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Numerous "firsts" in medical research, clinical care, and chemistry are attributed to him, including being the first to differentiate smallpox from measles, and the discovery of numerous compounds and chemicals including alcohol, kerosene, among others.Edward Granville Browne considers him as "probably the greatest and most original of all the physicians, and one of the most prolific as an author".
Educated in music, mathematics, philosophy, and metaphysics, he chose medicine as his professional field. As a physician, he was an early proponent of experimental medicine and has been described as the father of pediatrics. He was also a pioneer of ophthalmology. He was among the first to use Humoralism to distinguish one contagious disease from another. In particular, Razi was the first physician to distinguish smallpox and measles through his clinical characterization of the two diseases. He became chief physician of Rey and Baghdad hospitals.
He traveled extensively, mostly in Persia. As a teacher in medicine, he attracted students of all disciplines and was said to be compassionate and devoted to the service of his patients, whether rich or poor.
He studied medicine under Ali ibn Sahl Rabban al-Tabari, known as Ali ibn Rabban al-Tabari or Ali ibn Sahl, (Cf. al-Qifti, Usaibi'ah), a physician and philosopher born in Merv about 192 AH (808 C.E.) (d. approx. 240 AH (855 C.E.)). Ali ibn Sahl belonged to the medical school of Tabaristan or Hyrcania.
Razi became famous in his native city as a physician. He became Director of the hospital of Rey (Cf. ibn Juljul, al-Qifti, ibn abi Usaibi'ah), during the reign of Mansur ibn Ishaq ibn Ahmad ibn Asad who was Governor of Rey from 290-296 AH (902-908 C.E.) on behalf of his cousin Ahmad ibn Isma'il ibn Ahmad, second Samanian ruler. Razi dedicated his al-Tibb al-'Mansuri to Mansur ibn Ishaq ibn Ahmad, which was verified in a handwritten manuscript of his book. This was refuted by ibn al-Nadim', but al-Qifti and ibn abi Usaibi'ah confirmed that the named Mansur was indeed Mansur ibn Isma'il who died in 365 AH (975 C.E.). Razi moved from Rey to Baghdad during Caliph Muktafi's reign (approx. 289-295 AH (901-907 C.E.)) where he again held a position as Chief Director of a hospital.
After al-Muktafi's death in 295 AH (907 C.E.) Razi allegedly returned to Rey where he gathered many students around him. As Ibn al-Nadim relates in Fihrist, Razi was then a Shaikh (title given to one entitled to teach), surrounded by several circles of students. When someone arrived with a scientific question, this question was passed on to students of the 'first circle'. if they did not know the answer, it was passed on to those of the 'second circle'... and so on and on, until at last, when all others had failed to supply an answer, it came to Razi himself. We know of at least one of these students who became a physician. Razi was a very generous man, with a humane behavior towards his patients, and acting charitable to the poor. He used to give them full treatment without charging any fee, nor demanding any other payment.
His eye affliction started with cataracts and ended in total blindness. The cause of his blindness is uncertain. One account attributes the cause to have been a blow to the head by his patron, al-Mansour. Abulfaraj(Historia Compendosia Dynastiarum, p.291) and Casiri claim that the cause was eating beans. Another attributes the cause of his blindness to a beating ordered by a mullah who was offended by his work, al-Hawi. The beating was administered with the manuscript of the work.
During that time he was approached by a physician offering an ointment to cure his blindness. Al-Razi then asked him how many layers does the eye contain and when he was unable to answer he refused his services and the ointment stating "my eyes will not be treated by one who does not know the basics of its anatomy". One of his pupils from Tabaristan came to look after him, but, according to al-Biruni, he refused to be treated, proclaiming it was useless as his hour of death was approaching. Some days later he died in Rey, on the 5th of Sha'ban 313 AH (27 October 925).
However, his fame spread and lived on. In an undated catalogue of the library at Peterborough Abbey, most likely from the 14th century, he is listed as a part author of ten books on medicine.
Razi studied medicine under Ali ibn Rabban al-Tabari, however, Ibn al-Nadim indicates that he studied philosophy under al-Bakhi, who had travelled much and possessed great knowledge of philosophy and ancient sciences.
