The alleged anti religion and anti prophetic views of Al_Razi as claimed by Orientalists and Atheists And Our Detailed Response
Written by Dr Aheed Hassan (Edited)
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According to some atheists, Al-Razi was critical of the idea of prophethood and was an atheist. According to them, his quotations on religion and prophethood are following:
According to them, looking at the various disagreements between religions and the zeal of their followers he said
According to them,On the Qur'an, Razi said:
According to these people and especially atheists, Razi wrote three books on religion,The Prophets' Fraudulent Tricks”, “The Stratagems of Those Who Claim to Be Prophets”, and “On the Refutation of Revealed Religions” and the anti religions views of Al_Razi, described above are taken from these books.
The orientalists and atheists exaggerate historical figures and facts and try to distort them.
The reality is that according to al-Biruni's Bibliography of Razi (Risāla fī Fihrist Kutub al-Rāzī), Razi wrote two "heretical books": "Fī al-Nubuwwāt (On Prophecies) and "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets).
The very important thing to note is that the the book The Prophets' Fraudulent Tricks”مخارق الانبیاء written by Al_ Razi as claimed by orientalists and atheists, is not mentioned by Al_Razi and instead of it, Al_Biruni mentions a book written by Razi which he names "Fī al-Nubuwwāt (On Prophecies).This is the first controversy in atheists arguments against Razi. So the existence of the book مخارق الانبیاء( Makhariq al_ Anbia) written by Al_ Razi is very doubtful and not supported by an authentic historical source. Even if this book is proved authentic,the meanings of its name is not the one as quoted by atheists.According to Biruni, the book named "Fī al-Nubuwwāt (On Prophecies) "was claimed to be against religions" and the second book "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets) "was claimed as attacking the necessity of the prophets."
The second and most important thing is that the alleged book مخارق الانبیاء written by Al_Razi was mistranslated by orientalists and atheists as . “The Prophets' Fraudulent Tricks”,and people were misguided on the basis of this delibere mistranslation.The reality is that the actual meaning of the alleged book مخارق الانبیاء ( Makhariq al_ Anbia) written by Razi is "The miraculous acts of Prophets" as the word مخارق( Makhariq) in Arabic means the happenings against nature or unusual happenings.This word never means the "Fardulent" in Arabic. But the orientalists and atheists mistranslated it into Fradulent tricks of Prophets and tried to misguide people on the basis of it that Razi was an atheist or a free thinker..
Some historians, such as Paul Kraus and Sarah Stroumsa, accept that the extracts found in Abu Hatim's book were either said by Razi during a debate or were quoted from a now lost work. They suggest that this lost work is either his famous al-ʿIlm al-Ilāhī or another shorter independent work called Makharīq al-Anbiyāʾ (The Prophets' Fraudulent Tricks). The alleged anti_prophetic and anti_religious views of Al_Razi are taken from excerpts of a book named "Alaam_Al_Nubwah"( اعلام النبوۃ) said to be written by an extremist Ismaili missionary Abu Hatim in which Abu Hatim quotes excerpts from the book of an alleged atheist whom some people think is Abubakr Al_Razi. Abu Hatim, however, did not explicitly mention Razi by name in his book, but referred to his interlocutor simply as the mulḥid (atheist). According to the debate with Abu Hatim, Razi denied the validity of prophecy or other authority figures, and rejected prophetic miracles. He also directed a scathing critique on revealed religions and the miraculous quality of the Quran. According to people accusing Al_Razi of atheism, Abu Hatim,the Ismaili extremist missionary student Ḥamīd al-dīn Karmānī (d. after 411AH/1020CE),wrote a book named Al-Aqwal al-dhahabiya, refuting al-Razi's argument against the necessity of revelation.
.The first page of this manuscript is torn out and we don't know the exact name of that atheist whom Abu Hatim is quoting. So we can not say exactly that Abu Hatim was referring to Abu Bakr Al_Razi while quoting that atheist.
The other important thing is that, according to Raghib Al_Sarjani(راغب السرجانی),the books "Fradulent Tricks Of Prophets" and Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets) which are dedicated to Al_Razi are just an imposter and never appear in the writings of any Muslim. So the existence of anti prophetic and anti religions books allegedly written by Al_Razi is challenged and there is no independent proof that Al_Razi wrote these two books. But on the contrary,he wrote two books named "The Man Has A Creator"( ان للعبدخالقا) and "Israr al_Tanzeel Fi_Al_Toheed"(اسرار التنزیل فی التوحید) and these religious books show that Razi was not an atheist but a purely religious polymath.
