Qadariyya
The Qadarīya (Arabic قدرية ) is a historical theological movement of Islam, which is known for its doctrine of free will. In the Islamic sources, the use of the term, however, is not unique. Sunni authors who had a deterministic orientation itself, used the name for all the representatives of non- deterministic teachings and turned him accordingly also to the Mu ʿ tazila. Authors who took a non- deterministic standpoint, used it the other way around for trailers deterministic teachings. The name Qadarīya was therefore always derogatory and was never used as a self-designation. The ambiguity results from the fact that the Arabic word qadar, from which the name is derived Qadarīya, on the one hand referred to the divine predestination, on the other hand was used by those who accepted such, even for the free will of man.
The Qadarīya is described as a historical grouping for the first time leading a list of 30 Qadarites Ibn Qutaiba, who in his "Book of Knowledge " ( Kitāb al - Ma ʿ Arif ). Three other names of Qadarites be stated in the Tabaqat - work of Muhammad ibn Sa ʿ d. Accordingly, the Qadarīya is a group that originated in the period around 690, existed until about 800 and had the most followers in Basra, Syria and the Hijaz. Among the most famous scholars that appear on Ibn Qutaibas Qadarites list, include Ma ʿ bad al - Dschuhanī (d. 703), Wahb ibn Munabbih (d. 729 ), Qatada ibn ʿ di Ama (d. 736 ), Ghaylaan ad Dimaschqī ( st. 742), ʿ Amr ibn ʿ Ubayd (d. 761 ) and Ibn Ishaaq (d. 767/8 ).
After Hellmut Ritter had edited a " qadaritisches " epistle of al -Hasan al - Basri Umayyad caliph ʿ at the Abd al -Malik in the 1930s, also al - Hasan al- Basri was considered representative of the Qadarīya. The authenticity of this epistle, however, was drawn in 1981 by Michael Cook in doubt, and today are considered to be refuted. Sulaiman Ali Mourad, who has studied the missives content, comes to the conclusion that it has close proximity to the dogmatic position of the zaiditisch -mu ʿ tazilitischen theologian al - Qāsim ibn Ibraaheem ar - Rassi (d. 860), and suspected because of the fact that it has arisen in circles that were influenced by his teaching. This is no more than qadaritisches original document source. The teachings of the Qadarīya if it has ever existed as a coherent grouping, can therefore only be based on the traditions about their individual members reconstruct.
From Ghaylaan ad Dimaschqī is narrated that he has also developed a political theory. Accordingly, the Office of the Caliph is not limited to the members of the tribe Quraish, but can generally be perceived by anyone who adheres to the Qur'an and Sunnah. If the ruler turns away from these principles, it can be removed. Due to these teachings, the Qadarīya came under the Caliph Hisham (r. 724-743 ) in opposition to the Umayyads. As Yazīd ibn al - Waleed coup in April 744 against al- Walid II, he took in his inaugural address, which he held in Damascus, Ghailāns political program. Why are Yazīd III. and his followers also attributed the Qadarīya.
Around the middle of the 8th century began more and more traditionistische scholars in Iraq to boycott the Qadarites. For example, should the basrische hadith scholar ʿ Abd ibn ʿ Aun (d. 768 ), the Qadarites deliberately not greeted when he passed them.