[414] Van Vloten thinks that in the name 'Murjite' (murji’) there is an allusion to Koran, ix, 107: "And others are remanded (murjawna) until God shall decree; whether He shall punish them or take pity on them—for God is knowing and wise."
[415] Cf. the poem of Thábit Quṭna (Z.D.M.G., loc. cit., p. 162), which states the whole Murjite doctrine in popular form. The author, who was himself a Murjite, lived in Khurásán during the latter half of the first century a.h.
[416] Van Vloten, La domination Arabe, p. 29 sqq.
[417] Ibn Ḥazm, cited in Z.D.M.G., vol. 45, p. 169, n. 7. Jahm († about 747 a.d.) was a Persian, as might be inferred from the boldness of his speculations.
[418] Ḥasan himself inclined for a time to the doctrine of free-will, but afterwards gave it up (Ibn Qutayba, Kitábu ’l-Ma‘árif, p. 225). He is said to have held that everything happens by fate, except sin (Al-Mu‘tazilah, ed. by T. W. Arnold, p. 12, l. 3 from foot). See, however, Shahrastání, Haarbrücker's trans., Part I, p. 46.
[419] Koran, lxxiv, 41.
[420] Ibid., xli, 46.
[421] Kitábu ’l-Ma‘árif, p. 301. Those who held the doctrine of free-will were called the Qadarites (al-Qadariyya), from qadar (power), which may denote (1) the power of God to determine human actions, and (2) the power of man to determine his own actions. Their opponents asserted that men act under compulsion (jabr); hence they were called the Jabarites (al-Jabariyya).
[422] As regards Ghaylán see Al-Mu‘tazilah, ed. by T. W. Arnold, p. 15, l. 16 sqq.
[423] Ibn Khallikán, De Slane's translation, vol. iii, p. 642; Shahrastání, trans. by Haarbrücker, Part I, p. 44.