At this point,consider a very important thing regarding historical facts.Al_Razi was Born in 854 CE in Ray, Persia and died in 932 or 925 CE in Ray, Persia (Iran) and Al_Biruni was born on 4 September 973 , Kath , Khwarezm Afrighid dynasty (modern-day Uzbekistan) and Died on 9 December 1048 (aged 75) in Ghazni, Ghaznavid Empire (modern-day Afghanistan). According to these historical figures, Al_Biruni was born 48 years after death of Al_Razi and if the age at which he obtained Information about Al_ Razi is considered 16,then it is proved that he acquired information about Al_Razi 64 years after the death of Al_Razi. Now the question is that what was the source of Al_Biruni information about Al_Razi. If we consider this fact,we come to know that the views and quotes that are often ascribed to Razi are found in a book written by Abu Hatim al-Razi, called Aʿlām al-nubuwwa (Signs of Prophecy), and not in any extant work of Razi himself. Abu Hatim was an Isma'ili missionary who debated Razi, but whether he has faithfully recorded the views of Razi is disputed.
According to Abdul Latif al-'Abd, Islamic philosophy professor at Cairo University, Abu Hatim and his student, Ḥamīd al-dīn Karmānī (d. after 411AH/1020CE), were Isma'ili extremists who often misrepresented the views of Razi in their works. So both Al_Biruni and Ḥamīd al-dīn Karmānī both born 48 years to hundred years after the death of Al_ Razi narrated their claims about Al_Razi from an extremist Ismaili missionary Abu Hatim al-Razi with whom Al_Razi was in many debates and ismailis had been attacked by Al_Razi many times.
This view is also corroborated by early historians like al-Shahrastani who noted
Al-'Abd points out that the views allegedly expressed by Razi contradict what is found in Razi's own works, like the Spiritual Medicine (Fī al-ṭibb al-rūḥānī). Peter Adamson concurs that Abu Hatim may have "deliberately misdescribed" Razi's position as a rejection of Islam and revealed religions. Instead, Razi was only arguing against the use of miracles to prove Prophet Muhammad's prophecy, anthropomorphism, and the uncritical acceptance of taqlīd vs naẓar.Even this is not proved as no extant work of Al_Razi on religion is available and these historical narrations can not be taken as accurate. Adamson also points out to a work by Fakhr al-din al-Razi where Razi is quoted as citing the Quran and the prophets to support his views. Consider a more important thing.While Al_Biruni is describing two alleged books against religion by Al_Razi( which we showed above that are likely quoted from Ismaili extremist missionary Abu Hatim and never proven to be written by Al_Razi), Biruni also listed some other works of Razi on religion, including Fi Wujub Da‘wat al-Nabi ‘Ala Man Nakara bi al-Nubuwwat (Obligation to Propagate the Teachings of the Prophet Against Those who Denied Prophecies) and Fi anna li al-Insan Khaliqan Mutqinan Hakiman (That Man has a Wise and Perfect Creator), listed under his works on the "divine sciences"and if taken into consideration these two books of Razi, Razi can in no sense be called an atheist or being against Prophetic teachings and religions.
Like other two alleged books written by Al_Razi "Fī al-Nubuwwāt (On Prophecies) and "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets), the existence of third book "On the Refutation of Revealed Religions”claimed by orientalists and atheists is never proven by an independent and unbiased historical source and Al-Biruni never mentions the third book "On the Refutation of Revealed Religions” claimed by orientalists and atheists and the existence of this book is also very doubtful and even false.
The second book "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets), even if written by Al_Razi never proves that he was denying Prophets and was against the heavenly revelation as he may have write it against the people claiming to be Prophets in his own time and not against the real Prophets of Abrahamic religions. Al-Razi's religious and philosophical views were later criticized by Abu Rayhan Biruni and Avicenna in the early 11th century. Biruni in particular wrote a short treatise (risala) dealing with al-Razi, criticizing him for his sympathy with Manichaeism,[57] his Hermetical writings, his religious and philosophical views. Avicenna, who was himself a physician and philosopher, also criticized al-Razi.During a debate with Biruni, Avicenna stated:
Written by Dr Aheed Hassan (Edited)
..................................................................................
