Debates and disputations
Know, O’ Reader, that after the Holy Nabi, the Khulafa
Rashideen were the leaders of the learned in the science of Allah. There were
the eyes of knowledge and were experienced in the legal decisions. They did not
take the help of jurisprudents except in cases where consultation was
necessary. They decided on the strength of Ijtihad and their decisions were
recorded in their lives. After their death, Khulafat went to those who not so experienced
in legal matters and administrative affairs. They were compelled to seek the
aid of jurisprudents. At that time, a band of Tabi’een were alive and they
persisted in following strictly the injunctions of Deen. Whenever Khalifs called them, they fled. But
some learned men used to mix with the Khalifs ans consequently became
humiliated. Therefore there were differences of opinion and among the learned
men and there grew different mathahib as a result, and in some cases, a sect
sprung up. There were argumentations and disputations over the intricate
questions of religion. They composed
also many works on these subjects. This induced the people to take to
controversies and disputations.
1. The first condition
is that where debate for search of truth is one of Fardh Kefayah duties, one
who has not already fulfilled his part in duties of Farze Ain should not engage
himself in the debates even for searching truth.
2. The second condition
is that one should not consider debates more important than Fardh Kefayah
duties.
He commits sin who does other works leaving aside a more
important Fardh
Kefaya. He is like a man who does not give water to drink to
people who are
thirsty and facing death even though he has got power to do
so, because he
remains then busy in giving lessons of cupping. Once the
Holy Nabi
(Sallallahu ‘Alayhi wa Sallam) was asked: When will the
people give up
enjoining good and forbidding evil? The Holy Nabi
(Sallallahu ‘Alayhi wa Sal
lam) said: When flattery will grow in good people among you,
kingdom will go
to the meanest of you and theology to those who will be
corrupt.|
3. The third condition
which justifies debate is that the debater should have ability and give
decision on his own responsibility without referring to the opinion of al-Imam
al-A’zam Abu Hanifah or any other Imams. He who has not the ability of
independent interpretation should not express his opinion but should refer it to
an Imam.
4. The fourth condition
which justifies debate is that the subject for decision should be about actual
cases that crop up, for example, the question of inheritance and not about
future cases. The Sahabi (Radhi Allahu Anhum) also held consultations as
questions arose or were likely to arise in order to arrive at truth.
5. The fifth condition
is that debate should be held in private in preference to open meetings in
presence of noted people and in grandeur because privacy is more suitable for
clear thinking and to examine what is right and what is wrong.
6. The sixth condition
is that the debater should like truth in the same spirit as a lost thing is
searched for. He should not mind whether the truth is found by him or by his
adversary. When Hazrat Umar (Radhi Allahu Anhu) was once giving sermon, a woman
pointed out to him his mistake to which he submitted. At another time, Hazrat
Ali (Karam Allah wajhu) was asked a question by a man and he replied. When the
man pointed out his mistake, he admitted it.
7. The seventh
condition is that the debater should not prevent his adversary from giving up
one argument in favor or another and one illustration in favor of another.
8. The eighth condition
is that debate should be held with such person fro whom benefit is derived and
who is learned.
>From these eight conditions, you will be able to
distinguish those who debate for the sake of Allah and those who debate for
other purposes.
The following evils arise out of modern debates.
1. Envy. The Holy Nabi
(Sallallahu ‘Alayhi wa Sallam) said: Envy consumes good deeds as fire consumes
fuels. A debator is never free from envy and hatred. Envy is a burning fire.
One who falls in it gets punishment in the world. Hazrat Ibn Abbas (Radhi Allah
Anhu) said: Acquire ‘Ilm wherever it is found and don’t obey the shayateen who
are prone to disputes.
2. Pride. The Holy Nabi
(Sallallahu ‘Alayhi wa Sallam) said: A Mu’min cannot have kibr (pride) in him.
There is a Hadith-e-Qudsi in which Allah Ta’ala said: “Grandeur is My cloak and
pride is My mantle. I destroy the one who snatches anything of these two from
Me.”
3. Rancour. A debater
is seldom free from the evil of rancour.
4. Back-biting which is
likened by Allahu Ta’ala to the eating of carrion (49:12).
5. Declaration of
self-purity. Allah says: Don’t attribute purity to yourself. He knows best who
fears Him. (53:33).
6. Spying and prying
into secrets of adversary. Allah says Pry not. (49:
12).
7. Nifaaq. A debater
expresses his friendship for his adversary outwardly but he cherishes hatred
for him inwardly. The Holy Nabi (Sallallahu ‘Alayhi wa Sallam) said: When the
learned men do not translate their learning into action, when they profess love
for one another with their tongue and nurse hatred in their hearts, when they
sever ties of relationship, Allah sends Curse upon them, makes their tongues
mute and their eyes blind.
8. To turn away from
Haqq. The nost hateful thing to a debater is to reject the truth revealed to
his adversary and thus he takes to deception and deceit. The Holy Nabi
(Sallallahu ‘Alayhi wa Sallam) prohibited dispute about useless things. He
(Sallallahu ‘Alayhi wa Sallam) said: If a man gives up disputation in matters
of unlawful things, a garden will be built for him in Paradise. If a man
givesup disputations in matters of Haqq, a house will be built up for him in
the highest Paradise. Allah Ta’ala says: He is more wrongful than one who
devises a lie against Allah and calls the truth a lie when it comes to him.
(29:68) Allah says: Who is more wrongful than he who lies against Allah and
treats the truth when it comes to him as a lie (39:33).
9. Another fault of
debate is show and flattering the people in an effort to win their favor and to
mislead them. Nifaaq (hypocrisy) is the greatest disease with which a debator
is attacked and it is a major sin.
10. Deception. Debators
are compelled to deception.
These ten evils are the secret major sins arising out
of debates and disputations. Besides these major offences, there arise many
other guilts out of controversies leading to blows, kicks, boxing, tearing of
garments, etc.
The learned men are of three classes. One class comprise those who ruin themselves and also ruin others. Another class make themselves fortunate and make others also fortunate. Such learned men call others towards good. The third class of learned men call ruin to themselves but make others fortunate.