فخر الدين الرازي
ينبغي أن يمتحن الفلسفةَ وعلمَ الكلام كلٌّ منهما الآخر في جدال محكم – وحتى ابن سينا يجب أن يُساءل نقطةً نقطة.
التموضع
متكلم وفيلسوف من الري ثم هراة: مزج شرحه النقدي لابن سينا بين الكلام والفلسفة – وحرّك دفاع الطوسي عن ابن سينا.
الأفكار الرئيسة
- شرح نقدي لابن سينا
- الجمع بين الكلام والفلسفة
- التفسير الكبير للقرآن
التأثير
تأثّر بـ 2
أبو الحسن الأشعري
تأثّر بـ
Fakhr al-Din al-Razi wrote within al-Ashari’s school of theology and recast its doctrines in the vocabulary of Avicenna’s philosophy, as in his theological summa, the Muhassal. Fakhr al-Din al-Razi, Muhassal afkar al-mutaqaddimin wa-l-mutaakhkhirin; A. Shihadeh, The Teleological Ethics of Fakhr al-Din al-Razi (2006)
التوثيق: مسودة بالذكاء الاصطناعي
أبو الحسن الأشعري › نحو 874–936
أبو حامد الغزالي
تأثّر بـ
Ibn Khaldun named Fakhr al-Din al-Razi as al-Ghazali’s successor in the new approach of the later theologians, which Razi carried further by engaging the philosophers’ arguments in detail. Ibn Khaldun, al-Muqaddima (1377), section on kalam, tr. F. Rosenthal (1958); F. Griffel, The Formation of Post-Classical Philosophy in Islam (2021)
التوثيق: مسجّل أيضًا في InPhO · InPhO
أبو حامد الغزالي › 1058–1111
أثّر في 3
عضد الدين الإيجي
أثّر في
In the first book of the Stations al-Iji took over almost unchanged Fakhr al-Din al-Razi’s discussion in the Muḥaṣṣal of whether there are indubitable first propositions; the work as a whole continues Razi’s philosophical theology. Marmara University study of al-Jurjani’s Sharḥ al-Mawāqif on necessary knowledge; J. van Ess, Die Erkenntnislehre des ʿAḍudaddīn al-Īcī (1966)
التوثيق: مسودة بالذكاء الاصطناعي
عضد الدين الإيجي › 1281–1355
ابن خلدون
أثّر في ✓
Ibn Khaldun’s first work, Lubab al-Muhassal (1351), was an abridgement of Fakhr al-Din al-Razi’s theological summa, the Muhassal, drawing on al-Tusi’s critical notes. Ibn Khaldun, Lubab al-Muhassal fi usul al-din (1351), ed. L. Rubio (1952); F. Rosenthal, introduction to Ibn Khaldun, The Muqaddimah (1958)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
ابن خلدون › 1332–1406
محمد بن يوسف السنوسي
أثّر في
According to the TDV İslâm Ansiklopedisi, al-Sanusi’s determinism and his stress on rational knowledge, although he was a Sufi, show the influence of later Ashʿaris such as Fakhr al-Din al-Razi. TDV İslâm Ansiklopedisi, “Senûsî, Muhammed b. Yûsuf” (vol. 36, 2009)
التوثيق: مسودة بالذكاء الاصطناعي
محمد بن يوسف السنوسي › نحو 1428–1490
النقد
انتقده 3
نصير الدين الطوسي
انتقده
Al-Tusi defended Avicenna’s Pointers against al-Razi’s objections (Hall mushkilat al-Isharat) and critically reworked al-Razi’s theology in his Talkhis al-Muhassal. Naṣīr al-Dīn al-Ṭūsī, Ḥall mushkilāt al-Ishārāt; Talkhīṣ al-Muḥaṣṣal
التوثيق: مسودة بالذكاء الاصطناعي
نصير الدين الطوسي › 1201–1274
نجم الدين الكاتبي القزويني
انتقده
Al-Katibi put a series of critical questions to Fakhr al-Din al-Razi’s theological compendium al-Maʿālim, to which Ibn Kammuna later added notes; the content has not been checked here. Asʾilat Najm al-Dīn al-Kātibī ʿan al-Maʿālim li-Fakhr al-Dīn al-Rāzī, ed. S. Schmidtke and R. Pourjavady (2007); SEP “al-Razi, Fakhr al-Din”, bibliography
التوثيق: مسودة بالذكاء الاصطناعي
نجم الدين الكاتبي القزويني › 1203–1277
ابن تيمية
انتقده
Ibn Taymiyya wrote Dar taarud against al-Razi’s ‘universal rule’ that reason prevails when it conflicts with revelation, arguing that sound reason and revelation never conflict. Ibn Taymiyya, Darʾ taʿāruḍ al-ʿaql wa-l-naql I; Fakhr al-Dīn al-Rāzī, Asās al-taqdīs; J. Hoover, Ibn Taymiyya, 2019
التوثيق: مسودة بالذكاء الاصطناعي
ابن تيمية › 1263–1328
ينتقد 1
ابن سينا تأثّر بـ
تأثّر بـ
Fakhr al-Din al-Razi organised his Eastern Investigations (al-Mabahith al-mashriqiyya) around Avicenna’s philosophy and kept much of its framework even where he criticised it. Fakhr al-Din al-Razi, al-Mabahith al-mashriqiyya; A. Shihadeh, “From al-Ghazali to al-Razi”, Arabic Sciences and Philosophy 15 (2005)
التوثيق: مسجّل أيضًا في InPhO · InPhO
انتقد
Fakhr al-Din al-Razi’s commentary on Avicenna’s Pointers and Reminders raised so many objections that al-Tusi called it a ‘wounding’ (jarh) rather than a commentary (sharh). Fakhr al-Dīn al-Rāzī, Sharḥ al-Ishārāt; Naṣīr al-Dīn al-Ṭūsī, Ḥall mushkilāt al-Ishārāt, preface
التوثيق: مسودة بالذكاء الاصطناعي
ابن سينا › 980–1037
الموقف
An Asharite theologian, al-Razi engaged Avicenna’s philosophy more thoroughly than any theologian before him. In the Eastern Investigations and his commentary on Avicenna’s Remarks and Admonitions he examined its arguments point by point, often rejecting them – on God’s knowledge of particulars, divine simplicity, causality – and so turned kalam into a philosophical discipline. Critics called his commentary a “wounding” (jarh) rather than an explanation (sharh); Nasir al-Din Tusi answered it in defence of Avicenna. Raising doubts earned him the title “imam of the doubters”; late in life he stressed the limits of metaphysical proof. His vast Qur’an commentary remains widely read, and his synthesis shaped later theology.
الحياة والسياق
Fakhr al-Din al-Razi was born in 1149 or 1150 in Rayy, near present-day Tehran, the son of a preacher who was his first teacher. He studied in Maragha, among other places, and travelled through Khwarazm and Transoxiana, where public disputations with Mutazilites and other opponents made him famous and feared. Supported by Ghurid and Khwarazmian rulers, he settled in Herat, where he died in 1210.
الأعمال الرئيسة
- The Eastern Investigations (al-Mabahith al-mashriqiyya, late 12th century)
- Commentary on Avicenna’s Remarks and Admonitions (Sharh al-Isharat, late 12th century)
- The Keys to the Unseen (Mafatih al-ghayb, the “Great Commentary” on the Qur’an, unfinished at his death)
- The Highest Aims (al-Matalib al-ʿaliya, c. 1209, unfinished)
يرد في
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