Various views have been presented about the causes and factors of the tendency towards the Morjaeh sect. In general, these factors can be divided into two categories: religious and non-religious.
1- Religious factors:
a. Similarity in religious concepts:
One of the causes of internal differences and divisions among the followers of each religion is the difference of opinion about the nature of religion and the definition of the concepts used in it. Among these concepts in Islam was the definition of “faith” from which each group had a special conclusion. The definition of the Morjaeh sect of faith and Islam was opposite to the definition of the Khawarij, and this conflict itself led to the emergence of later schools of thought such as the Mu’tazila.
b. The issue of the succession of the Prophet, may Allah bless him and grant him peace:
The dispute over the successor of the Messenger of Allah, may Allah bless him and grant him peace, was not directly related to the idea of Irja’a; But the people involved in the issue of leadership and succession of the Islamic Ummah were exposed to the criticism of different groups in terms of faith and disbelief, which itself caused the emergence of Islamic differences.
The Kharijites considered the Companions involved in political conflicts as well as the major perpetrators to be infidels. The Shia distinguished among the Companions and judged them by their support for Hazrat Ali (RA), and the Umayyads and some of the Companions favored Hazrat Uthman (RA). In the meantime, the Morjaeh adopted a peaceful method and by avoiding issuing verdicts and judgments about the Companions involved in political disputes, they introduced a new idea based on the faith of the great perpetrator into Islamic society.
Therefore, it can be said that the direct cause of the origin of the Morjaeh sect was the difference of opinion of various groups about the Companions involved in political disputes, indirectly related to the succession of the Prophet, peace and blessings be upon him.
c. Strictness of the Kharijites:
The religious and political strictness of the Kharijites and their extreme pragmatism in Islamic society led to the emergence of the Morjaeh sect. In a way, this belief led to abhorrence, contrary to the general belief of the Kharijites that disbelievers commit minor and major sins. Marjaeh separated action from faith by asserting that action has no benefit or harm to faith, and a person’s belief cannot be determined based on their behavior. Some researchers have stated that the Morjaeh sect is in the middle between Shia and Khawarij on one hand and Umayyads on the other.
d. Armed conflicts:
On the other hand, the various conflicts that started during the caliphate of Hazrat Ali, may Allah be pleased with him, and caused the society to experience tension and crisis from time to time, gradually led the society to turn towards reconciliation and peace-seeking positions of the Morjaeh sect. The battles during the caliphate of Hazrat Ali, may Allah be pleased with him, and the uprising of Mukhtar bin Abi Ubaidah Thaqafi were some of the conflicts and tensions.
The inability of the Muslim masses to distinguish between right and wrong during the wars of Jamal and Nahrvan, which occurred due to measuring the truth with men and not with divine standards, gradually caused confusion among the fighters. This confusion marked the beginning of the development of a thought called Arjaa and a movement called Morjaeh.
2- Non-religious factors:
a. Influence of non-Muslim nations:
In the emergence of Morjaeh thought, the influence of the thoughts of other nations on the Muslims of the first century of Hijri cannot be ignored. According to Kremer, the teachings of the Morjaeh were influenced by the teachings of the Eastern temples and related to them.
Jahmia was also influenced by Greek books, and some have considered the thought of Arjaa in general as the permissive thought of Hindus and Iranians. This ideological influence can also be seen among the religious leaders. Mabad Jahani, who is mentioned as the first person who mentioned the belief in Qadr in Basra, had learned this belief from one of the Christians of Iraq, and Ghilan of Damascus also received it from the temple.
b. Morjaeh’s synchronization with the Arab Jahili heritage:
One of the characteristics of the Jahili era was aversion to religion and escaping from any restrictions and laws. The religion of Islam provided requirements and restrictions for the unrestrained and shackled life of Jahili. The idea of Arjaa was a kind of religious and religious vehicle to justify any kind of disobedience and wrongdoing; therefore, it was both favorable to the people of Laabali and did not agree and harmonize with the Jahili heritage, which was still strong and had undisputed dominance.
c. Umayyad adoration thoughts:
The Umayyad rule played a role in fueling the idea of Irja’a. Firstly, they allowed a lot of space to non-Muslims, such as Jews and Christians, which caused them to spread their ideas among Muslims. Another aspect is that, as it was mentioned, the Umayyads were diligent in keeping the religion and traditions of Jahili alive. Therefore, they also tried, like the Morjaeh, to promote ideas that were in harmony with this heritage. Since the Umayyads had lost their previous position after the conquest of Mecca, they needed the idea of Irja’a to try to regain their previous position based on this idea.
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