Shi’ism and the Transmitted Sciences
The Islamic sciences, which owe their existence to the ulama of Islam who organized and formulated them, are divided into the two categories of intellectual [I](‘alqi)[/I] and transmitted [I](naqli)[/I]. The intellectual sciences include such sciences as philosophy and mathematics. The transmitted sciences are those which depend upon transmission from some source, such as the sciences of language, hadith, or history. Without doubt the major cause for the appearance of the transmitted sciences in Islam is the Holy Quran. With the exception of a few disciplines such as history, genealogy, and prosody, the other transmitted sciences have all come into being under the influence of the Holy Book. Guided by religious discussions and research, Muslims began to cultivate these sciences, of which the most important are Arabic literature (grammar, rhetoric, and the science of metaphors) and the sciences pertaining to the external form of religion (recitation of the Quran, Quranic commentary [I](tafsir)[/I], hadith, biography of learned men, the chain of transmission of hadith, and the principles of jurisprudence).
Shi’ites played an essential role in the foundation and establishment of these sciences. In fact, the founders and creators of many of these sciences were Shi’ites. Arabic grammar was put into a systematic form by Abu’l-Aswad al-Du’ali, one of the companions of the Holy Prophet, and by Ali. Ali dictated an outline for the organization of the science of Arabic grammar. One of the founders of the science of eloquence (rhetoric and the science of metaphors) was Sahib ibn ‘Abbad, a Shi’ite, who was a vizier of the Buyids. The first Arabic dictionary is the [I]Kitab al-‘ayn [/I]composed by the famous scholar, Khalil ibn Ahmad al-Basri, the Shi’ite who founded the science of prosody. He was also the teacher of the great master of grammar, Sibuwayh.
The Quranic recitation of ‘Asim goes back to Ali through one intermediary, and ‘Abdallah ibn ‘Abbas, who in hadith was the foremost among the companions, was a student of Ali. The contributions of the Household of the Prophet and their associates in hadith and jurisprudence are well known. The founders of the four Sunni schools of law are known to have associated with the fifth and sixth Shi’ite Imams. In the principles of jurisprudence the remarkable advances accomplished by the Shi’ite scholar Wahid Binbahani and followed by Shaykh Murtada Ansari have never been matched in Sunni jurisprudence according to existing evidence.
SECOND METHOD: THE WAY OF INTELLECTION AND
INTELLECTUAL REASONING Philosophical and Theological Thought in Shi’ism
It has been mentioned before that Islam has legitimized and approved rational thought, which it considers a part of religious thought. Rational thought in its Islamic sense, after confirming the prophecy of the Prophet, provides intellectual demonstrations of the validity of the external aspect of the Quran, which is a divine revelation, as well as of the definitely established sayings of the Prophet and his noble Household.
Intellectual proofs, which aid man in finding solutions for these problems through his God-given nature, are of two kinds : demonstration (burhan) and dialectic [I](jadal)[/I]. Demonstration is a proof whose premises are true (accord with reality) even if they be not observable or evident. In other words, it is a proposition which man comprehends and confirms by necessity through his God-given intelligence, as for example when he knows that “the number three is less than four.” This type of thought is called rational thought; and in case it concerns universal problems of existence, such as the origin and end of the world and of man, it becomes known as philosophical thought.
Dialectic is a proof all or some of whose premises are based on observable and certain data, as for example the case of believers in a religion for whom the common practice is to prove their religious views within that religion by appealing to its certain and evident principles.
The Holy Quran has employed both these methods and there are many verses in the Holy Book attesting to each type of proof. First of all, the Quran commands free investigation and meditation upon the universal principles of the world of existence and the general principles of cosmic order, as well as upon more particular orders such as that of the heavens, the stars, day and night, the earth, the plants, animals, men, etc. It praises in the most eloquent language intellectual investigation of these matters.
Secondly, the Quran has commanded man to apply dialectical thought, which is usually called theological (kalami) discussion, provided it is accomplished in the best manner possible, that is, with the aim of manifesting the truth without contention and by men who possess the necessary moral virtues. It is said in the Quran, “Call unto the way of thy Lord with wisdom and fair exhortation, and reason [“[I]jadil,[/I]” from jadal] with them in the better way” (Quran, XVI, 125).
