Then, it makes on sense to reverse the matter because...

Then, it makes on sense to reverse the matter because goodness and badness relate to real things and are not contractual.”[^3] As we said, such an interpretation of good and bad and its criteria will leave no room for the concept of justice and basic reason.

More importantly, the rational criteria of recognizing truth or falsehood of religious texts, and especially the sayings, will be eliminated while the intellectual, doctrinal and psychological background necessary for accepting them, with a religious and shari‘ah -based acceptance, will provide the ground for any oppressive and corrupt action and will ultimately give a good reason to those in power and the bad clerics to document their oppressions and violations with the religion in order to achieve their goals.

More importantly, the religion will also be made liable to such exploitation and misuse.[^4] Unlawful exploitation of the religion, especially by those in power, has generally been done by falsifying the reason in the name of the religion. When reason is put aside with all its capabilities and limitations, especially as regards to religion, the oppression and superstitions will replace it. This has always been favored by the misusers of the religion.

Thus, when reason is falsified in one of the most sensitive and important religious discussions, i.e. justice, such results will inevitably follow. Results of the Two Different Interpretations It should be added that the difference in the Mu‘tazilite and Shi‘ite perception and interpretation and those of the Ash‘arites of justice did not make them create the most just sociopolitical system through their history.

They were in practice more or less the same and the belief in the principle of justice did not entail sociopolitical justice.

There was essentially no difference between the Mu‘tazilites, who were at the service of Ma’mun, Mu‘tasim and Wathiq, and the Ash‘arites and Ash‘arite-like thinkers after and before them although these caliphs, especially Ma’mun, were considerably different from the caliphs before and after him; but this was mainly due to his better cultured and freethinking character rather than the advise or attention of the Mu‘tazilites around him.[^5] This applies to the Shi‘ites to a large extent as well.