perhaps have a clearer idea of what the Mohammedans mean thereby,
when told, tha-t it is defined, to be an aglion directed to the obtaining
o f profit, or the removing o f hurt, and for that reafon never applied
to any adtion of G od, who acquireth to himfelf neither profit nor
hurt '. O f the middle or moderate Jabarians, were the Najarians
and the Derdrians. The Najarians were the adherents of A l HaJ'an
Ebn Mohammed al Najdr, who taught that G o jpjwas he who created
the adtions of men, both good and bad, and that man acquired
them, and alfo that man’s power had an influence on the adtion, or
a certain cooperation, which he called Acquifition; and herein he
agreed with al AJhari 1 2. The Derdrians were the difciples o f Derar
Ebn Amru, who held alfo that men’s adtions are really created by G od,
and that man really acquired them 3. The Jabarians alfo fay ; that
G o b is abfolute Lord of his creatures, and may deal with, them
according to his own pleafure, without rendring account to any, and
that i f he fhould admit all men without diftindtion into paradife, it
would be no impartiality, or if he fhould call them all into hell it
would be no injuftice +. And in this particular likewife they agree
with the Ajharians, who affert the fame 5, and fay that reward is a
favour from G od, and punijhment a piece of juftice; obedience being
by them confidered as a fign only of future reward, and tranf-
greffion as a fign of future punifhment 6.
5. The Morgians y who are faid to be derived from the Jabariam
Thefe teach that the judgment of every true believer, who hath
been guilty of a grievous fin, will be deferred till the refurredtion;
for which reafon they pafs no fentence on him in this world, either
of abfolution or condemnation. They alfo hold that difobedience
with fa ith hurteth not; and that, on the other hand, obedience with
1 Ebn al Kolia, apud Poc. ubi fup. p> 240. T Al Shahreft. apu<Teun<£ p.245. 3 It
dem, ib. 4 Abulfarag. p. 168, &c. * Al Shahreftani, ubi fup.,pag. 2.52, See.
6 Sharh al Tawalea, ib. To the fame effedt writes the Moorijh author quoted above, from whom
I will venture to tranferibe the following paffage, with which-he concludes his difcourfe on Freewill.
Intelleftus fieri, liimine.. naturali novit .Deum ejfe re Rum judicem. i f jujlum, qui non aliter ajficit
creaturam quam jujle: etiam Deum ejfe abfolutum Dominum, & banc or bis maebinam ejfe ejus, i f ab eo
ere atom ; Deum nullis debere rationem redd ere, cum quicquid agaty agat jure propria Jibi .*. i f i ta abfo-.
lute poterit officere preemio vel pcena quern vult, ciim amniscreatura fit ejus, nec facit cuiquam itijuriam,
etji earn tor mentis i f p cert is aternis afficiat: plus enim boni i f commodi accepit creatura quando
accepit ejfe a fuo creatorC, quam inccmmodi i f damni quando ab eo damnata eft i f ajfiefia tormentis (9*
pcenis. Uoeautem intelligitur Ji Deus abfolute id faceret. Quando enimDeus, pie tale i f mifericordia mot its >
e/igit aliquos ut ipfi ferviant, Dominus Deus gratia, fua id facit ex infinita bonitate i i f quando ali-
quos der el inquit, i f pcenis i f tormentis ajficit, ex juftitia i f reftitudine. Et tandem dicimus ontnes
pcenas ejfe juftas qua a Deo veniunt, i f noftra-tantum culpa.» i f omnia bona ejfe a pietate i f mifericor|
dia ejus infinita- 7 Al Shahreft. ubi fup. p. 256.
The Preliminary Se£t. VIII. Dijcourje. 1 7 3
■ infidelity, profiteth not \ As to the reafon of their name the
i learned differ, becaufe of the different fignifications of its root, each
of which they accommodate to fome opinion of the fedt. Some
think them fo called becaufe they poftpone works to intention, that
is efteem works to be inferior in degree to intention and profeffion
of the faith others, becaufe they allow hope, by afferting that dif-
: obedience with faith hurteth not, &c. others take the reafon of the
; name to be, their deferring the fentence of the heinous finner till
| the refurredtion 3j and others, their degrading of Alt, or removing
him from the firft degree to the fourth +: for the Morgians, in fome
i points relating to the office of Imam, agree with the Khdrejites.
This fedt is divided into four fpecies: three of which, according as
j they happen to agree in particular dogms with the Khdrejites, the
| Kadarians, or the Jabarians, are diftinguifhed as Morgians of thofe
fedts, and the fourth is that of the pure Morgians; which laft fpe-
jcies is again fub-divided into five others 5. The opinions of Mokatel
j and Bajhar, both of a fedt of the Morgians called Thaubanians,
fhould not be omitted. The former aflerted that difobedience hurts
not him who profefles the unity o f G od, and is' endued with
faith; and that no true believer fhall be caft into hell: he alfo
taught that G od will furely forgive all crimes befides infidelity
and that a difobedient believer will be punifhed, at the day of refur-
Iredion, on the bridge 6 laid over .the midft of hell, where the flames
[of bell-fire fhall catch hold on him, and torment him in proportion
jto his difobedience, and that he fhall then be admitted into para-
[dife 7. The latter held, that if G od do caft the believers guilty of
.grievous fins into hell, yet they will be delivered thence after they
fhall have been fufficiently punifhed; but that it is neither poffible
'nor confiftent with juftice, that they fhould remain therein forever:
: which, as- has been obferved, was the opinion of al AJhari.
III. The Khdrejites are they who depart or revolt from the lawful Of the
prince eftablifhed by public confent; and thence comes their name,
[which fignifies revolters or rebels 8. The firft who were fo called,
were twelve thoufand men who revolted from AU, after they had
fought under him at the battle of Seffein, taking offence at his fub-
mitting the decifion of his right to the Khalifat, which Modwiyah
difputed with him, to arbitration, though they themfelves had firft
1 Abulfari p. 169. * AlFirauz. 3 Ebn al Athir, Al Motarrezi. 4 Al Shahreft. ubi
|fup. p.254, &c. Idem, ibid. 6 See before, §. IV. p. 91. 7 Al Shahreft. ubi fupra,.
25Z' 8 Idem, ib. p. 269, ^
obliged