Debates
and Disputations
by Al-Imam al-Ghazali (Radhi Allahu Anhu)
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.
There are eight conditions of debates
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.
Evils of Debates
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.
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