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Jabriyya Arabic: جبرية, romanized: Jabriyyah̅n rooted from j-b-r; was an Islamic theological group based on the belief that humans are controlled by predestination, without having choice or free will, in the sense which gives the meaning of someone who is forced or coerced by destiny.

Etymology

According to Muḥammad Khalīl Harrās, modern scholar from Al-Azhar University and Imam Mohammad Ibn Saud Islamic University; the Jabriyya is a Fatalism thought of those who embraced Predestination in Islam without considering the free will (Iradah) of human. Thus, it technically became the polar opposite of Qadariyah, who rejected the fatalism and embrace the free will of creatures entirely; thus, 14th AD Hanafi scholar Ibn Abi al-Izz postulated that both of them are not included as Sunni Islam, as Sunni doctrine believed both kind of "Will" existed, as long as "The will of God" existed above "The will of creatures", as the concept of fate or destiny according to Ibn Abi al-Izz are multifaceted without overlapping priority.

Al-Shahrastani, a 12th AD Shafi'i scholar; has classified Jabriyya as movement has evolved into two groups. The first group is Jabariyyah al-Khalishah (extreme Jabriyya), while the second group is Jabariyyah Mutawassithah (moderate Jabriyya). The first group was the first generation were consisted of Jahm bin Safwan, Ja'd ibn Dirham [ar], and their followers, who completely rejected Indeterminism of human will. Meanwhile, the second group was the Ash'arism, who only rejected certain aspects of "creature's will" attribute. In particular, Muhammad Imara from Al-Azhar University research member, has stated that the moderate Jabriyya thinking which brought by the Ash'arites adpoted Mu'tazilism thought about free will, while on the other hand they also inserting portions of extreme Jabriyya by Jahm of rejecting total free will, such as the doctrine to assimilate willed act with compelled act.

History

Historically, the Jabriyya term firstly used during the Umayyad Caliphate era in Basra. The first accused of this school was al-Ja'd ibn Dirham (executed in 724). According to modern western historian Josef van, the term of Jabriyya historically became a derogatory term used by different Islamic groups to denounce their opposing view; which technically its not an established school of thought. The Ash'ariyah used the term Jabriyya in the first place to describe the followers of Jahm ibn Safwan (executed in 746) in that they regarded their faith as a middle position between Qadariyah and Jabriyya. On the other hand, the Mu'tazilah considered Ash'ariyah as Jabriyya because, in their opinion, they rejected the orthodox doctrine of free will, despite the Asharis rejecting this claim. The Shiites used the term Jabriyya to describe Ash'ariyah and Hanbali. Abd al-Aziz al-Tarifi viewed the labelling of a Sunni as Jabriyya is characteristic of Qadariyya thoughts.

Al-Shahrastani has wrote that the religious-political movement of Murji'ah has adopted four models in their theology, where the 2 of them was influenced by Jabriyya denomination:

  1. Kharijites
  2. Jabriyya
  3. Qadariyah
  4. Murji'ah

See also

References

  1. ^ Yazid bin Abdul Qadir Jawas. "Iman Kepada Qadar(Takdir) Baik Dan Buruk" [Belief in the good or bad fate]. Almanhaj (in Indonesian). Retrieved 11 August 2024. Chapter of= Syarah Aqidah Ahl al-Sunna wa al-Jama'ah (in Indonesian). Pustaka Imam As-Syafi'i. 2006. ISBN 978-979-3536-64-4. OCLC 949744119.; concise references from:
  2. Yazid bin Abdul Qadir Jawas. "Ahlus Sunnah Adalah Ahlul Wasath" [Ahl Sunnah are Ahl Wasath] (in Indonesian). Retrieved 11 August 2024. Chapter of= Syarah Aqidah Ahl al-Sunna wa al-Jama'ah (in Indonesian). Pustaka Imam As-Syafi'i. 2006. ISBN 978-979-3536-64-4. OCLC 949744119.
  3. ^ Ali al-Sallabi (2007). Artawijaya (ed.). Wasathiyah Dalam Al-Qur'an: Nilai-nilai Moderasi Islam dalam Akidah, Syariat, dan Akhlak [Wasathiyah in the Qur'an: Islamic Moderation Values: in Faith, Sharia, and Morals]. Translated by Samson Rahman. Pustaka Al-Kautsar. p. 220. Retrieved 14 August 2024. al minhal wa an nihal, Al-Shahrastani, Chapter 1, Page. 85 isbn=979-978-592-859-1
  4. Abdul Basir Solissa; Alim Roswantoro; Fahruddin Faiz; H. Zuhri; Muzairi; Muhammad Taufiq; Mutiullah; Robby H. Abror; Shofiyullah Muzammil (2018). Zulkarnain, Iskandar (ed.). Kalam; mewacanakan akidah dan meningkatkan keimanan [Kalam. to discuss the creed and elevate faith] (PDF) (in Indonesian). FA Press. p. 279. ISBN 9786026911049. Retrieved 11 August 2024.
  5. Muhammad Imara (2021). Syahzreen Abdullah, Mohd. (ed.). Muktazilah dan Persoalan Kebebasan Insan [Muktazilah and the Problem of Human Freedom] (in Indonesian). Translated by Ahmad Nabil Amir. Islamic Renaissance Front. p. 12. Retrieved 14 August 2024.
  6. .-P. Maisonneuve-Larose (1962). "Ashʿarī and the Asharites in Islamic Religious History-I". Studia Islamica: 24. ISSN 0585-5292. Retrieved 14 August 2024.
  7. Ибрагим, Т. К. и Сагадеев А. В. ал-Джабрийа // Ислам: энциклопедический словарь / отв. ред. С. М. Прозоров. — М. : Наука, ГРВЛ, 1991. — С. 57-58.
  8. Josef van (2011-01-17). Der Eine und das Andere. Berlin, New York: DE GRUYTER. ISBN 9783110215786.
  9. William Montgomery Watt: "Djabriyya" in The Encyclopaedia of Islam. New Edition Bd. II, S. 365a.
  10. M. Heidari-Abkenar: Die ideologische und politische Konfrontation Schia-Sunna am Beispiel der Stadt Rey des 10.-12. Jh. n. Chr. Inaugural-Dissertation, Universität Köln, 1992.
  11. Abd al-Aziz al-Tarifi (2020). Yasir, Muhammad (ed.). Akidah Salaf Vs Ilmu Kalam Jilid 2: Akidah Al-Khurasaniyyah #2 [Akidah Salaf Vs Ilmu Kalam Jilid 2: Akidah Al-Khurasaniyyah #2] (in Indonesian). Translated by H. Masturi Ilham; Malik Supar. East Jakarta, Id: Pustaka Al-Kautsar. Retrieved 11 August 2024.


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