الفهرس 
المعتزلة ومكانة العدل عندهميوجد فقط 14 صفحة متاحة للعرض العام
 |  | from | 285 |  |  |
| | | from | 285 | | |
المستخلص
Abstract Praise be to Allah first and foremost, outwardly and inwardly, as He likes and pleases. He created the universe and organized it, created man and honored him, established the religion and honored it, and resurrected the bone and restored it. And prayers and peace be upon our master Muhammad, may Allah’s prayers and peace be upon him.To proceed: With the help of Allah Almighty, I chose the important topic: justice in Islam among the theologians and the philosophers (the Mu’tazila - and Ibn Sina) as an example, in which I discussed the concept of justice, whether among the theologians or philosophers.The concept of justice in Islam is comprehensive and indivisible. This stems from the universal mercy of Allah for all people A person cannot demand to be dealt with him with justice and at the same time does not want to abide by justice and commit injustice against others. Justice is an ancient and continuous characteristic since the inception of mankind, as Allah Almighty made it the goal of all the Messengers, the first and the last of them to achieve justice. Allah Almighty says: ” Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allah may test who it is that will help Him (His religion), and His Messengers in the unseen. Verily, Allah is All- Strong, All-Mighty.” Alhadid 25The Mu’tazilites are one of the most important theological sects concerned with this issue, to the extent that they made it a field for establishing the foundations of divine action, by establishing the foundations of human freedom. They discussed justice on both a doctrinal and human basis, and made it clear that it is a two-fold issue, one divine and the other human, that is, a relationship between Allah and man or “deeming Just or unjust.”Since the intention of the Mu’tazilites in studying the idea of justice was to keep the divine act above misbehavior, by establishing human freedom, they tried to prove that human actions were created for the servants by their motives, through their research in the divine act and its impact on human action.The Mu’tazilites discussed the issue of justice from the standpoint of divine wisdom, and that every act of Allah Almighty has a wise reason. They also tried to prove justice from their belief and perspective, which means several things, including:1- Deeming good or bad, and the good and the better.2- Assigning what is bearable, and kindness.3- Will, guidance and misguidance, seal and nature, compensation and pain, reward and punishment.The Muslim philosophers also took care of justice and made it a philosophy. Among the Muslim philosophers who discussed the issue of justice was Sheikh Ibn Sina, who proved divine justice through divine providence, and Allah’s constant concern for his creatures, and his management of their affairs, and that what is going on in this world of good and evil is for wisdom and justice.The root of corruption in violating the right and divine justice and avoiding its path. And the righteousness of the whole matter is to follow justice and abide by its path. Justice is the firm foundation upon which Allah created His creatures, or wanted them to abide by it. That is because there is no creature in this world but that Allah created it alone without any help from anyone in its creation. And there is no creature in this world except that Allah Almighty has placed it in a certain position, and managed it in a certain way.And Allah, Glory be to Him, is the All-perfect and free from mistakes: all righteousness is in His creation and management. anything deviates from divine justice and the divine measure corrupts. The heavens and the earth were created by Allah with justice and managed by His wisdom.Allah the Almighty says: “If there were in them gods besides Allah, they would both have been in disorder. So glory be to Allah, the Lord of the Throne, being above what they describe” Al-Anbiaa 22.