Al-Jaddal/Ahtijaj (Debating) Munazarah
Debating: Al-Jaddal, Ahtijaj, Munazarah
Compiled And Published By Hubeali
Summary
All living species, to a certain extent, come into conflicts under certain circumstances; human beings in particular have experienced this phenomenon soon after coming down to the earth, where they had to protect their interests from more powerful and forceful predators. The conflicts lead to fights, which result in loss of lives and properties. Before Islamic era, Arab tribal fights would last for decades with provisions of intermediate truce, as agreed by their tribal chiefs. The pre-Islamic fights were declared unlawful by the Prophet of Islam (S), soon after introducing the non-believers the laws of Islam and people were encouraged to engage into dialogues and try to resolve their differences amicably.
The arguments in religion are called ‘Ahtijaj or ‘al-Jaddal’1, which as per traditions of Ma’sumin (‘a), one must avoid unless one is forced into it. However, when discussing religion one should observe patience, be polite and adopt respectful manners. A follower of Ahl al-Bayt (‘a), if compelled, is also advised to use ‘Mubahala’ [asking for Allah (azwj)’s Wrath on the liar]. This short article presents some Ahadith of Ma’sumin (‘a) on the topic of ‘Debate’ including some of the famous debates of Ma’sumin (‘a) with others (i.e., Jews, Christian, Muslims, non-believers).
Introduction
Allah (azwj) has Warned the Muslim Ummah2 against getting into conflicts and creating divisions and have Commanded them to remain united, for example Allah (azwj) says:
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
“And hold fast by the covenant of Allah all together and be not disunited, and remember the favour of Allah on you when you were enemies, then He united your hearts so by His favour you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way” (3:103).
The difference of opinion, on almost all aspects of life and religious matters, has been and will exist, which can be resolved without causing grievances and bloodshed. The Ahadith below explain how we should resolve our religious differences and who should be the arbitrator(s).
The Matter Of Debate And Its Types
وقال الصادق عليه السلام ـ وقد ذكرنا عنده الجدال في الدين، وأن رسول الله والائمة عليهم السلام قد نهوا عنه ـ فقال الصادق عليه السلام: لم ينه عنه مطلقا، ولكنه نهى عن الجدال بغير التي هي أحسن أما تسمعون الله عزوجل يقول: “ ولا تجادلوا أهل الكتاب إلا بالتي هي أحسن “ وقوله تعالى: “ ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن “.
فالجدال بالتي هي أحسن قد قرنه العلماء بالدين، والجدال بغير التي هي أحسن محرم حرمه الله تعالى على شيعتنا، وكيف يحرم الله الجدال جملة وهو يقول:” وقالوا لن يدخل الجنة الا من كان هودا او نصارى “ وقال الله تعالى: “ تلك امانيهم قل هاتوا برهانكم ان كنتم صادقين “؟ فجعل علم الصدق والايمان بالبرهان، وهل يؤتى بالبرهان إلا في الجدال بالتي هي أحسن؟
Imam As-Sadiq (‘a) said, when it was mentioned in front of him about debating in religion, and that the Messenger of Allah (S) and that the Imams (‘a) had forbidden it: ‘It does not mean perpetual prohibition, but it has been forbidden to debate with others unless it is in a good manner. Have you not heard Allah (azwj) says:
“And do not dispute with the followers of the Book except by what is best” (29:46).
And the Words of the High:
“Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner” (16:125).
Argue with them in a manner which is good, and that is what the scholars have been told, and a debate, which is not ‘in good manners’, is forbidden. Allah (azwj) has Made it prohibited to our (‘a) Shi’a.
And how can Allah (azwj) have Prohibited all debates and He (azwj) has Said: ‘And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian’. And Allah (azwj) said: ‘These are their vain desires. Say: Bring your proof if you are truthful’. True knowledge and faith are based on proofs, and are proofs presented except by arguments which are in a goodly manner?'3 (Hadith continues below)
Which Type Of Debate Is Forbidden?
فقيل: يابن رسول الله فما الجدال بالتي هي أحسن، والتي ليست بأحسن؟ قال: أما الجدال بغير التي هي أحسن، فان تجادل مبطلا، فيورد عليك باطلا فلا ترده بحجة قد نصبها الله، ولكن تجحد قوله أو تجحد حقا يريد ذلك المبطل أن يعين به باطله، فتجحد ذلك الحق مخافة أن يكون له عليك فيه حجة، لانك لا تدري كيف التخلص منه، فذلك حرام على شيعتنا أن يصيروا فتنة على ضعفاء إخوانهم وعلى المبطلين. أما المبطلون فيجعلون ضعف الضعيف منكم إذا تعاطى مجادلته وضعف ما في يده حجة له على باطله. وأما الضعفاء فتغم قلوبهم لما يرون من ضعف المحق في يد المبطل.
