After the Murder of the Caliph Uthman bn Affaan (radiya Allahu anhu), and during the dispute over Ali’s leadership, those who neither condemn nor sanction Ali or Ali’s opponents but took the middle position were termed the Mu’tazilah.
As we said earlier, during the reign of the dispute, the Khawarij considered those who stood up for arbitration as infidels; the Murji-ah considered them all as upright Muslims; while the Mu’tazilah did not sanction or condemn any of these two parties, in meaning that: they are not Muslims, yet they are not infidels – they are between these two positions (Islam and kufr).
Take note of the following points about the evolution and doctrines of the Mu’tazilah.
1: The movement later became a theological one just as the previous discussed movements. Which can be traced back to Waasil bn Atoo, a student of the Sahabi Hassan al-Basri. It was claimed by the adversaries of the Mu’tazilah that the name Mu’tazilah originated when Waasil withdrew (i’tazala) from his teacher’s circle and has some theological differences with him. The verb i’tazala means to withdraw or stand apart.
2: The theological difference between Waasil and Hassan al-Basri was regarding the issue of a (major/grave) sinner not being regarded as a Muslim nor Kaafir but rather in between the two positions (Islam and kufr).
3: During the time of the Caliph Ma’muun (of the Abassid Empire), down to al-Waathiq, another doctrine was introduced (by the Mu’tazilah), which is the doctrine of Qur’an being a creation (khalqu Qur’an). Al-Waathiq likewise tormented those who disputed the doctrine of the creation of Qur’an. Imam Ahmad bn Hanbal and his associate Imam Ahmad Khuzaa’i (who later staged a revolt against al-Waathiq “applauded by Imam Ahmad” and got martyred by al-Waathiq) were victims.
4: The Mu’tazilites ideology of the creation of Qur’an was finally abandoned by the caliphate during the reign of the Caliph al-Mutawakkil about the middle of the third hijri century. Al-Mutawakkil lived between 205-247 AH.
5: Several opinions exist on the origin of the name ‘Mu’tazilah’ meaning ‘those who withdrew’. They believed that any Muslim who committed a major sin could neither be called a Muslim nor a kafir, rather he will be in a state between belief (Eeman) and disbelief (kufru).
Whereas, several Mu’tazilites scholars claim the history of the emergence of the Mu’tazilites is missing from the early accounts and lacks proper documentation.
6: Imam Ash-Shahrastani (1153) narrated the occasion of Wasil bn ‘Atoo disagreeing with Hasan al-Basri on the issue of major sin and withdrew from Hasan al-Basri’s circle as the beginning of the formation of Mu’tazilah.
Another narration reports that the one who withdrew from the circle was Qatadah bn Di’amah al-Sudusi (61-118 AH), a scholar from Basrah, and also one of the students of Hassan al-Basri. But Qataadah was of Umayyad.
7: On the other hand, some authors penned that the name ‘Mu’tazilah’ was coined by the group itself as its members strictly opposed all types of innovations. Meaning: they withdrew and abandoned (i’tizaal) some innovations.
Some scholars also portrayed them as a group of Sufis who isolated themselves from political conflict during the time.
The undisputed fact is that this movement and certain ideologies by the champions of this movement emerged during the reign of the dispute over Ali’s leadership – after the Murder of Uthman.
8: The doctrines being ascribed to the Mu’tazilites were established gradually as their prominent figures and scholars made stances on issues arising in the society at the time.
At the later stage of development, the leading scholars of the Mu’tazilites agreed on the so called “Five Doctrines (al-Usool al-Khamsah)”
9: The Five Doctrines are:
i: Oneness of Allah (Tawheed)
ii: Divine Justice (adlu li Allahi)
iii: Promise and Threat (al-wa’du wal wa’eed)
iv: Intermediate position (al-manzilah bayna al-manzilatayn)
v: Enjoying good and forbidding evil (al-Amru bil ma’roof wa nahyu anil munkar).
The fact that these were the basic Mu’tazilah doctrines was
attested to by their own scholars, followers and their opponents alike.
10: One of their leading scholars, al-Hamadhani (Abdul Jabbar bn Ahmad (359-415) explained the meanings of these doctrines in his book he titled “Sharh al-Usool al-Khamsah”.
i: The first doctrine commonly upheld by the Mu’tazilites was the Oneness of Allah. They established it as the most crucial principle of Islamic teaching worth defending in the strictest way. They argued that what had corrupted the other religions such as Christianity, and other ancient Persian religions had been that they had compromised on the issue of Tawheed.
Taking this issue of Tawheed serious, they adhered strictly to the idea of transcendence (استعلاء) and denied the possibility of any similitude between Allah and His creation. They felt they had to strive hard in order to preserve the concept of God as the absolute being that has no association to other creatures. For this they were known as the ‘ahl al-tawheed’ or, rather as ‘al-Mu‘attilah’ (those depriving Allah of His attributes) by their critics and opponents.
You should note that the Mu’tazilites did not deny all the attributes (Sifaat) of Allah; but they deny the “impossible” attributes ascribed to Allah. The attributes that liking Allah to His creation were being denied by them. Eg: the attribute of Sam’u (hearing by something) and Basar (sight). They were keen to avoid any idea linking Allah to His attributes as entities.
