The Qadriyyah sect was among the first groups to emerge in the early days of Islam. Like other sects, this group chose a path divergent from that of the Prophet Muhammad (PBUH) and the noble Sahaba (may Allah be pleased with them all). As a result, a large number of Sahaba expressed their disavowal and rejection of this group, declaring its beliefs invalid. Writing about sects whose foundations have crumbled and that no longer have a name or standing in history is difficult; however, research into this topic, along with discussions and debates about it, serves as strong evidence that truth always prevails in all circumstances. These groups arose and perished, but the beliefs and doctrines of Ahl al-Sunnah wa-al-Jama’ah and the true schools of thought remain enduring and dynamic. In this research, we intend to discuss the emergence of this group and write about its ups and downs throughout various periods.
Keywords: Divine Decree (Qada), Divine Destiny (Qadr), Ahl al-Sunnah (Sunnis), Qadriyyah, Schools of Thought (Mazahib).
Introduction
Throughout the turbulent history of Islam, especially after the heart-wrenching passing of the Messenger of Allah (PBUH) and the emergence of various trials and tribulations (Fitan), new sects arose. By adopting paths divergent from the correct path of Ahl as-Sunnah wa-al-Jama’ah (the Sunni community) and failing to emulate the righteous predecessors (Salaf Salih), these groups strayed into deviance, leading many people away from the correct and sound creed. Although these groups are numerous and their emergence has had multiple causes, a review and study of authoritative books and the biographies of the founders reveal that the deviation of some of these sects is much greater, clearer, and more evident than that of others. The Qadriyyah sect is one of those groups that, by embarking on a path of deviation and distancing itself from the straight path (Sirat al-Mustaqim), denied very clear and obvious matters and made their intellects the arbiters. Another problem with these sects that deviated and abandoned the path of truth was their imitation of disbelievers (kuffar) and association with their propagators. For example, in the Jahmiyyah school, it is said that the reason their leader turned to these beliefs was his association with the Sumaniyyah, a group of atheists. Similarly, the leader of the Qadriyyah followed the Christians in beliefs, ideas, and thoughts.
In this research, we aim to further introduce the Qadriyyah group. We will identify its initial founders, explain their beliefs, and examine the viewpoint of Ahl as-Sunnah wal-Jama’ah and their evidence in detail.
Before delving into the points of contention between Ahl al-Sunnah wa-al-Jama’ah and the Qadriyyah sect regarding Divine Decree (Qada) and Divine Destiny (Qadr) as well as the manner of the servants’ actions, it is beneficial to define Qadar and Qadriyyah both linguistically and terminologically.
The Lexical Meaning of Qadr
The term “Qadar” in linguistic terms consists of the root letters Qaf, Dal, and Ra (قدر), signifying the end, essence, and limit of something. Thus, “qadar” refers to the limit of everything. Arabs say: “qadarahu kadha,” meaning its limit is such; it signifies the finality and conclusion of a thing. Similarly, “qadar” (with emphatic Qaf and Dal) carries the same meaning, referring to the divine decree and decision of Almighty Allah regarding the limits He has ordained for all things.
In terminological terms, “Qadrriyah” refers to a group that denies divine predetermined destiny from Almighty Allah. Jarjani writes about the Qadriyyah: “Qadarites are those who believe that every servant is the creator of their own actions and do not consider disbelief and sin to be in the decree of Almighty Allah.” Ibn Mandhur states, “Qadarites are a group that denies Almighty Allah. This group refutes what Allah has ordained.”
The Emergence of the Qadriyyah Sect
The Qadriyyah are one of the earliest theological sects that emerged in the Islamic world. The exact date of the emergence of this group is unclear; opinions and views among authors and researchers on this matter vary. Research on the origin and emergence of the Qadarite sect shows that there are four main opinions regarding its beginnings, which we will discuss below:
Most sources indicate that the first person to speak about Qadar was Abd al-Jahni, who lived in Basra at the end of the era of the Sahaba (may Allah be pleased with them all). (The identity of Abd al-Jahni and his background will be elaborated on in later sections of this research, insha’Allah).
Narrations indicate that the initial emergence of the thoughts of this group came from the People of the Book, specifically the Christians; some sources suggest that the first person to discuss Qadar was an individual from Basra, a Magian named “Sysiwah” or “Sosan.” Muhammad ibn Shu’ayb (MABH) reports that he heard Imam al-Awza’i (MABH) say: “The first person to speak about Qadar in Iraq was Sosan. He was initially a Christian who later became a Muslim and then reverted back to Christianity. Abd al-Jahni acquired these beliefs from him, and Ghailan al-Qadri was also influenced by him and followed his path.”
