punish them. Because this is a right that Almighty God has made obligatory on Himself, not that the servant has made it obligatory on Almighty God by his actions.
The Mu’tazila say: “But if someone opposes the promise, in such a way that he says that God Almighty did not promise reward to the obedient and did not threaten the sinners with punishment, he becomes a disbeliever; Because he has rejected what is necessarily clear and obvious from the religion of the Prophet , peace be upon him ; But if he says that God has promised; But it is permissible for him to contradict his promise; Because doing something contrary to the promise is kind and magnanimous, this person is a disbeliever; Because he has attributed ugly and ugly things to God Almighty, and it is not permissible for God Almighty to go against His promise.
The point of view of Ahl al-Sunnah wa Al Jama’ah
Confirm the attribute of promise for God Almighty, which means that God fulfills his promise and fulfillment of it is certain; Of course, not because of someone else’s merit; but because he has made it obligatory on himself.
Allamah Ibn Taymiyyah , may God have mercy on him, says in this regard: “The people of the Sunnah are unanimous in that whenever Allah the Exalted promises His servants something, the occurrence of that thing is obligatory on Allah the Exalted according to His promise; Because Allah Almighty is truthful in His news, the essence of which is that He never breaks a promise.
Reminder: According to the Mu’tazila, the third principle has two parts, which include “promises”; But here, in order not to make this topic too long and boring, we mention it in two parts, this part is dedicated to the promise, and the next part, God willing, will be related to the promise.
Another point is that sometimes the point of view of “Ahl al-Sunnah wa Jama’at” is mentioned very briefly, the reason is this; Because the reasons for the “Ahl al-Sunnah wa Jama’at” are explained in detail in the original controversy, it is briefly mentioned again here.
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