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46standpoint of Al-Jahiz who inclined to deistic naturalism (1), is that of a cultured man of the time, and not of a professional theologian. In him is noticeable also a reaction against the metaphysical hairsplitting of his predecessors, and a desire to widen the pale of theology for the sake of the illiterate who are incapable of reflecting on articles of faith. 2. Sufiism - an appeal to a higher source of knowledge which was first systematised by Dhul-Nun, and became more and more deepened and antischolastic in contrast to the dry intellectualism of the Ash`arite. We shall consider this interesting movement in the following chapter. 3.The revival of authority - Isma`ilianism - a movement characteristically Persian which, instead of repudiating freethought, endeavours to come to an understanding with it. Though this movement seems to have no connection with the theological controversies of the time, yet its connection with freethought is fundamental. The similarity between the methods, practised by the Isma`ilian missionaries and those of the partisans of the association called Ikhwan-al-Safa - Brethren of Purity - suggests some sort of secret relation between the two institutions. Whatever may be the motive of those who started this movement, its significance as an intellectual phenomenon should not be lost sight of. The multiplicity of philosophical and religious views - a necessary consequence of speculative activity - is 1. Macdonald's Muslim Theology, p. 161.
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