AJARAN POKOK MU'TAZILAH (1): AT-TAUHID (KEESAAN TUHAN)
Tawheed is the main and main basis of Islamic aqeedah. In fact, Tawheed was not created by the Mu'tazilites, but because they copied and defended it in this way, they attributed it to the principle of at -Tawheed (unity) and were known as Ahlu Tawheed .
Imam al-Asi'ari in his book: Maqalat al-Islamijin mentions the meaning of Tawheed according to Mu'tazili as follows:
Allah is One, there is no equal to Him, neither jisim (closed eyes), nor personal (syakhs) , nor farar (substance), nor aradl ( small possessions ), does not apply over time. There is no place for it, it can be characterized by the qualities that are present in creatures that show their impermanence, there is no limit to it, nothing to be born and to be born is nothing, it cannot be seen with the eye and cannot to be described is done with the mind. He is omniscient, Jan reigns, and Jan lives. Only He Himself is God, there is no God but Him, there is no helper for Him in creation.
If we consider the above description, it becomes clear that the thoughts of the Mu'tazilis used philosophical terms like syahs, jauhar, aradl, examples (examples/ideas) and so on. The principle of Tawheed is so defended and argued that it is truly pure. Therefore, following this principle, they also argue:
Imam al-Asi'ari in his book: Maqalat al-Islamijin mentions the meaning of Tawheed according to Mu'tazili as follows:
Allah is One, there is no equal to Him, neither jisim (closed eyes), nor personal (syakhs) , nor farar (substance), nor aradl ( small possessions ), does not apply over time. There is no place for it, it can be characterized by the qualities that are present in creatures that show their impermanence, there is no limit to it, nothing to be born and to be born is nothing, it cannot be seen with the eye and cannot to be described is done with the mind. He is omniscient, Jan reigns, and Jan lives. Only He Himself is God, there is no God but Him, there is no helper for Him in creation.
If we consider the above description, it becomes clear that the thoughts of the Mu'tazilis used philosophical terms like syahs, jauhar, aradl, examples (examples/ideas) and so on. The principle of Tawheed is so defended and argued that it is truly pure. Therefore, following this principle, they also argue:
- Do not recognize God's attributes as something comical apart from His Essence. According to them, what is called God's nature cannot be separated from God himself. God knows that God is in power, God is alive, God hears and sees, and finally God exists. They argue that immortality is the distinguishing attribute of the divine substance, that God is eternity/Qodim because eternity is his unique attribute. God has no nature, everything that exists is substance, but this does not mean that it denies the nature of God, but this attribute is not the nature of matter, because if there were, there would be " muta'addidul qudama ", a drilling variety. For this reason, the Mu'tazilites are given the title of the Mu'attilah group that empties, denies the attributes of God. However, Wasil bin Atkha's followers define two main characteristics for the tukan, namely: knowledge and nature, and even then they are not characteristics but conditions ( khaal ).
- Rejecting the notion that there is one direction for God and interpreting verses that give the impression of God's similarities with His creatures ( anthropomorphism/musyabbihah). They forbid attributing attributes to God, whether by direction, location, form or body, whether changing, stopping, moving or dissolving. In their interpretation of the nature of the Qur'anic verses, they understood them figuratively rather than literally.
- Deny that God can be seen with the naked eye. Because anyone who asks where God is equates it with something. God is the Creator, not because he himself created, God does not exist because before he was not there he existed with everything, not because it is similar or similar. Loire i rye, beech as on its own. He is the primary cause, not in the sense of motion and doing. He sees, but people cannot see him. It is independent of place and time and has no dimensions.
- With absolute unity they reject the dualistic and trinitarian conceptions of God,
"Nothing is like him, he hears and sees everything." (As-Sura: 11)The verses that show that God has a body are interpreted as in Surah Al-Fath:10:
God's hand on her hand.
The verses that show that God is in the place as in the letter Al-A'raf:54:
Below is an example of mu'tazili thinking in trying to purify or sanctify God, such as the problem of seeing God. It is said that God has neither body nor direction. If God is not blessed, people cannot see Him, because something that can be seen must be in a certain place or in a certain direction, it also requires certain conditions like the presence of light, color and so on, and therefore it is impossible for Allah.
The above argument is reinforced by the argument of Surah al-An'am verse 103 of the Qur'an, which says that God cannot be seen with the naked eye.
All verses of the Qur'an that contradict the principles of tanzil, purification and initiation where God is impossible, such as the nature of his creation, must be rejected and their meaning interpreted. Hadith as explanations for the Qur'an are accepted only if they are mutawatir and produce certain knowledge, bearing in mind that this is a matter of faith, while the hadith explaining that God can be seen must be rejected because it is an ahad hadith.
