(*) Al-Lubab 1/230; Tarikh al-Islam 4/238; Mizan al-Iʿtidal 1/399; al-Bidaya 9/350, 360; Lisan al-Mizan 2/105; al-Nujum al-Zahira 1/322; Tarikh al-Khamis 2/322; Taj al-ʿArus 2/321. (1) Ibn Kathir writes in al-Bidaya 10/19: “Jaʿd ibn Dirham was a Syrian who served as the tutor of Marwan al-Himar; hence Marwan was nicknamed ‘Marwan al-Jaʿdi’ in reference to him. Jaʿd was the teacher of Jahm ibn Safwan, from whom the Jahmiyya sect takes its name. They claim that Allah is, in His very essence, present in every place—exalted is He far above what they say. Jaʿd ibn Dirham learned this depraved doctrine from a man called Aban ibn Samʿan, who took it from Talut, the nephew of Labid ibn al-Aʿsam, who in turn received it from his uncle Labid ibn al-Aʿsam the Jew.” I add: Ibn Kathir does not supply a chain of transmission for this report, so it cannot be critically assessed. It is more likely a fabrication by Jaʿd’s opponents, and clumsily so, because the theological ideas he introduced are the exact opposite of Jewish beliefs. He denied certain eternal attributes of God, interpreting them figuratively to protect the divine from any sign of createdness; he argued that the Quran is created and that Allah did not speak to Moses with an eternal speech but with a created one. The Jews, by contrast, are noted for extreme anthropomorphism. Some modern researchers maintain that Jaʿd was executed for political reasons rather than for his doctrinal views, pointing out that the Umayyad caliphs and their governors were generally disinclined to kill Muslims over matters of creed. (* *) Tabaqat Khalifa 312; al-Tarikh al-Kabir 4/38; al-Jarh wa al-Taʿdil 4/141; Hilyat al-Awliya 6/87–88; Tahdhib al-Kamal 550; Tadhhib al-Tahdhib 2/56/2; Tarikh al-Islam 4/254; Mizan al-Iʿtidal 2/425–426; Tahdhib al-Tahdhib 4/226; Khulasat Tahdhib al-Kamal 155; Shadharat al-Dhahab 1/156; Tahdhib Ibn ʿAsakir 6/286.