ANÁLISIS DEL CUMPLIMIENTO DEL PROPOSITO

Out of the discussion of the nature of the Islamic community and fate of its members in the hereafter, another theological sect called the Murjites emerged. Their theological view was that whether a man will enter hell or Paradise could not be settled in this world. It should therefore be postponed to the Day of Judgement when God will decide everybody’s fate. For postponing such a decision, the group earned their name Murjites.

They argued that the worldliness of the Ummayah caliphs and their lukewarm attitude towards Islam as compared with the orthodox caliphs were not sufficient for anyone to refuse them recognition as leaders of Islamic community. The question of

40

whether they are religiously qualified to rule the Islamic empire and whether the majority of the citizens were sinners who should be ostracised (banished or shut out from society) should be left in the hands of God.

This is not to say that criminals should not be punished but the fate of individual citizens who are considered sinners should be left to God, the Supreme authority. They often quoted Qur’ān chapter 4 verse 48 and chapter 4 verse 116 which say that God will not forgive the association of anything with Himself, and that apart from that He could forgive any other form of sins. The Murjites therefore consider as Muslims anyone who did not oppose the Unity of God and denounce Muhammad as His final messenger. This theological belief of leaving the matters of sinners in the hands of God puts the Murjites in a separate arm from the Kharijites who held the view that a grave sinner should be killed as you will see later.

In sum, grave sins are: the association of partners with God (shirk), deliberate killing of human beings without any justification (qatlu nafs min ghayr haqq), adultery (zina) and wrong accusation of a married woman of adultery (qadhfu `l-muhsanāt), apostasy (riddah), running away from Jihad (firār min al-Jihād), magic (siħr), unlawful misappropriation of the wealth of the orphans (aklu māl al-yatīm), persistence in unlawful things (işrār alā dhamb) etc.

The Murjites were not only tolerant to sinners but also hesitant to declare anyone a good or bad Muslim simply because he committed sins. Their argument is that anyone who believes in One God and professes the Kalimat al-Shahadah i.e. formula by which a person attests to the unity of God - could not be easily declared a non-Muslim simply because he committed a sin.

SELF-ASSESSMENT EXERCISE

Enumerate sins that are considered grave in Islam; then discuss the attitude of the Murjiites towards grave-sinners.

4.0 CONCLUSION

The Ahlu `l-Suffah were engaged in theological pursuits during the time of the Prophet Muhammad. Where needed, they tried to work out religious doctrines in the light of reason.

The Jabariyyah and Qadariyyah were two other groups that argued the problem of predestination and free-will before 105 A.H./732 C.E.

using reason and supporting their views with passages from the Qur’ān and Ħadīth thus constituting another nucleus of Islamic theological movements during the Prophet’s life-time.

In the opinion of the (Ahlu `s-Sunnah) the Muslim Majority, it is incumbent upon every Mukallaf, to believe that the good and the bad of things are by act of Destiny (qađā’) and act of ـ ـلDecree (qadar).

To them also (God’s rewarding the

obedient is a grace from Him, and His punishing the rebellious is justice by Him).

Another pre-Mutazilite era theological sect was the Murjites. Their theological view was that whether a man will enter hell or Paradise could not be settled in this world. It should therefore be postponed to the Day of Judgement when God will decide everybody’s fate.

5.0 SUMMARY

This unit suggests that the Ahlu `s-Suffah, the Jabariyyah and the Qadariyyah were theological groups found discussing the problem of predestination and free - will during the time of the Prophet Muhammad or before the appearance of the Mutazilah. Where needed, they did try to work out religious doctrines in the light of Qur’ān, Ħadīth and reason. They could be regarded as people who prepared the ground for the school of Mu’tazilism. The unit also highlights the Muslim Majority’s view on Qadā’ and Qadar and discusses the Murjiites and their views on grave sin and its consequences.

6.0 TUTOR-MARKED ASSIGNMENT

1. The Jabarites and the Qadarites were two precursors of theological movements in Islam. Introduce them and their views.

2. Give a highlight of the views of the Muslim Majority on the issue of man’s destiny and free-will.

3. Discuss the Murjiites and their theological ideology.

7.0 REFERENCES/FURTHER READING

Hasan, S. M. (1402/1983). Mudhakkiratu `t-Tawhīd; Vols 1-5. Cairo:

Al-Azhar Colleges Press.

Muhammad al-Fuđalī, Kifāyat al-‘Awām fi Ilmi `l-Kalam,Eng. trans.

by D. B. MacDonald in his Development of Muslim Theology…London, 1903, pp. 315-351.

Saeed Sheikh, M. (n.d.). Studies in Muslim Philosophy. Pakistan:

Kashmiri Bazaar Lahore.

The Holy Qur'ān with English Translation.

Wensick, A. J. (1932). The Muslim Creed: Its Genesis and Historical Development. Cambridge: University Press.

42

UNIT 2 THE KHAWĀRIJ