19. The Jahmis
are the followers of Jahm Ibn Safwan Abu Muhriz, a (mawla) client of Banu Rasib,
called at-Tirmidhi by some and as-Samarqandi by others, a Muslim theologian, who
attached himself to al-Harith Ibn Suraij, the "man with the black
banner", during the rising in Khurasan towards the end of the 'Umayyad
period and was therefore put to death in 128 H./745-6 C.E. by Salm Ibn Ahwaz. As
a theologian he occupies an independent position in as much as he agreed with
the Murji'ah on the one hand in teaching that belief is an affair of the heart,
and with the Mu'tazilah in denying the anthropomorphic attributes of God, but on
the other hand he was one of the strongest defenders of Jabr. He only allowed
that Allah is All-Powerful and the Creator because these are the things which
can not be predicated of any created being. He further denied the eternity of
Paradise and Hell. His followers called jahmiyah after him, survived down to the
fifth century of the Hijrah/eleventh century C.E., around Tirmidh but then
adopted the doctrines of the Ash'aris.
20. Qadariyah
(Qadaris) is a Muslim sect which believes that man produced his own actions,
which meant that they make man (khaliq al-af'al) creator of actions, thus giving
Allah a partner in creating.
21. Jabriyah
is the name given to those who, in opposition to the Qadariyah, deny the freedom
of the will, and on this point make no distinction between man and inanimate
nature, in as much as his actions are subordinate to the compulsion (jabr) of
God. The most prominent champion of this view is Jahm Ibn Safwan and many other
small sects.
22. Murji'ah
is the name of one of the early sects of Islam, the extreme opponents of the
Khawarij. The latter thought that a Muslim by committing a mortal sin becomes
kafir. The Murji'ah, on the other hand, were of the opinion that a Muslim does
not lose his faith through sin. This doctrine led them to a far-reaching
quietism in politics; according to their doctrine, the Imam who was guilty of
mortal sins did not cease to be a Muslim and must be obeyed. The Salah (prayers)
performed behind him was valid.
23.
Al-Wa'idiyah believe that Allah logically must punish the disobedient as He must
reward the obedient, therefore, according to them, if a person committed a major
sin and died before repenting, Allah must not forgive him. This doctrine
conflicts with the Qur'an and the Sunnah.
24.
Al-Haruriyah is a branch of the Khawarij, the earliest of the religious sects of
Islam, whose importance lies particularly, from the point of view of the
development of dogma, in the formulation of questions relative to the theory of
the Caliphate and to justifications by faith or by work.
The Origin Of
the Khawarij Movement:
The occasion
for the schism was given by the proposal presented to 'Ali by Mu'awiyah during
the battle of Siffin (Safar, 37 H./July, 657 C.E.) to settle the differences by
referring it to two arbitrators who would pronounce judgment according to the
Qur'an, while the majority of 'Ali's army readily adopted this proposal, one
group of warriors, mainly of the tribe of Tamim, vigorously protested against
the setting up of a human tribunal above the Divine Word. Loudly protesting that
judgment belongs to Allah alone" (La hukma illa lil-Lahi), they left the
army, and withdrawing to the village of Harura', not far from Kufah, they
elected as their chief an obscure soldier 'AbdAllah Ibn Wahb ar-Rasibi. These
first dissenters took the name al-Haruriyah or al-Muhakkimah.
25.
Al-Mu'tazilah is the name of the great theological school which created the
speculative dogmation of Islam. The Mu'tazilis are those who profess the
doctrine of i'tizal, i.e., the doctrine of (al-manzilah baina al-manzilatain),
or the state intermediate between belief and unbelief, the fundamental doctrine
of the school. The name "Mu'tazilah" is derived from a schism which
took place in the circle of al-Hasan al-Basfi: after laying down their doctrine
of (al-manzilah baina al-manzilatain), Wasil Ibn 'Ata' and 'Amr Ibn 'Ubaid are
said to have separated (i'tazala) from al-Hasan's circle to found an independent
school. Some modern scholars believe that the Mu'tazilah had a political origin
started at the time of 'Ali Ibn Abi Talib, when a group of Muslims stayed
neutral in the fight between 'Ali on the one side and Talhah, az-Zubair and
'A'ishah on the other, as the third (neutral) group was described in the
historical chronicles as: (i'taaalu) moved away from the fighting.