The Islamic civilization knew the phenomenon of religious anxiety or what was called "atheism" whose concept took a broad meaning across the ages, so that every deviation from the true intention of the religion meant from the minor sins in behavior to even associating God with belief;
So, "the origin of the atheist is the one who is oblique to the truth, and atheism is the renunciation of intent ..., [then] this formula became used in the custom used outside of religion."
According to the expression of Imam Ibn Hajar (d. 852 AH / 1448 CE) in his book, Fath al-Bari, with the explanation of Sahih al-Bukhari.
Perhaps Ibn al-Rawandi (d. About 298 AH / 912 CE) is the most famous person accused of "atheism" in Islamic history, and the reason for his fame is not only his ideas, but his daring to announce those ideas within the corridors of culture and thought councils and in the codes of verbal debate.
Which made his texts and opinions a source of the strongest verbal and difference polemics in Islamic intellectual history, which is what this article deals with his monitoring and interrogation in an effort to draw the features of this dialectical personality, and the accompanying loud and continuous verbal arguments.
An oscillating affiliation,
the translators of Ibn al-Raundi (or Raundi or Rayundi) agreed on his name and his father's name;
They said that he: Ahmed bin Yahya al-Rawandi, but they did not mention his date of birth.
Also, the sources and references of his translation - which the Iraqi historian Dr. Abd al-Amir Al-Asam (d. 1440 AH / 2019 CE) conveyed to 74 sources in his book on him entitled: 'History of Ibn al-Rayundi, the atheist: texts and documents from Arab sources within a thousand years' - with ample details about his first life Before coming to Baghdad, do not forget to mention the sheikhs who were his disciples.
Al-Imam al-Dhahabi (d. 748 AH / 1347 CE) - in 'biographies of the flags of the nobles' - mentioned that he was quoted on the authority of Isa bin al-Haytham al-Sufi (d. 245 AH / 859 CE), who is considered one of the “great Mu'tazilites [albeit] who disagree with them in things.”
Abu Issa al-Warraq al-Mu'tazili (d. 247 AH / 861 CE) was considered one of his sheikhs who influenced him, and al-Warraq was one of the heads of “the speakers who demonstrate Islam and underlie heresy.”
According to al-Nadim (d. 384 AH / 997 CE) in al-Fihrast.
Also among his sheikhs is Al-Mu'tazili Abu Hafs Al-Haddad (d.252 AH / 866 AD) author of the book “Al-Jarouf fi Equivalence of Evidence”.
Ibn al-Rawandi's relationship with the Mu'tazila passed through various stages from “beautifying” their doctrine, to being devoted to “exposing them” after they “expelled” him from their ranks, and their abundant responses to his books.
According to his opponent, Abi Al-Hussein Al-Khayyat Al-Mu'tazili (d. After 300 AH / 912 AD) - in “the victory and the response to the atheist Ibn al-Rawandi” - he was “following them, the learner from them, the dissenting to their councils, the scribe of their books, the questioner of their issues, and the beautician among the people by impersonating their doctrine.”
Abu al-Hussein al-Khayyat al-Mu'tazili believes that the Mu'tazila expelled Ibn al-Raundi for stabbing him against the debt.
So the “Mu'tazila’s first enmity to him” was due to his affront to al-Hasan bin Ali bin Abi Talib (d. 51 AH / 672 CE) and Abdullah bin Jaafar bin Abi Talib (d. 80 AH / 700 CE), who were trying to fix their greed by taking money from Muawiyah bin Abi Sufyan and his son Yazid .
Al-Khayyat witnessed that incident himself.
Elsewhere in the book;
Al-Khayyat reminds Ibn al-Raundi of the expulsion of the people of his final retirement.
He says: “By putting you in the book 'Al-Zumurud', you challenge the messengers, and insult their flags, and by placing you in it a chapter that you translate in particular to Muhammadiyah, this is your doctrine, and it is your saying, and for his sake, the Mu'tazila banished you and expelled you from their councils, and separated you from themselves.”