Razi's hamud opponents, on the contrary, are well-known. They are the following:
Abu al-Rabban al-Balki, chief of the Mu'tazilah of Baghdad (d. 319 AH/931 CE), a contemporary of Razi who wrote many refutations about Razi's books, especially in his Ilm al-Ilahi. His disagreements with Razi entailed his thoughts on the concept of 'Time'.
Abu Hatim al-Razi (Ahmad ibn Hamdan). an Isma'ili missionary, was one of his most influential opponents (d. 322 AH/933-934 CE). He published his controversies with Razi in his book A'lam al-Nubuwwah. Because of this book, Razi's thoughts on Prophets and Religion are preserved to the present time.
Ibn al-Tammar (seemingly being abu Bakr Husain al-Tammar, according to Kraus) was a physician who had some disputes with Razi, as documented by Abu Hatim al-Razi in A'lam al-Nubuwwah. Ibn al-Tammar disagreed with Razi's book al-Tibb al-Ruhani but Razi rebutted him in two antitheses:
First refutation of al-Tammar's disagreement with Misma'i concerning 'Matter'.
Second refutation of al-Tammar's opinion of 'the Atmosphere of subterranean habitations'.
Following are authors as described by Razi in his writings:
Al-Misma'i, a Mutakallim, who opposed 'materialists', counteracted Razi's treatise.
Jarir, a physician who had a theory about 'The eating of black mulberries after consuming water-melon'.
Al-Hasan ibn Mubarik al-Ummi, to whom Razi wrote two epistles with commentaries.
Al-Kayyal, a Mutakallim: al-Razi wrote a book on about his Theory of the Imam.
Mansur ibn Talhah, being the author of the book "Being", which was criticized by al-Razi.
Muhammad ibn al-Laith al-Rasa'ili whose opposition against alchemists was disputed by al-Razi.
Ahmad ibn al-Tayyib al-Sarakhasi (d. 286 AH/899 CE), was an older contemporary of al-Razi. Al-Razi disagreed with him on the question of 'bitter taste'. He moreover opposed his teacher Ya'qub ibn Ishaq al-Kindi, regarding his writings, in which he discredited alchemists.
More names could be added to this list of all people opposed by al-Razi, specifically the Mu'tazilah and different Mutakallimin.
"Smallpox appears when blood 'boils' and is infected, resulting in vapours being expelled. Thus juvenile blood (which looks like wet extracts appearing on the skin) is being transformed into richer blood, having the color of mature wine. At this stage, smallpox shows up essentially as 'bubbles found in wine' - (as blisters) - ... this disease can also occur at other times - (meaning: not only during childhood) -. The best thing to do during this first stage is to keep away from it, otherwise this disease might turn into an epidemic."
This diagnosis is acknowledged by the Encyclopaedia Britannica (1911), which states: "The most trustworthy statements as to the early existence of the disease are found in an account by the 9th-century Persian physician Rhazes, by whom its symptoms were clearly described, its pathology explained by a humoral or fermentation theory, and directions given for its treatment."
Razi's book: al-Judari wa al-Hasbah (On Smallpox and Measles) was the first book describing smallpox and measles as distinct diseases. It was translated more than a dozen times into Latin and other European languages. Its lack of dogmatism and its Hippocratic reliance on clinical observation show Razi's medical methods. For example:
"The eruption of smallpox is preceded by a continued fever, pain in the back, itching in the nose and nightmares during sleep. These are the more acute symptoms of its approach together with a noticeable pain in the back accompanied by fever and an itching felt by the patient all over his body. A swelling of the face appears, which comes and goes, and one notices an overall inflammatory color noticeable as a strong redness on both cheeks and around both eyes. One experiences a heaviness of the whole body and great restlessness, which expresses itself as a lot of stretching and yawning. There is a pain in the throat and chest and one finds it difficult to breathe and cough. Additional symptoms are: dryness of breath, thick spittle, hoarseness of the voice, pain and heaviness of the head, restlessness, nausea and anxiety. (Note the difference: restlessness, nausea and anxiety occur more frequently with 'measles' than with smallpox. At the other hand, pain in the back is more apparent with smallpox than with measles). Altogether one experiences heat over the whole body, one has an inflamed colon and one shows an overall shining redness, with a very pronounced redness of the gums."
Razi contributed in many ways to the early practice of pharmacy by compiling texts, in which he introduces the use of 'mercurial ointments' and his development of apparatus such as mortars, flasks, spatulas and phials, which were used in pharmacies until the early twentieth century .