Regarding the mentioned individual, he was the first to advocate for predestination (qadr) toward the end of the era of the Sahaba, and Ghilān al-Dimasqī learned this belief from him. Many Sahaba distanced themselves from this sect, including Abdullah ibn Umar, Abu Hurairah, Anas ibn Malik, Abdullah ibn Awf, may Allah be pleased with them, and others.
In Sahih Muslim, it is narrated by Yahya ibn Yahmar (MABH), who said: “The first person who spoke about predestination in Basra was al-Mu’abbid al-Juhani. Yahya said: I and Hamid ibn Abdul Rahman al-Humairi went for Hajj or Umrah, and we said to ourselves: If we find one of the Sahaba of the Messenger of Allah (PBUH), we will ask him about this group that speaks about predestination. Eventually, we were fortunate to meet Abdullah ibn Umar (MABH), and I asked him: O Abu Abdul Rahman, a group has appeared among us who recite the Quran and seek knowledge, and he mentioned the conditions of this group, stating that they believe there is no predestination and that events are newly created. Abdullah ibn Umar (may Allah be pleased with him) said: When you see this group, inform them that I am disassociated from them, and they are disassociated from me; I swear by the Being that Abdullah ibn Umar swears by, that if one of them had as much gold as Mount Uhud and spent it in the way of Allah, Allah would not accept it from them until they believe in predestination.”
The first people to speak about predestination before al-Mu’abbid al-Juhani were those from Hijaz; this event occurred when the Kaaba was set on fire, and Abdullah ibn Zubair (MABH) was besieged in it. Some people said that the Kaaba was burned by Allah’s decree, while others claimed it was not burned by Allah’s decree, the Exalted.
The first person to advocate denial of predestination in Syria was Amr al-Maqsūṣ. Amr was the teacher of Muawiyah II and had a significant influence on him. Muawiyah learned about the statements and beliefs of Amr regarding predestination to the extent that when he attained the caliphate, Amr influenced him and confined him until he died. Afterward, the Umayyads attacked Amr al-Maqsūṣ, accusing him of corrupting Muawiyah and teaching him such things, which led to his demise.
Hadiths About the Qadriyyah
It has been narrated in the Sunan of Abu Dawood: «القدریة مجوس هذه الأمة، إن مرضوا فلا تعودهم، وإن ماتوا فلا تشهدوهم» Translation: (The Qadriyyah is likened to the Magians of this Ummah. Whenever they become ill, do not visit them, and whenever they die, do not attend their funerals.)
The reason the Qadriyyah are likened to the Magians in this hadith has a rationale. Al-Bayhaqi, in his book Al-I’tiqad, writes about this: “They are called Qadriyyah because they have established fate for themselves and have negated it from Almighty Allah; they also deny that the actions of the servants are created by Almighty Allah and assert this for themselves. By doing this, they attribute some aspects of creation to Allah and some to themselves, and for this reason, they resemble the Magians, who believe in two principles [two gods]: one of light and the other of darkness. Goodness is created by the light, while evil is created by darkness.”
Umar ibn al-Khattab (MABH) narrates from the Messenger of Allah (PBUH) that he said: «لا تجالسوا أهل القدر ولا تفاتحوهم» “Do not associate with the people of Qadr nor engage them in conversation.”
Ibn Abbas (may Allah be pleased with both of them) said: The Messenger of Allah (PBUH) said: “There are two groups from my nation that have no share in Islam: The Murjii’ah and the Qadriyyah.”
The Reason for the Name Qadriyyah
The group known as the Qadriyyah is called so because they deny divine decree (Qadr) and disbelieve in predestination; thus, they are attributed to that which they have denied. The Qadriyyah is referred to as such because they deny that the acts of the servants are created by Almighty Allah; for this reason, they are called the deniers of predestination. This attribution, of course, is a negative one, as it is directed at someone who affirms it, not for one who denies and negates it. In the case of the Qadriyyah, this term also applies to the deniers and those who refute predestination.
Qadi Iyad (MABH) says: When Imam Malik (MABH) was asked about the Qadriyyah, he replied that this group consists of those who claim that sin does not exist. In another instance, when asked about them, he responded: “They are those who say that ability (to act) is in their own hands; if they wish, they obey, and if they wish, they disobey.”
Imam Shafi’i (MABH) says: “Do you know who the Qadriyyah are? They are those who say that the Almighty Allah has created nothing until it is acted upon and executed,” meaning that before action and execution, the act of the Almighty Allah does not exist. And Allah knows best.
Of course, other scholars have also expressed opinions on this matter, but to avoid lengthy discussion, we will refrain from mentioning them.
