Fate: Condemned by the Umayyad caliphate and mainstream Sunni scholars. The leading Qadari theologian Ma’bad al-Juhani was executed ~699 AD by the Umayyad governor al-Hajjaj. The theological position was absorbed in modified form by the Mutazilites, then condemned again by Ashari orthodoxy.

The Qadariyya were early Islamic thinkers who insisted that human beings possess genuine qadar (power/capacity) to act freely — that God does not predetermine human choices, and therefore humans bear real moral responsibility for their actions. The name is ironic: qadar in mainstream usage means divine decree/predestination, so their opponents accused them of denying God’s qadar. Their theological argument: if God predetermines sin and then punishes humans for it, divine justice is incoherent. This is logically identical to the Pelagian argument in Christianity, and it produces the same orthodox reaction: the position is condemned as limiting divine sovereignty. The counter-position — Jabriyya hard determinism — was equally condemned, and Sunni orthodoxy settled in the middle: humans have kasb (acquisition) of acts that God creates, preserving both divine sovereignty and human accountability through a carefully constructed ambiguity.

Islamic heresy condemnation: Unlike Christian heresy backed by imperial councils, Islamic condemnation works through: (1) Takfir — declaring someone a kafir (unbeliever), the most severe judgment; (2) Fatwas from respected scholars declaring a position outside Islam; (3) State execution where rulers cooperated with scholars; (4) Social exclusion from the Muslim community. Without a single central authority, takfir declarations could be contested — one scholar’s heretic was another’s valid interpreter.