Fakhr al Din Razi
against the Modern day Sufis.
Contents
1. Knowledge of the
Qiyamah is only known to Allah, not the Prophet peace be upon him.
2. Refuting the notion
that Sawad al Adam means follow the majority of the people.
3. Refuting the saying,
If you ask the idol then it is shirk, if you ask the Prophets then it is not.
4. Refuting Taqleed e
Shakhsi
5. al Razi on Asma
wal-Siffat of Allah tala.
6. al Razi on the
meaning of "Seeking nearness to Allah".
7. Al Razi against grave
worship.
8. al Razi on making
waasita in dua.
9. al Razi on Mukhtar e
Kul.
10. al Razi on dead can
hear or not.
11. al Razi only asked
help from Allah even on his death bed.
1. Knowledge of the
Qiyamah is only known to Allah, not the Prophet peace be upon him.
Imam al Fakhr ud din
al-Razi commented:
والمراد أن العلم بالوقوع غير العلم بوقت الوقوع، فالعلم الأول حاصل عندي، وهو كاف في الإنذار والتحذير، أما العلم الثاني فليس إلا لله، ولا حاجة في كوني نذيراً مبيناً إليه.
Meaning the knowledge
of that event (Qiyamah) is different from the knowledge of the time of the
event (Qiyamah). First one (i.e. Qiyamah is going to happen) is known to me
which is enough to alert and warn you. And second knowledge (The time of
Qiyamah) is known to no one except Allah, For me being a clear warner
there is no need for it. [Tafsir al Kabeer under 67:26]
2. Refuting the notion
that Sawad al Adam means follow the majority of the people.
al Razi said:
وأن ما سواها لا يلتفت إليهم ، وإن امتلأ العالم منهم
No attention should be
given to those who follow other than this (Qur`an and Sunnah), even if the
world is filled with them. [Tafsir al Kabir al Razi 15/485]
3. Refuting the saying,
If you ask the idol then it is shirk, if you ask the Prophets then it is not.
Fakhr al din alRazi
said:
مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى عَائِدٌ عَلَى الْأَشْيَاءِ الَّتِي عُبِدَتْ مِنْ دُونِ اللَّهِ، وَهِيَ قِسْمَانِ الْعُقَلَاءُ وَغَيْرُ الْعُقَلَاءِ، أَمَّا الْعُقَلَاءُ فهو أن قوما عبدوا المسيح وعزيرا وَالْمَلَائِكَةَ، وَكَثِيرٌ مِنَ النَّاسِ يَعْبُدُونَ الشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ وَيَعْتَقِدُونَ فِيهَا أَنَّهَا أَحْيَاءٌ عَاقِلَةٌ نَاطِقَةٌ، وَأَمَّا الْأَشْيَاءُ الَّتِي عُبِدَتْ مَعَ أَنَّهَا لَيْسَتْ مَوْصُوفَةً بِالْحَيَاةِ وَالْعَقْلِ فَهِيَ الْأَصْنَامُ، إِذَا عَرَفْتَ هَذَا فَنَقُولُ الْكَلَامُ الَّذِي ذَكَرَهُ الْكُفَّارُ لَائِقٌ بِالْعُقَلَاءِ، أَمَّا بِغَيْرِ الْعُقَلَاءِ فَلَا يَلِيقُ، وَبَيَانُهُ مِنْ وَجْهَيْنِ الْأَوَّلُ: أَنَّ الضَّمِيرَ فِي قَوْلِهِ: مَا نَعْبُدُهُمْ ضَمِيرٌ لِلْعُقَلَاءِ فَلَا يَلِيقُ بِالْأَصْنَامِ
"We only worship
them that they may bring us nearer to Allah in position."... They have two
types, those who have aql and those who don't. Those who had aql and who were
worshiped were Masih, Uzayr, Angels and Many people worshiped Sun, Moon,
stars.. Those who have no aql were idols who were worshiped. And this saying of
Kuffar (i.e. "We only worship them that they may bring us nearer to Allah
in position.") is regarding those who have aql (i.e. Eesa aleh salam and
Uzayr aleh salam)... [Tafsir al Kabeer 26/421]
4. Refuting Taqleed e
Shakhsi
Fakhar ud din al razi
said
قال شيخنا ومولانا خاتمة المحققين والمجتهدين رضي الله عنه: قد شاهدت جماعة من مقلدة الفقهاء، قرأت عليهم آيات كثيرة من كتاب الله تعالى في بعض المسائل، وكانت مذاهبهم بخلاف تلك الآيات، فلم يقبلوا تلك الآيات ولم يلتفتوا إليها وبقوا ينظرون إلي كالمتعجب،
Our Teacher and Mawlana
who is end of Investigators(Muhaqqiqeen) and Jurists(Mujtahideen) may Allah be
please withhim said, i have seen Jam'at from Jurists of blind followers
(Muqallideen), i read in front of them many verses of Quran on some issues
which were against their (taqleedi) madhab, not only they left to accept the
verses they didn't even pay attention to it..[in the commentary of Quran under
Sura Tauba verse31]
5. al Razi on Asma
wal-Siffat of Allah tala.