They said to him: 'O son of the Messenger of Allah (S)! Why should debate in a good manner be differentiated from one which is not in a goodly manner?'
The Imam (‘a) said: ‘As for the debate which is not in a goodly manner, this is one where you are debating against a falsehood, and he presents to you arguments to you which are false, you instead of presenting those counter arguments which have been Established by Allah (azwj), you, however, fight against his words, or fight against the truth in order to reject his falsehood. You fight against the ‘truth’ in the fear that it might constitute as proof against you, and you do not know how sincere he is. And that (this type of argument) is prohibited for our (‘a) Shi’a for it might result in mischief among their weak brothers and on the wrongdoers. The wrongdoers go to the weakest of the weak among you, and present arguments, and ‘the weak one’ does not have with him any proof against the falsehood. The weak become grieved at seeing a ‘weak one’ being destroyed at the hands of a wrongdoer4. (Hadith continues below)
The Good Debate
أما الجدال بالتي هي أحسن فهو ما أمر الله تعالى به نبيه أن يجادل به من جحد البعث بعد الموت وإحياءه له، فقال الله تعالى حاكيا عنه: وضرب لنا مثلا ونسي خلقه قال من يحيي العظام وهي رميم. فقال الله في الرد عليه: قل ـ يا محمد ـ يحييها الذي أنشأها أول مرة وهو بكل خلق عليم الذي جعل لكم من الشجر الاخضر نارا فاذا أنتم منه توقدون
And the debate which is good is the one which Allah (azwj) Ordered His (azwj) Prophet (S) to do against the one who disputed the resurrection after death and his life. Allah (azwj) said about this:
“And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten?” (36:78).
Allah (azwj) said in Refutation to him:
“Say” [O Muhammad]! ‘He will give life to them Who brought them into existence at first, and He is cognizant of all creation” (36:79).
“He Who has made for you the fire [to burn] from the green tree, so that with it you kindle [fire]” (36:80).
(Hadith continues below)
ﻓأراد الله من نبيه أن يجادل المبطل الذي قال: كيف يجوز أن يبعث هذه العظام وهي رميم؟ قال الله تعالى: قل يحييها الذي أنشأها أول مرة أفيعجز من ابتدأ به لا من شئ أن يعيده بعد أن يبلى؟ بل ابتداؤه أصعب عندكم من أعادته. ثم قال: الذي جعل لكم من الشجر الاخضر نارا أي إذا كان قد كمن النار الحارة في الشجر الاخضر الرطب يستخرجها، فعرفكم أنه على إعادة ما بلى أقدر.
Allah (azwj) Intended from His Prophet (S) that he (S) should argue against the wrongdoer who said: 'How is it possible for these bones to be brought back alive when they have become dust?' Allah (azwj) said: “Say: He will give life to them, Who brought them into existence at first” How can He (azwj) be frustrated from repeating its creation when He (azwj) initially Created without any thing? But its initial creation is more difficult than to be recreated. Then He (azwj) said: “He Who has made for you the fire (to burn) from the green tree” meaning, the One Who (azwj) can Create fire from a wet green tree, you should know that He (azwj) Would have the Ability to create that’. (Hadith continues below)
ثم قال: أو ليس الذي خلق السموات والارض بقادر على أن يخلق مثلهم بلى وهو الخلاق العليم أي إذا كان خلق السماوات والارض أعظم وأبعد في أوهامكم وقدركم أن تقدروا عليه من إعادة البالي فكيف جوزتم من الله خلق هذا الاعجب عندكم والاصعب لديكم ولم تجوزوا ماهو أسهل عندكم من إعادة البالي؟ فقال الصادق عليه السلام: فهذا الجدال بالتي هي أحسن، لان فيها قطع عذرالكافرين وإزالة شبههم
Then He (azwj) said:
“Is not He Who created the heavens and the earth able to create the like of them? Yea! and He is the Creator (of all), the Knower” (36:81).
Meaning, the Creation of the heavens and the earth was greater and more difficult in your estimation and power, and so how do you consider that it was Allah (azwj) Who has Created and is not a surprise for you, but you do not consider Him (azwj) to be able to re-create that, which is easier?' Imam As-Sadiq (‘a) said: 'This is the argument which is in a good manner, for it cuts off the excuses of the infidels and eliminates doubts'. (Hadith continues below)
وأما الجدال بغير التي هي أحسن فأن تجحد حقا لا يمكنك أن تفرق بينه وبين باطل من تجادله، وإنما تدفعه عن باطله بأن تجحد الحق، فهذا هو المحرم لانك مثله، جحد هو حقا، وجحدت أنت حقا آخر.