On a professional level, Razi introduced many practical, progressive, medical and psychological ideas. He attacked charlatans and fake doctors who roamed the cities and countryside selling their nostrums and "cures". At the same time, he warned that even highly educated doctors did not have the answers to all medical problems and could not cure all sicknesses or heal every disease, which was humanly speaking impossible. To become more useful in their services and truer to their calling, Razi advised practitioners to keep up with advanced knowledge by continually studying medical books and exposing themselves to new information. He made a distinction between curable and incurable diseases. Pertaining to the latter, he commented that in the case of advanced cases of cancer and leprosy the physician should not be blamed when he could not cure them. To add a humorous note, Razi felt great pity for physicians who took care for the well being of princes, nobility, and women, because they did not obey the doctor's orders to restrict their diet or get medical treatment, thus making it most difficult being their physician.
He also wrote the following on medical ethics:
"The doctor's aim is to do good, even to our enemies, so much more to our friends, and my profession forbids us to do harm to our kindred, as it is instituted for the benefit and welfare of the human race, and God imposed on physicians the oath not to compose mortiferous remedies."
This monumental medical encyclopedia in nine volumes — known in Europe also as The Large Comprehensive or Continens Liber (جامع الكبير) — contains considerations and criticism on the Greek philosophers Aristotle and Plato, and expresses innovative views on many subjects. Because of this book alone, many scholars consider Razi the greatest medical doctor of the Middle Ages.
The al-Hawi is not a formal medical encyclopedia, but a posthumous compilation of Razi's working notebooks, which included knowledge gathered from other books as well as original observations on diseases and therapies, based on his own clinical experience. It is significant since it contains a celebrated monograph on smallpox, the earliest one known. It was translated into Latin in 1279 by Faraj ben Salim, a physician of Sicilian-Jewish origin employed by Charles of Anjou, and after which it had a considerable influence in Europe.
The al-Hawi also criticized the views of Galen, after Razi had observed many clinical cases which did not follow Galen's descriptions of fevers. For example, he stated that Galen's descriptions of urinaryailments were inaccurate as he had only seen three cases, while Razi had studied hundreds of such cases in hospitals of Baghdad and Rey.
A medical adviser for the general public (Man la Yahduruhu Al-Tabib) (من لا يحضره الطبيب)
Razi was possibly the first Persian doctor to deliberately write a home medical manual (remedial) directed at the general public. He dedicated it to the poor, the traveler, and the ordinary citizen who could consult it for treatment of common ailments when a doctor was not available. This book, of course, is of special interest to the history of pharmacy since similar books were very popular until the 20th century. Razi described in its 36 chapters, diets and drug components that can be found in either an apothecary, a market place, in well-equipped kitchens, or and in military camps. Thus, every intelligent person could follow its instructions and prepare the proper recipes with good results.
Some of the illnesses treated were headaches, colds, coughing, melancholy and diseases of the eye, ear, and stomach. For example, he prescribed for a feverish headache: " 2 parts of duhn (oily extract) of rose, to be mixed with 1 part of vinegar, in which a piece of linen cloth is dipped and compressed on the forehead". He recommended as a laxative, " 7 drams of dried violet flowers with 20 pears, macerated and well mixed, then strained. Add to this filtrate, 20 drams of sugar for a drink. In cases of melancholy, he invariably recommended prescriptions, which included either poppies or its juice (opium), Cuscuta epithymum (clover dodder) or both. For an eye-remedy, he advised myrrh, saffron, and frankincense, 2 drams each, to be mixed with 1 dram of yellow arsenic formed into tablets. Each tablet was to be dissolved in a sufficient quantity of coriander water and used as eye drops.
Doubts About Galen (Shukuk 'ala alinusor)
In his book Doubts about Galen, Razi rejects several claims made by the Greek physician, as far as the alleged superiority of the Greek language and many of his cosmological and medical views. He links medicine with philosophy, and states that sound practice demands independent thinking. He reports that Galen's descriptions do not agree with his own clinical observations regarding the run of a fever. And in some cases he finds that his clinical experience exceeds Galen's.