A Mu'tazila phenomenon. He
was not the only son of Rawandi who was expelled by the people of retirement due to his deviation from the principles of the "Five Principles" that found their theological doctrine.
Al-Khayyat stated that they expelled the virtue of the modern shoe (d.257 AH / 861 AD) who was a “zaziyya”, so “he confused and left the truth, and the Mu'tazila denied it and expelled him from its majlis.” They also did with Abu Issa al-Warraq, when he said in Mananism (= Manichaeism) and he won Dualism (= eternity of light and darkness), and placing books for her strengthens her doctrines and confirms her saying.
Al-Khayyat assures us that the Mu'tazila organization expels "everyone who deviates from the Sunnah of Truth, challenges monotheism and money for Islam," and that he does not intercede for those expelled because their relatives are members of the organization, as they expelled Ahmed bin Harar (the leader of the “Al-Haytilah” group, who died before 232 A.H. / 847 AD) even though “his family ... Mu'tazilites are well-known, and well-known people of truth, and there is no shame for them to have a man among them and he deviated from Islam.”
Also, Ibn al-Raundi himself was his brother and uncle, Mu'tazilites, “and there is no shame on them for his atheism, God cursed and stabbed him in monotheism, and his books for secularism and atheists.”
According to the Mu'tazila literature, they were strict in individuals acquiring "membership in the organization" and continuing with it and expelling those who violated its origins. The expulsion and discipline they had according to the size and type of violation;
Hence, a violation of the violations deserves his companions to be expelled from the final stage, and some of them reduce the membership of the individual only, and his stature is not interfered with, nor is his previous blame in calling for retirement.
In the chapter of his contract Al-Nadim - in 'Al-Fihrast' - for “a people from the Mu'tazila who created and dispersed,” mentioned among them Ibn al-Rawandi and his three advanced sheikhs;
We find a man with the stature of Abu Bakr al-Asam (d. 200 AH / 815 CE) who “was among the numbered Mu'tazilites”, and was not “reproached” without a tendency he had toward Ali bin Abi Talib, and because of that inclination “the Mu'tazila took him out of the faithful.”
A deaf person with a high isolationist position, his organizational rank was reduced due to this minor partial violation, and he was removed from the phrase "the faithful ones", although he was an principally "poor and very impatient about poverty" who was known for keeping his followers away from the world and the reasons for wealth and jobs that imitated most of his time in self-immigration.
The deaf reached the strength of his leadership and intellectual personality that Imam Mu'tazili Thamama bin Ashars (d. 213 AH / 828 CE) used to describe him to the Abbasid Caliph al-Ma'mun (d.218 AH / 833 CE) with admiration and exuberance, and he told him one day about him according to Nadim: “Oh, Commander of the Faithful, you are a caliph and he is a marketer,” If I saw him, I would give him! "
Among the symbols of the Mu'tazila who were pretended and then expelled: Hisham bin Omar al-Fouti (d. 230 AH / 845 CE), Dharar bin Amr (d. Roughly 230 AH / 845 CE), and Abad bin Sulayman al-Basri, who was “in contradiction to the Mu'tazila in things and was concerned with things invented for himself.”
According to Nadim.
The funny thing is that they excluded him because they threw him mad.
Abu Ali al-Jabba’i al-Mu'tazili (d. 303 AH / 915 CE) used to “describe him as clever in the science of theology and then say: If it were not for his madness !!”
Al-Nadim mentioned that among the expelled people was the elder Aba Al-Abbas Al-Anbari (d. 293 AH / 912 AD) who "followed the method of philosophy and fell among the people of his class of theologians."
The literature of the Islamic sects' debate and the contention of the people of the mullahs and the bees records that the Mu'tazila had become accustomed to mutual atonement, and that it was a common occurrence among them, which led to the great number of their divisions and their successive splitting, until the historian of the sects, Abdul Qaher Al-Baghdadi (d.429 AH / 1039AD) - in his book 'The Difference - The Segment' "Twenty sects, each of which makes the others atonement."
