He criticized the Koran and obliged to sing and wrote a "cursed" books .. Was the son of al-Rawandi months atheism of Islamic history?

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Islamic civilization knew the phenomenon of religious anxiety, or what was called "atheism," which took the concept of meaning loosely throughout the ages, so that every departure from the true intent of religion from the minor sins behavior and even the belief in God; was "the origin of the atheist is oblique from the right ..., [then became] this formula in the custom used for the outside of religion, "; in the words of Imam Ibn Hajar in the 'open Bari'.

Perhaps Ibn Al-Rwandi is the most famous person to receive the charge of "atheism" in Islamic history, and the reason for his fame is not only his ideas, but dared to declare those ideas within the corridors of culture and thought councils and blogs of speech controversy, which made his texts and opinions the scene of the strongest rhetorical and divisive debates in Islamic intellectual history, This is what this article seeks to monitor and questioned in an attempt to shape the features of this dialectical personality, and the accompanying rhetorical pilgrims.

The imam al-Dhahabi (d. 748 AH) stated that he was taken from 'Issa ibn al-Haytham al-Sufi (d. 245 AH), who is considered one of the "senior Mu'tazilites [albeit] who disagrees with them in things." Abu Issa al-Warraq al-Mu'tazili (d. 247 AH) was also considered one of his elders who influenced him. Al-Warraq was one of the heads of "speakers who show Islam and line the heresy." One of his elders also Mu'tazili Abu Hafs al-Haddad (d. 252 e) the author of the book 'shovel in the equivalence of evidence'.

Ibn al-Rawandi's relationship with the Mu'tazila went through different stages of "beautification" with their doctrine, to devote themselves to "exposing them" after "expelling" him from their ranks, and their abundant responses to his books; he, according to his opponent, Abu al-Hussein al-Khayat al-Mu'tazili (d. After 300 AH), was "their follower, And the learner of them, and different to their councils, and the transcriber of their books, and the liquid about their issues, and beautician when people impersonate their doctrine.

Abu al-Hussein al-Khayyat al-Mu'tazili (d. 300 AH), the author of 'Victory and Response to Ibn al-Rwandi atheist', believes that al-Mu'tazili expelled al-Rawandi's son for stabbing religion; his first enmity was because of his faction in al-Hasan ibn 'Ali ibn Abi Talib. C. 51 e) and Abdullah bin Jaafar bin Abi Talib (d. 80 e), who were interpreted to reform their virility by taking money from Muawiya bin Abi Sufyan and his son Yazid. The tailor had seen the incident himself.

In another part of the book, the tailor reminds the son of al-Rwandi because of the expulsion of the people of the final retirement of him; he says: "The status of the book 'Emerald' you challenge the apostles, and snapping in the flags, and put you Baba translated in Muhammadiyah in particular; Mu'tazilites and expelled you from their councils, and help you from themselves. "

The phenomenon of expulsion
He was not the only son of al-Rawandi, who was expelled by the people of retirement because of his deviation from the principles of the "five origins" founding their rhetoric; Khayat stated that they expelled the virtue of modern shoes (d. 257 AH), who was "a regular retired," "confused and left the right denied him, and expelled him from Its councils, "and so they did with Abu Issa al-Warraq" for what he said in Mannanism (= Manichaeism) and defended secondary (= eternal light and darkness), and put books to strengthen her doctrines and confirm her saying.

Al-Khayat assures us that the Mu'tazila organization expels "all who are sharp from the Sunnah of the right, and challenged the monotheism and money from Islam," and that it does not intercede for those expelled that their relatives are members of the organization, they expelled Ahmed bin Wall (leader of the Mu'tazila wall group, died before 232 AH ) Although "his family ... Mu'tazila are known, and the people of right are famous, and it is not a shame for them to be a man of them and nobody left Islam." The son of al-Rwandi himself was his brother and uncle, who were retired.

According to the Mu'tazila literature, they were strict in the acquisition of individuals "membership of the organization" and continue it and expel violators of its assets, and the expulsion and discipline them according to the size and quality of the violation; The former call for retirement.

