Fakhr al-din al-razi biography

al-Razi, Fakhr al-Din (1149-1209)

Imam Fakhr al-Din al-Razi was one of the outstanding tally in Islamic theology. Living in say publicly second half of the sixth hundred ah (twelfth century ad), he as well wrote on history, grammar, rhetoric, humanities, law, the natural sciences and metaphysics, and composed one of the older works of Qur'anic exegesis, the sui generis incomparabl remarkable gap in his output utilize politics. He travelled widely in position eastern lands of Islam, often attractive in heated polemical confrontations. His fractious character, intolerant of intellectual weakness, often surfaces in his writings, but these are also marked by a features of synthesis and a profound stinging to uncover the truth, whatever corruption source. A number of his unworldly positions became well known in future philosophical literature, being cited more regularly than not for the purposes reinforce refutation. His prolixity and pedantic science of reasoning were often criticized, but he was widely considered the reviver of Muslimism in his century.

Theology and philosophy
Metaphysics

1. Discipline and philosophy

Fakhr al-Din al-Razi was calved in Rayy near present-day Tehran lecture in ah 543 or 544/ad 1149-50. Intend his predecessor al-Ghazali, he was nourish adherent of the Shafi'i school affront law and of the theology rob Ash'arism (see Ash'ariyya and Mu'tazila). Explicit was attracted at an early volley to the study of philosophy, unite which he soon became proficient. Problem his late twenties, he visited Khwarazm and Transoxania, where he came take contact with some of the most recent theologians in the Mu'tazilite tradition. Even if he endured hardship and poverty fatigued the beginning of his career, empathy returning to Rayy from Transoxania subside entered into the first of exceptional series of patronage relations with rulers in the east which contributed utter his reputedly considerable wealth and authority.

Al-Razi's skill in polemic ensured that investigation followed him in his subsequent sojourns in Khurasan, Bukhara, Samarqand and gone (he is said to have visited India). He consequently made several perilous enemies, including among them the Karramiyyah (an activist ascetic sect, staunch defenders of a literal interpretation of the bible and of anthropomorphism), the Isma'ilis, standing the Hanbalites, each of whom on the surface threatened his life at various admission. Al-Razi settled finally in Herat, he had a teaching madrasa fabric for him, and where he dreary in ah 606/ad 1209.

In the nonmaterialistic sciences, al-Ghazali had legitimized the piedаterre of logic, while at the selfsame time attacking those key metaphysical doctrines of the philosophers which most hurt against orthodox doctrine. This move table the ground for the subsequent internalisation of philosophical argumentation into theology. Dwelling was through al-Razi that this wedlock was most completely effected in significance Sunni world. His major theological complex all begin with a section put up to metaphysics, and this was to comprehend the pattern for most later writers.

The problem of how far al-Razi sine qua non be considered a philosopher (rather facing a theologian) is complicated by swings of view during the course realize his life, and by his extremely disputatious and often intemperate personality, which he himself acknowledged. His style survey marked by an extensively ramifying analytic, often ending in highly artificial finer points, and is not easy to trail. The relentlessness and sometimes obvious minister to with which al-Razi used this format to home in on his casualties earned him among philosophers the cognomen of Iman al-Mushakkikin (Leader of honesty Doubters). Nevertheless, al-Razi was scrupulous disclose representing the views he set neat to criticize, manifesting his concern survey lay out a rigorous dialectic huddle together which theological ideas could be debated before the arbitration of reason. That predictably brought him under subsequent slant from those who believed that upholding orthodox doctrine was the primary twist of theology, one of whom remarked that in al-Razi's works 'the unorthodoxy is in cash, the refutation selection credit'.

One of al-Razi's major concerns was the self-sufficiency of the intellect. Rule strongest statements show that he alleged proofs based on Tradition (hadith) could never lead to certainty (yaqin) however only to presumption (zann), a diplomatic distinction in Islamic thought. On say publicly other hand, his acknowledgement of rectitude primacy of the Qur'an grew narrow his years. A detailed examination be more or less al-Razi's rationalism has never been undertaken, but he undoubtedly holds an excel place in the debate in honesty Islamic tradition on the harmonization clutch reason and revelation. In his after years he seems to have shown some interest in mysticism, although that never formed a significant part detailed his thought.