Al-Baghdadi gave an example of “the atonement of the Mu'tazila sheikhs one another” by Ibrahim al-Nizam (d.229 AH / 844 CE), for he is on his majesty that he deserves in them “He said that most of the Mu'tazila sheikhs, among them Abu Al-Hudhail, were atoning” Al-Allaf (227 AH / 842 AD) and Al-Jabaei.
A tantalizing celebration, and
if the son of Rawandi and his three aforementioned sheikhs were among the expelled people of retirement;
Then we can ask about the fate of these people after their organizational separation?
This is what we reveal by going back to the march of Ibn al-Rawandi - after leaving the ranks of the Mu'tazila - with the sects, ideas and accusations, and the translators of his biography and his books, “The Cursed” and “The Good”.
Imam Abu al-Hasan al-Ash'ari (324 AH / 936 CE) - in his book 'Articles of the Islamists' - confirms that Ibn al-Rawandi and his sheikh al-Warraq are “men of the Shiites” and “wrote books for them on the imamate.”
Al-Khayyat describes to us - in greater detail - the situation of Ibn al-Raundi after the Mu'tazila expelled him, the developments that his intellectual and sectarian career witnessed, and the effect of that expulsion on his psyche.
He says that he "remained a lonely fugitive, so he was carried away by the rage that entered him on the fact that he was inclined to the Rafidah, as he did not find a group of the Ummah to accept him, so he put his book on the Imamate for them, and he approached them by lying about the Mu'tazila."
Al-Khayyat’s text states the centrality of the organization in the corps of one of the sects of that era, which used to pass through various sects and sects, and also shows us - in another text - the extent of the influence of Ibn al-Rawundi's “malicious” ideas on the youth around him.
He says: “This saying was said by al-Kibbeth in the last of his companionship to the Mu'tazila, and it was accompanied by events, for all of them appeared atheism and his infidelity was revealed.”
And the biography books mention, "Ibn al-Raundi was not settled in a doctrine and was not established on plagiarism until he moved immediately after case."
According to the description of the historian Salah al-Din al-Safadi (d.764 AH / 1363 CE) in his book “Al-Wafi Balufiyat”.
The translators of Ibn al-Rawandi claim that his organizational disorder went beyond mere intellectual transfer to writing books and selling them to various sects according to their requests.
Al-Safadi says - according to Abu al-Abbas al-Tabari al-Baghdadi, known as Ibn al-Qas (d. 335 AH / 947 CE) - that he “compiled for the Jews the book 'Al-Insirah' in response to Islam for four hundred dirhams - as far as I am - he took it from the Jews of Samarra. They gave him two hundred dirhams, and he took possession of the veto. "
In 'Tabaqat al-Mu'tazila' by Ibn al-Murtada (d.840 AH / 1436 CE) that it is “a class for Jews, Christians, dynasticism, and people of disruption.” It was said and classified the Imamate of the Rejectionists, and he took from them thirty dinars (= today approximately $ 5,000).
The historian Ibn Khallakan (d.681 AH / 1262 CE) - in 'Deaths of notables' - indicates that Ibn al-Raundi “was singled out for doctrines (= opinions) that were transmitted by the people of speech about him in their books."
We find about twenty of these opinions in Al-Ash’ari’s 'Articles of Islamists', and they relate to his agreement with the Murji'ah in defining faith, and his claim that “prostration to the sun is not disbelief but a sign (= a sign) of disbelief,” and the impossibility of the disobedience of the people of the Qiblah in Hellfire, and other verbal matters. The most important of them is related to the knowledge of God, the definition of “power” and “man,” and his doctrine in the Holy Qur’an, which has “created by God Almighty, not by a body or a display.”
The Egyptian historian of ideas Ahmad Amin (d.1374 AH / 1954 CE) - in “The Back of Islam” - says that Al-Baghdadi and Aba Al-Fath Al-Shahristani (d.548 AH / 1153 AD) and other authors of the books of Al-Millal and Al-Nahl benefited from what Ibn Al-Rawandi wrote on the Mu'tazila, so they attributed his statements to them without Investigation and they made them.
