These parallels alone would not be of much weight, but they are strengthened by other considerations. The Muʿtazilite movement seems to have developed among the ascetic sects, with the leaders of whom its founders were in close relation.[18] The ascetic literature bears unmistakable traces of having been influenced by the Halaka and the Agada.[19] Moreover, there is a Mohammedan tradition or two to the effect that the doctrine of the creation of the Koran and also of the rejection of anthropomorphism goes back to a Jew, Lebid-ibn Al-Aʿsam.[20] More recently still[A] C. H. Becker proved from a study of certain Patristic writings that the polemical literature of the Christians played an important rôle in the formation of Mohammedan dogma, and he shows conclusively that the form in which the problem of freedom was discussed among the Mohammedans was taken from Christianity. The question of the creation or eternity of the Koran or word of Allah, is similarly related to the Christian idea of the eternal Logos, who is on the one hand the Word and the Wisdom, and is on the other identified with Jesus Christ. And the same thing holds of the doctrine of attributes. It played a greater rôle in Christian dogma than it ever did in Judaism prior to the philosophic era in the middle ages. To be sure, the Patristic writers were much indebted to Philo, in whose writings the germ of the mediæval doctrine of attributes is plainly evident. But the Mohammedan schools did not read Philo. It would seem, therefore, that Schreiner's view must be considerably modified, if not entirely rejected, in view of the later evidence adduced by Becker. [A] Cf. Zeitschrift für Assyriologie, 1912, 175 ff. The more extreme doctrines, however, of the more orthodox Ashariya, such as the denial of natural law and the necessity of cause and effect, likewise the denial of man's ability to determine his actions, none of the Jews accepted. Here we have again the testimony of Maimonides, who, however, is not inclined to credit this circumstance to the intelligence and judgment of his predecessors, but to chance. His words are, "Although another sect, the Ashariya, with their own peculiar views, was subsequently established among the Mohammedans, you will not find any of these views in the writings of our authors; not because these authors preferred the opinions of the first named sect to those of the latter, but because they chanced first to become acquainted with the theory of the Muʿtazila, which they adopted and treated as demonstrated truth."[21] The influence of the Kalam is present in greater or less degree in the philosophers up to Abraham Ibn Daud and Maimonides. The latter gave this system its death blow in his thoroughgoing criticism,[22] and thenceforth Aristotelianism was in possession of the field until that too was attacked by Hasdai Crescas.