Fakhr Al-Din Al-Razi (606 A.H.) on Ibadah and Shirk

Continuing our series on debunking istiqlalis,[1] we look at some important remarks made by Al-Razi[2] from his Qur’anic commentary, Mafatih Al-Ghayb.

He said:

واعلم أنّ الكفار أوردوا على هذا الكلام سؤالًا فقالوا: نحن لا نعبد هذه الأصنام لاعتقاد أنها آلهة تضر وتنفع، وإنما نعبدها لأجل أنها تماثيل لأشخاص كانوا عند الله من المقربين، فنحن نعبدها لأجل أن يصير أولئك الأكابر شفعاء لنا عند الله. فأجاب الله تعالى بأن قال: ﴿أَمِ اتَّخَذُوا مِن دُونِ اللَّهِ شُفَعَاءَ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ﴾ [الزمر: 43]. وتقرير الجواب أنّ هؤلاء الكفار إما أن يطمعوا بتلك الشفاعة من هذه الأصنام، أو من أولئك العلماء والزهاد الذين جُعلت هذه الأصنام تماثيل لها، والأول باطل؛ لأن هذه الجمادات وهي الأصنام لا تملك شيئًا ولا تعقل شيئًا، فكيف يعقل صدور الشفاعة عنها؟! والثاني باطل؛ لأن في يوم القيامة لا يملك أحد شيئًا ولا يقدر أحد على الشفاعة إلا بإذن الله، فيكون الشفيع في الحقيقة هو الله الذي يأذن في تلك الشفاعة، فكان الاشتغال بعبادته أولى من الاشتغال بعبادة غيره، وهذا هو المراد من قوله تعالى: ﴿قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا﴾ [الزمر: 44]

“Know that the disbelievers raised a question about this matter, saying: “We do not worship these idols because we believe they are deities that can harm or benefit us.[3] Rather, we worship them because they represent individuals who were close to Allah, among the righteous and pious. We worship them so these honored figures might intercede for us with Allah.”

Allah Almighty responded: “Or have they taken intercessors besides Allah? Say, ‘Even though they do not possess power over anything, nor do they comprehend?’” [Az-Zumar: 43].

The explanation of this response is as follows: These disbelievers either hope for intercession from the idols themselves or from the scholars and ascetics whom these idols represent. The first assumption is invalid because these idols are inanimate objects; they possess neither power nor intellect. How, then, can they possibly offer intercession?

The second assumption is also invalid because, on the Day of Resurrection, no one will have the power or authority to intercede except by Allah’s permission. Thus, the true intercessor is Allah Himself, who grants permission for intercession. Consequently, worshiping Him directly is far more appropriate than engaging in the worship of others.

This is the meaning of Allah’s statement: “Say, ‘To Allah belongs all intercession entirely.’” [Az-Zumar: 44].”

He stated elsewhere:

واعلم أنه من المستحيل أن يقول عاقل لموسى: اجعل لنا إلهًا كما لهم آلهة وخالقًا ومُدبرًا؛ لأن الذي يحصُل بجعل موسى وتقديره لا يُمكن أن يكون خالقًا ومدبرًا، ومن شك في ذلك لم يكن كامل العقل، والأقرب أنهم طلبوا من موسى عليه السلام أن يُعيِّن لهم أصنامًا وتماثيل يتقربون بعبادتها إلى الله تعالى، وهذا القول هو الذي حكاه الله تعالى عن عبدة الأوثان حيث قالوا: ﴿مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ﴾ [الزمر: 3]. إذا عرفت هذا فلقائل أن يقول: لِم كان هذا القول كفرًا؟ فنقول: أجمع كل الأنبياء عليهم السلام على أن عبادة غير الله كفر، سواء اعتقد في ذلك الغير كونه إلهًا للعالم، أو اعتقدوا فيه أن عبادته تقربهم إلى الله تعالى؛ لأن العبادة نهاية التعظيم، ونهاية التعظيم لا تليق إلا بمن يصدر عنه نهاية الإنعام والإكرام

“It is essential to understand that it is inconceivable for any rational person to say to Musa, “Make for us a god like their gods—a creator and a disposer of affairs.” This is because whatever might be created or appointed by Musa could never be a true creator or disposer of affairs. Anyone who doubts this would lack sound reasoning. It is more plausible that they requested Musa (peace be upon him) to designate idols or statues for them so that they could draw closer to Allah in worship. This reasoning aligns with what Allah narrated about idol worshippers, who said: “We worship them only so that they may bring us nearer to Allah in position” [Az-Zumar: 3].”

