Preface: In the previous topic, we explained the first part of the third principle according to the Mu’tazila, “the principle of promise and behest”, and in the previous part, the views of the Sunnis and the Mu’tazila were expressed with the reasons for each of them, in this part, it is attempted. Until the next part of the third principle (promise topic, because this principle includes two topics, one is a promise, and the behest) according to Mu’tazila with related issues.
“Promise” in the dictionary is derived from the word pledge”. «وعد یعد وعدا… واعد واشتد الوعید وهو التهدید، وقد أوعده و قال یعقوب عن الفرّاء: و في الخیر الوعد و العده، و فی الشر الإیعاد والوعید»” A promise means a threat, Yaqoob It has been quoted from Fara that “wadd” is used in good cases and “waed” is used in bad cases. The difference between the two (wadd and waed) is that the promise is used in evil affairs.
The lexical difference between wadd and waeed
The author of the book “«القول السدید فی خلف الوعید»” Allamah Mulla Ali Qari, may God have mercy on him, has done research on this matter. He writes: “With the help of Almighty God and with the help of the One who controls the research, I will write: “Wadd” in the word is more common than Waed, the Arabs say: someone promised me good or evil, when evil is not mentioned, they say:”وعدته” I gave”; But when the good is not mentioned, they say: “أوعدته: I threatened him.”
Waed(وعید) [according to the Mu’tazila] is the opposite of Wadd (وعد ), that is, a person who disobeys God and fulfills all His commandments will enter hell and remain there forever; Therefore, God has finally identified each of the sinners, the unbeliever and the believer.
In the book “Al-Mu’tazilah” by Jarullah Zahdi, it is stated: “The Mu’tazilah have said about Wad and Wawd that God Almighty is true in His promises and promises and – it is related to the Day of Judgment – no one can deny the words and words of God Almighty. to change; Therefore, God Almighty does not forgive major sins without repentance, and if a believer leaves this world with obedience and obedience, he deserves reward, and if he leaves this world with sins without repentance, he will be forever in the fire of hell.
Of course, its punishment is lighter than the punishment of the unbeliever, that’s why the Mu’tazila have denied intercession on the Day of Judgment, and they are completely unaware of the verses of the Qur’an that are related to this, and they cling to them. which negates intercession; Because intercession is in conflict with the principle of promise and promise, no one can intercede for another with God Almighty and save someone from the eagle and grip of God Almighty; Rather, each person will be rewarded or punished according to his good or bad deeds.
Mu’tazila’s belief about the “promise”
Qazi Abdul Jabbar says: “But the science of promises is that God Almighty has promised rewards to obedient and obedient people, and He has threatened sinners with punishment and punishment, and God fulfills what He has promised. He will definitely do it, and it is not permissible for God Almighty to make false promises or lies.”
In another place, he says: “God promises something to someone who deserves it; Because when it comes out of entitlement, it is in the definition of oppression.” And in another place he says: “The promise that was made by God Almighty, this promise is not exclusive to the unbeliever without the transgressor, and it is also not exclusive to the disbelief without transgression, as some sources say that the transgressor is definitively It was not intended with the verses of the promise, and the reason for that is that the verses of the promise are contradicted with words, just as they include infidels, they also include transgression.”
Shahrestani in the book “لملل والنحلل“: “They (Mu’tazila) agree that when a believer leaves this world with obedience and repentance, he is entitled to reward, reward, and change, but if he had committed a major sin and left this world without repentance he deserves to be left alone in the fire of hell. Of course, his punishment is lighter and milder than the punishment of the disbelievers, and they (Mu’tazila) called this method a promise and a promise.
From the sayings mentioned above, the Mu’tazila’s opinion about “Waid” proved that when the transgressor commits a major sin and leaves this world without repentance, he deserves to spend time in the fire of hell; Because God has promised him such a thing, and the “promise” of God Almighty must be enforced; Of course, his punishment will be milder than the punishment of the unbeliever.”
Allamah Abu Zahra in his book “History of Islamic Religions” writes about the principle of (Wadd) and (Waed): “They (Mu’tazila) believe that Wadd and Waed will surely come to a person’s head, the promise of reward will be fulfilled, and the promise to the Oqab will also happen.” Granted, his promise about repentance will also come true, in the same way, someone who has done a good deed will be rewarded with the same kindness and goodness, and if someone does evil, he will face a painful punishment for his evil. Therefore, a major sin is not forgiven without repentance, just like if someone has done a good deed, he is not deprived of the reward.
