Though the dogmatic differences were not necessarily so dangerous to unity as were political ones, yet they were more apt to cause schism than discussions about the law. It was essential to put an end to dissension concerning the theological roots of the whole system of Islâm. Mohammed had never expressed any truth in dogmatic form; all systematic thinking was foreign to his nature. It was again the non-Arabic Moslims, especially those of Christian origin, who suggested such doctrinal questions. At first they met with a vehement opposition that condemned all dogmatic discussion as a novelty of the Devil. In the long run, however, the contest of the conservatives against specially objectionable features of the dogmatists' discussions forced them to borrow arms from the dogmatic arsenal. Hence a method with a peculiar terminology came in vogue, to which even the boldest imagination could not ascribe any connection with the Sunnah of Mohammed. Yet some traditions ventured to put prophetic warnings on Mohammed's lips against dogmatic innovations that were sure to arise, and to make him pronounce the names of a couple of future sects. But no one dared to make the Prophet preach an orthodox system of dogmatics resulting from the controversies of several centuries, all the terms of which were foreign to the Arabic speech of Mohammed's time. Indeed, all the subjects which had given rise to dogmatic controversy in the Christian Church, except some too specifically Christian, were discussed by the _mutakallims_, the dogmatists of Islâm. Free will or predestination; God omnipotent, or first of all just and holy; God's word created by Him, or sharing His eternity; God one in this sense, that His being admitted of no plurality of qualities, or possessed of qualities, which in all eternity are inherent in His being; in the world to come only bliss and doom, or also an intermediate state for the neutral. We might continue the enumeration and always show to the Christian church-historian or theologian old acquaintances in Moslim garb. That is why Maracci and Reland could understand Jews and Christians yielding to the temptation of joining Islâm, and that also explains why Catholic and Protestant dogmatists could accuse each other of Crypto-mohammedanism.