Understanding this, one might ask: Why is such a statement considered disbelief?

We respond: All prophets (peace be upon them) unanimously agreed that worshiping anything other than Allah constitutes disbelief, whether it is accompanied by the belief that the object of worship is a deity of the universe or by the belief that its worship brings one closer to Allah. This is because worship represents the ultimate form of veneration, which is only befitting for the One who is the ultimate source of all blessings and generosity.”

Al-Razi said about the polytheists:

إنهم 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 عظّموا قبورهم فإنهم يكونون شفعاء لهم عند الله

“They fashioned these idols and statues in the likeness of their prophets and revered figures, claiming that by worshiping these statues, those esteemed individuals would intercede for them before Allah Almighty. A parallel to this can be observed in our time, where many people engage in venerating the graves of revered figures, believing that by honoring their graves, these individuals will act as intercessors for them with Allah.”

Speaking about those who worship the planets, he said:

الوجه الثاني: وهو أن جماعة الصابئة كانوا يعتقدون أن الإله الأعظم خلق هذه الكواكب الثابتة والسيارة، وفوض تدبير هذا العالم السفلي إليها، فالبشر عبيد هذه الكواكب، والكواكب عبيد الإله الأعظم، فالبشر يجب عليهم عبادة الكواكب، ثم إن هذه الكواكب كانت تطلع مرة وتغيب أخرى، فاتخذوا أصناما على صورها واشتغلوا بعبادتها، وغرضهم عبادة الكواكب

“The second perspective is that a group among the Sabians believed that the Supreme God created the fixed and wandering stars and delegated the management of this lower world to them. They viewed humanity as servants of these stars, while the stars themselves were servants of the Supreme God. Consequently, they held that humans were obligated to worship the stars. Since these stars would rise and set periodically, they fashioned idols in their likeness and devoted themselves to worshiping these idols, with their ultimate aim being the worship of the stars.”

He also said:

وَإِنَّمَا قَالَ: إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ لِأَنَّ نَاسًا كَانُوا يَسْجُدُونَ لِلشَّمْسِ وَالْقَمَرِ كَالصَّابِئِينَ فِي عِبَادَتِهِمُ الْكَوَاكِبَ وَيَزْعُمُونَ أَنَّهُمْ يَقْصِدُونَ بِالسُّجُودِ لَهُمَا السُّجُودَ لِلَّهِ فَنُهُوا عَنْ هَذِهِ الْوَاسِطَةِ وَأُمِرُوا أَنْ لَا يَسْجُدُوا إِلَّا لِلَّهِ الَّذِي خَلَقَ الْأَشْيَاءَ

“The statement "if it is Him alone that you worship" was made because certain people used to prostrate to the sun and the moon, similar to the practices of the Sabians in their worship of celestial bodies. They claimed that by prostrating to these entities, their ultimate intention was to worship Allah through this act. However, they were prohibited from employing such intermediaries and were commanded to prostrate to none but God alone, the Creator of all things.”

He described one of the aspects of Shirk as:

الوجه السابع: لعلهم اتخذوا تلك الأصنام كالمحراب ومقصودهم بالعبادة هو الله،

“The seventh perspective: Perhaps they created these idols as a form of shrine or focal point, with their intent in worship being directed toward Allah Himself.”[4]

Recommended Reading:

Ibadah Discourse

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[1] This is a label given to those who believe that Shirk cannot occur unless a person believes the object of veneration has some form of independence (istiqlal) from Allah, either completely or partially, by being able to influence Allah’s will against His permission.

[2] This is not to suggest that Al-Razi’s stance, like other Mutakallimun, was not free of self-contradiction; see: Dr. Abdullah Al-Ansari, Mawqif Al-Razi min Tawheed Al-Ibadah.

[3] In his commentary, Al-Razi, at times, asserts that the polytheists believed their idols possessed the ability to benefit or harm, while in other instances, he denies such a belief. To resolve this apparent contradiction, it is reasonable to interpret Al-Razi’s position as recognizing that polytheists were not uniform in their views regarding the powers attributed to their idols.

[4] See: Polytheists Taking Idols as a Qiblah – Another Dent in Istiqlalism