And the Ash'ari celebration of what damages the reputation of the Mu'tazilites is not strange for those who recalled the intensity of the disagreement between them at that time. Perhaps the great interest of Al-Ash’ari in the sayings of Ibn al-Rawandi and his stories to the views of the people of retirement is due to their union in hostility to their "first group" before their split from it.
Transfer or distortion?
And in the necessity of the necessary caution regarding the sayings and doctrines of the sheikhs of retirement attributed to them by Ibn al-Raundi;
Al-Khayyat points out - in his victory for his group - that “the Mu'tazilites angered this lewd by installing (= targeting) atheists and corrupting their doctrines, and placing books on them, so he wanted to lie to her and dissolve what he did not say, and he mocked her with what none of them said, to delude the ignorant and those who are not He learned by speaking that their utterances are shameful, and their doctrines are corrupt. "
Al-Khayyat warned in several places from his defense of the sheikhs of retirement that Ibn al-Rawandi had deliberately lied to them by attributing heinous sayings to them to distort them, and his denial made him exhausted until he addressed him by saying: “Your lying to the Mu'tazila has increased in this book, so that the face in breaking your book was to write on His back: The author of the book lied about what he told about the Mu'tazila.
Al-Khayyat al-Mu'tazili mentions an important methodological rule in how to transmit the doctrines of the imams and the sayings of the sects.
He states that “the man’s words are only known from the story of his companions about him or his books,” even with the intent of the carrier.
The reasoning for this - according to Ibn Taymiyyah (d. 728 AH / 1328 CE) in “Minhaj al-Sunnah al-Nabawiyyah” - is that many of the transmitters are not intended to lie, but knowledge of the truth of people's sayings - without conveying their words and all that is what is known to them - may prove difficult for some people. Some of them are difficult. "
This important methodological rule cannot be read by the fair-minded person to read books of the virtues and flaws of doctrines and sects without invoking and applying them. This is due to the flame of fanaticism of the loyalist and prejudice against the violator at the time of its formation, which is what the words "virtues" and "scandals" benefit in those headings and sub-headings ;
Some believe that Ibn al-Rawandi classified the 'Mu'tazila scandal' in response to al-Jahiz's 'The Virtue of Mu'tazila' (d.255 AH / 869 CE).
Also, this methodological rule helps in the right of Ibn al-Rawandi and the disbelief and atheism blamed on him, as well as the scandals and misleading he launched against his opponents.
Al-Khayyat Al-Mu'tazili mentioned that Ibn Al-Rawandi "always called himself: Know that I am an atheist."
And after the tailor;
Most of those who translated him cast him with atheism and heresy, for he had "peered off" from religion;
As Al-Nadim quotes Al-Fihrast.
Ibn al-Jawzi (d.597 AH / 1201 CE) did not mention him - in his book al-Muntazim - except “so that the extent of his disbelief is known, for he approved atheists and heretics.”
Al-Dhahabi described him as "an atheist, the enemy of religion ... the owner of the categories of degradation of the religion."
Safadi believes that "he was one of the Mu'tazilite speakers, then he separated from them and became an atheist heretic."
As for Al-Hafiz Ibn Hajar, he described him as a "famous heretic," and he sought to omit Al-Dhahabi's "translation from this book", meaning "the balance of moderation".
But he included it in 'Lisan al-Mizan', apologizing for that revenue by saying: “I mentioned it because I cursed him.”
It is noted that accusing Ibn al-Rawandi of atheism and heresy is what the major sects agreed upon despite their sectarian contradictions: the Mu'tazila, Hanbali, Ash'ari, Dhahri, Imami and Ismaili Shiites.
Ibn al-Emad al-Hanbali (d. 1089 AH / 1678 CE) describes him - in 'gold nuggets' - as “an atheist, may God curse him.”
