Fakhr al-Din al-Razi
Filozofia i teologia powinny wzajemnie się sprawdzać w ścisłej argumentacji – a nawet Awicennę trzeba kwestionować punkt po punkcie.
Umiejscowienie
Teolog i filozof z Rayy, później z Heratu: jego dociekliwy komentarz do Awicenny połączył kalam i falsafę – i sprowokował obronę Awicenny przez Tusiego.
Kluczowe idee
- Krytyczny komentarz do Awicenny
- Połączenie kalamu i filozofii
- Wielki komentarz do Koranu
Wpływ
Pod wpływem 2
Abu al-Hasan al-Aszari
pod wpływem
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)
Źródło: szkic AI
Abu al-Hasan al-Aszari › ok. 874–936
Al-Ghazali
pod wpływem
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)
Źródło: także w InPhO · InPhO
Al-Ghazali › 1058–1111
Wpływ na 3
Adud ad-Din al-Idżi
wpływ na
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)
Źródło: szkic AI
Adud ad-Din al-Idżi › 1281–1355
Ibn Chaldun
wpływ na ✓
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)
Źródło: także w Wikidanych · Wikidata
Ibn Chaldun › 1332–1406
Muhammad as-Sanusi
wpływ na
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)
Źródło: szkic AI
Muhammad as-Sanusi › ok. 1428–1490
Krytyka
Krytyka ze strony 3
Nasir ad-Din Tusi
krytyka ze strony
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
Źródło: szkic AI
Nasir ad-Din Tusi › 1201–1274
Nadżm ad-Din al-Katibi
krytyka ze strony
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
Źródło: szkic AI
Nadżm ad-Din al-Katibi › 1203–1277
Ibn Tajmijja
krytyka ze strony
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
Źródło: szkic AI
Ibn Tajmijja › 1263–1328
Krytykuje 1
Awicenna pod wpływem
pod wpływem
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)
Źródło: także w InPhO · InPhO
krytykuje
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
Źródło: szkic AI
Awicenna › 980–1037
Stanowisko
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.
Życie i kontekst
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.
Główne dzieła
- 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)
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