And as for the argument, which is not good, is where you fight against truth and it becomes impossible to differentiate between the falsehood and that which you are fighting him with, and in fact you defend against falsehood by fighting against the truth. This is what is prohibited for you will have become like him. He fought against the truth, and you fought against another truth'. (Hadith continues below)
ﻗال أبومحمد الحسن العسكرى عليه السلام ـ: فقام إليه رجل وقال: يابن رسول الله أفجادل رسول الله صلى الله عليه وآله؟ فقال الصادق عليه السلام: مهما ظننت برسول الله من شئ فلا تظن به مخالفة الله، أو ليس الله تعالى قد قال: وجادلهم بالتي هي أحسن؟ وقال: قل يحييها الذي أنشأها أول مرة. لمن ضرب الله مثلا، أفتظن أن رسول الله صلى الله عليه وآله خالف ما أمره الله، فلم يجادل بما أمره الله به، ولم يخبر عن الله بما أمره أن يخبر به؟
Imam Abu Muhammad Al-Hasan Al-‘Askari (‘a) said: 'When a man stood up and said to him (‘a): 'O son of the Messenger of Allah (S)! Did the Messenger of Allah (S) engage in debate?' Imam As-Sadiq (‘a) said: ‘When you think of anything about the Messenger of Allah (S), do not think of him (S) being against Allah (azwj), or has not Allah (azwj) said:
“Call to the way of your Lord with wisdom and goodly exhortation” (16:125).
And aid:
“Say: He will give life to them, Who brought them into existence at first” (36:79).
When Allah (azwj) has Said thus, can you now even think that the Messenger of Allah (S) would have gone against this Order of Allah (azwj), and did not argue with them in accordance with this order of Allah (azwj), and did receive the news from Allah (azwj) about His (azwj) Order, that He (S) informed of?'5
The Debate Of Prophet Muhammad
There are several debates of Holy Prophet (S), and Ma’sumin (‘a), see for example ‘Ahtijaj al-Tabrisi, ‘Uyun Akbar Ar-Ridha’ and al-Kafi, we have included few examples in the Appendix I and II.
Entering Into Debates
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ كَانَ رَسُولُ اللَّهِ ص يَقُولُ إِذَا أُمَّتِي تَوَاكَلَتِ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَلْيَأْذَنُوا بِوِقَاعٍ مِنَ اللَّهِ ت
A number of our people have narrated from Ahmad Ibn Muhammad Ibn Khalid from Muhammad Ibn ‘Isa from Muhammad Ibn ‘Arafah who has said the following:
‘I heard Abu al-Hasan, Ar-Ridha’ (‘a) saying: ‘The Messenger of Allah (S) would say: ‘When my followers postpone asking others to do good and prohibit them from committing evil, they, in so doing, allow affliction to befall upon them from Allah (azwj)’.6
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ع إِذَا مَرَّ بِجَمَاعَةٍ يَخْتَصِمُونَ لَا يَجُوزُهُمْ حَتَّى يَقُولَ ثَلَاثاً اتَّقُوا اللَّهَ يَرْفَعُ بِهَا صَوْتَهُ
Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad Ibn ‘Isa from Muhammad Ibn Yahya from Ghiyath Ibn Ibrahim who has said the following:
‘Abu Abd Allah (‘a) upon coming across a group of people having an argument would not pass by without always saying three times loudly: ‘You must maintain piety in the presence of Allah (azwj).’7
Amir Al-Mu’minin Stops ‘Ammar From Debating
وَ قَالَ ع لِعَمَّارِ بْنِ يَاسِرٍ وَ قَدْ سَمِعَهُ يُرَاجِعُ الْمُغِيرَةَ بْنَ شُعْبَةَ كَلَاماً دَعْهُ يَا عَمَّارُ فَإِنَّهُ لَمْ يَأْخُذْ مِنَ الدِّينِ إِلَّا مَا قَارَبَهُ مِنَ الدُّنْيَا وَ عَلَى عَمْدٍ لَبَسَ عَلَى نَفْسِهِ لِيَجْعَلَ الشُّبُهَاتِ عَاذِراً لِسَقَطَاتِهِ
Amir Al-Mu’minin (‘a) after hearing ‘Ammar Ibn Yasir asking and answers questions from Mughara Ibn Shaaba said: O ‘Ammar! Leave this man alone; he has only taken that part of the religion which he had required for the worldly benefits, (for the rest of the religion) he has, on purpose, embraced ambiguities so that he could justify his wrongdoing8.