And the Shiite Mirza Muhammad Baqir al-Musawi al-Khwanasari (d. 1313 AH / 1895 CE) states - in his book 'The Gardens of Gardens' - that “he was thrown among the crowd with heresy and atheism.”
His criticism of all these fronts against him was one of the reasons why everyone threw him off a single arc, as some teams sometimes considered "atheism", every contradiction to their beliefs.
In return for those accusations leveled against him of atheism from all these sects;
We find a saying attributed to Ibn al-Rawandi indicating that he was denying himself this heinous accusation, and taking the causes related to it to the opponents with a purely scholarly approach.
It came in 'Al-Wafi Balufiyat' by the historian Safadi: “Judge Abu Ali al-Tanukhi (d. 384 AH / 995 CE) said: Abu al-Husayn ibn al-Raundi used to accompany the people of atheism, and if he was reprimanded for that, he said: I only want to know their sects."
Wrath and shamelessness
Al-Khayyat declares that Ibn al-
Rawundi
received atheism on the authority of his “teacher and his predecessor, the predecessor of evil,” Abu Issa al-Warraq, because he was the one who brought him “from the glory of retirement to the humiliation of atheism and disbelief.” Al-Khayyat points out in other places that Ibn al-Rawundi's anger against the Mu'tazila led him to atheism.
Ibn al-Raundi's translators were interested in determining the cause of his atheism, and their statements were strongly contradicted in this regard.
The Mu'tazila references - which came after the tailor - paid much attention to the psychological cause of that atheism. According to Nadim, he admitted that “it only became to what he became a fierce and irreverent from his companions and removed him from their gatherings.” Ibn Al-Murtada says: “They differed on the cause of his atheism, and it was said: lack I followed him, and it was said: He wished for a leadership that he attained, and he apostatized and converted to God, so he used to put these books for atheism.
The man’s poems indicate that the search for status is what lured him with this “atheism” along with his chronic psychological disorder, and perhaps these two homes - which he attributed to him by more than one literary and historical source - indicate that he suffers from "the anxiety of seeking status."
In the words of Alain de Botton.
The two verses are:
How many sane people are blighted by their doctrines ** and ignorant and ignorant Marzuq met
this one who left illusions confused ** and made the libertine scientist a heretic
Al-Khayyat does not describe Ibn al-Raundi except as “the foolish man,” and declares his behavioral perversion, saying: “The foolish maddening narrated something about Thamama [Ben Asher] something for which he was known, and he was reprimanded and did not leave him until God destroyed him to his painful torment, and had it not been for my maintenance of this book. On his mention of what I mentioned. "
And before Ibn al-Raundi;
A group of heretics and atheists was known as the "Gang of Majan," and Abu Hayyan al-Tawhidi (d. After 400 AH / 1010AD) considered the son of al-Rawandi among them in his book “The Pleasure and Sociability”.
And he made him one of those who "invaded the valleys of misguidance, and resorted to their ignorance of the owners of immorality and impiety."
And that in his mention of "an atheist secular people who rode the ride of controversy and ignorance, and tended to riot with fanaticism."
And what confirms Ibn al-Rawandi's passion for "the lunatic" was that he believed that singing should be heard;
Imam al-Mu'tazili Jar Allah al-Zamakhshari (d. 538 AH / 1143 CE) - in “Rabi 'al-Abrar” - quoted him as saying: “People differed in hearing, and some people permitted it and others prohibited it, and I disagree with the two parties, so I say: It is an obligation.”
Al-Khayyat believes that Ibn al-Rawandi's plan to challenge the debt takes a descending curve.
He “wrote several books on confirming atheism, nullifying monotheism, denying the message, and insulting the prophets, peace be upon them, and the guiding imams,” but al-Khayyat - in his response to him - focused on his stabbing against the Mu'tazila imams.
