Tūmanites.—Murjiites who taught that faith depends on obedience rather to the principles than to the commands of Islam.
‘Ubaidites.—Murjiites who believed that anything but idolatry might be forgiven, and that if a man died professing the unity of God his sins would not hurt him.
Wa‘īdites.—Those who, opposed to the Murjiites, pronounced judgment in this life; they are not counted as a separate sect by Shahrastānī (see above).
Wāṣilites.—A name given to those who followed Wāṣil ibn ‘Atā, the founder of Mu‘tazilitism, who denied the attributes of God, asserted the power of man over his own actions, taught the existence of a middle place between heaven and hell, and despised the parties of Othman and ‘Alī alike.
Yazīdites.—Ibāḍites who said that they followed the religion of the Sabians in the Koran, and believed that God would send an apostle from the Persians.
Yūnusites.—Murjiites who taught that faith consists in knowledge of God, subjection to Him, abandonment of pride before Him, and love in the heart. Obedience apart from knowledge is not of faith.
Zaidites.—The moderate Shi‘ites (see [Shi‘ites]).
Ziyādites.—Khārijites, followers of Ziyād ibn ul-Aṣfar, who did not regard those who abstained from fighting for Islam as unbelievers, and did not kill the children of idolaters or condemn them to hell.
Authorities.—For the philosophy and theology of Ash‘arī see M. A. F. Mehren, Exposé de la réforme de l’Islamisme par Abou-‘l Hasan Ali el-Ash‘arī (Leiden, 1878); W. Spitta, Zur Geschichte Abu-l Hasan al-Ash‘arīs (Leipzig, 1876); M. Schreiner, Zur Geschichte des Ash‘aritenthums (Leiden, 1891); D. B. Macdonald, Development of Muslim Theology, Jurisprudence and Constitutional Theory (London, 1903). The last work contains translations of the creeds of Ash‘arī and Nasafī (Matāridite). A further bibliography of works on the faith and outlook of Islam will be found in D. B. Macdonald’s Muslim Theology.
The text of the Koran has been edited by G. Flügel, Leipzig, various dates; and by G. M. Redslob, Paris, 1868 and 1880. There are also hundreds of Eastern editions. Concordances have been published by G. Flügel, Leipzig, 1842 (several times reprinted), also in Egypt, Palestine and India. A dictionary and glossary were published by J. Penrice, London, 1873. English translations have been made by G. Sale, London, 1734 (the fullest edition is that with notes by E. M. Wherry, 4 vols., London, 1882-1886); by J. M. Rodwell with notes, London, 1861 and 1876; and by E. H. Palmer in vols, vi. and ix. of the “Sacred Books of the East,” Oxford, 1880-1882. Among the best or best-known Arabic commentaries are those of Ṭabarī (q.v.), Zamakhsharī (q.v.), Baidhawī (q.v.), the Jalalain (see [Suyuti]), and such later ones as the Mafātiḥ ul-Ghaib of ar-Rāzī (d. 1210). The composition and theology of the Koran are treated in the works of Nöldeke and Grimme referred to above.