[108] "The Musulman Authors distinguish between the earlier and later Mutakalliman. The former (of whom we here treat) were occupied with purely religious questions; the latter, who arose after the introduction of the Greek philosophy amongst Muslims, embraced many philosophic notions, though they tried to make them fit in with their religious opinions." Melanges de Philosophie Juive et Arabe, p. 320. [109] Tafsir-i-Faiz-ul-Karim, p. 250. [110] Tafsir-i-Faiz-ul-Karim, p. 250. [111] Dabistan, p. 218. [112] Ibn Khallikan, vol. iii, p. 343. [113] "C'etait l'epoque de la plus grande splendeur exterieure de l'empire des Arabes, ou leur pouvoir, et en meme temps leur culture intellectuelle et littaraire, atteignirent leur point culminant." Journal Asiatique 4me Serie, Tome xii. p. 104. [114] To understand the bearing of all the discussions that then took place, the reader should have some acquaintance with the history of the Khalifs, and of the rise and progress of Muslim philosophy. The former can be found in Osborn's "Khalifs of Baghdad." A short review of the latter will be found in a note at the end of this chapter. [115] Ibn Khallikan, vol. ii p. 669. [116] Ibid, p. 228. [117] Ibn Khaldoun says: "L'etablissement des preuves (fondees sur la raison) fut adopte par les (premiers) scolastiques pour le sujet de leur traites, mais il ne fut pas, comme chez les philosophes, une tentative pour arriver a la decouverte de la verite et pour obtenir, au moyen de la demonstration, la connaissance de ce qui etait ignore jusqu' alors. Les scolastiques recherchaient des preuves intellectuelles dans le but de confirmer la verite des dogmes, de justifier les opinions des premiers Musalmans et de repousser les doctrines trompeuses que les novateurs avaient emises." Prolegomenes d'Ibn Khaldoun, vol. iii. p. 169. [118] Sharh-i-Aqaid-i-Jami, p. 63 [119] "Most excellent titles has God: by these call ye on Him and stand aloof from those who pervert His titles." (Sura vii. 179.) [120] "The Mujassimians, or Corporealists not only admitted a resemblance between God and created beings, but declared God to be corporeal." Sale's Preliminary discourse, Section viii. para. 3. [121] Ibn Khallikan, vol. iv. p. 394. [122] "The Freethinkers (Mutazilites) left no traces of themselves except in the controversial treatises which they had written. These were destroyed, and with their destruction the last vestiges of the conflict between Free-thought and the spirit of Islam were obliterated." Osborn's Khalifs of Baghdad, p. 148. [123] Sura xxxix, 68, 69. [124] L'Islamisme d'apres le Coran, p. 135. [125] Sharh-i-'Aqaid-i-Jami, p. 112. [126] Sharh-i-'Aqaid-i-Jami, p. 187. [127] Tafsir-i-Faiz-ul-Karim, p. 58. [128] Takmil-ul-Iman, p. 19. [129] "From the beginning of history the Caucasus is to civilized nations, both Greek and Oriental, the boundary of geographical knowledge--indeed, the boundary of the world itself."--Bryce's Transcaucasia and Ararat, p. 48.