See al-Ashʽari, vol. 2, pp. 8–11. (1) In the S edition: wada. (2) The definition of the Muʽtazila was given above, distinguishing two branches: the Basran Muʽtazila and the Baghdadi Muʽtazila. According to Abu al-Hasan al-Malti, the movement first appeared in Basra; it was later adopted in Baghdad by Bishr ibn al-Muʽtamir (d. 210 AH), after he studied under Bishr ibn Saʽid and Abu ʽUthman al-Zafarani—both disciples of Wasil ibn ʽAtaʽ—from whom he acquired the doctrine and then propagated it in Baghdad, where it spread widely. Al-Malti observes that the Baghdadi Muʽtazila represented a more severe innovation than their Basran counterparts (a point the Shaykh, may God have mercy on him, will elucidate shortly). Notable Basran scholars include Abu al-Hudhayl al-ʽAllaf (d. 235 AH), Ibrahim an-Nizam (d. 231 AH), and Abu ʽAli al-Jubbai (d. 303 AH). Among the Baghdadi figures are Bishr ibn al-Muʽtamir, Thammama ibn al-Ashras (d. 213 AH), Abu al-Husayn al-Khayyat (d. 290 AH), and Abu al-Qasim al-Balkhi al-Kaʽbi (d. 219 AH). See al-Malti, at-Tanbih wa ar-Radd ʽala Ahl al-Ahwaʾ wa al-Bidaʽ, pp. 38–41; Albert Nasri Nader, Falsafat al-Muʽtazila, pp. 7–34; Ahmad Amin, Wadhaʽa al-Islam, vol. 3, pp. 96–161. Amin notes that one of the most conspicuous disputes between the Basran and Baghdadi schools concerned the debate over substance and accident. (3) In the S edition it reads “wajazza al-arw…,” whereas in al-Irshad it reads “wajazzaw al-khulw….” (4) In the T edition: mutbaʿuhu. They are the followers of Abu al-Qasim ʽAbdallah ibn Ahmad ibn Mahmud al-Balkhi al-Kaʽbi, a Baghdadi Muʽtazilite theologian to whom the term “al-Kaʽbiyya” is ascribed. He adopted his kalam from Abu al-Husayn al-Khayyat and diverged from the Basran Muʽtazila on numerous issues, which al-Baghdadi details in al-Farq bayna al-Firaq (pp. 181–82). He died in 319 AH.