Abstract

One of the issues covered by Muʿtazila’s idea of justice is the subject of the imposition of moral obligation (taklīf). The concept of the obligation (taklīf), which expresses that God imposes some difficult acts on His servants and asks them to fulfill them, is important because it explains God’s justice for His servants and His wisdom in creating them. For this reason, the main emphasis in the matter of imposition has been on the veneration of the servants and rendering benefits to them in return for imposition. As a matter of fact, God offers His servants such a reward that it is not possible to achieve with anything other than obligation. This article presents examples of hypothetical obligations emphasizing the same issue. Al-taklīf al-zāid is an additional imposition period meaning that God does not end the life that he determines for the morally obliged (mukallaf), but prolongs the life of the servant in such a way that changes the result of his imposition. In Muʿtazilite thought, the issue of the additional imposition basically takes place in the form of two separate discussions about unbeliever and believer. While the additional imposition of the unbeliever deals with the situation of the unbeliever who is known to believe when his imposition (or life) is prolonged; the additional imposition of believer deals with the situation of the believer who is known to disbelieve when his imposition (or life) is prolonged. Abū ʿAli thinks that it is obligatory (wajib) for God to keep this unbeliever alive when it is known that he would come to believe if He did not kill him and his imposition had been prolonged. His argument in this regard is his thought that the additional imposition is a favour (lutf) for the unbeliever to believe. Abū Hāshim, on the other hand, says that it is not obligatory for God to prolong the imposition of unbeliever in such a situation, and that it would be good (hasan) to kill the unbeliever, even though it is known that he would have believed if his imposition had been prolonged. Because, according to Abū Hāshim, God already gave the unbeliever the opportunity to attain rewards in his first imposition. The unbeliever reached this end because he made a wrong choice in his imposition and it cannot be obligatory for God to re-present the circumstances that will change this outcome. According to him, the additional imposition of an unbeliever is not a favour (lutf), but it is like the enabling to act (tamkīn) and is not obligatory. As for the additional imposition of a believer, Abū ʿAli, Abū Hāshim and the Bahshamites agree that it is good to prolong the imposition of the believer who is known to be an unbeliever if his imposition was prolonged. The reason for their view is that God has endowed the servant with a reward, which would otherwise be unattainable, in return for the prolonged imposition. However, the Husaynites believe that prolonging the imposition of believer in this situation would not be good. Because the believer deserves a reward for his first imposition and in this case, his additional imposition will be a corruption (mafsada) for him. As a result of these different views, when we look generally, it is seen that the main concern in Muʿtazilite thought is to make the most appropriate decision for the benefit of the servant in all the impositions that God has imposed and is likely to impose. The Bahshamites have always prioritized offering more rewards to the servant. However, Abū ʿAli regarding the additional imposition of the unbeliever, and the Husaynites regarding the additional imposition of believer, prioritized the imposition’s resulting in belief, and they thought that it was more suitable for the benefit of the servant. Since the purpose of the imposition in Muʿtazilite thought is to provide the opportunity to attain the degrees that it could never been reached in any other way, regardless of the outcome, it should be said that the views of the Bahshamites on both additional obligations are more consistent within the general system of Muʿtazila.