The initial reception of Greek-Hellenistic philosophy in the Islamic world was mixed. It was frowned upon at first as being suspiciously foreign or pagan, and was dismissed by conservative theologians, legal scholars and grammarians as pernicious or superfluous. By the middle of the eighth century ad the picture had changed somewhat, with the appearance of the rationalist theologians of Islam known as the Mu’tazilites, who were thoroughly influenced by the methods of discourse or dialectic favoured by the Muslim philosophers.
Of those philosophers, the two outstanding figures of the ninth and tenth centuries were al-Kindi and al-Razi, who hailed Greek philosophy as a form of liberation from the shackles of dogma or blind imitation (taqlid). For al-Kindi, the goals of philosophy are perfectly compatible with those of religion, and, for al-Razi, philosophy was the highest expression of man’s intellectual ambitions and the noblest achievement of that noble people, the Greeks, who were unsurpassed in their quest for wisdom (hikma).
I don’t know how these mix played the role - and how it’s been affecting Islam - but
All these seem to come across each other - at this ‘Mu’tazilla’ school?