Mu’tazila Sect (8th section)

 
Mu'tazila sect (8th section)

Mu’tazila reasons

The first and most important reason of the Mu’tazila is this verse of the Qur’an, which they argue for the negation of intercession, God Almighty says: «واتقوا یوما لا تجزي نفس عن نفس شئیا ولا یقبل منها شفاعة ولا یؤخذ منها عدل ولا هم ینصرون؛(And beware of a day when no one will do anything sufficient for anyone, and they will not accept intercession from him, and no compensation will be taken from him, and they will not be helped.)

Judge Abdul Jabbar writes about this verse: “This verse means: the Prophet, may God bless him and grant him peace, does not intercede for him and does not help him if he deserves punishment. Because this verse is about the characteristics of the day and there is no allocation in it, so it cannot be returned to the disbelievers without the people of reward, and this verse is about someone who deserves punishment on that day, and this address is only suitable for them.

If someone asks if there is a proof in this verse that intercession for sinners is not accepted, I say: yes; Because in this verse it is negated that one soul cannot decide and judge in place of another soul in what it has done.

Reply to Mu’tazila’s argument:

For this reason, Mu’tazila scholars have provided several answers, some of which we mention below:

Mu’tazila’s argument from this verse to deny intercession for those who have committed major sins is invalid and unfounded; Because in this verse, intercession from disbelievers is denied; Because the commentators agree that what is meant by the soul in the verse is the soul of the unbeliever, not any soul. This is a generic that is specifically intended.

Allameh Qurtubi, may God have mercy on him, says: “The commentators agree that what is meant by this saying of God Almighty: «واتقوا یوما لا تجزي نفس عن نفس شئیا ولا یقبل منها شفاعة ولا یؤخذ منها عدل ولا هم ینصرون Nafs is a disbeliever, not just any nafs.

Allameh Tabari, may God have mercy on him, says: “This saying of Allah, the Exalted, is meant for someone who dies in a state of disbelief without repenting to Allah, the Exalted.”

Ibn Kathir says: «ولا یقبل منها شفاعة» It means that intercession from unbelievers is not accepted.
So, it turned out that the negated intercession in this verse is intercession for unbelievers; Because as the commentators agree that this verse is for disbelievers, Because the verse is addressed to the group of disbelievers.

The second reason of Mu’tazila:

Almighty God says: «ما للظالمین من حمیم ولا شفیع یطاع(The wrongdoers have no friend or helper, nor an intercessor whose words are accepted.)

Shaykh of Mu’tazila, Qazi Abdul Jabbar Hamdani writes about this: “God Almighty has stated in this verse that the Prophet, may God’s prayers and peace be upon him, does not intercede for the oppressors, and that intercession is only for the believers, so that for them there is a feature of grace, excellence and abundance in To raise the ranks and this is next to the bowing and honoring that is obtained for the Prophet, peace and blessings be upon him.

What is meant by the oppressors in the verse are disbelievers; Those whose oppression has reached the end; It means unbelievers.

By examining and carefully in the interpretations, we find out that what is meant by the oppressors in the verse are unbelievers, so it turns out that the intercession that is rejected here is rejected from the unbelievers, and the owner of a great sin is not an unbeliever, so the argument from this verse is to negate intercession from them. Not true.

To deny the intercession of the Prophet, peace and blessings of God be upon him, the Mu’tazilah argue with some hadiths that we mention in this section:

It is narrated from Hazrat Abu Hurairah that the Prophet, may God bless him and grant him peace, entered a cemetery and said: “Peace be upon you, O faithful people, we will join you one day, God willing.” I wanted to see my brothers, the companions said: Aren’t we your brothers? He said: You are my companions; our brothers are those who have not yet come.

The Companions said: O Messenger of God, how do you know the people who have not yet come? He said: In your opinion, if a person has horses whose foreheads and legs are white among black horses, does that person not know his own horses? They said: Yes, O Messenger of Allah, peace be upon him. He said: They will come on the Day of Judgment while their foreheads and feet are shining from [the effects of] ablution, and I will appear at the pool before them. A number of people are driven away from our reservoir in such a way that a lost camel is rejected. I call them: hurry up, they say to me: these will change [their religion, beliefs and beliefs] after you. have given I say: May God remove them from His mercy.

The method of reasoning from this hadith according to the Mu’tazila is this: This hadith conveys that if the Prophet, may God’s prayers and peace be upon him, was their intercessor, he would never have said to them: سحقا سحقا؛;Crushed, crushed; Because the intercessor does not say such a thing and how is it possible for him to be an intercessor to get rid of the constant torment and punishment? But don’t let them drink a sip of water from his pond.

Jabir bin Abdullah, may God be pleased with him, narrated that the Prophet, may God bless him and grant him peace, said to Ka’b bin Ajrah: “O Ka’b bin Ajrah, we ask God Almighty to protect you from the emirate of the ignorant, who come to inquire about the future of the Emirs, those who Let them go, they help and cooperate with them in their oppression and confirm their lies.

These people are not from my Ummah, and I have nothing to do with them and they will never enter the pond. He should not go and help and cooperate with them in their oppression, and he should not acknowledge them in their lies, he is my nation, and I am his, and he will definitely appear at my pond. O Ka’b bin Ajra, prayer is the cause of closeness, and fasting is a shield, and charity removes sins and mistakes just as water extinguishes fire, O Ka’b bin Ajra, meat that has been fed with forbidden food, He will not enter heaven, fire is better for such a person.

Mu’tazila argue from this hadith in three ways:

1. When he [a nation and follower] of the Prophet (peace be upon him) is not and the Prophet (peace be upon him) does not accept him, then how can he expect to intercede for him.

２. The words of the Messenger of Allah, peace and blessings be upon him, who said: “He will not enter my pond”, is a proof of the negation of intercession, when he is not allowed to appear before the Messenger of Allah, peace and blessings be upon him, until he cannot reach his pond, so it is forbidden to intercede with him. There is a first method.

3. This saying of the Messenger of Allah, peace and blessings be upon him, “meat that has been fed on forbidden food, will not enter Paradise”, clearly and clearly indicates that there is no intercession for the person who commits a major sin.

 It is narrated from Hazrat Abu Hurairah that the Prophet, may God bless him and grant him peace, said: “There are three people, on the Day of Judgment, I will be on the side of their dispute, and whoever I am his enemy, I will fight with him. The first is the person who gave something, then he betrays.” The second is a person who sells a free person and uses the money, and the third is a person who hires a hired person, uses him completely and does not pay him.

The Mu’tazila’s way of reasoning from this hadith is this: How could the Messenger of God, may God’s prayers and peace be upon him, become the enemy of these people and on the other hand become their intercessor, this is a strange contradiction, but it is impossible.

The answer of Ahl al-Sunnah wa Jamaat

In response to the reasons mentioned by the Mu’tazila, it should be said that the hadiths from which the Mu’tazila argued for the rejection of intercession for the perpetrators of major sins from the Ummah of Muhammad, may God’s prayers and peace be upon him; There are hadiths that indicate that the Prophet, may God bless him and grant him peace, does not intercede for some people, and he does not intercede in some places either. From these hadiths, it is not known that the Prophet, may God bless him and grant him peace, does not intercede for the Ahl kabayr (who has committed major sins) at all, or that he forbids intercession in all places.

Imam Fakhr al-Din Razi says in this regard: “What is obtained through investigation is that God Almighty has stated that no intercessor can intercede without the permission of God Almighty.” Perhaps the Messenger of God, may God’s prayers and peace be upon him, was not allowed to intercede in some positions and at some times, but later he was given permission to intercede in another place and at another time, so he interceded.

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