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Updated: July 31, 2024
Among the Arabs the earliest division based upon a theoretical question was that of the parties known as the "Kadariya" and the "Jabariya." The problem which was the cause of the difference was that of free will and determinism.
How is it possible that a righteous God would force a man to act in a certain manner and then punish him for it? Hence the sect of the "Kadariya," who were in favor of freedom of the will. The Jabariya were the determinists.
In Islam we saw in the introduction how the various schools of the Kadariya, the Muʿtazila and the Ashariya arose in obedience to the demand of clarifying the chief problems of faith, science and life. In Judaism there was in addition to this more general demand the more local and internal conflict of Karaite and Rabbanite which centred about the problem of tradition.
They were not freethinkers, and their object was not to oppose orthodoxy as such. On the contrary, their purpose was to purify the faith by freeing it from such elements as obscured in their minds the purity of the monotheistic tenet and the justice of God. They started where the Kadariya left off and went further.
From the Kadariya, and in opposition to the Aristotelian movement which had in the meantime gained ground, developed the school of theologians known as the "Mutakallimun." They were the first among the Arabs who deliberately laid down the reason as a source of knowledge in addition to the authority of the Koran and the "Sunna" or tradition.
They solved the problem by saying, "God knows through a knowledge which is not different from his essence." The other problem to which the Muʿtazila devoted their attention was that of the justice of God. This was in line with the efforts of the Kadariya before them. It concerned itself with the doctrine of free will.
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