Books “Cursed”
Ibn al-Jawzi mentioned that he used to hear about “great things” on the authority of Ibn al-Rawandi until he saw “what did not occur to the heart of a wise person to say,” and he mentioned that he stood on a number of his books and named about ten of them, and he quoted “wide” sayings from these The books, from the book 'Al-Zumurud' he quoted his saying: “We find in the words of Aktham bin Saifi (Al-Tamimi, the most famous ruler of the Arabs in the Jahiliyyah), better than“ We give you the multitude. ”And his saying on the hadith of Ammar bin Yasser (d. 37 AH / 658 AD)“ The oppressive class kills you. “The astrologer says something like this.”
He was quoted as saying that there is a contradiction in the Qur’an between the words of the Almighty (and what falls from a piece of paper without knowing it) and his words (Glory be to Him) and he did not make us the kiss of the one on whom you were (that is to me), as well as his saying that he would not object to him. Weakness to him, and he brought Adam out and created mankind ?!
Ibn Khallakan mentioned that Ibn al-Rawandi had composed of 114 books, while the author of al-Fihrast divided his books into two stages: the “stage of righteousness” and the phase of “the cursed books”;
And he included in each stage the names of a range of his books.
Among the manifestations of his psychological turmoil is that he responds to himself, and breaks his books with his hand and thought.
In talking about most of his books, you encounter the phrase Nadim: “Ibn al-Rawandi refuted it against himself.”
Abu Ali al-Jababi al-Mu'tazili - as quoted by Ibn Katheer (d. 774 AH / 1373 CE) in al-Bidaya wa al-Nihaya - described a book by Ibn al-Rawandi that it contained nothing but “foolishness, lies and slander”, and accused him of “putting a book in the age of the world and denying the manufacturer and correcting the doctrine of secularism.” And the response to the people of monotheism, and put a book on the response to Muhammad, may God bless him and grant him peace.
Then Ibn Katheer commented by saying: "He is lesser, leaner and humiliated than to pay attention to him, to his ignorance, his words, his ravings, his foolishness and his disguise."
Despite this description of al-Jababi and Ibn Kathir's support for it;
Because the responses have been repeated to the books of "The Fools and Fools" of Ibn al-Rawandi, especially from the symbols of retirement.
Al-Jabaei responded to most of his “cursed books”, as did Abu al-Khayyat in “Al-Intisar”, and there are many other criticisms and responses written in the books of the difference in criticizing his views and responding to them.
The responses to him were not limited to the Mu'tazila or to the Iraqis.
Rather, he criticized his books and "atheistic" sayings, the Hanbalis, the Ismailis, the Dahirat al-Andalus, and the writers of Kairouan in Tunisia.
Ibn Aqil al-Hanbali
(d. 513 AH / 1124 CE), Ibn al-Jawzi and Ibn Taymiyyah
responded to it
in their various books.
As class
son Andalusian virtual packages
(456 AH / 1065 AD) a
book entitled: " 'rationalization in response to the
unique book' to the
son of
the Rwandan objection to the
prophecies."
Al-Dhahabi tells us - in 'Al-Sira' - that Ibn Abdoun Al-Fihri Al-Andalusi (d.529 AH / 1135 CE) composed “a poem [from] eleven thousand verses in response to the apostate Al-Baghdadi,” and he was referring to this son of Al-Rawandi.
One of the most important responses that were rejected from Ibn al-Raundi's book al-Zumurud was the book al-Majalis al-Muayadiyyah by al-Muayyad fi al-Din Hibat Allah al-Shirazi (d. 470 AH / 1077 CE), which was the Ismaili “da'i to da'is” in the era of the Fatimid caliph al-Mustansir Billah (d. 487 AH / 1095 CE).
Colleagues and opinions
- In his translation of Al-Tawhidi from his book “History of Islam”, Al-Dhahabi narrates on the authority of Ibn Al-Jawzi as saying: “The heretics of Islam are three: Ibn al-Raundi, Abu Hayyan al-Tawhidi, and Abu al-'Ala al-Maari. Abu Hayyan emphasized Islam, because they were pronounced while he was confused and did not declare.”
