A group of Morjaeh that do not believe in predestination or free will, but this group is only believe on Arjaa (delay) in faith and action. This sect believes that faith is a confirmation of the heart, and it is something that deals with the human heart, and since no one knows the conscience and inner actions of others, then no one can be considered as perishable, thus they were not very strict in the work of creation. In any case, pure Marjians were secluded people and far from political noises.
Pure Marjians are divided into several sects. Baghdadi divides them into five categories in his book “al-farq bin al-farq” and Ash’ari divides them into twelve categories and sects in his book “Maqalat al Islamiin”. Shahrishtani writes in his book “Illam Wal-Nahl”: “This sect is divided into several groups:
Yunisyeh followers of Yunus bin Aun Nimiri, Ubaydiyah followers of Ubaid al-Maktaib, Ghassaniyah followers of Ghassan Kufi, Thobaniyyah followers of Abu Thuban, Tumaniyah followers of Abu Moaz Tumani, Salehiyah followers of Saleh ibn Omar al-Salehi “.
If we look carefully at the works related to the Morjaeh, another division has been created directly and specifically on the subject of “disbelief and faith”. Some of these groups can be introduced here:
1- Youniseh from Yaran Yunus Shahri; They believed that faith is the stage of knowing Allah, and a believer is someone who leaves arrogance and is humble only before Allah, this group also believes that faith does not accept weakness.
2- Ghassaniyeh was one of the followers of Ghassan and included the Marjians of Kufa who considered word and speech to be the criteria for determining faith. They considered Sharia superior to reason and ruling over it. This sect believes that faith increases, not decreases.
3- Thubaniyyah are a group of followers of Abi Thuban who consider the criterion of faith to be knowledge of God Almighty and the Prophets, peace and blessings be upon him, and all that which the intellect deems not permissible to do, and what the intellect deems permissible to abandon is not part of faith [according to them]. This group considers action to be the last of faith.
Others who believe in this are: Abu Marwan, Ghilan bin Marwan Damaschi, Abu Shamar, Musa bin Imran, Fazl Raqashi, Muhammad bin Shabib, Atabi and Saleh.
4- Tumniyyah are the companions of Abu Moaz Tumniyyah. This group enumerates characteristics for a human being, if he observes them, he is a believer, and if he does not observe them, he is considered a transgressor. Those qualities are knowledge, acknowledgment, love and sincerity, and acknowledgment of all that the Prophet, peace and blessings of God be upon him, has brought.
They say: If someone considered it halal to leave prayer and fasting and left it for this reason, he has committed disbelief. However, if he leaves with the intention of redoing it, he has not disbelieved, and Ibn Rawandi and Bishr Morbasi also agree with this statement.
5- Salehiya, the companions of Saleh bin Amr Salehi, Muhammad bin Shabib, Abu Shamar, and Ghailan, who gathered this sect between Qadar and Arjaa and hold that faith is only knowing God Almighty. And they also believe that faith does not accept a little or a lot.
6- Jahmiyyah is the supporters of Jahm ibn Safwan who believe in predestination in actions and fulfillment in faith and believe that faith is only with the heart without limbs and accessories.
7- Marisiyya, the last group of Marjee and are among the followers of Marisiyya, they consider faith to be an affirmation of the heart and tongue, and they do not consider prostration to the moon and the sun to be disbelief, but a sign of disbelief. For this reason, they can be considered the opposite of Ghassanieh.
In addition to the mentioned sect, the authors of books and farq have spoken of a sect called “Morjaeh of the Sunnis” and have applied this title to the early Hanaf I scholars, namely Imam Abu Hanifa and his companions, may God have mercy on him. Maybe because they did not consider action as one of the pillars of faith in front of the Kharijites and against them, and they did not consider the perpetrator of a major sin that did not repent as obligatory to be killed.
Abul Hasan Ash’ari, in his books ” Maqalat al Islamiin “, identifies Imam Abu Hanifa (may God have mercy on him) and his companions as the ninth Morjaeh sect and writes: “According to their opinion, faith is the knowledge of God and acknowledgment of it, and the knowledge of the Messenger, may God’s prayers and peace be upon him, and acknowledgment of what has been brought by the Almighty God to him in general, not in detail.
Abu Uthman Admi narrates that [Imam] Abu Hanifa (may Allah have mercy on him) and Umar ibn Abi Uthman Shamri met in Makkah, Umar asked [Imam] Abu Hanifa (may Allah have mercy on him) who believes that God Almighty has prohibited pork meat, but who believes that pork What Allah has forbidden is not the same, is he a believer or not? [Imam] Abu Hanifah, may God have mercy on him, answered and said: He is a believer.
So, he said to him: Is he a believer who believes that God Almighty has made Hajj to the Kaaba obligatory, but believes that it is other than this Kaaba which is located in the present place? [Imam] Abu Hanifah, may God have mercy on him, replied: He is a believer. He asked again, if someone says that I know the God Almighty sent Prophet Muhammad, may God bless him and grant him peace, and that he is the Messenger of God, but I do not know that he may be a Zanji, is this person a believer or not? He said: He is a believer.
[Imam] Abu Hanifah, may God have mercy on him, did not consider anything of religion to be outside of faith, he thinks that he does not accept certain things and still does not increase or decrease, and people are not superior to each other in faith.
Shahrashtani, the author of the book “Illam al-Nahl” quotes the above beliefs from Ghassan Kufi and writes with surprise that Ghassan Kufi attributes his religion to Imam Abu Hanifa (may God have mercy on him). Shahrashtani considers Imam Abu Hanifa (may God have mercy on him) to be free from this kind of beliefs and calls that relationship a lie.
The late Sheikh Muhammad Zahid bin Hasan Kothari, an Egyptian scholar, also acquits Imam Abu Hanifa, may God have mercy on him, of this relationship, and he considers Imam Abu Hanifa, may God have mercy on him, only in the fact that action is not the pillar of faith, and he calls it “this is an extension of the sunnah without enmity with the right; This is the observance of the Sunnah, which does not violate the right [but is the right].”
Inshallah, in the future, we will discuss in detail whether this attribution to Imam Abu Hanifah, may God have mercy on him, and his followers, is true or not; Because according to the opinion of some people, one of the greatest imams of Ahl al-Sunnah wa-al Jama’ah should not be considered as a Morjaeh. May God have mercy on all the scholars who worked hard and brought the religion to the people in any way and solved problem.
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