The first reason is this Quranic verse: «بلی من کسب سیئه وأحاطت به خطیئته فأولئک أصحاب النار هم فیها خالدون» Translation: “Yes! Those who commit evil and their sin covers them, they are in hell, and they will be eternal there. The argument of this verse, Judge Abdul Jabbar says: “This verse indicates that a person whose great sins are overcome by his obedience; – Because the same thing is known by reason about the circumambulation of sins, and because the circumambulation that is used in bodies is impossible in it – he is forever in the fire of hell.
Its answer
Ibn Kathir, may God have mercy on him, says: This verse was revealed to the children of Israel, they thought to themselves that the fire of hell would never touch them. Except for a few days, [this verse was mentioned to remind them that] the situation is not as they thought; Rather, whoever commits a sin, and the sins surround him, and the Day of Resurrection comes, and he has no good deeds, and all his deeds are bad; So, he is from hell.
Ibn Abbas, may God be pleased with him, says about this verse: “بلی من کسب سیئة” He should do something similar to your actions, and in the same way that you disbelieved, he will also disbelieve, so that his disbelief will cover him, and he will not have any good or good deeds. “ Qurtubi says: “Sieh in this verse means shirk.”
The Second Reason of the Mu’tazila
«إن المجرمین فی عذاب جهنم خالدون» “Indeed, the criminals will be in the punishment of Hell, abiding eternally therein.”
The judge says: “The term ‘criminal’ [in this verse] encompasses both disbelievers and sinners; thus, it must be that both are intended, and both will enter Hell. If Allah had intended only one of them, He would have specified it; since neither is specified, it is evident that both (sinners and disbelievers) are intended.”
The response to this is that in this verse, the criminals refer to disbelievers. Ibn Jarir in the exegesis of this verse says: “The criminals are those who committed the crime of disbelief in Allah in this world.”
The View of Ahl al-Sunnah wa’l-Jama’ah
To better understand the view of Ahl al-Sunnah wa’l-Jama’ah, it is necessary to mention some of the sayings of the early scholars on this matter:
Ibn Taymiyyah (may Allah have mercy on him) says: “Ahl al-Sunnah say: It is permissible for Allah to pardon a sinful person and to remove the people of major sins from the Fire; thus, no one from the people of Tawhid will remain in Hell forever.”
Al-Wahidi in his Tafsir “Al-Wasiṭ” under the interpretation of the verse “And whoever kills a believer intentionally” writes: “The rule is that it is permissible for Allah to go back on His threat, although it is not correct for Him to go back on His promise.”
Ibn Qayyim (may Allah have mercy on him) says: “The sixth group says that this is a threat, and performing contrary to the threat is not reprehensible but rather praiseworthy. Allah may act contrary to the ‘threat,’ but going against a promise is not correct. The difference between the two is that the ‘threat’ is a right of Allah, and acting contrary to it is pardon, forgiveness, and dismissal, which is the result of Allah’s generosity, liberality, and benevolence. But the promise is a right upon Allah that He has imposed on Himself, and Allah never acts contrary to a promise.”
Abd al-Ghani al-Nabulsi relates the view of Ahl al-Sunnah wa’l-Jama’ah as follows: “Ahl al-Sunnah wa’l-Jama’ah say that it is possible for Allah to go back on a threat. Those from the Ummah of Muhammad (peace be upon him) who have committed major sins and die while being monotheists will not remain in Hell forever; even if they have not repented, they will be handed over to Allah’s will. If Allah wills, He will forgive them out of His grace and mercy, as Allah says in the Quran: ‘And He forgives what is less than that for whom He wills’ (Quran 4:48). And if He wills, He will punish them in the Fire according to His justice, and after being punished for the duration Allah wills, they will be brought out of Hell by His mercy and the intercession of the intercessors from the righteous (angels, prophets, and pious people) and will be admitted to His paradise. This [that believers are destined for paradise and disbelievers for Hell] is because Allah is the friend and helper of the believers, and He does not equate His friends with the disbelievers who are deprived of His guidance and friendship.”
