Jabriyya
is the term used to describe a range of sects that believe man is compelled by
God in all of his deeds and acts. They believe that all activity is predicated
to God, and man can only be said to commit acts figuratively. This is a Satanic
doctrine because it necessitates that God is the doer of all evil deeds. Allah
Himself says:
مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّـهِ
ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ
Whatever befalls you of good is from Allah, and whatever
befalls you of evil is from yourself.
(Sura 4:79)
The
Jabriyya are the polar opposite of the Qadariyya. The latter believe
that man is independent of God in the sense that he creates his own deeds. So
while one heresy ascribes evil to God, the other limits His power and dominion.
Because the Qadariyya attribute powers to man which are the domain of Allah
only, they have been compared to the dualist Magians by the Prophet Muhammad (sall
Allahu alayhi wa-Aalihi wasallam) as reported in the Hadith of Ibn UmarRA:
الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الأُمَّةِ
“The Qadariyya are the Magians of this Umma”
(Sunan Abi Dawud: Kitab al-Sunna; Bab Fil-Qadar)
The
doctrine of the Qadariyya that man is the independent creator of his own deeds became
one of the five fundamentals of the Mu’tazila. The Mu’tazila, however, would
argue that it was the orthodox Sunnis who should be described as Qadariyya,
being aware of Prophetic traditions condemning the group that would come to be
known by that appellation. They argued that since the orthodox Ahl al-Sunna were the ones who believed in the divine decree [al-Qadar] of Allah,
it was they who should more appropriately be described as the “Qadariyya”.
However, by comparing the Qadariyya to the dualist Magians, it becomes quite
clear to whom exactly the Prophet (sall
Allahu alayhi wasallam) was
referring to. The Magians of Iran, also called Zoroastrians or Parsis, believe in
two rival “gods”, namely, Ahura Mazda and Ahriman, both of whom are independent
of each other and engaged in a cosmic struggle for domination. It is this kind
of dualism, contrary to the orthodox Islamic creed of Tawhid and absolute supremacy and sovereignty of Allah alone, which the
Prophet (sall Allahu alayhi
wasallam) had forecast would come
to characterize a tendency within his own Umma. The Qadarite Mu’tazila, in
making man the independent creator of his own deeds, assigns to man that power
(al-Qadar), making him a rival and partner of God, and therefore dualists like
the Magian infidels of Iran. On the other hand, the orthodox belief in assigning
al-Qadar to Allah alone is in keeping with the manifest and plain meaning of
the holy Qur’an:
إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ
Indeed, everything We created
with measure [Qadar]
(Sura 54:49)
But as for the Jabriyya, who believe that Allah is
the Doer [Fa’il] of all acts in reality, this absurdity is refuted repeatedly
throughout the holy Qur’an. The orthodox belief is the middle path between the
two extremes of the Jabriyya and the Qadariyya. We believe that man really is
the doer of his deeds, but only by the will of Allah, Who creates man’s deeds,
though man earns those deeds, acquires them and does them:
وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ
ذَٰلِكَ غَدًا ﴿٢٣﴾ إِلَّا أَن يَشَاءَ اللَّـهُ
And do not say of anything “Indeed, I will do that
tomorrow.”
Except “If Allah wills”
(Sura 18:23-24)
Just
as the Mu’tazila are the prime example of Qadariyya, one of the most prominent
examples of the Jabriyya were the Najjariyya. The Najjariyya are attributed to
Husayn b. Muhammad al-Najjar, a 9th century CE theologian. The
Najjariyya believe that God is the doer of all acts, and man can only be said
to be the doer of a deed figuratively. But apart from this, the Najjariyya,
like the Mu’tazila, denied the holy attributes of Allah and even believed that
the Qur’an is created. The Najjariyya were a sect of Kalam theology like
the Mu’tazila and others who went to extremes in debating these issues because
they felt it necessary to rationalize the theological statements of the Qur’an.
Of course, the rationalism of these Kalam theology sects was based on the obsolete
framework of ancient Greek philosophy. The Najjariyya sect was centered in the
district of Rayy in medieval Iran. While the Qadarite Mu’tazila contradicted
themselves in arguing that man creates his own deeds independent of God, but
simultaneously claimed that God created the Qur’an because He is the “Creator
of everything”, the Najjariyya were more consistent in admitting that God
creates man’s deeds while maintaining the heretical doctrine of khalq al-Qur’an.
While the Mu’tazila denied that Allah is visible and can never be seen,
including in the Hereafter, al-Najjar had a more nuanced and moderate position,
claiming that God can create in the eye the power to see what is known in the
heart, and through this vision one may behold Him. A common thread in these
Kalam sects is the apophatic theology in denying the positive nature of
God’s attributes. For example, the Najjariyya do say that Allah is Murid
which otherwise means one who wills, having the attribute of irada. But
according to their bizarre negative theology, when Allah is described as Murid
it means He is not maqhur, one who is coerced or maghlub, one who
is subdued by a superior force.
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