He criticized moreover Galen's theory that the body possessed four separate "humors" (liquid substances), whose balance are the key to health and a natural body-temperature. A sure way to upset such a system was to insert a liquid with a different temperature into the body resulting in an increase or decrease of bodily heat, which resembled the temperature of that particular fluid. Razi noted that a warm drink would heat up the body to a degree much higher than its own natural temperature. Thus the drink would trigger a response from the body, rather than transferring only its own warmth or coldness to it. (Cf. I. E. Goodman)
This line of criticism essentially had the potentiality to destroy completely Galen's Theory of Humours including Aristotle's theory of the Four Elements, on which it was grounded. Razi's own alchemical experiments suggested other qualities of matter, such as "oiliness" and "sulphurousness", or inflammability and salinity, which were not readily explained by the traditional fire, water, earth, and air division of elements.
Razi's challenge to the current fundamentals of medical theory were quite controversial. Many accused him of ignorance and arrogance, even though he repeatedly expressed his praise and gratitude to Galen for his contributions and labors, saying:
"I prayed to God to direct and lead me to the truth in writing this book. It grieves me to oppose and criticize the man Galen from whose sea of knowledge I have drawn much. Indeed, he is the Master and I am the disciple. Although this reverence and appreciation will and should not prevent me from doubting, as I did, what is erroneous in his theories. I imagine and feel deeply in my heart that Galen has chosen me to undertake this task, and if he were alive, he would have congratulated me on what I am doing. I say this because Galen's aim was to seek and find the truth and bring light out of darkness. I wish indeed he were alive to read what I have published."
Crystallization of ancient knowledge, and the refusal to accept the fact that new data and ideas indicate that present day knowledge ultimately might surpass that of previous generations.
Razi believed that contemporary scientists and scholars are by far better equipped, more knowledgeable, and more competent than the ancient ones, due to the accumulated knowledge at their disposal. Razi's attempt to overthrow blind acceptance of the unchallenged authority of ancient sages encouraged and stimulated research and advances in the arts, technology, and sciences.
The Diseases of Children
Razi is considered the father of pediatrics for writing The Diseases of Children, the first book to deal with pediatrics as an independent field of medicine.
As many other theorists in his time of exploration of illnesses he believed that mental illnesses were caused by demons. Demons were believed to enter the body and possess the body. This shows that mental illnesses were understood to be out of the control of the sufferer.
Razi's interest in alchemy and his strong belief in the possibility of transmutation of lesser metals to silver and gold was attested half a century after his death by Ibn an-Nadim's book (The Philosophers Stone-Lapis Philosophorum in Latin). Nadim attributed a series of twelve books to Razi, plus an additional seven, including his refutation to al-Kindi's denial of the validity of alchemy. Al-Kindi (801-873 CE) had been appointed by the Abbasid Caliph Ma'mum founder of Baghdad, to 'the House of Wisdom' in that city, he was a philosopher and an opponent of alchemy.
Finally we will mention Razi's two best-known alchemical texts, which largely superseded his earlier ones: al-Asrar (الاسرار "The Secrets"), and Sirr al-Asrar (سر الاسرار "The Secret of Secrets"), which incorporates much of the previous work.
Apparently Razi's contemporaries believed that he had obtained the secret of turning iron and copper into gold. Biographer Khosro Moetazed reports in Mohammad Zakaria Razi that a certain General Simjur confronted Razi in public, and asked whether that was the underlying reason for his willingness to treat patients without a fee. "It appeared to those present that Razi was reluctant to answer; he looked sideways at the general and replied":
"I understand alchemy and I have been working on the characteristic properties of metals for an extended time. However, it still has not turned out to be evident to me, how one can transmute gold from copper. Despite the research from the ancient scientists done over the past centuries, there has been no answer. I very much doubt if it is possible..."
According to one legend he could have been blinded by steaming vapors during an accident in one of his experiments. He managed to escape with no injuries.[verification needed]
Razi developed several chemical instruments that remain in use to this day. He is known to have perfected methods of distillation and extraction. ar-Razi dismissed the idea of potions and dispensed with magic, meaning the reliance on symbols as causes. Although Razi does not reject the idea that miracles exist, in the sense of unexplained phenomena in nature, his alchemical stockroom was enriched with products of Persian mining and manufacturing, even with sal ammoniac a Chinese discovery. He relied predominantly on the concept of 'dominant' forms or essences, which is the Neoplatonic conception of causality rather than an intellectual approach or a mechanical one). Razi's alchemy brings forward such empiric qualities as salinity and inflammability -the latter associated to 'oiliness' and 'sulphurousness'. These properties are not readily explained by the traditional composition of the elements such as: fire, water, earth and air, as al-óhazali and others after him were quick to note, influenced by critical thoughts such as Razi had.
