Author: Abu Ayesha
Qadriyyah Sect (Part 7)
Types of the Qadriyyah Sect
Understanding the various types of the Qadriyyah sect is crucial, as not all members of this sect share the same beliefs. There are significant differences among them, which become evident through investigation and research. Below, we aim to clarify this matter further by referring to scholarly works:
Scholars have divided this sect into three main groups, discussed as follows:
1. The Polytheist Qadriyyah:
This type refers to those who existed during the time of the Prophet (PBUH) and said: “لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا” Translation: (If Allah had willed, we and our forefathers would not have committed shirk [polytheism].)
This group of Qadriyyah is not related to the sect under discussion here, as the focus of this text is on the Qadriyyah sect that emerged after Islam, specifically during the era of the Tabi’in and Tabi’ al-Tabi’in.
2. The Radical (Ifrati) Qadriyyah: These individuals completely deny Allah’s knowledge and claim that everything occurs newly and independently, asserting that Allah has no knowledge of these things. [1]
3. The Moderate and Balanced Qadriyyah: This group is essentially the Mu’tazila sect concerning divine decree (Qadar). They neither deny all levels of Qadar nor reject Allah’s prior knowledge of things. The views, beliefs, and doctrines of the Mu’tazila have undergone deep investigation and analysis. [2]
The author of the book «التنبیه والرد علی أهل الأهواء» (Al-Tanbīh wa al-Radd ʿalā Ahl al-Ahwāʾ) has classified the Qadriyyah into seven types. He then discussed some of their beliefs and responded to their doubts and arguments individually. To avoid elongating the discussion, we will mention only the names and a few well-known beliefs of these groups:
1. A group believes that good deeds and virtues come from Allah Almighty, while evil and wrongdoing originate from themselves, meaning that sin is not attributed to Allah. This group makes statements and claims that I do not even permit myself to repeat. Exalted and High is Allah above what they say.
2. One group is called the Mufawwida [3]. They believe that humans are completely delegated and empowered by Allah to carry out any good through His delegation.
3. Another group asserts that Allah has granted them complete ability and power (istiṭāʿah) and that they no longer need an increase in that ability. They claim that with this power, they can choose faith or disbelief, eat and drink, rise and sit, sleep and wake, and do whatever they will. They argue that people possess the ability to believe and that if this were not the case, then Allah would not punish them for actions beyond their capacity.
4. A group called the Shabībiyyah denies Allah’s prior knowledge and claims that humans do not act, nor are their actions referred back to Allah.
5. One faction believes that Allah did not create, or decree children born out of wedlock and did not will their existence, nor were they within His knowledge. Glorified and Exalted is Allah above what they say. They also believe that someone who steals or consumes unlawful things throughout their life has not benefited from Allah’s provision, as they assert that Allah only provides lawful sustenance to people.
However, scholars have issued strict rulings against those who claim that unlawful provisions are not from Allah. Consider this narration: Nasr ibn ‘Ali (MABH) said: “I heard from Asma‘i that he said: Whoever claims that unlawful provisions are not from Allah has become a disbeliever.” [4]
6. Another group asserts that Allah has appointed fixed times for people’s sustenance and lifespan. Therefore, if someone kills another, they have caused the victim to die before their appointed time, leaving a portion of their sustenance unfulfilled. Glorified and Exalted is Allah above what they claim. [5]
Some of these views, beliefs, and doctrines are grossly mistaken and deviate from the straight path, and people must avoid them. Other writers, based on their understanding, have further categorized the Qadriyyah into additional types. However, we will limit our explanation here and not prolong the discussion further.
Continues…
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[1] Al al-Shaykh, Ṣāliḥ ibn ʿAbd al-ʿAzīz, Sharḥ al-ʿAqīdah li’l-Imām Abī Jaʿfar Aḥmad ibn Muḥammad al-Ṭaḥāwī, titled Ithḥāf al-Sāʾil bimā fī al-Ṭaḥāwiyyah min Masāʾil, n.d., p. 17.
[2] Ibid., p. 17.
[3] Mufawwiḍah refers to the supporters of the concept of tafwīḍ. Linguistically, tafwīḍ means to entrust a matter to another and give them authority over it. However, in this context, tafwīḍ means the belief that God has delegated the power of actions to humans and withdrawn His own control from them—such that He is no longer capable of intervening in their deeds, and divine decree does not apply to their voluntary actions.
(From the article: “A Brief Introduction to the Qadariyyah Sect – Mufawwiḍah,” Sectology)
[4] Al-Firyābī, Abū Bakr Jaʿfar ibn Muḥammad ibn al-Ḥasan, Kitāb al-Qadar, edited by ʿAbd Allāh ibn Ḥamd al-Manṣūr, 1418 AH, p. 186.
[5] Al-Malṭī, Abū al-Ḥasan Muḥammad ibn Aḥmad, Kitāb al-Tanbīh wa’l-Radd ʿalā Ahl al-Ahwāʾ wa’l-Bidaʿ, 1430 AH, pp. 126–135 (summarized and paraphrased).
Those seeking a response to these views and theories in light of Qur’anic verses, Prophetic hadiths, and the sayings of scholars should refer to the above-mentioned book and the specified pages.
