خلاصة:
The present research, using a descriptive-analytical method, aims to examine and comparatively analyze some of the most important theological views of the authors of the commentaries Rawd al-Jinan and Mafatih al-Ghayb, and to express the beliefs of each under the specified topics. Despite some similarities in the theological views presented in their commentaries, these two commentators differ in many instances; Abu al-Futuh al-Razi and Imam Fakhr al-Razi both consider faith to be heart-felt affirmation and have addressed this issue with Quranic evidence. Abu al-Futuh al-Razi considers the vision of God with the naked eye on the Day of Resurrection impossible, whereas Fakhr al-Razi, like other Ash'ari theologians, considers the vision of God on the Day of Resurrection permissible. Regarding the temporal or eternal nature of the Word of God, Abu al-Futuh al-Razi, believing in the verbal Word, holds that the Quran is temporal (hadith), while Fakhr al-Razi believes in the internal/essential Word (kalam nafsi). Like the majority of Shiites, Abu al-Futuh al-Razi holds that prophets are infallible in all times, but Fakhr al-Razi allows for the possibility of prophets' infallibility after their prophethood. In the discussion of 'taklif ma la yutaq' (imposing an impossible obligation), Abu al-Futuh al-Razi believes that God imposes obligations even less than the capacity of the obligated individuals, and treats them not through justice, but through His grace. In contrast, Imam Fakhr al-Razi uses arguments to prove the possibility of 'taklif ma la yutaq'. Regarding sustenance (rizq), Abu al-Futuh considers sustenance to be something through which God provides for His creation, and does not count 'haram' (forbidden) as part of sustenance, whereas Fakhr al-Razi considers 'haram' to be part of sustenance.
ملخص الجهاز:
Despite some similarities in the theological views presented in their respective tafsirs, these two commentators differ in many instances; Abu al-Futuh al-Razi and Imam Fakhr al-Razi both consider faith to be an expression of heart-felt affirmation and have addressed this issue with Quranic evidence.
(Fakhr al-Razi, 2/270-273: 1420) In light of what has been explained; Abu al-Futuh and Imam Fakhr, by reasoning through the verses in which faith is coupled with righteous deeds, as well as the verses in which God, after mentioning faith, has coupled it with sins, have critiqued the views of the Mu'tazilites and the Karramiyya, and consider the reality of faith to be heart-felt affirmation.
(Sheikh Mufid, 1381 :23-24; Ibn Shahr Ashub, 1410: 1/93-97) Abu al-Futuh, in the context of the verse (إلي ربها ناظرة) (Qiyamah /23), refers to this theological disagreement and says: The Mushabbihah and Ash'arites have taken this verse to mean seeing God, because "nazar" (looking) is transitive with "ila" (to).
However, Imam Fakhr, like other Ash'ari theologians, considers the vision of God on the Day of Resurrection to be permissible and, to prove vision, considers liqa (meeting) in certain verses to mean ru'yah (vision).
Both Abu al-Futuh Razi and Imam Fakhr Razi considered faith to be expressed as heart-felt affirmation, and they addressed this issue using Quranic evidence.
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