In addition to characterizing God with salbiya (negative) qualities, the Mu'tazilah also define ma'ani (positive) qualities for God, such as the qualities of knowledge, Hajjun, Qudrat, Iradrat, Sama', Bashar and Kalam , all of them. which are inseparable from Substances - Being. Because if it is separated or stands alone, it means that there are two Eternals, ta'addudul qudama, which means that God is saying that this is something that is impossible for God.
As for the nature of the knowledge of God, Almighty and Iradat , it will not change because of change. Knowledge is the opening of something according to its circumstances. This understanding includes consequences and not changes to the ITU. This difference corresponds to the human perspective, where it really depends on certain conditions to perceive something with the five senses. For God, however, there is no difference, because the presence or absence of anything will not affect God. God knows something with its essence that will exist with a knowledge, while change depends on place and time.
New problems arise from fate from above, for example concerning His power. The relation of God's power is absolute, then He is able to torment heaven or hell together with their inhabitants or them, to destroy them after His justice has been established, or to have power to leave something that is also known.
The above problem was answered by An-Nedzam, a mu'tazilah figure, that God has no power to make aniya (dahlim) because tyrannical actions are only performed by those who need an object to vent their passions to do or not . understand the terrible consequences of this action. God has the power to destroy heaven or hell and its inhabitants after providing justice, because they cannot live forever without limits. This persecution or tyrannical work will only happen to those who are jealous, passionate and without compassion. Maha Suchi God as tyrannical nature.
"Hebersmayam on Arsa".The verse that shows that God has hands, the hand is interpreted here as strength, and in the verse that shows that God is on the throne, it means that God is controlling and so on. The reason why the Mu'tazilites interpret these verses is that if taken literally they have no meaning and will contradict the other verses and diminish the holiness of God Himself. Therefore, when he describes Almighty God, he describes sage (negative) qualities , such as B. bodiless, bodiless, formless, bodiless. and so on, which in principle is not the same as the nature of beings.
Below is an example of mu'tazili thinking in trying to purify or sanctify God, such as the problem of seeing God. It is said that God has neither body nor direction. If God is not blessed, people cannot see Him, because something that can be seen must be in a certain place or in a certain direction, it also requires certain conditions like the presence of light, color and so on, and therefore it is impossible for Allah.
The above argument is reinforced by the argument of Surah al-An'am verse 103 of the Qur'an, which says that God cannot be seen with the naked eye.
It can be reached with the eye from time to time, while He can see the visible chaff and He is subtle, All-Knowing.This opinion has received many challenges by also pointing to the Naqli argument, namely using a verse that says that Prophet Musa asked God to be able to see Him. If it was not possible, then why did Prophet Musa ask for it? Mu'tazilah replied that the request was made at the instigation of his people, which is non-negotiable, not at the request of Prophet Musa.
All verses of the Qur'an that contradict the principles of tanzil, purification and initiation where God is impossible, such as the nature of his creation, must be rejected and their meaning interpreted. Hadith as explanations for the Qur'an are accepted only if they are mutawatir and produce certain knowledge, bearing in mind that this is a matter of faith, while the hadith explaining that God can be seen must be rejected because it is an ahad hadith.
In addition to characterizing God with salbiya (negative) qualities, the Mu'tazilah also define ma'ani (positive) qualities for God, such as the qualities of knowledge, Hajjun, Qudrat, Iradrat, Sama', Bashar and Kalam , all of them. which are inseparable from Substances - Being. Because if it is separated or stands alone, it means that there are two Eternals, ta'addudul qudama, which means that God is saying that this is something that is impossible for God.
As for the nature of the knowledge of God, Almighty and Iradat , it will not change because of change. Knowledge is the opening of something according to its circumstances. This understanding includes consequences and not changes to the ITU. This difference corresponds to the human perspective, where it really depends on certain conditions to perceive something with the five senses. For God, however, there is no difference, because the presence or absence of anything will not affect God. God knows something with its essence that will exist with a knowledge, while change depends on place and time.
New problems arise from fate from above, for example concerning His power. The relation of God's power is absolute, then He is able to torment heaven or hell together with their inhabitants or them, to destroy them after His justice has been established, or to have power to leave something that is also known.
The above problem was answered by An-Nedzam, a mu'tazilah figure, that God has no power to make aniya (dahlim) because tyrannical actions are only performed by those who need an object to vent their passions to do or not . understand the terrible consequences of this action. God has the power to destroy heaven or hell and its inhabitants after providing justice, because they cannot live forever without limits. This persecution or tyrannical work will only happen to those who are jealous, passionate and without compassion. Maha Suchi God as tyrannical nature.
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