Page:Arabic Thought and Its Place in History.djvu/97

"had We pleased We had certainly given to every soul its guidance, but true is the word which hath gone forth from me,—I shall surely fill hell with jinn and men together." (Qur. 32. 13). Yet the appeal for moral conduct implies a certain responsibility, and consequently freedom, on man's part. In the mind of the Prophet, no doubt, the inconsistency between moral obligations and reponsibility on the one hand, and the unlimited power of God on the other, had not been perceived, but towards the end of the 'Umayyad period these were pressed to their logical conclusions. On the one side were the Qadarites (qadr "power"), the advocates of free will. This doctrine first appears in the teaching of Ma'bad al-Yuhani (d. 80 A.H.) who is said to have been the pupil of the Persian Sinbuya and taught in Damascus. Very little is known of the early Qadarites, but it is stated that Sinbuya was put to death by the Khalif 'Abdu l-Malik, and that the Khalif Yazid II. (102-106 A.H.) favoured their views. On the other side were the Jabarites (jabr, "compulsion") who preached strict determinism and were founded by the Persian Jahm b. Safwan (d. circ. 130). It is baseless to argue that either free will or determinism were necessarily due to Persian pre-Islamic beliefs, it is evident that the logical deduction of doctrinal theology in either direction was done by Persians; they were, indeed, the theologians of early Islam. It must be noted that the full development of fatalism was not reached until a full century after the foundation of Islam and that