According to some atheists, Al-Razi was critical of the idea of prophethood and was an atheist. According to them, his quotations on religion and prophethood are following:
"On what ground do you deem it necessary that God should single out certain individuals [by giving them prophecy], that he should set them up above other people, that he should appoint them to be the people's guides, and make people dependent upon them? "
According to them, looking at the various disagreements between religions and the zeal of their followers he said
"there would be a universal disaster and they would perish in the mutual hostilities and fighting. Indeed, many people have perished in this way, as we can see." If the people of this religion are asked about the proof for the soundness of their religion, they flare up, get angry and spill the blood of whoever confronts them with this question. They forbid rational speculation, and strive to kill their adversaries. This is why truth became thoroughly silenced and concealed"According to them,In relation to the Hebrew's God asking of sacrifices, he said that
"This sounds like the words of the needy rather than of the Laudable Self-sufficient One."
According to them,On the Qur'an, Razi said:
"You claim that the evidentiary miracle is present and available, namely, the Koran. You say: "Whoever denies it, let him produce a similar one." Indeed, we shall produce a thousand similar, from the works of rhetoricians, eloquent speakers and valiant poets, which are more appropriately phrased and state the issues more succinctly. They convey the meaning better and their rhymed prose is in better meter. ... By God what you say astonishes us! You are talking about a work which recounts ancient myths, and which at the same time is full of contradictions and does not contain any useful information or explanation. Then you say: "Produce something like it?""
According to these people and especially atheists, Razi wrote three books on religion,The Prophets' Fraudulent Tricks”, “The Stratagems of Those Who Claim to Be Prophets”, and “On the Refutation of Revealed Religions” and the anti religions views of Al_Razi, described above are taken from these books.
The orientalists and atheists exaggerate historical figures and facts and try to distort them.
Response:
The reality is that according to al-Biruni's Bibliography of Razi (Risāla fī Fihrist Kutub al-Rāzī), Razi wrote two "heretical books": "Fī al-Nubuwwāt (On Prophecies) and "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets).
The very important thing to note is that the the book The Prophets' Fraudulent Tricks”مخارق الانبیاء written by Al_ Razi as claimed by orientalists and atheists, is not mentioned by Al_Razi and instead of it, Al_Biruni mentions a book written by Razi which he names "Fī al-Nubuwwāt (On Prophecies).This is the first controversy in atheists arguments against Razi. So the existence of the book مخارق الانبیاء( Makhariq al_ Anbia) written by Al_ Razi is very doubtful and not supported by an authentic historical source. Even if this book is proved authentic,the meanings of its name is not the one as quoted by atheists.According to Biruni, the book named "Fī al-Nubuwwāt (On Prophecies) "was claimed to be against religions" and the second book "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets) "was claimed as attacking the necessity of the prophets."
The second and most important thing is that the alleged book مخارق الانبیاء written by Al_Razi was mistranslated by orientalists and atheists as . “The Prophets' Fraudulent Tricks”,and people were misguided on the basis of this delibere mistranslation.The reality is that the actual meaning of the alleged book مخارق الانبیاء ( Makhariq al_ Anbia) written by Razi is "The miraculous acts of Prophets" as the word مخارق( Makhariq) in Arabic means the happenings against nature or unusual happenings.This word never means the "Fardulent" in Arabic. But the orientalists and atheists mistranslated it into Fradulent tricks of Prophets and tried to misguide people on the basis of it that Razi was an atheist or a free thinker..
Some historians, such as Paul Kraus and Sarah Stroumsa, accept that the extracts found in Abu Hatim's book were either said by Razi during a debate or were quoted from a now lost work. They suggest that this lost work is either his famous al-ʿIlm al-Ilāhī or another shorter independent work called Makharīq al-Anbiyāʾ (The Prophets' Fraudulent Tricks). The alleged anti_prophetic and anti_religious views of Al_Razi are taken from excerpts of a book named "Alaam_Al_Nubwah"( اعلام النبوۃ) said to be written by an extremist Ismaili missionary Abu Hatim in which Abu Hatim quotes excerpts from the book of an alleged atheist whom some people think is Abubakr Al_Razi. Abu Hatim, however, did not explicitly mention Razi by name in his book, but referred to his interlocutor simply as the mulḥid (atheist). According to the debate with Abu Hatim, Razi denied the validity of prophecy or other authority figures, and rejected prophetic miracles. He also directed a scathing critique on revealed religions and the miraculous quality of the Quran. According to people accusing Al_Razi of atheism, Abu Hatim,the Ismaili extremist missionary student Ḥamīd al-dīn Karmānī (d. after 411AH/1020CE),wrote a book named Al-Aqwal al-dhahabiya, refuting al-Razi's argument against the necessity of revelation.
