Muhammad bin Yusuf as-Sanusi al-Ash'ari (d. 895H) Quoting Poetry From Ibn Taymiyyah: If I Reached Fakhr ud-Din ar-Razi, I Would Have Beaten His Head With My Staff
Posted by Abu.Iyaad on Saturday, September, 12 2009 and filed under Articles
Key topics: As-Sanusi Ibn Taymiyyah Fakhr Ud-Din Ar-Razi As-Sanusi Ibn Taymiyyah Fakhr Ud-Din Ar-Razi

Prominent Later Ash'ari, Muhammad bin Yusuf as-Sanusi (d. 895H) on Fakhr ud-Din ar-Razi (d. 606H) and the Ash'ari Shaykhs Warning From His Books And His Mentioning of Poetry From Shaykh ul-Islaam Ibn Taymiyyah With His Isnaad Regarding ar-Razi And One Of His Books!

As-Sanusi (d. 895H) is one of the later Ash'ari Scholars who has some works that are held in high regard by the Ash'arites and which are study manuals for them. In this article, we want to highlight that many Later Ash'aris warned from the books of ar-Razi because in attempting to refute Ahl us-Sunnah in their belief that Allaah is above the Throne, above His creation, ar-Razi unscrupulously gathered together the doubts and arguments of the Philosophers, Jahmites and Mu'tazilah - just to prove that point - even if it meant that the arguments he used would invalidate his own (Ash'arite) creed in other areas. For this reason, he was criticized and rebuked and his books warned against by the Ash'arites who came after him.

Here is the cover to his book "Sharh al-Kubraa", which is an Egyptian print dated just before 1900, just before the turn of the 20th century:

On page 22-23 of this book as-Sanusi says about Fakhr ud-Din ar-Razi:

Which translates as:

And it could be plausible that the reason for his supplication with this is what he knew of his condition of craving to memorize the opinions of the Philosophers and the People of Desires and propagation of their doubts and his strengthening their citation alongside his weakness in determining the reply to many of them - based upon what is apparent from his authorship. And they pilfered him (i.e. won him over) in some beliefs, and he departed (getting) close to their abominable desires. For this reason, the Shaykhs warn from looking into much of his authorship.

The Shaykh Abu Abdullah Muhammad bin Ahmad al-Muqri at-Tilmisani (may Allaah have mercy upon him and be pleased with him) said, "Whoever ascertained the speech of Ibn al-Khateeb (i.e. ar-Razi) will find him stronger in corroborating the doubts than in separating from them (i.e. in repelling them), and in this there is what is not hidden (of the warning against his books). My Shaykh, Abu Abdullah al-Iblee recited poetry to me, saying: Abdullah bin Muhammad bin Ibraheem az-Zamuri recited poetry to me, saying: Taqi ud-Din Ibn Taymiyyah recited some poetry of his to me, saying:

"Muhassal Fee Usool ud-Din", and his "Haasil"
And his "Tahseel", it is knowledge without religion
The foundation of misguidance is in manifest falsehood
For whatever is in it, then most of is the inspiration of the devils

He (as-Zamuri) said: And in his hand he (Ibn Taymiyyah) had a staff and he said, "If I reached Fakhr ud-Din I would have beaten him on his head with my staff" End (of quote).

Here we have a prominent figure of the later Ash'arites saying that the Ash'arite Shaykhs warned from the books of ar-Razi due to his being confused and mixed up with the doubts of the Philosophers, and he even brings, with his isnaad, some poetry from Shaykh ul-Islaam Ibn Taymiyyah about one of the books of ar-Raazee, "Mahsul Fee Usool ud-Din", and also alluding to two other books (of ar-Razi's students) through the words "Haasil" and "Tahseel". And the poetry of Ibn Taymiyyah means that anyone acquiring and going through the book of ar-Razi, and the other two books, will simply gain knowledge but lose his religion, and most of what is in them is plain falsehood and inspired by the devils.

The point being here that ar-Razi, in his book "Asaas ut-Taqdees" which Ibn Taymiyyah refuted, brought the doubts of the Philosophers, and in particular he has employed elements of the proof through composition (at-tarkeeb) which is what the Philosophers use to establish a Maker for the universe, however this same proof is used to negate any and all attributes for Allaah, because they claim they necessitate the present of distinguishable parts (ajzaa') within the Essence, and thus render Allaah to be composite (murakkab).

For the record it should be pointed out that as-Sanusi being an Ash'ari and propounding a creed based upon the notions of "al-jawhar wal-'arad" would not agree with much of the creed of the Salaf, the Ahl us-Sunnah wal-Jamaa'ah, and thus his quotation from Ibn Taymiyyah in this context only shows the great reprimand with which ar-Razi was subject to and not that as-Sanusi was in agreement with Ibn Taymiyyah's creed of affirming Allaah is above the Throne, with His Essence which is the creed of the entirety of the Salaf (al-Qurtubi: see here) and the Early Ash'aris (see here).