and the difficulty was considerably enhanced by the fact that the Syriac in many cases stood between the original Greek and the Arabic, and in the second place by the great dissimilarity between the Semitic language and its Indo-European original. This may have made the copies of Aristotle's text rare, and gradually led to their disuse. The great authority which names like Alfarabi, Avicenna and Averroes acquired still further served to stamp them as the approved expositors of the Aristotelian doctrine.
Among the Arabs the earliest division based upon a theoretical question was that of the parties known as the "Kadariya" and the "Jabariya."10 The problem which was the cause of the difference was that of free will and determinism. Orthodox Islam favored the idea that man is completely dependent upon the divine will, and that not only his destiny but also his conduct is determined, and his own will does not count. This was the popular feeling, though as far as the Koran is concerned the question cannot be decided one way or the other, as it is not consistent in its stand, and arguments can be drawn in plenty in favor of either opinion. The idea of determinism, however, seemed repugnant to many minds, who could not reconcile this with their idea of reward and punishment and the justice of God. How is it possible that a righteous God would force a man to act in a certain manner and then punish him for it? Hence the sect of the "Kadariya," who were in favor of freedom of the will. The Jabariya were the determinists.
This division goes back to a very early period before the introduction of the Aristotelian philosophy among the Arabs, and hence owes its inception not to reason as opposed to religious dogma, but to a pious endeavor to understand clearly the religious view upon so important a question.
From the Kadariya, and in opposition to the Aristotelian movement which had in the meantime gained ground, developed the school of theologians known as the "Mutakallimun." They were the first among the Arabs who deliberately laid down the reason as a source of knowledge in addition to the authority of the Koran and the "Sunna" or tradition. They were not freethinkers, and their object was not to oppose orthodoxy as such. On the contrary, their purpose was to purify the faith by freeing it from such elements as obscured
