The Purpose in Translating Greek Philosophy

By: Allamah Sayyid Muhammad Husayn at-Tabataba'i

Question
Greek philosophy was introduced to the Muslim World several centuries after the advent of Islam through Arabic translations. What was the purpose of this translation campaign? Was it merely to acquaint Muslims with new sciences or was it a pretext for preventing Muslims from benefiting from the knowledge of the Ahl al-Bayt, the true guardians of Revelation?

Answer
Metaphysics was one of the many fields of knowledge—including such other sciences as logic, natural sciences, mathematics, medicine—that were introduced to Muslims from the Hellenic World through Arabic translations of Greek and Syrian works. Thus, whereas in the 1st century A.H. the caliphs of the time strictly forbade the writing of anything other than the verses of the Qur’an (including Prophetic hadiths and Qur’anic exposition) in the following centuries, as recorded in books of history, close to two hundred books, covering every science of the time were translated into Arabic.
This was done purportedly with the intention of strengthening the Muslim nation and actualizing the Islamic ideals, in line with the Qur’an’s emphasis on intellectuality and its encouragement to study all aspects of God’s creation in the heaven and on the earth, regarding other animals as well as the human being.
This is not, however, to deny that the contemporary rulers would seize every opportunity to damage the Ahl al-Bayt’s status within the Muslim nation so as to deprive Muslims of the Divine knowledge of the Ahl al-Bayt. In this light, it may be correct to say that the translation of Greek philosophy into Arabic was undertaken for the purpose of isolating the Ahl al-Bayt. But does this unjustifiable intention of the rulers of the time and their exploitation of the translation of Greek works of philosophy make engagement in metaphysical discussions a vanity? Is this historical reality a legitimate reason for us to refrain from dwelling on such discussions?
Philosophy includes a variety of discussions that lead to proving the existence of the Omnipotent Designer, the Necessary Existent, His Unity, as well as the other Divine Attributes. It also deals with other such related topics as the doctrines of prophethood and Resurrection. These are questions that constitute what we term the “pillars of faith,” which must be rationally demonstrated in order to secure the credibility of the contents of the Qur’an and the Sunnah.
Otherwise, to seek to prove the credibility of the Qur’an and the Sunnah based on their own claims would be erroneous as it would constitute a circular argument. It is for this reason that where the Qur’an and the Sunnah deal with the principles of faith—such as God’s existence and His Unity and Lordship—they furnish rational arguments.

Islamic Doctrine not in Need of Greek Philosophy

Question
Does Islam (in the broad sense, which encompasses the “sunnah” of the Infallibles) contain what Greek philosophy brought to the Muslim World? If it does, then what need is there for such a philosophy. If, however, it does not, then it is an imperfect religion that is in need of Greek philosophy.

Answer
Islamic sources—the contents of the Qur’an and the Sunnah—encompass all the elements necessary for the guidance of humankind, both in doctrine and in practice. Some of these elements find expression in detail and some are presented in brief. This is due to the fact that Islam addresses all people from all walks of life—the scholar and the layperson, the perceptive and the not-so-perceptive, the city-dweller and the country-dweller, man and woman. To embrace all people, Islam employs a language that is comprehensible to all so that all people could benefit from it in accordance with their varying intellectual capacities.
To benefit at a higher level from doctrines so presented, so as to arrive at truths fathomable only to the more elevated minds, one would obviously have to arrange them in a certain order and to coin terms critical to this intellectual endeavor. In this light, although the Qur’an and the Sunnah do provide metaphysical principles, there is still the need for establishing an independent science that would treat of these doctrines at a higher level.
This holds true not only in respect to philosophy but also to every other Islamic science. A good example in this regard is the science of theology, whose main elements are to be found in the Qur’an and the Sunnah; nevertheless, it has been arranged as a distinct field of knowledge.
Moreover, you claim that if the Qur’an and the Sunnah lack some metaphysical topic, it would mean that Islam is deficient and in need of Greek philosophy. This, however, is an incorrect assumption. The incorrectness of this assumption may be demonstrated by considering the case of logic. Not even a single doctrine can be deduced without the application of the rules of logic, none of which are to be found in the Qur’an and the Sunnah.
Also, in regard to the practical rules of faith, not one question may be dwelt on without recourse to the science of usul, although there is no trace of this vast science in the Qur’an and the Sunnah. The solution to this problem lies in the fact that the relation of logic to Islamic doctrine and that of the science of usul to questions of jurisprudence is one of method. To apply a particular method to a body of data is fundamentally different from adding something to it.

The Consummation of Islamic Philosophy in Mulla Sadra’s Metaphysics

Question
Owing to the persistence of Shi‘ah scholars in furthering the rational sciences, Islamic philosophy reached its climax in the age of Mulla Sadra. A question that comes to mind in this regard is, do the concepts that Mulla Sadra developed in “Asfar” and in other books have their roots in the Qur’an and the Sunnah or are they concepts external to but concordant with Islam?

Answer
In saying that Islamic philosophy reached a climax in the thought of Mulla Sadra, we mean that in comparison to prior developments of philosophy, it stands out at a much higher level and that it is more conducive to fathoming the True Knowledge. It should not, however, be inferred that Sadrian works on metaphysics—“Asfar”, “Manzumah”, and the like—reflect the truth flawlessly and without any error. Like any other book, they may contain errors in their contents. One should at all times seek sound rational arguments without any concern for famous names.

The Relation between the Thought of Muslim Philosophers and Sages and Islamic Doctrine

Question
If philosophy reflects the teachings of the Qur’an and the hadiths—which no doubt surpass the former in soundness and comprehensiveness—then why seek the teachings of the philosophers and sages?

Answer
When we say that there is no difference between philosophy and the essence of the Qur’an and the Sunnah, we mean that philosophy rephrases the fundamental doctrines of the Truth—which are expressed in the Qur’an and the Sunnah in a simple and generally understandable fashion—in the format of discursive reasoning, employing the specialized vernacular of philosophers. Hence, what distinguishes the two is that one is generally comprehensible whereas the other is expressed in a specialized language.

Expounding the Hadiths That Denounce Philosophy

Question
There are certain hadiths recorded in “Bihar al-Anwar” and “Hadiqah al-Shi‘ah” that condemn philosophers, especially those of the “End of Time”. To whom do such hadiths refer, and what do they mean?

Answer
The hadiths in question, which number no more than two or three (whose authenticity is questionable), denounce philosophers and not philosophy per se, just as there are similar hadiths that condemn Muslim jurists of the “End of Time,” not the science of jurisprudence as such. There are also hadiths that criticize the Muslims and the readers of the Qur’an46 who will come at the “End of Time” without, obviously, detracting in any way from the value of Islam and the Qur’an.
Moreover, to consider these hadiths directed at philosophy per se would in effect be an attack on the Qur’an and the Sunnah, for, as mentioned above, philosophy dwells on the same topics, the only difference being that it presents them in the form of rational reasoning and without the burden of obligation. Let me also add that it is unreasonable to dismiss definitive apodictic reasoning in favor of dubitable reports?