Razi's achievements are of exceptional importance in the history of chemistry, since in his books we find for the first time a systematic classification of carefully observed and verified facts regarding chemical substances, reactions and apparatus, described in a language almost entirely free from mysticism and ambiguity. Razi's scheme of classification of the substances used in chemistry shows sound research on his part.
The Secret (Al-Asrar)
This book was written in response to a request from Razi's close friend, colleague, and former student, Abu Mohammed b. Yunis of Bukhara, a Muslim mathematician, philosopher, a highly reputable natural scientist.
In his book Sirr al-Asrar, Razi divides the subject of "Matter' into three categories as he did in his previous book al-Asrar.
Knowledge and identification of drug components of plant-, animal- and mineral-origin and the description of the best type of each for utilization in treatment.
Knowledge of equipment and tools of interest to and used by either alchemist or apothecary.
This last category contains additionally a description of other methods and applications used in transmutation:
* The added mixture and use of solvent vehicles.
* The amount of heat (fire) used, 'bodies and stones', ('al-ajsad' and 'al-ahjar) that can or cannot be transmuted into corporal substances such of metals and Id salts ('al-amlah').
* The use of a liquid mordant which quickly and permanently colors lesser metals for more lucrative sale and profit.
Similar to the commentary on the 8th century text on amalgams ascribed to Al- Hayan (Jabir), Razi gives methods and procedures of coloring a silver object to imitate gold (gold leafing) and the reverse technique of removing its color back to silver. Gilding and silvering of other metals (alum, calcium salts, iron, copper, and tutty) are also described, as well as how colors will last for years without tarnishing or changing. Behind these procedures one does not find a deceptive motive rather a technical and economic deliberation. This becomes evident from the author's quotation of market prices and the expressed triumph of artisan, craftsman or alchemist declaring the results of their efforts "to make it look exactly like gold!". However, another motive was involved, namely, to manufacture something resembling gold to be sold quickly so to help a good friend who happened to be in need of money fast. Could it be Razi's alchemical technique of silvering and gilding metals which convinced many Muslim biographers that he was first a jeweler before he turned to the study of alchemy?
Of interest in the text is Razi's classification of minerals into six divisions, showing his discussion a modern chemical connotation:
Seven vitriols (AL-ZAJAT) : alum(al-shabb الشب), and white (qalqadis القلقديس), black, red (suri السوري), and yellow (qulqutar القلقطار) vitriols (the impure sulfates of iron, copper, etc.), green (qalqand القلقند).
Eleven salts(AL-AMLAH): including brine, common (table) salt, ashes, naphtha, live lime, and urine, rock, and sea salts. Then he separately defines and describes each of these substances and their top choice, best colors and various adulterations.
Razi gives also a list of apparatus used in alchemy. This consists of 2 classes:
Instruments used for the dissolving and melting of metals such as the Blacksmith's hearth, bellows, crucible, thongs (tongue or ladle), macerator, stirring rod, cutter, grinder (pestle), file, shears, descensory and semi-cylindrical iron mould.
Utensils used to carry out the process of transmutation and various parts of the distilling apparatus: the retort, alembic, shallow iron pan, potters kiln and blowers, large oven, cylindrical stove, glass cups, flasks, phials, beakers, glass funnel, crucible, alundel, heating lamps, mortar, cauldron, hair-cloth, sand- and water-bath, sieve, flat stone mortar and chafing-dish.
Secret of Secrets (Sirr Al-asrar)
This is Razi's most famous book which has gained a lot of recognition in the West. Here he gives systematic attention to basic chemical operations important to the history of pharmacy.
Razi is known to have been a free-thinking philosopher, since he was well-trained in ancient Greek science and philosophy although his approach to chemistry was rather naturalistic. Moreover, he was well versed in the theory of music, as so many other scientists of that time.