According to Imam Ibn
Katheer and ad-Dahabi he repented from his old creed as Ibn Kathir said
وقد ذكرت وصيته عند موته وأنه رجع عن مذهب الكلام فيها إلى طريقة السلف وتسليم ما ورد على وجه المراد اللائق بجلال الله سبحانه.
He returned from the
madhab of kalam to the madhab of salaf and this has been recorded in his
wasiyyah before his death( البداية و النهاية){68/7}
ad-Dahabi said
وَقَدِ اعترَفَ فِي آخِرِ عُمُرِهِ، حَيْثُ يَقُوْلُ (1) :
لقد تَأَمَّلْتُ الطُّرُقَ الكَلاَمِيَّةَ، وَالمنَاهجَ الفلسفِيَّةَ، فَمَا رَأَيَّتُهَا تشفِي عليلاً، وَلاَ تروِي غليلاً، وَرَأَيْتُ أَقْرَبَ الطُّرُقِ طرِيقَةَ القُرْآنِ، أَقرَأُ فِي الإِثْبَاتِ: {الرَّحْمَنُ عَلَى العَرْشِ اسْتوَى (2) } ، {إِلَيْهِ يَصْعَدُ الكَلِمُ (3) ... } ، وَأَقرَأُ فِي النَّفْي: {لَيْسَ كَمِثْلِهِ شَيْءٌ (4) } ، وَمَنْ جَرَّبَ مِثْلَ تَجرِبَتِي عرفَ مِثْلَ مَعْرِفَتِي.
He confessed in the
last part of his age he (al Razi) said:
I have seen all the
ways of Kalam and Manhaj of Philosophy, I have not seen that it cured the
illness of someone or It quenched the thirst of a thirsty, I have seen the ways
and the closest way is the way of Quran, I read the affirmation that "The
Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that
suits His Majesty)." " To Him ascend (all) the goodly words,"
and I read in negation that "There is nothing like unto Him". Those
who will experience like me, he will have its Muarifah like me. [Seyar Ailaam
an-Nubala 21/501]
6. al Razi on the
meaning of "Seeking nearness to Allah".
He went against the
meaning taken by sufis, and accepted the meaning taken by Ahlus sunnah.
Fakhr ud din al-Razi (d
606 h) said
قد عرفتم كمال جسارة اليهود على المعاصي والذنوب وبعدهم عن الطاعات التي هي الوسائل للعبد إلى الرب، فكونوا يا أيها المؤمنون بالضد من ذلك، وكونوا متقين عن معاصي الله، متوسلين إلى الله بطاعات الله.
الوجه الثاني في النظم: أنه تعالى حكى عنهم أنهم قالوا
{ نَحْنُ أَبْنَاء ٱللَّهِ وَأَحِبَّاؤُهُ }
[المائدة: 18] أي نحن أبناء أنبياء الله، فكان افتخارهم بأعمال آبائهم، فقال تعالى: يا أيها الذين آمنوا ليكن مفاخرتكم بأعمالكم لا بشرف آبائكم وأسلافكم، فاتقوا وابتغوا إليه الوسيلة، والله أعلم.
(O Muslims) Have you
seen how the Jews dare to do disobedience and sins and they were far from
obedience which is the means to nearness to Allah. So, Be opposite to them O
Mominoon Be cautious about transgressions against Allah, seek nearness to Allah
through obedience to Allah...
