As to the great question of free will, he denied man's power but asserted his responsibility. So he passed in review the doctrines of God, faith, the Koran, sin, intercession, &c., and for the first time in the history of Islam produced a systematic theology. The teaching of Ash`ari was taken up and propagated by the Buyids soon after his death, and was developed and perfected by Abu Bekr ul-Baqilani, the Cadi (d. 1012), but up to the middle of the 5th century of Islam (c. A.D. 1058) was suspected elsewhere and confounded with Mu`tazilism. The Ash`arite al-Juwaini (known as Imam ul-Haramain) was persecuted under Toghrul Beg (c. 1053) and exiled, but was restored under Alp Arslan by the vizier Nizam ul-Mulk, who founded an Ash`arite college (the Nizamiyya). In the West, Ibn Hazm (q.v.) fiercely opposed the system, but Ghazali established its orthodoxy in the East, and it spread from Persia to Syria and Egypt under the Ayyubites and Mamelukes and thence to the Almohades in Africa under Ibn Tumart (1130). It remains the predominating influence to the present day, its only serious rival being the theological system of al-Mataridi, a Hanifite (d. 945), whose creed as represented in that of an-Nasafi is still used largely by the Turks. Since the 12th century no great theological movement has been made in Islam. The quiet of religious life has twice been broken, once by Wahhabism (q.v.) in Arabia, once by Babism (q.v.) in Persia. THE SECTS According to an early tradition Mahomet said that Islam would be divided into seventy-three parties (sects),[4] of which seventy-two would perish and one would be saved. The orthodox Arabian writers on heretical sects of Islam feel compelled by this tradition to make up their number to seventy-two, and, as different writers adopt different divisions or are familiar with different parties, the names of sects amount to some hundreds. Each writer, however, adopts certain main classes under which he attempts to group the others. Abu Muti` Makhul at the beginning of the 10th century in his "Refutation" (MS. in Bodleian Library) has six such chief classes: Harurites (i.e. Kharijites), Rafidites (i.e. Shi`ites), Qadarites, Jabarites, Jahmites and Murjiites. Ibn Hazm (q.v.) adopts four classes: Mu`tazilites (Motazilites), Murjiites, Shi`ites and Kharijites. Shahrastani (q.v.) complains of the want of system in earlier writers, and suggests as bases of classification the position of parties with regard to the doctrines as to (1) the divine attributes, (2) predestination and free-will (3) promises and threats, faith and error, (4) revelation, reason, the imamate. In one part of his preface he gives as the chief parties the Qadarites, Sifatites, Kharijites and Shi`ites, proposing to divide these classes according to leaders who agreed with the main doctrines of their class but differed in some points. In another place he mentions four opposite pairs of sects: (1)