.The first page of this manuscript is torn out and we don't know the exact name of that atheist whom Abu Hatim is quoting. So we can not say exactly that Abu Hatim was referring to Abu Bakr Al_Razi while quoting that atheist.
The other important thing is that, according to Raghib Al_Sarjani(راغب السرجانی),the books "Fradulent Tricks Of Prophets" and Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets) which are dedicated to Al_Razi are just an imposter and never appear in the writings of any Muslim. So the existence of anti prophetic and anti religions books allegedly written by Al_Razi is challenged and there is no independent proof that Al_Razi wrote these two books. But on the contrary,he wrote two books named "The Man Has A Creator"( ان للعبدخالقا) and "Israr al_Tanzeel Fi_Al_Toheed"(اسرار التنزیل فی التوحید) and these religious books show that Razi was not an atheist but a purely religious polymath.
At this point,consider a very important thing regarding historical facts.Al_Razi was Born in 854 CE in Ray, Persia and died in 932 or 925 CE in Ray, Persia (Iran) and Al_Biruni was born on 4 September 973 , Kath , Khwarezm Afrighid dynasty (modern-day Uzbekistan) and Died on 9 December 1048 (aged 75) in Ghazni, Ghaznavid Empire (modern-day Afghanistan). According to these historical figures, Al_Biruni was born 48 years after death of Al_Razi and if the age at which he obtained Information about Al_ Razi is considered 16,then it is proved that he acquired information about Al_Razi 64 years after the death of Al_Razi. Now the question is that what was the source of Al_Biruni information about Al_Razi. If we consider this fact,we come to know that the views and quotes that are often ascribed to Razi are found in a book written by Abu Hatim al-Razi, called Aʿlām al-nubuwwa (Signs of Prophecy), and not in any extant work of Razi himself. Abu Hatim was an Isma'ili missionary who debated Razi, but whether he has faithfully recorded the views of Razi is disputed.
According to Abdul Latif al-'Abd, Islamic philosophy professor at Cairo University, Abu Hatim and his student, Ḥamīd al-dīn Karmānī (d. after 411AH/1020CE), were Isma'ili extremists who often misrepresented the views of Razi in their works. So both Al_Biruni and Ḥamīd al-dīn Karmānī both born 48 years to hundred years after the death of Al_ Razi narrated their claims about Al_Razi from an extremist Ismaili missionary Abu Hatim al-Razi with whom Al_Razi was in many debates and ismailis had been attacked by Al_Razi many times.
This view is also corroborated by early historians like al-Shahrastani who noted
"that such accusations should be doubted since they were made by Ismāʿīlīs, who had been severely attacked by Muḥammad ibn Zakariyyā Rāzī".
Al-'Abd points out that the views allegedly expressed by Razi contradict what is found in Razi's own works, like the Spiritual Medicine (Fī al-ṭibb al-rūḥānī). Peter Adamson concurs that Abu Hatim may have "deliberately misdescribed" Razi's position as a rejection of Islam and revealed religions. Instead, Razi was only arguing against the use of miracles to prove Prophet Muhammad's prophecy, anthropomorphism, and the uncritical acceptance of taqlīd vs naẓar.Even this is not proved as no extant work of Al_Razi on religion is available and these historical narrations can not be taken as accurate. Adamson also points out to a work by Fakhr al-din al-Razi where Razi is quoted as citing the Quran and the prophets to support his views. Consider a more important thing.While Al_Biruni is describing two alleged books against religion by Al_Razi( which we showed above that are likely quoted from Ismaili extremist missionary Abu Hatim and never proven to be written by Al_Razi), Biruni also listed some other works of Razi on religion, including Fi Wujub Da‘wat al-Nabi ‘Ala Man Nakara bi al-Nubuwwat (Obligation to Propagate the Teachings of the Prophet Against Those who Denied Prophecies) and Fi anna li al-Insan Khaliqan Mutqinan Hakiman (That Man has a Wise and Perfect Creator), listed under his works on the "divine sciences"and if taken into consideration these two books of Razi, Razi can in no sense be called an atheist or being against Prophetic teachings and religions.
Like other two alleged books written by Al_Razi "Fī al-Nubuwwāt (On Prophecies) and "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets), the existence of third book "On the Refutation of Revealed Religions”claimed by orientalists and atheists is never proven by an independent and unbiased historical source and Al-Biruni never mentions the third book "On the Refutation of Revealed Religions” claimed by orientalists and atheists and the existence of this book is also very doubtful and even false.
