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id not diminish the disfavour with which the orthodox looked upon the study of philosophy. Still it grew, and men in self defence had to adopt philosophic methods. Thus arose a later system of scholasticism. The earlier system was confined mainly to matters of religion; the later school occupied itself with the whole range of philosophic investigation, and thus went farther and farther away from orthodox Islám.
The Muslims themselves did not write books on philosophy in the earlier period. Men of liberal tendencies imbibed its teaching, but orthodoxy finally gained the day over the earlier scholastics, and in the form known as that of the Ash'arían School became again supreme.[179] The great intellectual movement of the Philosophers proper, the later scholastics (Mutakallimán), lasted longer, but by the end of the twelfth century (A.D.) the whole Muhammadan world had again become orthodox. Saláh-ud-dín (Saladin) and his successors in Egypt were strong supporters of the Ash'aríans.
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The period now under review was one prolific of authors on grammar, rhetoric, logic, exegesis, traditions and the various branches of philosophy; but the men who stand out most prominently as philosophers were then, and are now, considered heretics.[180]
Al-Kendi, was born at Basra, on the Persian Gulf. He died about 870 A.D. He was a very scientific man, but a thorough rationalist in theology. He composed commentaries on the logic of Aristotle. In his great work on the unity of God he has strayed far away from Muslim dogmas.
Al Farabi, another philosopher patronized by the 'Abbássides, seems to have denied not only the rigid and formal Islámic view of inspiration, but any objective revelation at all. He held that intuition was a true inspiration, and that all who had acquired intuitive knowledge were real prophets. This is the only revelation he admits. He received his philosophical training at Baghdád, where for a while he taught; b