Agora思想的公共广场

法赫尔丁·拉齐

约1150–1210年

初步了解有意简化——人物介绍讲得更多

哲学和神学应当在严密的论辩中相互检验——就连阿维森纳也必须一点一点地受到质疑。

定位

伊斯兰世界的哲学 · 西亚与北非 · 形而上学, 宗教, 认识论

来自赖伊、后居赫拉特的神学家与哲学家：他对伊本·西那的深入注释融合了凯拉姆与法尔萨法（falsafa）——并促使图西为伊本·西那辩护。

核心思想

  • 对伊本·西那的批判性注释
  • 凯拉姆与哲学的融合
  • 《古兰经》大注

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影响

受影响于 2

  • 阿什阿里

    受其影响

    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)

    依据: AI 草稿

    阿什阿里 › 约874–936年

  • 安萨里

    受其影响

    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)

    依据: 亦见于 InPhO · InPhO

    安萨里 › 1058–1111

影响了 3

  • 阿杜德丁·伊吉

    影响了

    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)

    依据: AI 草稿

    阿杜德丁·伊吉 › 1281–1355

  • 伊本·赫勒敦

    影响了 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    伊本·赫勒敦 › 1332–1406

  • 穆罕默德·萨努西

    影响了

    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)

    依据: AI 草稿

    穆罕默德·萨努西 › 约1428–1490年

批评

受批评于 3

  • 纳西尔丁·图西

    受其批评

    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

    依据: AI 草稿

    纳西尔丁·图西 › 1201–1274

  • 纳吉姆丁·卡提比

    受其批评

    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

    依据: AI 草稿

    纳吉姆丁·卡提比 › 1203–1277

  • 伊本·泰米叶

    受其批评

    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

    依据: AI 草稿

    伊本·泰米叶 › 1263–1328

批评了 1

  • 伊本·西那（阿维森纳） 受其影响

    受其影响

    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)

    依据: 亦见于 InPhO · InPhO

    批评了

    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

    依据: AI 草稿

    伊本·西那（阿维森纳） › 980–1037

立场

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.

生平与背景

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.

主要作品

  • 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)

出现在

来源: Wikipedia · Wikidata

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