The second book "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets), even if written by Al_Razi never proves that he was denying Prophets and was against the heavenly revelation as he may have write it against the people claiming to be Prophets in his own time and not against the real Prophets of Abrahamic religions. Al-Razi's religious and philosophical views were later criticized by Abu Rayhan Biruni and Avicenna in the early 11th century. Biruni in particular wrote a short treatise (risala) dealing with al-Razi, criticizing him for his sympathy with Manichaeism,[57] his Hermetical writings, his religious and philosophical views. Avicenna, who was himself a physician and philosopher, also criticized al-Razi.During a debate with Biruni, Avicenna stated:
Or from Muhammad ibn Zakariyyab al-Razi, who meddles in metaphysics and exceeds his competence. He should have remained confined to surgery and to urine and stool testing—indeed he exposed himself and showed his ignorance in these matters.
Nasr-i-Khosraw posthumously accused him of having plagiarized Iranshahri, who Khosraw considered as the master of al-Razi.
The other most important thing is that Al_Razi had many opponents with whom he was in continuous debates.They were the following:
1. Abu al-Qasim al-Balkhi, chief of the Mu'tazilah of Baghdad (d. 319/931), was a contemporary of al-Razi; he composed many refutations of al-Razi's books, especially his 'Ilm al-Ilahi.He had controversies with him especially on time.
2. Shuhaid ibn al-Husain al-Balkhi, with whom al-Razi had many controversies; one of these controversies was on the theory of pleasure. His theory of pleasure is expounded in his Tafdil Ladhdhat al-Nafs from which Abu Sulaiman al-Mantiqi al-Sijistani gives some extracts in Siwan al-Hikmah.24 Al-Balkhi died before 329/940.
3. Abu Hatim al-Razi, the most important of all his opponents (d. 322/933-934) and one of the greatest Isma`ili missionaries. He reproduced controversies between him and al-Razi in his A`lam al-Nubuwwah.He is the only man due to whom this book, al-Razi's ideas about prophets and religion are preserved for us.
4. Ibn al-Tammar, whom Kraus believes to be perhaps Abu Bakr Husain al-Tammar. He was a physician and had some controversies with al-Razi as is reported by Abu Hatim al-Razi in A`lam al-Nubuwwah. Ibn al-Tammar refuted al-Razi's al-Tibb al-Ruhani and al-Razi answered this refutation. In fact, al-Razi wrote two refutations: (a) refutation of al-Tammar's refutation of Misma`i concerning matter; (b) refutation of al-Tammar's opinion on the atmosphere of subterranean habitations.
5. Those of whom we know from the titles of the books written by al-Razi: (a) al-Misma'i, a Mutakallim who had written against the materialists and against whom al-Razi wrote a treatise (b) Jarir the doctor who had a theory about the eating of black mulberry after water-melon(c) al-Hasan ibn Mubarik al-Ummi, to whom al-Razi wrote two epistles (d) al-Kayyal, a Mutakallim, against whose theory of the Imam, al-Razi wrote a book (e) Mansur ibn Talhah, who wrote a book on “Being” refuted by al-Razi (f) Muhammad ibn al-Laith al-Rasa'ili whose writing against alchemists was answered by al-Razi.
6. Ahmad ibn al-Tayyib al-Sarakhsi (d. 286/899), an elder contemporary of al-Razi. Al-Razi refuted him on the question of bitter taste; Al-Razi refuted also his master, Ya`qub ibn Ishaq al-Kindi, who had written against the alchemists.
7. We should add to all those known by names many others who were refuted by al-Razi, especially the Mu'tazilah and different Mutakallimin. Now the most important thing to note is that Al_Razi was in continuous debates with many of Mutazilaas and mutakalimon and many of the mutakalimons were orthodox Muslims. Neither of the opponents of Al_Razi accused him of free thinkers or anti_religious or atheistic ideas except Abu Hatim who was an extremist Ismaili missionary. Now the question is that if Al_Razi was an atheist and had anti religion views, then why his refutation and opposition is not stated by any of his opponents except Abu Hatim who was an Ismaili missionary who were attacked by Al_Razi. So all of anti religion allegations about Al_Razi come from a single source i.e Ismaili missionary Abu Hatim and not quoted by some orthodox Sunni scholar and can not be considered accurate.
On the other hand, if we see the other two writings of Al_Razi Fi Wujub Da‘wat al-Nabi ‘Ala Man Nakara bi al-Nubuwwat (Obligation to Propagate the Teachings of the Prophet Against Those who Denied Prophecies) and Fi anna li al-Insan Khaliqan Mutqinan Hakiman (That Man has a Wise and Perfect Creator), described by Al_Biruni and his comments about God as the merciful creator, he can in no sense be called anti prophetic or anti religion or a free thinker or an atheist.Rather, all of accusations against him can be labelled wrong and we can say that Al_Razi was a Muslim. Now, we should know about some of the ideas and views of Al_Razi from his metaphysical and philosophical ideas.
