फ़ख़्र अल-दीन अल-राज़ी
दर्शन और धर्मशास्त्र को घनिष्ठ तर्क में एक-दूसरे को परखना चाहिए – और इब्न सीना तक पर बिंदु-दर-बिंदु प्रश्न उठाना चाहिए।
पृष्ठभूमि
रै के, बाद में हेरात के धर्मशास्त्री और दार्शनिक: अबू अली सीना पर उनकी गहन टीका ने कलाम और फ़ल्सफ़ा को मिलाया – और तूसी द्वारा अबू अली सीना के बचाव को प्रेरित किया।
मुख्य विचार
- अबू अली सीना पर आलोचनात्मक टीका
- कलाम और दर्शन का मेल
- क़ुरआन की बृहत् टीका
प्रभाव
जिनसे प्रभावित 2
अल-अशअरी
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
अल-अशअरी › लगभग 874–936
अल ग़ज़ाली
जिनसे प्रभावित
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)
साक्ष्य: InPhO में भी · InPhO
अल ग़ज़ाली › 1058–1111
जिन्हें प्रभावित किया 3
अज़ुदुद्दीन ईजी
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
अज़ुदुद्दीन ईजी › 1281–1355
इब्न खल्दून
जिन्हें प्रभावित किया ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
इब्न खल्दून › 1332–1406
मुहम्मद बिन यूसुफ अल-सेनुसी
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
मुहम्मद बिन यूसुफ अल-सेनुसी › लगभग 1428–1490
आलोचना
जिनके द्वारा आलोचित 3
नासिरुद्दीन तूसी
जिनके द्वारा आलोचित
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
साक्ष्य: AI मसौदा
नासिरुद्दीन तूसी › 1201–1274
नज्मुद्दीन अल-कातिबी
जिनके द्वारा आलोचित
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
साक्ष्य: AI मसौदा
नज्मुद्दीन अल-कातिबी › 1203–1277
इब्न तैमियाह
जिनके द्वारा आलोचित
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
साक्ष्य: AI मसौदा
इब्न तैमियाह › 1263–1328
जिनकी आलोचना की 1
अबू अली सीना जिनसे प्रभावित
जिनसे प्रभावित
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)
साक्ष्य: InPhO में भी · InPhO
जिनकी आलोचना की
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
साक्ष्य: AI मसौदा
अबू अली सीना › 980–1037
मत
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.
जीवन और संदर्भ
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.
प्रमुख कृतियाँ
- 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)
इनमें आता है
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