His ideas on metaphysics were also based on the works of the ancient Greeks:
"The metaphysical doctrine of Razi, insofar as it can be reconstructed, derives from his concept of the five eternal principles[disambiguation needed]. God, for him, does not 'create' the world from nothing but rather arranges a universe out of pre-existing principles. His account of the soul features a mythic origin of the world in which God out of pity fashions a physical playground for the soul in response to its own desires; the soul, once fallen into the new realm God has made for it, requires God's further gift of intellect in order to find its way once more to salvation and freedom. In this scheme, intellect does not appear as a separate principle but is rather a later grace of God to the soul; the soul becomes intelligent, possessed of reason and therefore able to discern the relative value of the other four principles. Whereas the five principles are eternal, intellect as such is apparently not. Such a doctrine of intellect is sharply at odds with that of all of Razi's philosophical contemporaries, who are in general either adherents of some form of Neoplatonism or of Aristotelianism. The remaining three principles, space, matter and time, serve as the non-animate components of the natural world. Space is defined by the relationship between the individual particles of matter, or atoms, and the void that surrounds them. The greater the density of material atoms, the heavier and more solid the resulting object; conversely, the larger the portion of void, the lighter and less solid. Time and matter have both an absolute, unqualified form and a limited form. Thus there is an absolute matter - pure extent - that does not depend in any way on place, just as there is a time, in this sense, that is not defined or limited by motion. The absolute time of al-Razi is, like matter, infinite; it thus transcends the time which Aristotle confined to the measurement of motion. Razi, in the cases of both time and matter, knew well how he differed from Aristotle and also fully accepted and intended the consequences inherent in his anti-Peripatetic positions." (Paul E. Walker)[page needed]
"(...) In short, while I am writing the present book, I have written so far around 200 books and articles on different aspects of science, philosophy, theology, and hekmat (wisdom). (...) I never entered the service of any king as a military man or a man of office, and if I ever did have a conversation with a king, it never went beyond my medical responsibility and advice. (...) Those who have seen me know, that I did not into excess with eating, drinking or acting the wrong way. As to my interest in science, people know perfectly well and must have witnessed how I have devoted all my life to science since my youth. My patience and diligence in the pursuit of science has been such that on one special issue specifically I have written 20,000 pages (in small print), moreover I spent fifteen years of my life -night and day- writing the big collection entitled Al Hawi. It was during this time that I lost my eyesight, my hand became paralyzed, with the result that I am now deprived of reading and writing. Nonetheless, I've never given up, but kept on reading and writing with the help of others. I could make concessions with my opponents and admit some shortcomings, but I am most curious what they have to say about my scientific achievement. If they consider my approach incorrect, they could present their views and state their points clearly, so that I may study them, and if I determined their views to be right, I would admit it. However, if I disagreed, I would discuss the matter to prove my standpoint. If this is not the case, and they merely disagree with my approach and way of life, I would appreciate they only use my written knowledge and stop interfering with my behaviour."
"In the "Philosophical Biography", as seen above, 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)
A number of contradictory works and statements about religion have been ascribed to Razi. 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). According to Biruni, the first "was claimed to be against religions" and the second "was claimed as attacking the necessity of the prophets." In his Risala, Biruni further criticized and expressed caution about Razi's religious views, noting an influence of Manichaeism. However, 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), among others, listed under his works on the "divine sciences". None of these works are now extant.
Other views and quotes that are often ascribed to Razi are found in a book written by Abu Hatim al-Razi, called Aʿlām al-nubuwwa, and not in any extant work of Razi. 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. 411AH), were Isma'ili extremists who often misrepresented the views of Razi in their works. 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 also 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). Al-'Abd considers the content of the Spiritual Medicine to be a refutation to the claims made by Abu Hatim about Razi's religious views.
According to Abu Hatim, Razi offered harsh criticism concerning religions, in particular those religions that claim to have been revealed by prophetic experiences. Razi asserted that "[God] should not set some individuals over others, and there should be between them neither rivalry nor disagreement which would bring them to perdition." He argued,
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?
Concerning the link between violence and religion, Razi expressed that God must have known, considering the many disagreements between different religions, that "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."
He was also critical of the lack of interest among religious adherents in the rational analysis of their beliefs, and the violent reaction which takes its place:
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.
