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| Debates and Disputations al-Imam al-Ghazālī (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 for 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 most 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 gives up
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. |