Author: Abu Aisha
Mu’tazila (27th part)
Ahl al-Sunnat’s point of view
First, we will express the opinion of the Sunnis about the types of good and bad, then we will discuss the conditions that the Mu’tazila have established for those who enjoin what is good and what forbids what is bad.
Famous and infamous types
The opinion of some Ahl al-Sunnah scholars about the division of the good and the bad; Ibn Taymiyyah, may God have mercy on him, believes that fame is based on one type, just as negation is based on one type. In this regard, he says: “However, due to the type, the good is absolutely commanded and the evil is absolutely forbidden.[1] So, like the Mu’tazila, he doesn’t know the famous in several types; Of course, they agree with the Mu’tazila in denying; [Because they also say: denial is a type]
Allamah Bajauri, may God have mercy on him, believes: “The order is subject to the agent. If the agent is recommended, then the order is also recommended, and if the agent is obligatory, then the order is obligatory, and the prohibition is the same, the prohibition of abominable work, delegation and Prohibition of haram work is obligatory.
The author of the book “Al-Mu’tazila wa Usulham al-Khamsa wa Maqaf Ahl Sunnah Menhm” has made the following conclusion in this case and says: “Perhaps the second sentence (Allameh Bajauri’s sentence) is closer to correctness and correctness; Because if a person doesn’t do what is recommended, there is no sin for him, so it is necessary to do so in the first way if he is not ordered to do it, and it isn’t obligatory for a person to give up an abominable act, so forbidding it shouldn’t be obligatory in the first way.
Ahl al-Sunnat’s point of view about the conditions that enjoin good and forbid evil
Ahl al-Sunnah and Jamaat agree with Mu’tazila in many of these situations; But in some of these situations, they have differences with them, and here we will limit ourselves to mentioning the cases that are different between different parties:
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That the Mu’tazila say: changing the negative should be done in an easier way first, then hard and difficult methods should be used.
This is true, but it isn’t always obligatory. change the negative first with easier methods then with hard methods; Rather, this issue varies with different situations; For this reason, the Prophet, peace be upon him, started with the highest method in the beginning, and then went through the lower stages. The Messenger of God, peace be upon him, says in a hadith: «من رأى منكم منكرا فليغيره بيده، فإن لم يستطع فبلسانه، فإن لم یستطع فبقلبه، وذلك أضعف الإيمان؛ Whenever one of you sees an evil deed, he should change it with his hand and stop it, and if he could not, then he should change it with his tongue and forbid it, and if he could not, then he should [reject it and avoid it] with his heart, and this It is the weakest degree of faith.
The appropriate wisdom is that the one who forbids evil deeds in any way he deems appropriate and has the position and status of the demand, forbids and prevents evil deeds; Qazi Ayyadt says in this regard: “The one who prohibits an abominable act, removes it in any way that is possible for him, be it by words or actions, then [if he sees the instruments of sexual immorality], he should break it and don’t take drugs.” destroy it himself or order someone to do it.
It is permissible to change the negation with the sword: this condition is void, Because it leads to the loss of many people and the shedding of a lot of blood. Because of the sin, no one dares to consider the blood of a Muslim as permissible, and this causes the spread of chaos and the cause of insecurity and peace among the people; Rather, the truth here is that if
Ahl al-Sunnat’s point of view about the conditions that enjoin good and forbid evil
Ahl al-Sunnah and Jamaat agree with Mu’tazila in many of these situations; But in some of these situations, they have differences with them, and here we will limit ourselves to mentioning the cases that are different between different parties:
-
That the Mu’tazila say: changing the negative should be done in an easier way first, then hard and difficult methods should be used;
This is true, but it isn’t always obligatory. change the negative first with easier methods then with hard methods; Rather, this issue varies with different situations; For this reason, the Prophet, peace be upon him, started with the highest method in the beginning, and then went through the lower stages. The Messenger of God, peace be upon him, says in a hadith: «من رأى منكم منكرا فليغيره بيده، فإن لم يستطع فبلسانه، فإن لم یستطع فبقلبه، وذلك أضعف الإيمان؛ Whenever one of you sees an evil deed, he should change it with his hand and stop it, and if he could not, then he should change it with his tongue and forbid it, and if he could not, then he should [reject it and avoid it] with his heart, and this It is the weakest degree of faith.[1]
The appropriate wisdom is that the one who forbids evil deeds in any way he deems appropriate and has the position and status of the demand, forbids and prevents evil deeds; Qazi Ayyadt says in this regard: “The one who prohibits an abominable act, removes it in any way that is possible for him, be it by words or actions, then [if he sees the instruments of sexual immorality], he should break it and don’t take drugs.” destroy it himself or order someone to do it.
. It is permissible to change the negation with the sword: this condition is void; Because it leads to the loss of many people and the shedding of a lot of blood. Because of the sin, no one dares to consider the blood of a Muslim as permissible, and this causes the spread of chaos and the cause of insecurity and peace among the people; Rather, the truth here is that if
someone doesn’t give up his disbelief with his hands and tongue; It is necessary to refer the matter to the king.[1]
Ibn al-Arabi, may God have mercy on him, writes: “If [the person preventing the evil deed] couldn’t stand between the evil deed and the person doing it by removing him from that deed, except by fighting and taking up arms, then he should be brought to the sultan with his deed. And the king will hand it over; Because taking up arms between people opens a path to sedition and causes more corruption than enjoining good and forbidding evil.[2]
.. Mu’tazila have set a condition in enjoining the good and forbidding the evil, that the one who enjoins the good and forbids the evil must know that his words will be effective, otherwise the obligation will be lost from him. This condition is also invalid and is in conflict with the sayings of the scholars of this Ummah.
Imam Nawawi, may God have mercy on him, says: “The scholars, may God Almighty be pleased with them, say: If one who is obligated to enjoin the good and forbid the evil, thinks that this action is not useful, this does not remove this responsibility from his shoulders, but it is obligatory on him.” is to do it; Because the reminder is beneficial for the believers, as we have already stated, his responsibility is to command and forbid, not to accept it, God the Exalted says in this regard: «وما علی الرسول إلا البلاغ
(There is no responsibility other than delivering [the message of God] to the Messenger [of God]); An example of this case has been stated by the scholars as follows: A person observes another person in the bathroom with some parts of his private parts naked. God knows.
Ibn Laham Hanbali, may God have mercy on him, says: “The negation of negation and unseemly action is not removed from the responsibility of the responsible.
This condition that he should know the one who enjoins good and the one who forbids evil, or his dominant belief is that ordering good and forbidding evil will not cause financial or life damage to him, is one of the strangest conditions, Because taking on the responsibility of enjoining good and forbidding evil is a path full of problems and challenges. If every person who has the ability to enjoin what is good and forbid what is evil abandons this responsibility due to the fear of harming one’s life or financial loss, there will be no effect of enjoining what is good and forbidding what is evil in correcting the situation and correcting morals. It doesn’t remain, but it is necessary for a Muslim who has the intention of reward and demands his reward from God Almighty to fulfill this responsibility in the best way and to bear the hardships and hardships of this path with patience.[2]
How beautiful God Almighty says: «وامر بالمعروف وانه عن المنکر واصبر علی ما أصابك»[3]
(Command the good and forbid the bad and be patient with whatever befalls you.)
Continues…