Shi’ite Initiative in Islamic Philosophy and Kalam
As for theology, kalam, it is clear that from the beginning when the Shi’ites separated from the Sunni majority they began to debate with their opponents concerning their own particular point of view. It is true that a debate has two sides and that both the opponents share in it. However, the Shi’ites were continuously on the offensive, taking the initiative, while the other side played the defensive role. In the gradual growth of kalam, which reached its height in 2nd/8th and 3rd/9th centuries with the spread of the Mu’tazilite school, Shi’ite scholars and learned men, who were students of the school of the Household of the Prophet, became among the foremost masters of kalam. Furthermore, the chain of theologians of the Sunni world, whether it be the Ash’arites, Mu’tazilites or others, goes back to the first Imam of the Shi’ites, Ali.
As for philosophy, those who are acquainted with sayings and works of the companions of the Prophet (of which the names of 12,000 have been recorded and 120,000 are known to exist) know that there is little in them containing an appreciable discussion of philosophical questions. It is only Ali whose compelling metaphysical utterances contain the deepest philosophical thought.
The companions and the scholars who followed them, and in fact the Arabs of that day in general, were not acquainted with free intellectual discussion. There is no example of philosophical thought in the works of the scholars of the first two centuries. Only the profound sayings of the Shi’ite Imams, particularly the first and eighth, contain an inexhaustible treasury of philosophical meditations in their Islamic context. It is they who acquainted some of their students with this form of thought.
The Arabs were not familiar with philosophical thought until they saw examples of it during the 2nd/8th century in the translation of certain philosophical works into Arabic. Later, during the 3rd/9th century, numerous philosophical writings were translated into Arabic from Greek, Syriac, and other languages and through them the method of philosophical thought became known to the general public. Nevertheless, most jurists and theologians did not look upon philosophy and other intellectual sciences, which were newly arrived guests, with favor. At the beginning, because of the support of the governmental authorities for these sciences, their opposition did not have much effect. But conditions soon changed through strict orders many philosophical works were destroyed. The [I]Epistles [/I]of the Brethren of Purity, which is the work of a group of unknown authors, is a reminder of those days and attests to the unfavorable conditions of that epoch.
After this period of difficulty, philosophy was revived at the beginning of the 4th/10th century by the famous philosopher Abu Nasr al-Farabi. In the 5th/11th century, as a result of the works of the celebrated philosopher Ibn Sina (Avicenna), Peripatetic philosophy reached its full development. In the 6th/12th century Shaykh al-Ishraq Shihab al-Din Suhrawardi systematized the philosophy of illumination [I](ishraq)[/I] and because of this was executed by the order of Salah al-Din Ayyubi. Thereafter, philosophy ceased to exist among the Muslim majority in the Sunni world. There was no further outstanding philosopher in that part of the Muslim world except in Andalusia at the edge of the Islamic world where at the end of the 6th/12th century Ibn Rushd (Averroes) sought to revive the study of philosophy.
Shi’ite Contributions to Philosophy and the Intellectual Sciences
In the same way that from the beginning Shi’ism played an effective role in the formation of Islamic philosophical thought, it was also a principal factor in the further development and propagation of philosophy and the Islamic sciences. Although after Ibn Rushd philosophy disappeared in the Sunni world, it continued to live in Shi’ism. After Ibn Rushd there appeared such celebrated philosophers as Khwajah Nasir al-Din Tusi, Mir Damad, and Sadr al-Din Shirazi, who studied, developed and expounded philosophical thought one after another. In the same manner, in the other intellectual sciences, there appeared many outstanding figures such as Nasir al-Din Tusi (who was both philosopher and mathematician) and Birjandi, who was also an outstanding mathematician.
All the sciences, particularly metaphysics or theosophy (falsafah-i ilahi or hikmat-i ilahi), made major advances thanks to the indefatigable endeavor of Shi’ite scholars. This fact can be seen if one compares the works of Nasir al-Din Tusi, Shams al-Din Turkah, Mir Damad, and Sadr al-Din Shirazi with the writings of those who came before them.
It is known that the element that was instrumental in the appearance of philosophical and metaphysical thought in Shi’ism and through Shi’ism in other Islamic circles was the treasury of knowledge left behind by the Imams. The persistence and continuity of this type of thought in Shi’ism is due to the existence of this same treasury of knowledge, which Shi’ism has continued to regard with a sense of reverence and respect.
In order to clarify this situation it is enough to compare the treasury of knowledge left by the Household of the Prophet with the philosophical works written over the course of the centuries. In this comparison one can see clearly how each day Islamic philosophy approached this source of knowledge ever more closely, until in the 11th/17th century Islamic philosophy and this inspired treasury of wisdom converged more or less completely. They were separated only by certain differences of interpretation of some of the principles of philosophy.