(1) The Jahmiyya are the followers of Jahm ibn Safwan, the disciple of al-Jaʿd ibn Dirham, who was put to death by Khalid ibn ʿAbd Allah al-Qasri in 124 AH/742 CE. Al-Jaʿd was the first to promote the doctrine that the Quran is created and to strip God of His attributes. The Jahmiyya are uncompromising advocates of fatalistic predestination (jabr). Jahm’s teaching emerged in Tirmidh, and he himself was killed at Marw by Muslim ibn Ahwaz al-Mazani near the end of the Umayyad era. The Jahmiyya concur with the Muʿtazila in denying God’s eternal attributes, but go even further on several issues. See al-Shahrastani, al-Milal wa-l-nihal, 1:86, 88. (*) Al-Bukhari, al-Tarikh al-kabir, 1:366; Ibn Abi Hatim, al-Jarh wa-l-taʿdil, 2:181; al-Khatib al-Baghdadi, Tarikh Baghdad, 6:261-62; al-Mizzi, Tahdhib al-kamal, p. 105; al-Dhahabi, Tadhhib al-tahdhib, 1:64 §2; al-Dhahabi, Mizaan al-iʿtidaal, 1:236; Ibn Hajar, Tahdhib al-tahdhib, 1:308-09; Ibn ʿAsakir, al-Muʿjam al-mushtamil, p. 80; Khulasat tadhhib al-kamal, 34-35. (2) In his Muʿjam, p. 80—which lists the teachers of the six canonical compilers (al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, al-Nasaʾi, Ibn Majah)—the hadith scholar Abu l-Qasim ʿAli ibn al-Hasan ibn Hibat Allah, known as Ibn ʿAsakir (d. 571 AH/1176 CE), corrects his own teacher, the eminent critic al-Mizzi, who in Tahdhib al-kamal, p. 105, had dated Ibn Zurara’s death to 229 AH/844 CE in Basra; yet none of the shaykhs from whom Ibn Majah heard during his travels died in that year. The Muʿjam was published in Damascus in 1980, edited by Sukayna al-Shihabi.