To the reason, nothing is judged as agreeable or disagreeable. The author of the well-known book Al-Mawaqif, who is one of the greatest and most rationalist Ash‘arite theologians, concerning agreeableness or disagreeableness says, “Disagreeableness is what is prohibited by the shari‘ah and agreeable is contrary thereto. Principally, there is no situation superior to the present one, based on now to define justice and to evaluate the present situation. Here, it is not a discussion of justice or whether it has been done or not. Such an interpretation of justice naturally provides the best ground for rejecting any ideal beyond the present reality, and it actually did so. When rational agreeableness or disagreeableness is ignored, in fact the concept and nature of justice has been ignored rather than that a new definition has been provided based on such denial. Because of this, it would not make sense anymore to evaluate and judge this reality based on its compatibility and incompatibility with that superior concept. In other words, the thought and ideal of justice was reduced to reality and whatever that existed while the existing reality was made the criterion of judgment rather than a superior concept to be so. When they denied rational agreeableness or disagreeableness of something, in fact they reduced the concept of justice to a level that it would be compatible with any oppressive and tyrannical action. The point was not that they considered it to be important and critical but offered another interpretation, rather, it was that they provided a meaning for it that made it loose its significance, which was perhaps desirable to them. The important thing in the meantime was that the Ash‘arite interpretation of justice principally had a form that made it unimportant. It was this school that was later dominant and influenced the development and organization of Sunni jurisprudential and theological foundations. Although the Mu‘tazilite perception and interpretation of justice were close to and in some cases similar to those of Shi‘ites, the Ash‘arite interpretation was far different. The difference in the Shi‘ite and Sunni perception of justice is too clear to require any explanation here. Finally, the third factor relates to the historical realities and necessities, each of which will be discussed.
The second factor is the concept and duties of the government in old times. The first factor is the concept of justice, which is unlike that of the concept of justice with Shi‘ites, both in jurisprudential and in theological and philosophical terms. It shall be said in brief that three important factors were involved. Now let’s see why and how this principle appeared among Sunnis and what the factors by which it was affected are? This neither agrees with their jurisprudential or theological foundations nor is approved by the practice of the Infallible Imams.
NAZM AL GHAZALI FULL
To them, what is important, obligatory, and sacred consists of a grand strong power in whose light security is provided either against the internal rebels or against the foreign threats and invaders.Īlthough this is approved by Shi‘ism to a certain extent, it has not attached a full value to be absolutely true. the political movements within the Shi‘ite and Sunni territories in the contemporary history and their differences.Īs we said in the previous chapter, the third basic factor in the development of Sunni political thought is that they are sensitive to power and security and the power that can provide and maintain security while Shi‘ites are sensitive to justice and the strict implementation of the Prophet’s (S) tradition the way it was at the time of the Prophet himself, rather than the way it was later interpreted.
In this Chapter, we study the third principle and then go back to the main discussion, i.e. In the previous chapters, we talked about two important principles of Sunni and Shi‘ite political thought and the theoretical differences between the two and the way they formed in practice the history and the psychological and social structures of their followers.
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