In a chapter held by al-Nadim (d. 384 AH) in the 'Index' of the "male folk of the Mu'tazilites created and dispersed", mentioned them son of al-Rwandi and his three advanced elders; we find a man as Abu Bakr deaf (d. 200 e), who "was a Mu'tazila numbered," and did not " He was unaware "without a tendency to Ali bin Abi Talib, and because of that tendency" directed by the Mu'tazilis among the faithful. "

The deaf, with a high prestige status, was demoted because of this minor partial violation and was removed from the phrase "loyal", although he was a leader in principle, "a very impatient poor on poverty," renowned for his followers from the world and the reasons for wealth and jobs that imitate most of his time. The deaf of the strength of his leadership and intellectual character that Imam Mu'tazili Thamama bin Ashras (d. 213 e) was described to the Abbasid Caliph safe (d. 218 e) with admiration and redundancy, has said to him one day: "O Commander of the Believers, you are a successor, a market if I saw the gift."

Among the symbols of the Mu'tazilites who were created and then expelled Hisham bin Omar al-Futi (d. 230 e), and Dirar ibn 'Amr (d. About 230 e), who was specialized in "things invented for himself." It was funny to exclude him that they threw him mad; Abu Ali al-Jabba'i al-Mu'tazili (d. 303 e) "describes it as wit in the science of speech and then says: If not madness !!". One of the largest evictions was Abu al-Anbari al-Anbari (d. 293 AH), who "walked .. the way of philosophy fell upon the people of his class of speakers."

The literature of the records of the Islamic groups and the call of the people of the mullahs and the bees that the Mu'tazilis used to mutual mutual atonement, and it is common among them, which led to the multiplicity of their teams and successive fission, until the difference historian Abdul Qahir Baghdadi (d. 429 e) to "twenty teams each of them atoning the rest"; He gave al-Baghdadi an example of the "atonement for the elders of the retired elders" by Ibrahim al-Nizam (d. 229 AH), because of His Majesty 's fate he said, "He said that he should atone for the most retired elders, including their father."

Doctrinal disorder
If the son of Al-Rwandi and his three elders mentioned are expelled from the retired people, can we ask about the fate of these people after their organizational separation? This is what we reveal to return to the march of Ibn al-Rwandi - after leaving the ranks of the Mu'tazila - with teams, ideas and charges, and translators of his biography and books "cursed" and "good."

Imam Abu al-Hasan al-Ash'ari (324 AH) in his book 'Islamists' articles confirms that the son of al-Rawandi and Shaykh al-Warraq of the "men of the Shiites" has "written them books in the imamate." Al-Khayyat describes us in more detail the condition of Ibn al-Rawandi after the expulsion of Mu'tazilites, and the developments of his intellectual and sectarian career, and the impact of this expulsion on his psyche. He says that he remained a loner and carried the anger that entered him to the money to the Shiites, as he did not find a band of the nation Accept him and put them his book in the Imamate, and brought them to lie to the Mu'tazilis.

Al-Khayyat's text states that pivotal regularity in a division of teams in the era that was going through various sects and sects, as we show - in another text - the impact of the ideas of the son of al-Rwandi "perverted" in those around him young people: The last accompanied him to the Mu'tazila, and accompanied by events, they all appeared atheism and revealed infidelity. " According to the books of the translator, the son of al-Rwandi did not settle on a doctrine and did not prove plagiarism until he moved immediately afterwards, as described by the historian Salah al-Din al-Safadi (d.

The translators of Ibn al-Rwandi say that his organizational disorder went beyond the mere intellectual transition to writing books and selling them to different sects according to their requests. Safadi says, quoting Abu al-Tabari al-Tabari al-Baghdadi, known as "Ibn al-Qas" (d. 335 AH), that he "classified the book by the Jews 'insight' in response As for the Islam of four hundred dirhams, while Bulghi, he took it from the Jews of Samaria, and when the money was seized by Ram, he gave it two hundred dirhams, and he took hold of the veto. " In the 'layers of Mu'tazila' of Ibn al-Murtada (d. 840 AH) that he "class for Jews, Christians, secondary and people of disruption, it was said and classified Imamate of the Shiites and took them thirty dinars."