Allah mentioned the
saying of (Jews and Christians) they said: "We are the children of Allah
and His beloved." [5:18] Meaning we are children of Prophets of Allah They
were Proud on the practice of their forefathers, Then Allah said O you who
believe, Do not feel proud on the honor of your fathers and predecessors, fear
(Allah) and seek means to him. Allah knows best.[Mafateeh al-Gayb under Surah
al-Maida verse 35]
7. Al Razi against
grave worship.
أنهم وضعوا هذه الأصنام والأوثان على صور أنبيائهم وأكابرهم، وزعموا أنهم متى اشتغلوا بعبادة هذه التماثيل، فإن أولئك الأكابر تكون شفعاء لهم عند الله تعالى، ونظيره في هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر، على اعتقاد أنهم إذا عظموا قبورهم فإنهم يكونون شفعاء لهم عند الله.
"They built these
statues and idols upon the forms of their Prophets and leaders (Akabir), and
they believed that when they would worship these idols, then these leaders
(Akabir) would become intercessors for them in front of Allah. And what is
similar to this in our times is the veneration (ta'zeem) of a lot of people
among the creation of the graves of their leaders (Akabir), with the belief
that if they venerate their graves, then they (leaders) will be intercessors
for them in front of Allah."
8. al Razi on making
waasita in dua.
Allama Fakhr al-Din al
Razi Rahimullah said:
{ وَإِذَا سَأَلَكَ عِبَادِي عَنّي فَإِنّي قَرِيبٌ } ولم يقل فقل إني قريب فتدل على تعظيم حال الدعاء من وجوه الأول: كأنه سبحانه وتعالى يقول عبدي أنت إنما تحتاج إلى الواسطة في غير وقت الدعاء أما في مقام الدعاء فلا واسطة بيني وبينك الثاني: أن قوله: { وَإِذَا سَأَلَكَ عِبَادِي عَنّي } يدل على أن العبد له وقوله: { فَإِنّي قَرِيبٌ } يدل على أن الرب للعبد وثالثها: لم يقل: فالعبد مني قريب، بل قال: أنا منه قريب،
"And when My
servants ask you, [O Muhammad], concerning Me - indeed I am near." HE did
not say "Say I am near" following are reasons..
First: It is as if
Allah is saying, my slave you are in need of waasitah in other places than dua,
but in dua there is NO WAASITAH BETWEEN ME AND YOU.
Second: "And when
My servants ask you, [O Muhammad], concerning Me" It is evidence that a
Man is for Allah and the saying "I am Near" is evidence that Allah is
for Man.
Third: Allah did not
say the Man is near me, rather He said "I am near" [Tafsir al Kabeer
under 2:186]
9. al Razi on Mukhtar e
Kul.
Imam Razi writes under
the verse: “Say, I do not possess for myself harm…”
قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعاً وَلاَ ضَرّاً إِلاَّ مَا شَآءَ ٱللَّهُ
والمراد ان انزال العذاب على الاعدأ واظهارالنصرة للاوليأ لاا يقدر عليه احد الا اللّه سبحانه
“And the meaning of
this is that the descending of punishment upon the enemies and the appearance
of help for the friends, none has the ability for this except Allah.”
[translation taken from external link]
10. al Razi on dead can
hear or not.
Fakhr al din al Razi
said:
"وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِي ٱلْقُبُورِ" هو ان الغرض من سياق الآية تشبيه الكفرة بالموتى ونحن نعترف بأن الذين فى القبور لا يسمعون حين ما يكون موتى.
"But you cannot
make those who are in the graves to hear"[35:22] .The context of this
verse shows that Kuffar are likened to the dead And we know that the dead in
the graves can not hear.
[Nihaya tul Uqool lil
Razi 4/165]
11. al Razi only asked
help from Allah even on his death bed.
al Razi said:
إليك إله الخلق وجهي ووجهتي ** وأنت الذي أدعوه في السر والجهر
وأنت غياثي عند كل ملمة ** وأنت ملاذي في حياتي وفي قبري
O ILAH of creation my
face and my Tawajjuh is towards you, you are the one to whom I ask silently and
loudly. You are my helper in all of the calamities, In my life and after
my death you are my shelter [al Bidaya wal Nihaya vol 13 page 81]
