the help of revelation, but still maintain that revelation is the ultimate source of knowledge. Additionally, the Maturidi believe that God created and can control all of His creation, but that He allows humans to make individual decisions and choices for themselves. Ethics are considered to have objective existence. Humans are thus capable of recognizing good and bad without revelation, but reason alone. However, prophets and revelation are necessary to explain matters beyond human reason. In matters of the six articles of faith, Māturīdism notably holds the idea that paradise and hell coexist with the current world, and does not adhere to the doctrine of impeccability of angels. Jahmiyyah Jahmis were the followers of the Islamic theologian Jahm bin Safwan who associate himself with Al-Harith ibn Surayj. He was an exponent of extreme determinism according to which a man acts only metaphorically in the same way in which the sun acts or does something when it sets. This is the position adopted by the Ash'ari school, which holds that God's omnipotence is absolute and perfect over all creation. Qadariyyah Qadariyyah is an originally derogatory term designating early Islamic theologians who asserted human beings are ontologically free and have a perfect free will, whose exercise justifies divine punishment and absolving God of responsibility for evil in the world. Their doctrines were adopted by the Mu'tazilis and rejected by the Ash'aris. The tension between free will and God's omnipotence was later reconciled by the Maturidi school of theology, which asserted that God grants human beings their agency, but can remove or otherwise alter it at any time. Muhakkima The groups that were seceded from Ali's army in the end of the Arbitration Incident constituted the branch of Muhakkima (). They are mainly divided into two major sects called as Kharijites and Ibadis. Khawarij The Kharijites considered the caliphate of Abu Bakr and Umar to be rightly guided but believed that Uthman ibn Affan had deviated from the path of justice and truth in the last days of his caliphate, and hence was liable to be killed or displaced. They also believed that Ali ibn Abi Talib committed a grave sin when he agreed on the arbitration with Muʿāwiyah. In the Battle of Siffin, Ali acceded to Muawiyah's suggestion to stop the fighting and resort to negotiation. A large portion of Ali's troops (who later became the first Kharijites) refused to concede to