The metaphysical doctrine of Razi derives from the theory of the "five eternals", according to which the world is produced out of an interaction between God and four other eternal principles (soul, matter, time, and place). This thing proves that Al_Razi was not an atheist and believed in God Almighty. In the Philosophical Biography, he defended his personal and philosophical life style. In this work he laid out a framework based on the idea that there is life after death full of happiness, not suffering. Rather than being self-indulgent, man should pursue knowledge, utilise his intellect and apply justice in his life.
According to Al-Razi:
The other most important thing is that Al_Razi had many opponents with whom he was in continuous debates.They were the following:
1. Abu al-Qasim al-Balkhi, chief of the Mu'tazilah of Baghdad (d. 319/931), was a contemporary of al-Razi; he composed many refutations of al-Razi's books, especially his 'Ilm al-Ilahi.He had controversies with him especially on time.
2. Shuhaid ibn al-Husain al-Balkhi, with whom al-Razi had many controversies; one of these controversies was on the theory of pleasure. His theory of pleasure is expounded in his Tafdil Ladhdhat al-Nafs from which Abu Sulaiman al-Mantiqi al-Sijistani gives some extracts in Siwan al-Hikmah.24 Al-Balkhi died before 329/940.
3. Abu Hatim al-Razi, the most important of all his opponents (d. 322/933-934) and one of the greatest Isma`ili missionaries. He reproduced controversies between him and al-Razi in his A`lam al-Nubuwwah.He is the only man due to whom this book, al-Razi's ideas about prophets and religion are preserved for us.
4. Ibn al-Tammar, whom Kraus believes to be perhaps Abu Bakr Husain al-Tammar. He was a physician and had some controversies with al-Razi as is reported by Abu Hatim al-Razi in A`lam al-Nubuwwah. Ibn al-Tammar refuted al-Razi's al-Tibb al-Ruhani and al-Razi answered this refutation. In fact, al-Razi wrote two refutations: (a) refutation of al-Tammar's refutation of Misma`i concerning matter; (b) refutation of al-Tammar's opinion on the atmosphere of subterranean habitations.
5. Those of whom we know from the titles of the books written by al-Razi: (a) al-Misma'i, a Mutakallim who had written against the materialists and against whom al-Razi wrote a treatise (b) Jarir the doctor who had a theory about the eating of black mulberry after water-melon(c) al-Hasan ibn Mubarik al-Ummi, to whom al-Razi wrote two epistles (d) al-Kayyal, a Mutakallim, against whose theory of the Imam, al-Razi wrote a book (e) Mansur ibn Talhah, who wrote a book on “Being” refuted by al-Razi (f) Muhammad ibn al-Laith al-Rasa'ili whose writing against alchemists was answered by al-Razi.
6. Ahmad ibn al-Tayyib al-Sarakhsi (d. 286/899), an elder contemporary of al-Razi. Al-Razi refuted him on the question of bitter taste; Al-Razi refuted also his master, Ya`qub ibn Ishaq al-Kindi, who had written against the alchemists.
7. We should add to all those known by names many others who were refuted by al-Razi, especially the Mu'tazilah and different Mutakallimin. Now the most important thing to note is that Al_Razi was in continuous debates with many of Mutazilaas and mutakalimon and many of the mutakalimons were orthodox Muslims. Neither of the opponents of Al_Razi accused him of free thinkers or anti_religious or atheistic ideas except Abu Hatim who was an extremist Ismaili missionary. Now the question is that if Al_Razi was an atheist and had anti religion views, then why his refutation and opposition is not stated by any of his opponents except Abu Hatim who was an Ismaili missionary who were attacked by Al_Razi. So all of anti religion allegations about Al_Razi come from a single source i.e Ismaili missionary Abu Hatim and not quoted by some orthodox Sunni scholar and can not be considered accurate.
On the other hand, if we see the other two writings of Al_Razi Fi Wujub Da‘wat al-Nabi ‘Ala Man Nakara bi al-Nubuwwat (Obligation to Propagate the Teachings of the Prophet Against Those who Denied Prophecies) and Fi anna li al-Insan Khaliqan Mutqinan Hakiman (That Man has a Wise and Perfect Creator), described by Al_Biruni and his comments about God as the merciful creator, he can in no sense be called anti prophetic or anti religion or a free thinker or an atheist.Rather, all of accusations against him can be labelled wrong and we can say that Al_Razi was a Muslim. Now, we should know about some of the ideas and views of Al_Razi from his metaphysical and philosophical ideas.