One Should Stop Discussion When It Comes To Allah
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ أَنَّ إِلى رَبِّكَ الْمُنْتَهى فَإِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا
Muhammad Ibn Yahya has narrated from Ahmad Ibn Muhammad from Ibn Abu ‘Umayr from ‘Abd al- Rahman Ibn al-Hajjaj from Sulayman Ibn Khalid who has narrated the following from Abu Abd Allah (‘a): Abu Abd Allah (‘a) said: The words of Allah (azwj) that say:
“And that the final end is unto thy Lord” (53:42).
Is to instruct people to end a discussion that may take up Allah (azwj)’s Self as an object of investigation.’9
One Should Avoid Debates
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تَهْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ بِالشَّيْءِ فَلَا يُغْفَرَ لَهُ إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَ طَلَبُوا عِلْمَ مَا كُفُوهُ حَتَّى انْتَهَى كَلَامُهُمْ إِلَى اللَّهِ فَتَحَيَّرُوا حَتَّى إِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ وَ يُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ وَ فِي رِوَايَةٍ أُخْرَى حَتَّى تَاهُوا فِي الْأَرْضِ
A number of our people have narrated from Ahmad Ibn Muhammad Ibn Khalid from his father from Ibn Abu Umayr from Muhammad Ibn Humran from Abu Ubaydah (Ziyad Ibn ‘Isa) al-Hadhdha who reports the following from Abu Ja’far (‘a):
‘O Ziyad, beware of debates; they create doubts, invalidate one’s good deeds and turn one into a complete wreck. One may say a thing and perhaps, he will not be forgiven. In the past there lived a people who ignored acquiring the necessary knowledge. Instead, they sought a knowledge that was not required of them. They came to speak of Allah’s Self and they became confused. Their extreme perplexity was such that if called from the front they would reply to the back and to the front if called from the back.
‘In another Hadith it reads, ‘They (confused people mentioned above) totally vanished in the land, the earth (due to confusion).10’
Mubahala Against Enemies Of Ahl Al-Bayt
Abu Sarruk said to Imam Ja’far As-Sadiq (‘a) that we present Qur’anic Verses to our opponents (in beliefs) to prove they are on the unjust path. When we present:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ
“O you who believe! obey Allah and obey the Messenger and those in authority from among you” (4:59).
They say that the ‘Ulil al-Amr’ are the high rank rulers, we present another Verse as proof:
إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آَمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ
“Only Allah is your Wali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow” (5:55).
They say that this Verse is for ordinary Mu’minin, we present the Verse of Mawaddah:
قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ
“Say: I do not ask of you any reward for it but love for my near relatives” (42:23).
They say that ‘Filqurab’ means the near relatives of Mu’minin. I knew other Verses of Qur’an and presented to them but they came up with similar unrealistic justifications.
Imam (‘a) said: You should ask them for the ‘Mubahala’11 upon encountering this situation. I asked how could I do ‘Mubahala’?
Imam (‘a) replied: you should, first, spend three days to cleanse your soul through ‘Ibadah’, keep fast and invite your opponent to a higher elevation (i.e., hill), upon reaching there you should put his right-hand fingers into your right hand and try to be fair with him and reciting first as: Ya Allah (azwj) Who is the Lord of the Earth and Heavens, the One who knows about the present and what to come. The most kind and the most Merciful, if this person has denied the ‘Just’ and supported the ‘unjust’, then please send down you wrath on him from the skies what he deserves or hit him with painful tragedy. And then ask your opponent to repeat the same words that if this person has denied the right and favoured the unjust then send down Your (azwj) wrath onto him and strike him with calamities. Thus, you will see him in immense troubles without any prior signs of them. The narrator says, by my Lord, no one accepted my Mubahala offer when I proposed it to others12. In another Imam Muhammad Baqir (‘a) says the time for Mubahala is between the Fajr till the sunrise (a tradition of Muhammad Baqir (‘a) also presents the same tradition)13.
- 1. Munazirah: defending one’s views.
- 2. Nation.
- 3. Tafsir Imam Hasan Al-‘Askari, p. 528, h.322.
- 4. Tafsir Imam Hasan Al-‘Askari, p. 528, h.322.
- 5. Tafsir Imam Hasan Al-‘Askari, p. 528, h.322.
- 6. Tafsir Imam Hasan Al-‘Askari, p. 528, h.13.
- 7. Al-Kafi, vol, 5, Ch. 21, h. 12.
- 8. Nahj ul-Balagha, saying no. 405.
- 9. Al-Kafi, Vol. 1, h. 245; Ch. 8, h. 2.
- 10. Al-Kafi, Vol. 1, h 247; Ch. 8, h. 4.
- 11. Sending Allah (azwj)’s curse on the liar, as per the Verse of Mubahala:
فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ
“But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars” (3:61).
- 12. ‘Usul al-Kafi, vol. 5, ch. 34, tradition 1.
- 13. ‘Usul al-Kafi, vol. 5, ch. 34, tradition 2.