Smack Down of 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. ar Razi on Asma wal-Siffat of Allah tala.
6. ar Razi on the meaning of "Seeking nearness to Allah" i.e. Al Waseelah.
7. ar Razi against grave worship.
8. ar Razi on making waasita in dua.
9. ar Razi on Mukhtar e Kul.
10. ar Razi on dead can hear or not.
11. ar Razi only asked help from Allah even on his death bed.
12. ar Razi on Omnipresence of the Prophet peace be upon him.
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. ar 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. ar 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. Ar Razi against grave worship.
ar Razi said:
وحاصل الكلام لعباد الأصنام أن قالوا: إن الإله الأعظم أجل من أن يعبده البشر لكن اللائق بالبشر أن يشتغلوا بعبادة الأكابر من عباد الله مثل الكواكب ومثل الأرواح السماوية، ثم إنها تشتغل بعبادة الإله الأكبر، فهذا هو المراد من قولهم: { مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرّبُونَا إِلَى ٱللَّهِ زُلْفَى }.
The conclusion of the saying of Idol Worshipers is that: The Greatest Ilah (Allah) is far above that a Man worship him. So the people should worship the Akabireen among the slaves of Allah, like Stars, SOULS in the skies. And they worship the greatest Ilah (Allah) This is the meaning of thir saying: "We only worship them that they may bring us nearer to Allah in position." [az-Zumr verse 3]
[Tafseer al Kabeer under az-Zumr verse 2-3]
So the mushrikeen did asked help from souls. This is same as the people say today. We are sinners and we need to ask help from auliyah to reach Allah.
He said:
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. ar 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. ar 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. ar 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. ar Razi only asked help from Allah even on his death bed.
ar 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]
He also said:
لم يعبدوا إلا الله ولم يستعينوا إلا بالله ؛ فلهذا قالوا إياك نعبد وإياك نستعين ، فكان قوله إياك نعبد وإياك نستعين قائما مقام قوله لا إله إلا الله .Do not worship except Allah, do not seek help except Allah. Therefore He said: "It is You we worship and You we ask for help." This is like saying "There is no god except Allah"
[Tafsir al Kabir 1/210]
12. ar Razi on omnipresence of the Prophet peace be upon him.
Brawilwis quote the verse
“Have you (O Muhammad (saw)) not seen how your Lord dealt with the owners of the elephant? [the elephant army which came from Yemen under the command of Abrahah Al-Ashram intending to destroy the Ka'bah at Makkah]” (Al-Fil: 1)
Brailwis say with their own understandings: “Have you not seen” indicate that the Prophet (saw) saw these events, and it is a proof that he is Hazir and Nazir.
Ar-Razi wrote:
الأول : لم قال : ( ألم تر ) مع أن هذه الواقعة وقعت قبل المبعث بزمان طويل ؟ الجواب : المراد من الرؤية العلم والتذكير ، وهو إشارة إلى أن الخبر به متواتر فكان العلم الحاصل به ضروريا مساويا في القوة والجلاء للرؤية
“Why did He say: “Have you not seen” when this event occurred a long time before his sending? The Answer is: what is intended is seeing with knowledge and remembrance, and this is an indication towards the fact that the news about it are Mutawatir, so the knowledge obtained from them is certain (Dharuri) and similar in strength and clarity to the vision.” [Translated by Ali Hasan Khan]
He also said:
لأن الغرض من بعثة الرسل تبليغ الرسالة والزام الحجة، لا وجودهم بين أظهر قومهم أبدا.
The reason of coming of the messengers is conveying the message and establishing the proof. Not that they remain among their followers forever. [Tafsir al Kabir under al e Imran verse 144]
