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39again, and exhibits
wonderful activity in all the, departments of thought and action. The fresh
intellectual vigour imparted by the assimilation of, Greek Philosophy, which was
studied with great avidity, led immediately to a critical examination of Islamic
Monotheism. Theology, enlivened by religious fervour, learned to talk the
language of Philosophy, earlier than cold reason began to seek a retired corner,
away from the noise of controversy, in order to construct a consistent theory of
things. In the first half of the 8th Century we find Wasil Ibn `Ata - a Persian disciple of the famous
theologian Hasan of Basra - starting Mu`tazilaism (Rationalism) - that most
interesting movement which engaged some of the subtlest minds of Persia, and
finally exhausted its force in the keen metaphysical controversies of Baghdad
and Basra. The famous city of Basra had become, owing to its commercial
situation, the play-ground of various forces - Greek Philosophy, Scepticism,
Christianity, Buddhistic ideas, Manichaeism (1) which furnished ample spiritual
food to the inquiring mind of the time, and formed the intellectual environment
of Islamic Rationalism. What Spitta calls the Syrian period of Muhammadan
History is not characterised with metaphysical subtleties. With the advent of
the Persian Period, however, Muhammadan students of Greek Philosophy began

(1)During the `Abbasid Period there were many who
secretly held Manichaen opinions. See Fihrist, Leipzig 1871, p. 338; See also
Al-Mu`tazila, ed. by T. W. Arnold, Leipzig 1902, p. 27, where the author speaks
of a controversy between Abu'l-Hudhail and Salih the Dualist. See also
MacDonald's Muslim Theology, p. 133.

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