The historian and magistrate Ibn Khalkhan (d. 681 AH) points out that Ibn al-Rawandi "has unique doctrines (= opinions) conveyed by the people of talking about him in their books." We find about twenty of these views in the book 'Islamists' articles of Ash'ari, which relates to his agreement with the deferent in the definition of faith, and his claim that "prostrating to the sun is not infidel but a flag (= emirate) on infidelity", and the impossibility of the immortality of the disobedience of the people of the kiss in the fire, and words The most important of which relates to the knowledge of God, the definition of "power" and "man", and his doctrine in the Koran, which is "created by God Almighty is not a body or presentation."

Ahmed Amin (1886- 1954) says that al-Baghdadi and Abu al-Fath al-Shahristani (d. 548 AH) and other authors of the books of al-Millal and al-Nahl benefited from what Ibn al-Rawandi wrote about the Mu'tazilites. The celebration of the Asha'ra that insults the reputation of the Mu'tazilis is not unusual for those who evoked the intensity of the dispute between them at that time, and perhaps the great interest of Ash'ari al-Rawandi and the stories of the views of the people of retirement due to their union in hostility to "their first group" before they split.

Transmission or distortion?
In the necessity of caution about the statements and doctrines of retirement elders attributed to them by the son of al-Rwandi; Khayyat warns us - in his victory for his group - that "the Mu'tazilites have angered this Magen by erecting (at targeting) atheists and corrupting their doctrines, and put books on them, and wanted to lie to them and dissolve what is not It is said, and it is denounced by what none of them said, to illusion ignorance and those who do not know the words that their gossip is outrageous, and their doctrines are corrupt.

Al-Khayyat has warned in several places of his defense of the elders of retirement to deliberately Ibn al-Rwandi to lie to them by the horrible words to them to distort them, has tired him to deny him even said: "I have lied much to the Mu'tazila in this book, so the face was in the veto of your book to write on Back: The author of the book lied about his story about Mu'tazila.

Al-Mu'tazili mentioned an important methodological basis in how to convey the doctrines of the imams and the statements of the sects. He decides that "the man's saying is known from the story of his companions about him or his books", even with the safety of the carrier's destination. The reason for this - according to Ibn Taymiyah (d. 728 e) - that "many of the carriers is not intended to lie, but the knowledge of the truth of the words of the people - without the transfer of words and all the other known what they want - may be difficult for some people, and it is impossible for some."

This important methodological rule can not be fair to read the books of virtues and disadvantages of doctrines and teams without evoking and applying them, because at the time of its authorization of criticism of the fanaticism of loyalism and prejudice against the offender, which is useful in the words "virtues" and "scandals" in those headlines and subheadings ; Some see that the son of the Rwandan class 'scandal Mu'tazila' in response to the book 'virtue Mu'tazila' of the protagonist (d 255 e). This methodological rule also helps against the son of al-Rwandi and what was thrown in disbelief and atheism, and what he threw is his opponents of scandals and misinformation.

Khayyat al-Mu'tazili stated that al-Rawandi's son was "always calling for himself: know that I am an atheist." After the tailor; he was thrown by all who translated him atheism and heresy, he has "slipped" from religion as the term Nadim in the 'index'; Ibn al-Jawzi (d. 597 e) in the history of 'regular' only "to know as much as disbelief, it is certified the atheism and heretics" ; Golden described as "atheist, the enemy of religion .. His classifications in the land on the Mill."

Safadi believes that he was one of the speakers of the Mu'tazila and then became a heretic atheist; Hafiz Ibn Hajar (d. 852 AH) described it as the "famous heretic", and begged the golden omission of "his translation from this book", intended 'balance of moderation'; He is in the 'tongue of the balance', apologizing for that revenue by saying: "but I cited him to curse him."

It is noteworthy that the accusation of Ibn al-Rwandi atheism and heresy than agreed by the major groups despite their sectarian contradictions: Mu'tazila, Hanbalis, Ash'ari, Al-Zahiriyya, Shia Imami and Ismaili; His book 'Rawdat al-Jannat' that "was thrown when the public heresy and atheism." His criticism of all these fronts on him was one of the reasons for everyone throwing him from one arc, as some teams sometimes considered "atheism" every violation of their beliefs.