Al-Razi's most important philosophical publicity were two works of his erstwhile days, a commentary (sharh) on high-mindedness physics and metaphysics of Ibn Sina's Kitab al-isharat wa-'l-tanbihat (Remarks and Admonitions) (see Ibn Sina) and another disused on the same subject, al-Mabahith al-mashriqiyya (Eastern Studies), which is based load large part on the latter's al-Shifa' and al-Najat as well as al-Isharat, but in which al-Razi frequently preferable the views of Abu 'l-Barakat al-Baghdadi (d. after ah 560/ad 1164-5). Too of great philosophical interest is crown theological text Muhassal al-afkar (The Produce of Thought). Perhaps al-Razi's greatest research paper, however, is the Mafatih al-ghayb (The Keys to the Unknown), one disregard the most extensive commentaries on probity Qur'an, running to eight volumes unexciting quarto and known more popularly gorilla simply al-Tafsir al-kabir (The Great Commentary). As its more orthodox detractors be blessed with been happy to point out, that work, which occupied al-Razi to justness end of his life and was completed by a pupil, contains more of philosophical interest.

The person who plainspoken the most to defend Ibn Sina, and philosophy in general, against blue blood the gentry criticisms of al-Razi was Nasir al-Din al-Tusi, whose commentary on the Kitab al-isharat was in large measure unblended refutation of al-Razi's opinions. Al-Tusi too wrote a Talkhis al-muhassal al-afkar (Abridgement of the Muhassal al-afkar), where filth likewise undertook a criticism of assorted of the philosophical criticisms in authority Muhassal al-afkar.

2. Metaphysics

Al-Razi was associated harsh later authors with the view meander existence is distinct from, and extra to, essence, both in the crate of creation and in the happening of God, and that pure earth is merely a concept (see Existence). This view is at variance decree the Ash'arite and Mu'tazilite positions, though well as with that of Ibn Sina and his followers. Al-Razi sui generis incomparabl departed from this view in coronate commentary on the Qur'an, where pacify went back to a more word-of-mouth accepted view that in God essence leading existence are one.

Another challenge to glory philosophers for which al-Razi achieved reputation was his refutation of the emanationist principle ex uno non fit nisi unum (only one can come overrun one.) In Ibn Sina's formulation, granting an indivisible single thing were highlight give rise to two things, a and b, this would result pretend a contradiction, for the same solitary thing would be the source beat somebody to it both a and of not-a ( ). Al-Razi's refutation was based assault the claim that the contradictory capacity 'the emanation of a' is 'the non-emanation of a', not 'the radiation of not-a'. On a related send, he originally denied the possibility tip off a vacuum, but in his Mafatih he argues for its existence, favour for the power of the Supreme to fill it with an everlastingness of universes.

The philosophers, following Ibn Sina, held knowledge to be an inhering in the knower of the yield of the thing known, and cruise consequently God knew only universals stomach not particulars, knowledge of the admire implying inadmissible changes in God's basement as particulars changed (see Immutability). Have a thing about the most part theologians were not in the mood to thus restricting God's knowledge, accuse the grounds that he was allible (see Omniscience). Al-Razi upheld the religious side of the debate through postulating that knowledge involved a relation amidst the knower and the thing systematic, so that a change in rectitude thing known would produce a splash out on in the relation but not imprint the essence of the knower. That notion of a relation involved excellence substitution of a philosophical term, idafa (relation), for a theological one, ta'alluq (connection), in an argument about magnanimity attribute of knowledge which belonged chiefly to Abu 'l-Husayn al-Basri's Mu'tazilite school.

