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In this series of articles, we will be looking at the various theological schools in medieval Islamic history. In particular, we will be focusing on their theological methodology and what accounted for their rise and eventual decline. In this first post, I intend to explore the idea of a “methodology” itself, as well as explain how it is that a school of theology can have a methodology. I hope that by the end of this article you'll have a better understanding not just of how these medieval schools thought about theology but also why they had so many different methods. The word “methodology” does not really exist in Arabic, and it is translation of the English word “methodology” which is itself a late 18th century term. Methodology as we know it today was an idea that arose in response to a crisis within Christian theology. Protestants and Catholics found themselves disagreeing over matters of doctrine and the only recourse was to appeal to scripture. But since there were so many versions of the Bible, Protestants and Catholics engaged in debate over which version was most accurate. The solution to this problem was to formalize the process by which the Bible was translated, and it is here that we see the origins of modern Biblical criticism. One of the most important scholars working in this area at this time was Thomas Hobbes, who famously said that “the life of man is but a name for possibility”. What he meant by this was that since nothing comes from nothing, all things have a cause. He also believed that since causation always works in one direction, all things are themselves causes for other things. And finally, he thought that when we see a correlation between two things, this is in fact a causal relationship. In other words, when we see that the sun rises every morning and that people wake up at the same time, it is actually the sun causing people to wake up. One of Hobbes’ students was Isaac Newton who argued against his teacher in saying that sometimes the cause is itself also a result of something else. For instance, if you hit a nail with a hammer it might cause the nail to move but the effect of moving is also a result of hitting it without doing anything else. This is what Newton means by saying that causation is “naturally” reversible. Since nothing goes from nothing, all things must have a cause which is itself the result of something else. Today we normally don’t think of theology as falling under the rubric of “scientific methodology” but in fact theology was one of the first branches of science to be subjected to formalized thought processes. But it would be better not to say that theology had its own methodology, which it did not, but rather that medieval Muslim theologians engaged in a discussion about how to make theological inquiry more rigorous and systematic. cfa1e77820