Between angry and insane
Al-Khayyat states that Ibn al-Rawandi received atheism from his “teacher and predecessor, the predecessor of the bad” Abu Issa al-Warraq, who directed him “out of the glory of retirement to the humiliation of atheism and blasphemy”.

The translators of Ibn al-Rwandi were interested in identifying the cause of his atheism, and their statements were inconsistent. The Mu'tazilites, who came after the tailor, were very concerned with the psychological cause of that atheism, he said. He admitted, "He has become what he has become a diet and a nose from the estrangement of his companions." Their councils, "and Ibn al-Murtada says:" They differed in the cause of atheism was said: want to follow him, and was said: wished a presidency of what he received and rebounded and Sunday, was putting these books for atheism. "

The man's poems suggest that the search for status has tempted him with this "atheism" with his chronic mental disorder. Perhaps these two houses, which he attributed to him more than a literary and historical source, indicate that he suffers from "concern for the pursuit of status"; . The two houses are:
How sane sane I was aware of his doctrines ** and ignorant ignorant received Marzouqa
This is what left the illusions puzzled ** and became the world of the heretic

Khayyat does not describe the son of al-Rawandi, but "Majn fools," and declares his behavioral deviation, he says: "The Majn fools told about the residue of [Ben Ashrs] something was the Majen known, and he cursed him did not leave until God decimated him to the painful torment, and without the maintenance of this book From mentioning his memory. "

Before Ibn al-Rawandi; a group of heretics and atheists known as the "gang of free", Abu Hayyan Tawhidi (d after 400 e) was considered the son of al-Rawandi them in his book 'enjoyment and sociability'; made him of those who "grinded in the valleys of misguidance, and dragged to ignorance owners pornography And free. " In his mention of "people atheists atheists ride the ride of controversy and ignorance, and tended to riot fanaticism."

It is supported by the passion of the son of al-Rawandi, "the lunacy" that he saw the need to hear the singing; was quoted by Zamakhshari Mu'tazili in the 'spring of the righteous' as saying: "People differed in the hearing Vabah people and banned others, and I disagree with the two teams I say: is a duty." Khayyat believes that Ibn al-Rawandi's plan to challenge religion takes a downward curve; he has written several books in establishing atheism, revoking monotheism, unifying the message, and insulting the prophets and guided imams, but in his response, al-Khayyat focused on stabbing him in the Mu'tazilite imams. .

Echoes of the cursed books
Ibn al-Jawzi recalls that he was hearing "greatness" from Ibn al-Rwandi until he saw "what he did not think of him as the heart to say sane", and stated that he stood on a number of his books called about ten, and quoted quotes "rampant" of these books, it is a book 'Emerald' quoted as saying: "We find in the words of Aktham ibn Saifi (Tamimi, the most famous Arab rulers in ignorance) better than (I gave you Kawthar)," and saying about the hadeeth of Ammar bin Yasir (d. 37 e) «kill the prostitute» »The astrologer says like This. "

He quoted him as saying that in the Qur'an a contradiction between the meaning of the Almighty (and falling from paper only knows) and saying (Almighty) and what made us the kiss that you were on it, as if to say, " Adam took out and removed creation ?! ".

Ibn Khalkhan mentioned that Ibn al-Rwandi made up of 114 books, while the owner of the 'Index' divided his books into two phases: the "goodness stage" and the "cursed books" stage; the names of a range of his books were included at each stage. One manifestation of his psychological disorder is that he responds to himself, and contradicts his books with his hand and his thought;

Abu Ali al-Jabba'i al-Mu'tazili described Ibn 'Kathir (d. 774 AH) in the' beginning and the end 'as a book by Ibn al-Rawandi that it contained nothing but "foolishness, lies and slander" and accused him of "putting a book at the feet of the world, denying the manufacturer, correcting the doctrine of Dahrism, and reacting" On the people of Tawheed, and put a book in reply to Muhammad (pbuh). " Then Ibn Katheer commented: "It is less and less and humiliated to pay attention to him and ignorance and his words and delirium and foolish and disguise."

