| Muslim scholar Fakhr al-Din al-Razi Amoli |
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| Title | Imām al-Mushakkikīn (Chief of the Skeptics) Fakhr Al-din Razi |
| Born | 1149 Ray |
| Died | 1209 Herat |
| Maddhab | Sunni Shafi'iAsh'ari |
| Main interests | Islamic Philosophy, Kalam, Logic and Tafsir |
| Works | Tafsir al-Kabir, The Major Book on Logic, Sharh Nisf al-Wajiz li l-Ghazzali, Sharh al-Isharat Avecina |
| Influences | Ibn Sina, Al-Ghazali, Abu'l-Barakāt |
Abu Abdullah Muhammad ibn Umar ibn al-Husayn al-Taymi al-Bakri al-Tabaristani Fakhr al-Din al-Razi[1] (Arabic/Persian:أبو عبدالله محمد بن عمر بن الحسین فخرالدین الرازی آملی), most commonly known as Fakhruddin Razi was a well-known Persian Sunni Muslim theologian and philosopher.[2][3] . He was born in 1149 in Ray of Persia (today located in Iran) to a family tracing its lineage to the first Muslim Caliph, Abu Bakr, and died in 1209 in Herat (today located in Afghanistan). He also wrote on medicines, physics, astrology, literature, history and law.
He should not to be confused with Rhazes, also known as al-Razi.
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Fakhr al-Din al-Razi (1149–1209), in dealing with his conception of physics and the physical world in his Matalib al-'Aliya, criticizes the idea of the geocentric model within the universe and "explores the notion of the existence of a multiverse in the context of his commentary" on the Qur'anic verse, "All praise belongs to God, Lord of the Worlds." He raises the question of whether the term "worlds" in this verse refers to "multiple worlds within this single universe or cosmos, or to many other universes or a multiverse beyond this known universe."[4]
Al-Razi states:[4]
It is established by evidence that there exists beyond the world a void without a terminal limit (khala' la nihayata laha), and it is established as well by evidence that God Most High has power over all contingent beings (al-mumkinat). Therefore He the Most High has the power (qadir) to create a thousand thousand worlds (alfa alfi 'awalim) beyond this world such that each one of those worlds be bigger and more massive than this world as well as having the like of what this world has of the throne (al-arsh), the chair (al-kursiyy), the heavens (al-samawat) and the earth (al-ard), and the sun (al-shams) and the moon (al-qamar). The arguments of the philosophers (dala'il al-falasifah) for establishing that the world is one are weak, flimsy arguments founded upon feeble premises.
Al-Razi rejected the Aristotelian and Avicennian notions of a single universe revolving around a single world. He describes their main arguments against the existence of multiple worlds or universes, pointing out their weaknesses and refuting them. This rejection arose from his affirmation of atomism, as advocated by the Ash'ari school of Islamic theology, which entails the existence of vacant space in which the atoms move, combine and separate. He discussed more on the issue of the void the empty spaces between stars and constellations in the Universe, that contain very few, or no, stars. in greater detail in volume 5 of the Matalib.[4] He argued that there exists an infinite outer space beyond the known world,[5] and that God has the power to fill the vacuum with an infinite number of universes.[6]
For his life and writings, see:
For his astrological-magical writings, see:
For his treatise on physiognomy, see:
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