Summary

The prominent Hanbali scholar Ibn Qayyim al-Jawziyyah (691–751 AH / 1292–1350 CE), in his book Ighāthat al-Lahfān fī Maṣāyid al-Shayṭān (Relieving the Distressed from the Snares of Satan), praises the ancient Greek philosopher Plato (Aflāṭūn). He describes him as known for tawḥīd (monotheism), rejecting idol worship, affirming the creation (origination) of the world, and as the direct successor of his teacher Socrates.

This passage appears in a section where Ibn Qayyim discusses wisdom, guidance, and the natural inclination toward truth, contrasting positive aspects of certain pre-Islamic philosophers with others (such as Aristotle) whom he criticizes more harshly.

Ibn Qayyim al-Jawziyyah on Plato – Monotheism and Succession to Socrates

In classical Islamic scholarship, engagement with Greek philosophy was complex. While many Muslim thinkers studied and critiqued Plato and Aristotle, the 14th-century Damascene scholar Ibn Qayyim al-Jawziyyah — a student of Ibn Taymiyyah — offered a notably positive assessment of both Socrates and Plato in his work Ighāthat al-Lahfān min Maṣāyid al-Shayṭān.

The relevant passage (highlighted in the provided image) reads:

“وكذلك أفلاطون كان معروفًا بالتوحيد، وإنكار عبادة الأصنام، وإثبات حدوث العالم، وكان تلميذ سقراط، ولما هلك سقراط قام مقامه، وجلس على كُرْسِيِّهِ.”

Translation:

“And likewise, Plato was known for tawḥīd (monotheism), denying the worship of idols, and affirming the origination/creation of the world. He was a student of Socrates, and when Socrates died, he took his place and sat upon his chair/seat.”

This statement reflects Ibn Qayyim’s broader approach: acknowledging elements of truth and wisdom in earlier thinkers that align with Islamic principles (especially pure monotheism and rejection of shirk), while firmly critiquing philosophical ideas that contradict revelation, such as the eternity of the world (which he attributes to Aristotle).

Context

Plato as Student and Successor: Historically, Plato (c. 427–347 BCE) was indeed the most famous disciple of Socrates. After Socrates’ execution in 399 BCE, Plato traveled and later founded the Academy in Athens, effectively continuing and expanding his teacher’s philosophical legacy.

Ibn Qayyim’s View: By attributing tawḥīd and rejection of idolatry to Plato, Ibn Qayyim highlights what he sees as remnants of primordial monotheism (fiṭrah) among certain Greek sages. This fits Salafi-inclined scholarship’s tendency to evaluate pre-Islamic figures based on their proximity to core Islamic beliefs.

Contrast with Aristotle: In the same work, Ibn Qayyim criticizes Aristotle for introducing the idea of the world’s eternity and for other theological errors, portraying him more negatively than his teacher Plato.

Reference

Ibn Qayyim al-Jawziyyah, Shams al-Dīn Abū ʿAbd Allāh Muḥammad ibn Abī Bakr. Ighāthat al-Lahfān fī Maṣāyid al-Shayṭān. Edited by Muḥammad ʿUthmān. Vol. 2. The passage appears around page 1030 in some prints and in the chapter discussing the snares of Satan related to philosophy and wisdom (Bab 13 or nearby).

This quote is frequently cited in contemporary Islamic discussions to show that major Sunni scholars recognized positive aspects in Greek philosophy while maintaining strict boundaries defined by Islamic theology. It serves as an interesting example of how medieval Muslim scholars interpreted and “Islamized” elements of Hellenistic thought.