The metaphysical doctrine of Razi derives from the theory of the "five eternals", according to which the world is produced out of an interaction between God and four other eternal principles (soul, matter, time, and place). This thing proves that Al_Razi was not an atheist and believed in God Almighty. In the Philosophical Biography, he defended his personal and philosophical life style. In this work he laid out a framework based on the idea that there is life after death full of happiness, not suffering. Rather than being self-indulgent, man should pursue knowledge, utilise his intellect and apply justice in his life.
According to Al-Razi:
"This is what our merciful Creator wants. The One to whom we pray for reward and whose punishment we fear."
In brief, man should be kind, gentle and just. Al-Razi believed that there is a close relationship between spiritual integrity and physical health. He did not implicate that the soul could avoid distress due to his fear of death. He simply states that this psychological state cannot be avoided completely unless the individual is convinced that, after death, the soul will lead a better life. This requires a thorough study of esoteric doctrines and/or religions. He focuses on the opinion of some people who think that the soul perishes when the body dies. Death is inevitable, therefore one should not pre-occupy the mind with it, because any person who continuously thinks about death will become distressed and think as if he is dying when he continuously ponders on that subject. Therefore, he should forget about it in order to avoid upsetting himself. When contemplating his destiny after death, a benevolent and good man who acts according to the ordinances of the Islamic Shari`ah, has after all nothing to fear because it indicates that he will have comfort and permanent bliss in the Hereafter. The one who doubts the Shari`ah, may contemplate it, and if he diligently does this, he will not deviate from the right path. If he falls short, Allah will excuse him and forgive his sins because it is not demanded of him to do something which he cannot achieve. —Dr. Muhammad Abdul-Hadi Abu Reidah Al_Razi is said to have write two books on oneness of God named, The Small Book on Theism and The Greater Book on Theism. Al-Razi argues in such works as his Kitab al-'Ilm al-ilahior 'Theology', and On the five eternals, both now lost, but well represented by fragments, paraphrases, descriptions and refutations that time, like space, is absolute, not relative to bodies in motion, as in Aristotle. Being absolute, time is eternal. Motion is not. For matter, in itself, is inert; its motion stems from the activity of soul. Soul, the world soul, initially stood apart from matter, in a spiritual realm of her own. She yearned, however, to be embodied. And God, like a wise father, understanding that Soul learns only by experience, allowed her to embroil herself here. In the case of Soul's entry into materiality, chaos was the first result, as she set matter stirring in wild and disordered motion. God, in His grace, intervened, imparting intelligence of His own to the world that Soul's impetuous desire had formed. As an immanent principle, intelligence gave order to the world, stabilising its motions and rendering them comprehensible. But it also gave understanding to the Soul itself, allowing her to recognise her estrangement in this world and seek a return from exile. It is this striving for return that gives meaning to all human strivings in the realm of life. Only by such a theory, al-Razi insists, can creationists hope to overcome the elenchus of the eternalists, who deny creation altogether. Al-Razi offers world's temporal origination, as opposed to its eternal, Plotinian emanation or its perpetual existence as a Democritean or Epicurean mechanism. So he is a creationist and theistic and not an evolutionist or atheistic philosopher. The Neoplatonic Aristotelians, treat the natural order as eternal, a type of atheistic view. But al-Razi believes in temporal origin of the universe which he adopts from scripture and from the concurring authority of Plato's Timaeus. According to Al_Razi, only a temporal creation of universe does justice to the unimpeded operation of the forces of nature and the self-governing actions of human intelligence and will.
Till now,we have proved that Al_Razi was neither a free thinker nor an atheist but a theistic philosopher and a Muslim polymath. And The God Almighty knows best.
References:
http://en.wikipedia.org/wiki/Muhammad_ibn_Zakariya_al-Razi…
Marenbon, John (14 June 2012). The Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 69–70.ISBN 9780195379488. Deura, Nurdeng (2008).
"Risalat Al-Biruni Fi Fihrist Kutub Al-Razi: A Comprehensive Bibliography of the Works of Abu Bakr Al-Rāzī (d. 313 A.h/925) and Al-Birūni (d. 443/1051)".
Journal of Aqidah and Islamic Thought. 9: 51–100. Marenbon, John (14 June 2012).
The Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 69–70.ISBN 9780195379488. Abdul Latif Muhammad al-Abd (1978).
Al-ṭibb al-rūḥānī li Abū Bakr al-Rāzī. Cairo: Maktabat al-Nahḍa al-Miṣriyya. pp. 4, 13, 18. Ebstein, Michael (2013-11-25). Mysticism and Philosophy in al-Andalus: Ibn Masarra, Ibn al-ʿArabī and the Ismāʿīlī Tradition. BRILL. p. 41. ISBN 9789004255371.
Seyyed Hossein Nasr, and Mehdi Amin Razavi, An Anthology of Philosophy in Persia, vol. 1, (New York: Oxford University Press, 1999), p. 353
Abdul Latif Muhammad al-Abd (1978).
Al-ṭibb al-rūḥānī li Abū Bakr al-Rāzī. Cairo: Maktabat al-Nahḍa al-Miṣriyya. pp. 4, 13, 18 Marenbon, John (14 June 2012).
The Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 69–70.ISBN 9780195379488. Sarah Stroumsa (1999). Freethinkers of Medieval Islam: Ibn Al-Rawandi, Abu Bakr Al-Razi and Their Impact on Islamic Thought. Brill. Kraus, P; Pines, S (1913–1938). "Al-Razi". Encyclopedia of Islam. p. 1136. Marenbon, John (14 June 2012). The Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 69–70.ISBN 9780195379488. Abdul Latif Muhammad al-Abd (1978).
Al-ṭibb al-rūḥānī li Abū Bakr al-Rāzī. Cairo: Maktabat al-Nahḍa al-Miṣriyya. pp. 4, 13, 18. Paul E. Walker (1992).
"The Political Implications of Al-Razi's Philosophy". In Charles E. Butterworth. The Political aspects of Islamic philosophy: essays in honor of Muhsin S. Mahdi. Harvard University Press. pp. 87–89
Source
Till now,we have proved that Al_Razi was neither a free thinker nor an atheist but a theistic philosopher and a Muslim polymath. And The God Almighty knows best.
References:
http://en.wikipedia.org/wiki/Muhammad_ibn_Zakariya_al-Razi…
Marenbon, John (14 June 2012). The Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 69–70.ISBN 9780195379488. Deura, Nurdeng (2008).
"Risalat Al-Biruni Fi Fihrist Kutub Al-Razi: A Comprehensive Bibliography of the Works of Abu Bakr Al-Rāzī (d. 313 A.h/925) and Al-Birūni (d. 443/1051)".
Journal of Aqidah and Islamic Thought. 9: 51–100. Marenbon, John (14 June 2012).
The Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 69–70.ISBN 9780195379488. Abdul Latif Muhammad al-Abd (1978).
Al-ṭibb al-rūḥānī li Abū Bakr al-Rāzī. Cairo: Maktabat al-Nahḍa al-Miṣriyya. pp. 4, 13, 18. Ebstein, Michael (2013-11-25). Mysticism and Philosophy in al-Andalus: Ibn Masarra, Ibn al-ʿArabī and the Ismāʿīlī Tradition. BRILL. p. 41. ISBN 9789004255371.
Seyyed Hossein Nasr, and Mehdi Amin Razavi, An Anthology of Philosophy in Persia, vol. 1, (New York: Oxford University Press, 1999), p. 353
Abdul Latif Muhammad al-Abd (1978).
Al-ṭibb al-rūḥānī li Abū Bakr al-Rāzī. Cairo: Maktabat al-Nahḍa al-Miṣriyya. pp. 4, 13, 18 Marenbon, John (14 June 2012).
The Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 69–70.ISBN 9780195379488. Sarah Stroumsa (1999). Freethinkers of Medieval Islam: Ibn Al-Rawandi, Abu Bakr Al-Razi and Their Impact on Islamic Thought. Brill. Kraus, P; Pines, S (1913–1938). "Al-Razi". Encyclopedia of Islam. p. 1136. Marenbon, John (14 June 2012). The Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 69–70.ISBN 9780195379488. Abdul Latif Muhammad al-Abd (1978).
Al-ṭibb al-rūḥānī li Abū Bakr al-Rāzī. Cairo: Maktabat al-Nahḍa al-Miṣriyya. pp. 4, 13, 18. Paul E. Walker (1992).
"The Political Implications of Al-Razi's Philosophy". In Charles E. Butterworth. The Political aspects of Islamic philosophy: essays in honor of Muhsin S. Mahdi. Harvard University Press. pp. 87–89
Source
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