In this vein, they are known to the idea of Ta’weel (metaphorical interpretation) of some Sifaat (attributes) of Allah, as against the literal and anthropomorphism (mushaabihah) interpretations that likens Allah to His creatures (or their features and body parts, called mujaasimah) or confine Him to a certain position. Using the Quranic verse as evidence:
لَيْسَ كَمِثْلِهِ شَيْءٌ
“Nothing like a likeness of Him.”
This, they are not totally wrong as many Salaf also did the Ta’weel of some Quranic verses. When we talk about the issue of Ta’weel in Sifaat of Allah, we will elaborate this in Shaa Allah.
It is also the consequence of their strict view on Tawheed that led to their view of Khalqu Qur’an (creation of Qur’an) with the opinion that the Qur’an cannot be eternal since it was created.
Their extremism in Tawheed also led them to the idea of denying the possibility of seeing Allah in the Hearafter. They argued this contradicts the concept of His transcendence based on the verse of Qur’an which says:
لَّا تُدْرِكُهُ الْأَبْصَارُ
“Sight does not attain/see Him”.
11: Divine justice was the second doctrine of the Mu’tazilites.
Al-Hamadhani defined this thus:
“Allah knows the badness of bad, and He is free from it, and knows to free from it, and consequently He did not choose for bad in any reason. Hence, Allah is free from evil doing, only good is ascribed to Him. Afterall, the message of Allah’s perfect justice is very lucidly decrbibed in the Qur’an.”
The Mu’tazilites argued that it is unjust to hold Allah responsible for any wrong doings and sins of humans; evil and injustice cannot be attributed to Him. They posit that it is not right to say that Allah would want His slaves to do anything different from what He had commanded, or that He would decree upon mankind to do anything bad and then punish them for it. So individuals acted on their own initiative to do good or evil, to beleive in the truth or falsehood, obey or disobey.
That is why they do not regard sinning Muslims (once still alive) as Muslims nor Kuffar. And that Allah must certainly punish the sinners when dead without repentance. They posit Allah MUST reward the good (which is from Him) and punish the wrong doings (which is not from Allah but man’s Intellect and initiative).
12: Their third doctrine is that of al-wa’du wal wa’eed (Promise and Threat).
They believe that Allah has to punish and reward human beings in accordance to their deeds; as it would be unjust if He punishes mankind for acts which they were not responsible for.
However, they assert that humans had to be guided and informed about what is considered good deeds and bad deeds; and this made them to emphasize the reasoning and objectivity needed to judge the nature of actions – which is the intellect.
As regard this doctrine, they believe Allah has promised mankind good rewards if they fulfill good, Allah will fulfill this promise. He also promised threat and punishment for wrong doers, Allah will fulfil this threat also.
This is not a bad doctrine though, but where lies the problem is in their belief that Allah must fulfil both the Promise and Threat.
There actually exists a difference between الوعد (promise of rewards) and الوعيد (threat/punishment). Allah will certainly fulfill all his promise of rewards; but as for threat, it is left to Allah to decide. He may forgive, or overlook, or use good deeds in replace, or accept the intercession of someone on his behalf. It does not necessarily mean Allah must execute His threats as they believe.
13: The fourth doctrine of the Mu’tazilites is their belief that a Muslim that commits a major sin is no more a Muslim nor a Kaafir; rather he is in-between Islam and Kufr while still alive, but if he dies without tawbah, they share the same belief with the Khawarij that such sinner will dwell in Hell for eternity. This doctrine commonly known as “al-manzilatu bayna al-manzilatayn” meaning “intermediate position”.
They believe those who were in this state in between would receive permanent/eternal punishment but lighter than that of disbelievers. While the Khawarij already regarded major sinners as outright disbelievers.
The two other prevalent views at the time were that of the Khawarij who maintained that major sinners are the same as disbelievers and would be punished in Hell for eternity, while the Murji-ah opined that their judgment would be postponed.
Meanwhile, the correct Islamic creed has it that a Muslim sinner (either major or minor) will never dwell in Hell for eternity; he may only serve his term in hell since Tawheed was still firm in his heart before his death.
14: The fifth and last of the Major doctrines of the Mu’tazilah is al-Amru bil ma’roof wa nahyu anil munkar.
Their assumed serious commitment to Islam was demonstrated in their doctrine of “enjoying good and forbidding evil”.
They stipulate that every person has the responsibility to ensure that society’s welfare is safeguard and protected. They opine that mankind should use their reasoning to differentiate between good and evil and be actively involved in the affairs of the society.
As regard the famous hadith of the Prophet which says we should correct evil with our hand, or mouth or by the mind, they understood the hadith to mean only the mouth and mind are tools to be used to enact good deeds and forbide evils. No use of hand, no use of Sayf (sword).
15: It should be interestingly noted that the Mu’tazilites did not have their own doctrine/Madh-hab of Fiqh. Some of them belong to the fiqh of Hanafi, some Maaliki, some ascribed to the fiqh of Imam Shaafi’i.
16: Today, Mu’tazilism as a movement is almost dead or we say actually dead. It persists mainly in the Maghreb among those who call themselves the Wasiliyah. Referring to Wasil ibn ‘Atoo. Inappropriate tendencies should be tackled intellectually though.
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May Allah bless all that you lay your hands on. You’re such a gift to the Ummah in this part of the world and beyond. I pray Allah grant you steadfastness and good ending.