Al-Razi believed that common people had originally been duped into belief by religious authority figures and by the status quo. He believed that these authority figures were able to continually deceive the common people "as a result of [religious people] being long accustomed to their religious denomination, as days passed and it became a habit. Because they were deluded by the beards of the goats, who sit in ranks in their councils, straining their throats in recounting lies, senseless myths and "so-and-so told us in the name of so-and-so…"
He believed that the existence of a large variety of religions was, in itself, evidence that they were all man made, saying, "Jesus claimed that he is the son of God, while Moses claimed that He had no son, and Muhammad claimed that he [Jesus] was created like the rest of humanity." and "Mani and Zoroaster contradicted Moses, Jesus and Muhammad regarding the Eternal One, the coming into being of the world, and the reasons for the [existence] of good and evil." 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."
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"‽
The above is a translation of a quote from Mohammad Ibn Zakariya al-Razi's now lost treatise, Mahariq al anbiya مخارق الانبياء (The Prophets' Fraudulent Tricks), in Abu Hatim al-Razi's refutation, A'lam al-Nubuwwah (Signs of Prophecy). Another, longer, translation of the same passage is also available.
From the beginning of the human history, all of those who claimed to be prophets were, in his worst assumption, tortuous and devious and with his best assumption had psychological problems.
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.
"His writings on smallpox and measles show originality and accuracy, and his essay on infectious diseases was the first scientific treatise on the subject." – The Bulletin of the World Health Organization (May 1970)
"In today's world we tend to see scientific advance as the product of great movements, massive grant-funded projects, and larger-than-life socio-economic forces. It is easy to forget, therefore, that many contributions stemmed from the individual efforts of scholars like Rhazes. Indeed, pharmacy can trace much of its historical foundations to the singular achievements of this ninth-century Persian scholar." — Michael E. Flannery[page needed]
^Boyce, Mary; Frantz, Grenet (1982). History of Zoroastrianism: Under The Achaemenians. Leiden: Brill. ISBN90-04-06506-7. p. 8. See also ( Gnoli, Gerardo. "Avestan geography". Encyclopaedia Iranica3. ISBN0-7100-9121-4. excerpt: "the question of the identification of Avestan Raya with the Raga in the inscription of Darius I at Bīsotūn [...] with Ray[...] has by no means been settled.")
^Gunton, Simon edited and augmented by Patrick, Simon. The History of the Church of Peterborough. published by Richard Chiswell, London (1686). Facsimile edition pub. Clay, Tyas, Watkins and Clay, Peterborough and Stamford (1990). Item Fv. on pp. 187-8.
^ abDeuraseh, 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 Thought9: 51–100.
^ abAbdul Latif Muhammad al-Abd (1978). Al-ṭibb al-rūḥānī li Abū Bakr al-Rāzī. Cairo: Maktabat al-Nahḍa al-Miṣriyya. pp. 4, 13, 18.
^Seyyed Hossein Nasr, and Mehdi Amin Razavi, An Anthology of Philosophy in Persia, vol. 1, (New York: Oxford University Press, 1999), p. 353, quote: "Among the other eminent figures who attacked Rāzī are the Ismāʿīlī philosopher Abū Ḥatem Rāzī, who wrote two books to refute Rāzī's views on theodicy, prophecy, and miracles; and Nāṣir-i Khusraw. Shahrastānī, however, indicates that such accusations should be doubted since they were made by Ismāʿīlīs, who had been severely attacked by Muḥammad ibn Zakariyyā Rāzī"
^ abSarah Stroumsa (1999). Freethinkers of Medieval Islam: Ibn Al-Rawandi, Abu Bakr Al-Razi and Their Impact on Islamic Thought. Brill.
^ abKraus, P & Pines, S (1913-1938). "Al-Razi". Encyclopedia of Islam. p. 1136.Check date values in: |year= (help)
See C. Brockelmann for the manuscript of Razi's extant books in general, see Brockelmann, GAL, I, pp. 268–71 (second edition), Suppl., Vol. I, pp. 418–21.
Paul Kraus, Abi Bakr Mohammadi Filii Zachariae Raghensis: Opera Philosophica, fragmentaque quae superssunt. Pars Prior. Cairo 1939. Note: this is the only edition of Al-Razi's philosophical books and fragments still extant. Only the first volume was published since Kraus's suicide prevented the publication of the second volume for which he already had gathered a great amount of material. This material was transferred, after his death, to the Institut Francais d'Archeologie Orientale, in Cairo; it still remains to be published.