Author: Om Aisha
Morjaeh sect (23rd part)
Theological opinions of the Morjaeh sect
Tawheed (which means believing in Allah and recognizing His Oneness, as opposed to disbelief, which means not knowing Allah) constitutes the first and most fundamental opinion of the Morjaeh; The Morjeeh sect believes that faith is separate from action and faith is only knowing of Allah and friendship and submission to Him. In fact, the common point of Morjaeh’s opinions about faith is to separate the discussion of faith from action.
The Morjaeh sect disagrees on this matter; Some of them agree with the Mu’tazila, and others have hesitated; So, these became three groups:
The first group of supporters of Muqatil Ibn Suleiman
This group says: For Allah (s.w.t), he has a body and long hair and has a face like us humans; Flesh, blood, bones, and hands and feet and two eyes.
The second group, who are followers of Jovarabi from mashbah Morjaeh;
This group, like the first sect, considers Allah (s.w.t) to have a body, with the difference that they consider the body of Allah (s.w.t) to be empty from the mouth to the chest, and the rest of the organs to be complete.
And the third group says: ” Allah (s.w.t), has the body is, but his body is not like the body of human”
Seeing Allah: A group of this sect does not believe in seeing Allah, and some believe that Allah can be seen in the Day of Judgment. The first group is close to Mu’tazila.
The nature of Allah: Morjaehs about this issue are divided into two groups; A group of people believe that Allah has a nature, and they believe that, his nature cannot be known in the world. Almighty Allah will create a sixth sense for man in that world, which will enable man to know Allah. Another group generally denies this belief and does not attribute any nature to Allah at all.
Infallibility of the Prophets: The author of the book “Islamic Essays” in this regard, divides the Morjaeh into two groups, none of which believes in the infallibility of the prophets, with the difference that the first group believes that the prophets only commit great deeds, and the second group considers the prophets to be infallible. They have acquitted the commission of major sins and believe that the sins of the prophets are minor.
The creation of the Qur’an: the Morjaehs on this topic are divided into three groups; A group considers the Qur’an to be created, a group to be non-created, and a group to stop it and say: “We neither believe that the Qur’an is created, nor we believe that it is not created.”
The concept of sin: According to Imam Ash’ari’s book “Essays on Islam”, the Morjaeh can be divided into two groups according to the beliefs they have about sin: a group that considers all sins to be major, and a group that divides sins into major and minor. A group of them consider the forgiveness of sins as a blessing rather than a merit, and another group considers the forgiveness of a major sin after repentance as a sign of the sinner’s merit.
Belief in exceptions and promises: Some Morjaehs consider Allah to be truthful in his words and news, and yet they give Him the authority to act on what he has said if he wants or not to act at all, and they call this “exception”. His not acting on his words will never harm his honesty and he cannot be called a liar. We think that there is an exception in Allah’s work, but it is not. Some of them believe that the exception is only in the Wa’ad and not in the Wa’ed, for example, if a man threatens to beat his slave, no one can accuse him of lying. The concept of promise (the news of the punishment of sinners in the Qur’an) is also similar. Some Morjaehs such as Muhammad Ibn Shabib and his followers believe that many verses of the Qur’an have the aspect of promise and are general, but there is no problem with the promise in its specific meaning. and used in the honor of a specific group; For example, when we read in the Qur’an, «إن الذین یاکلون أموال الیتامی ظلما إنما یأکلون في بطونهم نارا و سیصلون سعیرا»; (Those who eat the property of orphans by oppression, in reality, eat nothing but fire and will soon burn in the flames.) Or what Allah Almighty says: «ومن یقتل مومنا متعمداً فجزائه جهنم» “Whoever kills the believers intentionally will be punished by Hell”; We can use the above and similar cases in a special sense and not consider all these sinners to be in hell. According to a group of Morjaeh, the worshipers are not subject to the promise and the threat of hell is special for polytheists; But a promise is generally a reward for believers, and Allah Almighty does not violate His promises.
Meaning of Command and Prohibition: There are two groups of Morjaehs about the commands and prohibitions of Allah Almighty: one group believes that these things are general unless there is a proof of its specificity, and the other group, on the contrary, considers it general unless there is a proof of its generality.
Punishment of disbelievers: In this case, the Morjaeh groups also disagree. A group denies the immortality of heaven and hell and say that their inhabitants are destroyed by divine providence and only Allah Almighty has eternal existence. This group denies what the Muslims agree on and refer to it with the clear text of the Qur’an; But the other group of Morjaehs, like all Muslims, acknowledge the immortality of heaven and hell and the silence of its inhabitants.
Punishment of the sinners of Qiblah: The difference in this matter among different groups of prayers can be divided as follows:
a. The first sect is the followers of Bashar Merisi. This group says: It is impossible for Almighty Allah to leave the sinners of Qiblah forever in hell; Because it is stated in the Holy Qur’an: “Whoever works the weight of a grain of good, and who does the weight of a grain of evil.” (Whoever has done even an iota of good will see [its reward] and whoever has done even an iota of bad deed will see [its punishment]); Therefore, the sinner will eventually go to heaven, even if he burns in the fire. And this is the statement of Ibn al-Rawandi.
b. Almighty Allah punishes sinners by eternal burning in hell; But if he wants, he can waive its duration. This is the opinion of the followers of Abu Shamar and Muhammad bin Shabib.
J. Almighty Allah sends a group of Muslim sinners to hell; But the intercession of his Prophet, may Allah’s prayers and peace be upon him, frees them from hell and finally they go to heaven. (Followers of this opinion are not mentioned.)
d. Forgiveness and punishment of the sinners of the people of the Qiblah is according to Allah’s providence, and Allah Almighty punishes if he wills and forgives if he does not. Eternal punishment is at the disposal of Almighty Allah. Therefore, if Allah punishes, He punishes all sinners, and if He forgives, He forgives everyone. This is the opinion of the followers of Ghelan of Damascus.
e. Almighty Allah can decide about sinners as he wants; Should he punish or not, should he punish them forever or not, should he forgive or not. All these things depend on Allah’s providence and will. (Specific followers are not mentioned about this belief.)
Note: The various issues that have been stated are different between Marjie and Ahl al-Sunnat. But since the opinion of the Sunnis was very clear, clear and obvious, we did not feel the need to express it and we only relied on the opinions, views and opinions of the Morjaeh. Those who want more information about this can refer to the sources that have been used.
