The political thought of Murji’ah is one of the significant intellectual currents in Islamic history, deeply influencing religious and political relations in Muslim societies. This movement, which emerged in the early Islamic centuries, adopted a tolerant approach toward sin and faith, paving the way for certain social and political transformations. But can this perspective be considered a form of political pragmatism, or did it primarily lead to passivity in the face of ruling powers?
Historical Roots and the Formation of Murji’ah
Murji’ah emerged in early Islam, particularly after the political and doctrinal crises caused by internal wars. The rise of this thought was largely a reaction to the extremist views of the Kharijites, who were quick to excommunicate many Muslims. Murji’ah followers believed that faith is an internal matter and that apparent sins should not serve as a criterion for judging individuals. This view gained prominence in response to the political tensions following the assassination of Uthman and the conflicts between Ali and Mu’awiyah, as Murji’ah adherents sought to distance themselves from these disputes and refrain from engaging in debates over excommunication.
Murji’ah and the Suspension of Judgment in Politics
The term “Murji’ah” is derived from the root “irja’” meaning “postponement” or “suspension.” Followers of this school believed that the judgment regarding an individual’s faith or disbelief should be left to God alone and that people should not rush to make such decisions. This approach distinguished Murji’ah from groups like the Kharijites, who harshly excommunicated others. Consequently, Murji’ah adopted a passive stance toward ruling authorities and did not seriously challenge the legitimacy of existing governments.
The Political Thought of Murji’ah and Government Legitimacy
One of the most significant political consequences of Murji’ah’s thought was the acceptance of established governments. Unlike the Kharijites, who considered rulership legitimate only for those who were “just” and “true believers,” Murji’ah believed that the personal justice of a ruler should not be the decisive criterion for accepting or rejecting them. This perspective allowed Umayyad and Abbasid rulers to benefit from either the support or at least the neutrality of some segments of society, thereby strengthening their legitimacy.
Murji’ah and the Umayyad Government
Although many Murji’ah scholars recognized the legitimacy of existing governments, there were instances of resistance against Umayyad rule. Some factions of Murji’ah, particularly in Kufa and Khorasan, opposed the discriminatory policies of the Umayyads and occasionally participated in uprisings such as the Abbasid movement. However, most Murji’ah currents emphasized gradual change and moral reforms rather than direct political action.
Murji’ah, Mu‘tazilite, and the Issue of the Created Qur’an
One of the critical debates that later connected Murji’ah to other intellectual movements was the issue of the “Created Qur’an.” This doctrine, which later became one of the principles of Mu‘tazilite, asserted that the Qur’an was created and not eternal. Some Murji’ah factions inclined toward this view, as they considered it a rational approach to religious matters. Mu‘tazilite, which emphasized rationalism and human responsibility in religious affairs, supported this perspective, and this intellectual trend influenced some Murji’ah adherents. The Abbasids, at one point, supported this doctrine to consolidate their power, but later suppressed it, attempting to establish a new balance between religion and politics.
Comparison of Murji’ah with Other Theological Currents
Murji’ah adopted a moderate stance between the Kharijites and the Mu’tazilites. The Kharijites believed that committing major sins expelled a person from Islam, making them worthy of execution, while Murji’ah maintained that sin did not affect faith and that only God would judge individuals in the Hereafter. In contrast, the Mu‘tazilites, who were more rationalist, emphasized human responsibility for their actions and deemed a just government essential. The Ash‘arites, who later emerged in opposition to Mu‘tazilite, held a fatalistic view that, in some cases, overlapped with Murji’ah thought.
The Role of Murji’ah in Abbasid Political Developments
With the fall of the Umayyads and the rise of the Abbasids, some Murji’ah groups that had aligned with anti-Umayyad factions gained greater influence. However, the Abbasids gradually shifted their policies and utilized different jurisprudential and theological approaches to legitimize their rule. This shift led to the gradual marginalization of Murji’ah, eventually causing their integration into other intellectual movements.
The Reflection of Murji’ah Thought in Contemporary Islamic Societies
Although Murji’ah no longer exists as an independent intellectual movement, its influence can still be seen in some contemporary political and religious groups. Certain Islamic movements that avoid direct confrontation with governments and prioritize ethical and religious reform bear similarities to Murji’ah. On the other hand, some critics view this approach as fostering passivity in the face of tyranny and maintaining the status quo.
Conclusion
The political thought of Murji’ah, while seemingly moderate and tolerant, has had dual consequences. On one hand, it prevented religious strife and excommunication, promoting peaceful coexistence. However, on the other hand, its reluctance to challenge authoritarian rulers allowed it to be used as a tool for justifying oppression. The connection of Murji’ah with issues such as the Created Qur’an and its inclination toward rationalism indicate that this movement was more than a simple theological school—it had lasting impacts on Islamic politics and theology. Therefore, evaluating this thought depends on whether it is seen as a means of preserving social stability or as an obstacle to political transformation.
