Translation of Foreign books

The influence of Jews and Christians remained constant in the court of the Umayyad dynasty, to such an extent that their books and the books of Greek philosophers got translated into Arabic. Likewise, texts written on Chemistry were also translated and provided in the access of the people.

          Although a few consider Mamoon to be the one who caused the translation of the books of other schools of thought into Arabic and some regard Mansoor to be the reason behind it, but apparently, although these two figures played a significant role in the translation of foreign books to Arabic language, this act was not initiated by them, but Khalid bin Yazid initiated it prior to them.  

          It is mentioned in the book ‘‘Nizaam e Idaari e Musalmanan dar sadr e Islam’’:

          ‘Jahiz says in the book ‘Al Bayan wat Tibyan’[1] that Khalid bin Yazid bin Mu’awiyah was an orator and distinguished poet, and he was the first person to have translated the books of Astronomy, Medicine and Chemistry into Arabic (i.e. it was translated for him).

          Ibn e Abil Hadeed says in the Sharh (illustration)[2] of Nehjul Balagha that Khalid bin Yazid bin Mu’awiyah was the first person to spend wealth on translators and Philosophers and kept the wise men, artists and translators close to him. Khalid passed away in the year 85 Hijri when a group of the Prophet’s companions were still alive.

          It is narrated from Salah ud Deen Safdi that Mamoon is not the initiator of translations and this act began much prior to him. Yahya bin Khalid translated ‘Kalileh wa Dimneh’ from Persian to Arabic and from the Greek books, he translated ‘Majesty’ for him.

          Moreover, it is famous that Khalid bin Yazid bin Mu’awiyah was the first person to have brought the Greek books into Arabic due to the strong interest he had in Chemistry.

          It is said that books of Astronomy and Medicine were translated for Khalid. Although, some say that the first person for whom the books of Medicine and Astronomy were translated, was Mansoor e Abbasi, and Khalid was merely a lover of Chemistry who possessed a few articles with reference to it and had learned it from a monk named ‘Miryanus e Rumi’.

          It is mentioned in the book ‘Kashf uz Zunoon’[3] that Khalid bin Yazid bin Mu’awiyah, also known as the Hakim of Bani Marwan, became interested in Chemistry. Hence, he invited a group of philosophers and commanded them to translate Chemistry from Greek to Arabic and this was the first translation done in the Islamic nation.

          It is mentioned in Suyooti’s book ‘Al Awaael’ that the first person for whom the books on Medicine and Astronomy were translated into Arabic, was Khalid bin Yazid and some say that it was Mansoor.

          Ibn un Nadim says: ‘At the time of Khalid bin Yazid, chemistry was popular in Alexandria. Hence, Khalid invited a group of men including the Roman monk ‘Istefaar’.[4]

          In Qifti’s book ‘Akhbar ul Hukama’, it is mentioned that Ibn us Sanadi saw a bronze ball in the Cairo museum which had the name of Khalid bin Yazid on it.

          In this manner, the viewpoint of Ibn e Khaldoon can be rejected as he said that Khalid was close to Bedouins and far from the sciences and inventions, specifically Chemistry because it required the cognition of nature.

          Ibn un Nadim, who was closer to the time of Khalid than Ibn e Khaldoon, says that chemistry was popular at the time of Khalid.

          In the book ‘Tareekh e Aadab al Lughatul Arabiyya’[5], it is mentioned that during the reign of Marwan, a doctor named ‘Masirjooya’, a Syriac Jew who lived in Basra, translated ‘Kunash’, the book written by Bishop Amroon bin Aa’yun, from Syriac to Arabic; when Umar bin Abdul Aziz attained the Caliphate, he found this book in his treasuries. Some encouraged him to bring that book into public access, he did Istekhara (to seek the Divine will) for forty days and then decided to bring the book into public access.

          It is mentioned in the book ‘Shifa ul Ghalil’ that the word ‘Kunash’, pronounced as ‘Ghurab’, is a Syriac word that means collection of information, and we will come across this word commonly in the books of the learned men.’[6]

          It is apparent that the Monks like ‘Miryanus’ and ‘Istefaar’, who were in good terms with Khalid bin Yazid, had an influence on the thoughts and opinions of their companions, specially Khalid bin Yazid who was the son of Yazid and the grandson of the Christian ‘Maisoon’.

          Even though Khalid bin Yazid did not become a successor to the usurped position of Caliphate, but after him, Marwan and others, and thereafter, the Abbasid dynasty with the likes of Mansoor and Mamoon, who claimed to be Caliphs, walked on the path shown by him. This act brings about a crucial question in the minds of those who seek the truth.

That question is: If the people who claimed the caliphate and introduced themselves as the successor of the Holy Prophet (p.b.u.h.) and the Divine Caliph, were wrong in their claim, then why should the Muslims pay respect to them and accept them as the Divine Caliph? And if they were actually the Divine Caliphs, why did they not possess any significant attribute over others, to such an extent that they extended their hands towards the Christians and the Jews in order to gain knowledge and wisdom?

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