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A summary of the concepts held by the Ahl al-Sunnah.

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The Mu'tazila.

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The origin of the Mu'tazila.

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It traces back to Wasil Ibn 'Ata'.

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Who differed with Imam al-Hasan al-Basri, may Allah have mercy on him, regarding the one who commits a major sin.

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For al-Hasan stated regarding him:

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He is a believer by virtue of his faith,

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but a transgressor (fasiq) by virtue of his major sin.

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That is the position of the Ahl al-Sunnah.

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Wasil then said:

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He is in a position between the two positions.

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Neither a believer nor a disbeliever.

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Consequently, it followed that

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Wasil Ibn 'Ata' withdrew,

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along with some who agreed with his view,

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from the circle of al-Hasan al-Basri.

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Thus, they were named the Mu'tazila (the Withdrawers).

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Their ideas then developed and branched out.

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They were joined by the Jahmiyyah,

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and they adopted the doctrine of the Qadariyyah,

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who deny the divine decree (qadar),

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and Allah’s foreknowledge of events before they occur.

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They also deny that Allah created evil or willed it.

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They do not distinguish between the legislative will and the universal will.

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Their innovation eventually settled upon five principles.

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First: Justice.

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By this, they mean denying that Allah ordains or creates the actions of His servants.

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Rather, they claim that servants create their own actions.

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Second:

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Monotheism (Tawhid).

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Its reality, according to them, is the negation of attributes from Allah,

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under the pretext of declaring Him, the Almighty and Majestic, free from resembling His creation.

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Third:

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The position between the two positions.

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This is the foundational innovation of the Mu'tazila, as previously mentioned.

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Fourth:

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The Promise and the Threat.

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Its meaning, according to them, is

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that it is incumbent upon Allah, the Exalted,

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just as He made it incumbent upon Himself, to fulfill His promise.

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Thus, they consign the one who commits a major sin to eternal fire, just as the Khawarij say,

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although they place him in a level of the Fire lighter than that of the disbeliever.

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Fifth:

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Enjoining good and forbidding evil.

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Its reality, according to them, is

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rebelling with the sword against unjust leaders,

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and breaking away from the community of Muslims who have gathered under them.

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They rebel against the ruler simply for committing any type of sin or injustice.

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When the leaders of the salaf confronted the Mu'tazila with the proofs of the Qur'an and Sunnah,

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which refute their false principles,

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and demolish their flimsy arguments,

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they resorted to another innovation which they made one of their principles of deduction:

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the innovation of prioritizing reason over revelation.

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They interpret the texts of the Qur'an and Sunnah if they contradict what their corrupt reasoning dictates.

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They also rejected solitary hadiths (ahad)

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that contradict their theological principles.

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Today, the Mu'tazila are joined in their sanctification of reason and prioritizing it over the text

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by a fringe group of outcasts

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who call themselves "Modernists,"

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or "Rationalists,"

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or "Enlightenment thinkers."

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They label the Mu'tazila as the "Enlightened Rationalist School."

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In doing so, they have served the secularists in their efforts to abandon the beliefs and rulings of the religion.