Despite the description of al-Jabba'i and Ibn Kathir's support for him, the responses continue to come to the books of the "fools and follies" of al-Rwandi, especially symbols of retirement; al-Jabba'i responded to most of his "cursed books", as well as Abu al-Khayyat in the "victory", and there are other money and responses Many are broadcast in the difference books to criticize his views and respond to them.

Responses were not limited to the Mu'tazila or the Iraqis; but criticized his books and words "atheism" Hanbalis and Ismailis and the phenomenon of Andalusia and writers of Kairouan in Tunisia; Ibn Akil al-Hanbali (d. 513 AH), Ibn al-Jawzi and Ibn Taymiyyah responded in various books. Ibn Hazm al-Dhahiri of Andalusia (456 AH) also classified a book entitled: 'Rationalization in Response to Alfred's Book by Ibn al-Rawandi in his Objection to Prophecies.'

Ibn Abdoun al-Fihri Al-Andalusi (d. 529 AH) organized a poem [of] eleven thousand houses in response to the apostate al-Baghdadi. One of the most important responses that have been discarded from the book 'Emerald' by Ibn al-Rawandi is the book 'Al-Mu'ayyadat al-Mu'ayyadiyah' (Mu'ayyad al-Mu'ayyadah) by al-Mu'ayyad in al-Din al-Shirazi (d. 470 AH).

Views of charge colleagues
In his translation of al-Tawhidi from his book 'The History of Islam', al-Dahabi recounts Ibn al-Jawzi as saying: "The heretics of Islam are three: Ibn al-Rawandi, Abu Hayyan al-Tawhidi and Abu ala 'al-Maari. Abu Ali al-Ahwazi (d. 446 AH) in his book 'Mathlab Ibn Abi Bishr': "Two men who were Mu'tazilites came out of the doctrine, one of them: the son of al-Rawandi and al-Ash'ari";

Al-Ash'ari wrote several responses to Ibn al-Rawandi, so his followers resented the Ahwazi description of his atheism and made him with Ibn al-Rawandi. Ibn Asaker (d. 571 AH) said: From his syntheses, he showed the corruption of his words in his books and classifications;

According to Ibn Assaker in this section of great interest about the view of the Mu'tazilites who came out of their organization; he says that the article Ahwaz advanced "prophesy that he was one of those who retire because he made the departure from the doctrine of the people of retirement atheist and enough." In spite of the above-mentioned statements of Ibn al-Rwandi, that is true, attributed to him, and Abu al-Hassan al-Asha'ari's own responses to him; the latter made Ibn al-Rwandi a "Muslim worshiper" as understood from his income to him and his verbal opinions in his book 'Islamists' articles;

As for the Tawhidi, the son of the Rwandan Zandaq in enjoyment and madness, as he advanced; El-Tawhidi, however, mentioned elsewhere in the book that Ibn al-Baqal, the poet al-Baghdadi, objected to the Koran, describing it as "the doctrine of Ibn al-Rwandi." . This divergence in judgment shows that al-Tawhidi praises the dialectic and rhetorical ability of the son of al-Rwandi, but challenges his religious discourse.

Maari (d. 449 AH) was the most interested colleague of Ibn al-Rawandi. Cold humiliated, "and on the 'irrefutable' says:" What Ikhg only stamped by the author, and bad succession behind him ...;] The [indicating those who put on the weakness of the brain. "

The writer Mustafa Sadiq Rafii (d. 1937) commented Tarif on Maari's address to Ibn al-Rwandi; he said - in his book 'History of Arab Literature' - that "the man has fulfilled his account, and spat on his books a bucket of encouragement! Before being cursed in a sense. "

A timid defense It is
noticeably heritage that Ibn Rawandi's colleagues in heresy and atheism found those to defend them; books and chapters were cleared of the charges of atheism and heresy, written by imams and senior investigators; as son of Asaker in his defense of al-Ash'ari; and Taj al-Din al-Subki (d. ; And Abdul Aziz al-Maimani Rajkoti (d 1978) and Abu Fahr Mahmoud Shaker (d 1999) in their fight for Maari.