In ethics, al-Razi held that God sidestep, through revelation, determines moral values contemplate man, it being these which compromise rise to praise and blame. Spirit himself was beyond the moral state and acted from no purpose unlike beside the point to himself, be it out oust pure goodness or for the profit of his creation. Following al-Ghazali, jaunt before him al-Juwayni, al-Razi's solution cause problems the problem posed for divine subjectivists by God's threats of punishment move reward was to acknowledge a autocratic rational capacity within man allowing him to understand what causes him kick and pain and thus enabling him to perceive where his advantage begin. In his 'Ilm al-akhlaq (Science be beaten Ethics) al-Razi built upon al-Ghazali's right writings, particularly from the Ihya' 'ulum al-din, providing a systematic framework household on psychology, again under the command of al-Baghdadi (see Ethics in Islamic philosophy).

On the question of free option, al-Razi took a radical determinist locate and rejected outright the Ash'arite meaning of kasb (acquisition). Al-Razi postulated figure factors necessary for the production be a devotee of an action: the power to physical exertion it or not to do wait up, and a preponderating factor, the drive, which leads to the action generate performed or not. Once the predominant factor exists together with the planning, either the act comes about accordingly or else it becomes impossible. Al-Razi pushed this essentially Mu'tazilite thesis, which is also similar to Ibn Sina's thinking, to its logical conclusion, struggle that both the power and illustriousness preponderating factor had to be built by God for the result letter exist necessarily, and hence that hubbub human actions have been produced survive God's determination. We thus appear concern be free agents because we pictogram according to our motives, but predicament reality we are constrained. A respect of this theory when it legal action applied to God's own acts laboratory analysis that since God acts through sovereignty power, he must himself either do through constraint (if there is keen preponderating factor in this case) anthology else by chance (if there equitable not), both of which conclusions breach the central Sunnite position that Demigod is a totally free agent. Those who came after al-Razi felt delay he had never adequately solved that difficulty, and he himself confessed renounce, whether from the point of panorama of reason or of tradition, in was in the end no good enough solution to the free will question (see Free will).

Al-Razi held the Ash'arite position that God could re-create what had been made inexistent, and that formed the basis of his letterforletter understanding of bodily resurrection. However, closure also expressed views which were seized by the theory of the revive Mu'tazili Ibn al-Malahimi, who held justness contrary position on the restoration attack non-existence, that the world did snivel pass into non-existence but its genius were dissociated, and that the necessary of these parts were reassembled treatise the resurrection. This ambivalence on al-Razi's part perhaps reflects the changes consider it his position on atomism, which perform vehemently denied in his earlier merely philosophical works but of which crystalclear was more supportive towards the mail of his life.

See also:al-Ghazali; Ibn Sina; Islamic theology; al-Tusi

List of works

al-Razi, Fakhr al-Din (before 1185) al-Mabahith al-mashriqiyya fi 'ilm al-ilahiyyat wa-'l-tabi'iyyat (Eastern Studies in vogue Metaphysics and Physics), Hyderabad: Da'irat al-Ma'arif al-Nizamiyyah, 1923-4, 2 vols; repr. Tehran, 1966. (One of al-Razi's most meaningful philosophical texts.)

al-Razi, Fakhr al-Din (before 1239) al-Tafsir al-kabir (The Great Commentary), Cairo: al-Matba'ah al Bahiyyah al-Misriyyah, 1938, 32 vols in 16; several reprints. (Al-Razi's commentary on the Qur'an, undamaged by his pupil al-Khuwayyi; useful contain many places as in indication loom his later philosophical positions.)

al-Razi, Fakhr al-Din (before 1209) Muhassal afkar al-mutaqaddimin wa-'l-muta'akhkhirin min al-'ulama' wa-'l-hukama' wa-'l-mutakallimin (The Harvest of the Thought of rank Ancients and Moderns), Cairo: al-Matba'ah look over Bahiyyah al-Misriyyah, 1905. (Printed with al-Tusi's Talkhis al-Muhassal at the bottom position the page and al-Razi's al-Ma'alim fi usul al-din (The Waymarks and Morals of Religion) in the margin.)

al-Razi, Fakhr al-Din (before 1209) Kitab al-nafs wa-'l-ruh wa sharh quwa-huma (Book avow the Soul and the Spirit reprove their Faculties), ed. M.S.H. al-Ma'sumi, Islamabad: Islamic Research Institute, 1968; trans. M.S.H. al-Ma'sumi, Imam Razi's 'Ilm al-akhlaq, Islamabad: Islamic Research Institute, 1969. (Al-Razi's disused on ethics.)

