Mohammed al Najâr, who taught that GOD was he who created the actions of men, both good and bad, and that man acquired them, and also that man's power had an influence on the action, or a certain co-operation, which he called acquisition; and herein he agreed with al Ashári.2 The Derârians were the disciples of Derâr Ebn Amru, who held also that men's actions are really created by GOD, and that man really acquired them.3 The Jabarians also say, that GOD is absolute Lord of his creatures, and may deal with them according to his own pleasure, without rendering account to any, and that if he should admit all men, without distinction, into paradise, it would be no impartiality, or if he should cast them all into hell it would 2 Vide Abulfarag, p. 168. 3 Al Shahrest. al Mawâkef, et Ebn al Kossá, apud Poc. ibid. p. 238, &c. 4 Al Shahrest. al Motarezzi, et Ebn al Kossá, apud eund. p. 239, 243, &c. 5 Idem, ibid. p. 260. 6 Al Shahrest. 7 Ebn al Kossá, et al Mawâkef. 1 Ebn al Kossá apud Poc. ubi sup. p. 240. 2 Al Shahrest. apud eund. p. 245. 3 Idem, ibid. be no injustice.4 And in this particular, likewise, they agree with the Ashárians, who assert the same,5 and say that reward is a favour from GOD, and punishment a piece of justice; obedience being by them considered as a sign only of future reward, and transgression as a sign of future punishment.6 5. The Morgians; who are said to be derived from the Jabarians.7 These teach that the judgment of every true believer, who hath been guilty of a grievous sin, will be deferred till the resurrection; for which reason they pass no sentence on him in this world, either of absolution or condemnation. They also hold that disobedience with faith hurteth not; and that, on the other hand, obedience with infidelity profiteth not.1 As to the reason of their name the learned differ, because of the different significations of its root, each of which they accommodate to some opinion of the sect. Some think them so called because they postpone works to intention, that is, esteem works to be inferior in degree to intention and profession of the faith;2 others, because they allow hope, by asserting that disobedience with faith hurteth not, &c.; others take the reason of the name to be, their deferring the sentence of the heinous sinner till the resurrection;3 and others, their degrading of Ali, or removing him from the first degree to the fourth:4 for the Morgians, in some points relating to the office of Imâm, agree with the Khârejites, the Kadarians, or the Jabarians, are distinguished as Morgians of those sects, and the fourth is that of the pure Morgians; which last species is again subdivided into five others.5 The opinions of Mokâtel and Bashar, both of a sect of the Morgians called Thaubanians, should not be omitted. The former asserted that disobedience hurts not him who professes the unity of GOD, and is endued with faith; and that no true believer shall be cast into