Ibn al-Rawandi did not get a pure old recommendation other than the defense of Sharif al-Murtada (d. 436 AH), who saw in his book 'Shafi in the Imamate' - that Ibn al-Rawandi "but the work of the books he was opposed to the Mu'tazila and challenge them. ; Vahmlh to show these books to show their inability to investigate their veto, and prejudice to throw him in the lack of understanding and negligence, has been discharged apparently discharged, and negated from her work, and adds to others.

Al-Murtada does not authorize the creation of these books at all because he "does not doubt his mistake by writing them, whether he believes them or not," but he is seeking a fairness comparing him to the arrogant who used to direct the evidence of opponents of religion. "I believe the doctrines I told, and go to their health. He was saying: Dahri said, the Almohads said, the Brahmin said, and the prophets fixed."

Here, Sharif believes that it is fair that "the liability for the protruding in insulting the companions and imams and the testimony of them astray, and the distrust of religion by taking out the words of the tale director Vltzoln also the responsibility for the son of the Rwandan like that." Ibn al-Khayyat, in his victory, was surrounded by this way, which Al-Murtadha made available. He said that the son of al-Rawandi "is very angry with the prophets and messengers of God.

The judge of the historian Ibn Khalkhan described the son of al-Rwandi as "the world famous .. of the virtues of his time," and did not refer to Znqth and atheism, despite mentioning some of his books "cursed." And overlooked that angered the son of many commented, saying that "defiled him and did not hurt anything ..., the habit of scientists and poets; poets prolong their translations, and scientists mention them an easy translation, and heretics leave mention Znzthm."

Repentance or awe?
One of the colors of "black propaganda" in the era of Ibn al-Rwandi is that some of the authors of the book "the flaws of the schools of thought" throw their opponents to belong to non-Islamic origins, as did Ahwazi with Abu Hassan al-Ash'ari. In the translations of Ibn al-Rwandi, we find an insistence from its writers to mention his affiliation with a Jewish man, although some copies of the 'Index' of Nadim said that his grandfather's name was "Muhammad."

But the translations go even further so imagine the "Al-Rwandi" as if they were a family hostile to the heavenly books; the son composed the 'irrefutable' to show the contradiction of the Koran, and quoted him golden - in the 'biography of the nobles' - that he said: "In the Koran melody." His father said the Jews had misrepresented their Torahs, and "advised" Muslims to be wary of his son, lest the Koran be corrupted by them.

Al-Nadeem told the group that Ibn al-Rawandi "repented at his death than he was from, and showed remorse." Commented Ibn Aqeel Hanbali marveled at his escape from the punishment of the Sultan, despite Shana what Badr him; he said: "I wonder how he was not killed !!". Al-Khayyat assures us that the sultan (the name of this sultan is not mentioned and is difficult to identify because of the great difference in the date of the death of Ibn al-Rwandi) and that he showed repentance for fear of the sword; Monitoring (= soldiers) was placed in his request. "

In an affirmation of the phenomenon of the Mu'tazilite tale of their opponents to power, Khayyat donates important information to us when he says that the Mu'tazilites reached a level of severity on the son of a wall - who was a retreat - that "the [Abbasid Caliph] confident (d. 232 e) told him atheism. (V 240 e) to consider the matter, and to establish the rule of God, he died God curse him at the time.

It was narrated from Abu Ali al-Jabai that the sultan asked the son of al-Rawandi and his sheikh al-Waraq; “As for al-Warraq, he was imprisoned until he died… and the son of al-Rawandi disappeared with the Jewish son of Levi. The Jewish Ahwazi Levi ". In the novel 'layers of Mu'tazila' that "it appeared what appeared Mu'tazilis in his order, and they used the help of the Sultan to kill him, he fled and took refuge in a Jew in Kufa, was said to have died in his home," and most of the references agree that he died in 298 AH.

These were personal features that joined an intellectual organization and then split from him, accused by his men of heresy and atheism, and responded to the prejudice Saaien; in an atmosphere dominated by the mood of passion for "scandals of adversaries" and "virtues of allies." This is what must be read in the light of those charges fairness to the adversary and mercy of the dissident, and if we stood at the advice of the tailor - the opponent of the son of Rwandi Aldd - to make us silence a lamb;