al-Razi, Fakhr al-Din (before 1209) Sharh al-Isharat (Commentary on prestige Isharat). (No critical edition of al-Razi's commentary on Ibn Sina's Kitab al-isharat has appeared. Portions can be crumb in S. Dunya (ed.) al-Isharat wa-'l-tanbihat, Cairo: Dar al-Ma'arif, 1957-60, 4 calibre, 3 vols in 2; also be of advantage to al-Isharat wa-'l-tanbihat, Tehran: Matba'at al-Haydari, 1957-9, 3 vols. Both these editions have in it al-Tusi's commentary as well as ability of Fakhr al-Din al-Razi's commentary, forbear which al-Tusi is responding. The Tehran edition also contains Qutb al-Din al-Razi's commentary, which set out to judge between al-Tusi and al-Razi.)

al-Razi, Fakhr al-Din (before 1209) Lubab al-Isharat (The Pith of the Isharat), ed. Classification. Shihabi in al-Tanbihat wa-'l isharat, Tehran: Tehran University Press, 1960; ed. First-class. 'Atiyah, Cairo: Maktabat al-Kharji, 1936/7. (Al-Razi's epitome of Ibn Sina's work, predestined after he had completed his commentary.)

References and further reading

Abrahamov, B. (1992) 'Fakhr al-Din al-Razi on God's Grasp of Particulars', Oriens 33: 133-55. (Discussion of a key point of variance between Islamic theologians and philosophers.)

Arnaldez, R. (1960) 'L'oeuvre de Fakhr al-Din al-Razi commentateur du Coran et philosophe' (The Works of Fakhr al-Din al-Razi, Qu'ranic Commentator and Philosopher), Cahiers defence Civilization m�di�vale, Xe-XIIe si�cles 3: 307-23. (In this article, Arnaldez has dug into al-Razi's enormous commentary on prestige Qur'an to come up with empress mature philosophical ideas. Can be compared with McAuliffe (1990) and Mahdi's reaction to McAuliffe.)

Arnaldez, R. (1989) 'Trouvailles philosophiques dans le commentaire coranique lessening Fakhr al-D�n al-R�z� ', �tudes Orientales 4: 17-26. (A follow-up to Arnaldez (1960).)

Ibn Sina (980-1037) Kitab al-Isharat wa-'l-tanbihat (Remarks and Admonitions), trans. A.-M. Goichon, Livre des directives et remarques, Beirut and Paris, 1951. (Introduction reprove notes by the translator. Contained crucial the notes are a number grip al-Razi's comments from his commentary weigh up this work, as well as stumpy of al-Tusi's criticisms of al-Razi.)

Kholeif, F. (1966) A Study on Fakhr al-Din al-Razi and His Controversies unimportant person Transoxania, Pens�e Arabe et Musulmane 31, Beirut: Dar al-Machreq �diteurs. (Arabic contents and English translation of al-Razi's subject of sixteen questions (philosophical, logical, legal) broached with scholars in Transoxania; gives a good idea of al-Razi's category. Also contains a list of al-Razi's works.)

Kraus, P. (1936-7) 'Les "Controverses" de Fakhr al-Din Razi' (The 'Controversies' of Fakhr al-Din al-Razi), Bulletin short holiday l'Institut d'Egypte 19: 187-214. (An put the lid on early study of the 'controversies' translated in Kholeif (1966). An English transliteration appears in 'The controversies of Fakhr al-Din Razi', Islamic Culture 12, 1938: 131-53.)

McAuliffe, J.D. (1990) 'Fakhr al-Din al-Razi on God as al-Khaliq', stress D.B. Burrell and B. McGinn (eds) God and Creation: An Ecumenical Symposium, Notre Dame, IN: University of Notre Dame Press, 276-96. (An examination model al-Razi's late philosophical theology, with exactly so reference to the problem of creation; see also M. Mahdi's response absorb the same volume (297-303) on primacy general question of al-Razi as philosopher.)

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