Qadarīya

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The Qadarīya ( Arabic قدرية) is a historical theological current of Islam known for its doctrine of free will . In the Islamic sources, however, the use of the term is not clear. Sunni authors who themselves had a deterministic orientation used the name for all representatives of non-deterministic doctrines and accordingly also applied it to the Muʿtazila . Authors who took a non-deterministic standpoint used it conversely for adherents of deterministic teachings. The name Qadarīya was always derogatory and was never used as a self-designation. The ambiguity arose from the fact that the Arabic term qadar , from which the name Qadarīya is derived, on the one hand denoted the divine predestination , on the other hand it was also used for the free will of man by those who accepted it.

The Qadarīya is first described as a historical group by Ibn Qutaiba , who gives a list of 30 Qadarites in his "Book of Knowledge" ( Kitāb al-Maʿārif ). Three other names of Qadarites are given in the Tabaqāt work of Muhammad ibn Saʿd . Accordingly, the Qadarīya is a group that emerged around 690, existed until around 800 and had most of the followers in Basra , Syria and the Hejaz . The most famous scholars who appear on Ibn Qutaiba's list of Qadarites include Maʿbad al-Dschuhanī (d. 703), Wahb ibn Munabbih (d. 729), Qatāda ibn Diʿāma (d. 736), Ghailān ad-Dimashqī (d. 742), ʿAmr ibn ʿUbaid (d. 761) and Ibn Ishāq (d. 767/8).

After Hellmut Ritter had edited a "Qadaritic" letter from al-Hasan al-Basrī to the Umayyad caliph ʿAbd al-Malik in the 1930s, al-Hasan al-Basrī was also considered a representative of the Qadarīya. The authenticity of this missive, however, was questioned by Michael Cook as early as 1981 and can be considered refuted today. Sulaiman Ali Mourad, who has examined the missive content, comes to the conclusion that there is great proximity to the dogmatic position of zaiditisch has -mu'tazilitischen theologian al-Qāsim ibn Ibrahim al-Rassi (d. 860), and suspected because of the fact that it in circles that were influenced by his teaching. This means that there is no longer any original qadaritic document available as a source. The teachings of the Qadarīya, if they ever existed as a coherent group, can therefore only be reconstructed on the basis of the traditions of their individual members.

Ghailān ad-Dimashqī is said to have developed a political theory. Accordingly, the office of the caliph is not limited to the members of the Quraish tribe , but can basically be exercised by anyone who adheres to the Koran and Sunna . If the ruler turns away from these principles, he can be deposed. Because of these teachings, the Qadarīya came under the caliph Hisham (r. 724-743) in opposition to the Umayyads. When Yazīd ibn al-Walīd put forward a coup against al-Walid II in April 744 , he adopted Ghailān's political program in his inaugural address, which he gave in Damascus. Therefore, Yazīd III. and his followers also attributed to the Qadarīya.

Around the middle of the 8th century, more and more traditionalist scholars began to boycott the Qadarites in Iraq. For example, the Basrian hadith scholar ʿAbdallāh ibn ʿAun (d. 768) is said to have deliberately not greeted the Qadarites when he passed them.

literature

  • Josef van Ess : "Les Qadarites et la Ġailānīya de Yazīd III" in Studia Islamica 31 (1970) 269-86.
  • Josef van Ess: Art. "Ḳadariyya" in The Encyclopaedia of Islam. New Edition Vol. IV, pp. 368a-372a.
  • Josef van Ess: Theology and society in the 2nd and 3rd centuries of the Hijra. A History of Religious Thought in Early Islam . 6 vols. Berlin: De Gruyter 1991-97.
  • Michael Cook : Early Muslim Dogma. A source-critical study . Cambridge, Cambridge University Press 1981. pp. 107-152.
  • Carlo Alfonso Nallino: "Sul Nome di 'Qadariti'" in Rivista degli Studi Orientali 7 (1916-18) 461-66.
  • W. Montgomery Watt, Michael Marmura: The Islam II. Political developments and theological concepts. Stuttgart u. a. 1985. pp. 72-114.

Individual evidence

  1. ↑ See Watt / Marmura 104-108.
  2. ↑ See his book Early Muslim dogma, pp. 117–123.
  3. ↑ See Suleiman Ali Mourad : Early Islam between Myth and History. Al-Ḥasan al-Baṣrī (d.110H / 728CE) and the Formation of his Legacy in Classical Islamic Scholarship. Leiden: Brill 2006. pp. 218-239.
  4. ↑ See van Ess EI² 370b.
  5. ↑ Cf. van Ess Theology and Society . Vol. II, p. 366.