Jabriyya
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Jabriyya (Arabic: جبرية, romanized: Jabriyyah rooted from j-b-r) was an Islamic theological trend based on the belief that humans are controlled by predestination, without having choice or free will and that all actions are compelled by God.[1]
Etymology
[edit]The term Jabriyya comes from the verb ajbara, meaning to compel someone to act. Ibn Manzūr connects this idea of compulsion (ijbār) with predestination, defining the Jabriyya as those who hold that “God compels humans to carry out their actions.”[2]
History and Nature of the Term
[edit]Historically, the term Jabriyya was first used during the Umayyad Caliphate era in Basra. According to modern historian Josef van Ess, the term historically functioned primarily as a derogatory, etic label used by various Islamic groups to denounce their theological opponents; it did not represent an institutionalized school with self-identifying members.[3]
Political historians note that Umayyad rulers occasionally benefited from fatalistic narratives, as emphasizing that political outcomes and injustices were preordained by divine decree discouraged public dissent and rebellion.[4]
The Ash'ariyah initially used the term Jabriyya to describe the followers of Jahm ibn Safwan (executed in 746).[5] In Ash'ari writings, it is frequently noted that the Mu'tazilis—whom Ash'aris pejoratively labeled as “Qadariyya”—mocked the Ash'aris by calling them “Jabriyya” to discredit their theological middle-ground.[2] Similarly, Shi'ites applied the term to describe Ash'aris and Hanbali traditionalists.[6] Abd al-Aziz al-Tarifi viewed the labeling of a Sunni as Jabriyya as a characteristic methodology of Qadariyya-leaning thought.[7]
Core Doctrinal Tenets
[edit]The theological position attributed to the Jabriyya encompasses several core arguments regarding agency and divine attributes:
- The denial of effective causality: Extreme proponents argued that attributing independent creative power, will, or causal efficacy to humans infringes upon God's exclusive domain as the sole Creator. They maintained that recognizing human causal agency introduces partners to God.
- The inanimate object analogy: Early heresiographers note that strict proponents compared human action to inanimate objects, arguing that man moves or rests entirely because God acts upon him, much like a leaf blown by the wind.[8]
- Primacy of divine omnipotence: Addressing the problem of divine justice, the trend prioritized absolute divine sovereignty over human-centric ethical frameworks, maintaining that the Sovereign is not bound by human standards of fairness.
Key Figures Associated with the Trend
[edit]Heresiographical texts frequently link several early figures to deterministic doctrines:
- Al-Ja'd ibn Dirham (executed in 724): Executed in Iraq, he is cited by medieval chroniclers as an early source of deterministic views, alongside his discussions on the createdness of the Quran.[9]
- Jahm ibn Safwan (d. 746): The historical figure most systematically tied to absolute determinism, arguing that human actions are metaphorical, with God acting as the sole true agent. His followers became known as the Jahmiyya.[5]
Classification of Views
[edit]The theologian al-Shahrastānī distinguishes between two levels within the Jabriyya:[10] 1. The extreme Jabriyya: Those who argue that humans possess no power, will, or capacity whatsoever to initiate actions—everything is entirely caused and executed by God. 2. The moderate Jabriyya: Those who maintain that humans do possess a created capacity or ability, but that this capacity plays no effective role in producing actions; God alone brings the actions into existence.
The Theological Counter-Response
[edit]Mainstream classical schools positioned themselves between absolute determinism and absolute free-will autonomy:
See also
[edit]References
[edit]- ↑ Tubanur Yesilhark Ozkan (2016). A Muslim Response to Evil - Said Nursi on the Theodicy. Taylor & Francis. p. 40. ISBN 978-1-317-18754-7.
- 1 2 Omar Farahat (2018). "Jabriyya," in Islam: A Worldwide Encyclopedia. Academia.edu.
- ↑ Josef van Ess (2011). Der Eine und das Andere: Observations sur l'Islam et son histoire. De Gruyter. ISBN 978-3-11-021578-6.
- ↑ Watt, W. Montgomery (1998). The Formative Period of Islamic Thought. Oneworld Publications. ISBN 978-1-85168-158-2.
{{cite book}}: Check|isbn=value: checksum (help) - 1 2 3 William Montgomery Watt (1960). "Djabriyya". In Gibb, H. A. R. (ed.). Encyclopaedia of Islam. Vol. II (2nd ed.). p. 365.
- ↑ M. Heidari-Abkenar (1992). Die ideologische und politische Konfrontation Schia-Sunna am Beispiel der Stadt Rey des 10.-12. Jh. n. Chr. Universität Köln.
- ↑ Abd al-Aziz al-Tarifi (2020). Akidah Salaf Vs Ilmu Kalam Jilid 2: Akidah Al-Khurasaniyyah #2. Pustaka Al-Kautsar. ISBN 978-623-7255-47-3.
{{cite book}}: Check|isbn=value: checksum (help) - ↑ Harry Austryn Wolfson (1976). The Philosophy of the Kalam. Harvard University Press. ISBN 978-0-674-66580-4.
- ↑ Wilferd Madelung (1988). Religious Trends in Early Islamic Iran. Persian Heritage Foundation. ISBN 978-0-88706-701-3.
- ↑ Muhammad al-Shahrastani (1992). Kitab al-Milal wa al-Nihal. Dar al-Kutub al-Ilmiyya.
- ↑ Cyril Glassé (2016). The New Encyclopedia of Islam. Rowman & Littlefield. ISBN 978-0-7591-0190-6.
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