Abu Ali Al-Ahwazi (d. 446 AH / 1055 CE) said in his book 'Mthalib Ibn Abi Bishr': “Two men were from the Mu'tazila who came out of the madhhab, so they are: Ibn al-Rawandi and al-Ash'ari.”
What do these three "atheists" think of Ibn Al-Rawandi?
Al-Ash'ari wrote several responses to Ibn al-Rawandi, and that is why his followers resented the Ahwazi description of him as an atheist and made him with Ibn al-Raundi.
Ibn Asaker (d. 571 AH / 1175 CE) said in “Explaining the falsehood of al-Muftari as it was attributed to Imam Abu al-Hasan al-Ash'ari”: “As for his analogy to Abu al-Hassan and Ibn al-Rundi, it is in him that there is nothing wrong with me, so I have mentioned a narrator of it in my opinion. His sayings in his books and classifications, so how would he combine them in atheism with what was between them of disagreement and obstinacy?
And Ibn Asaker tells us in this chapter a great benefit regarding the Mu'tazila view of those who left their organization.
He says that Al-Ahwazi's advanced article "foretells that he was one of those who spoke of retirement because he made the departure from the doctrine of the people of retirement an atheism, and this amount of his saying was sufficient for corruption."
Despite what Ibn al-Rawandi had said of reprehensible sayings if it was correct, and the responses of Abu al-Hasan al-Ash'ari himself to him:
The latter made Ibn al-Raundi a "Muslim and a worshiper", according to what could be understood from his reference to him and his verbal views in his book "Articles of the Islamists".
As mentioned earlier.
As for Al-Tawhidi, he guided Ibn Al-Rawandi in pleasure and granted him pleasure, as mentioned above:
But he praised - in his book 'Insights and Ammunition' - for his contradictions in grammarians towards them, and made him one of those who "do not compose or make mistakes, because he is a brilliant talker, critical critic, controversial researcher and patient overseer."
However, al-Tawhidi, in another place in the book, mentioned Ibn al-Baqal, the poet al-Baghdadi’s objection to the Qur’an, describing it as “it was according to the doctrine of Ibn al-Raundi,” although he mentions - in his book 'The Ethics of the Two Ministers' - this Ibn al-Baqal is part of “People of honor return to many virtues and insights Good deed".
This difference in judgment indicates that Al-Tawhidi emphasizes Ibn Al-Rawandi's argumentative and verbal ability, but he challenges his religious apology.
Al-Ma'ari (d. 449 AH / 1058 CE) was the accusation's colleague who was most interested in Ibn al-Rawandi.
He covered it extensively, sarcastically, and cynically in the 'Letter of Forgiveness', and ridiculed his “cursed” books with a biting irony. For example, he says of his book “Al-Fareed” that he “singled him out from every friend, and dressed him forever in the repression of the humiliator.” And on the “Damagh” he says: “What he wanted It was stamped only by those who composed it, and the poor caliphate behind it ..; [It] indicated those who put it on a weak brain. "
The Egyptian writer Mustafa Sadiq al-Rafi'i (d.1356 AH / 1937 CE) commented on Tarif’s comment on al-Ma’ari’s discussion of Ibn al-Rawandi;
And he said - in his book 'History of Arab Manners' - that “the man fulfilled his account of it, and spat on his books a bucket of assonance! Not to mention the one who cursed Al-Maari who verbally cursed before he cursed the meaning.”
A shy defense
that is legally noted that Ibn al-Rawandi's colleagues accused of heresy and atheism - such as
Hussain bin Mansour al-Hallaj
(d. 309 AH / 922 CE), al-Tawhid and al-Maari - found someone to defend them.
Books and chapters have been written to absolve them of charges of atheism and heresy, written by imams and senior investigators;
As Ibn Asaker in his defense of Al-Ash'ari;
And Taj al-Din al-Subki (d. 771 AH / 1370 CE) in his departure from al-Tawhidi;
And Abdul-Aziz Al-Maymani Al-Rajkooti (d. 1398 AH / 1978 AD) and Abu Fahr Mahmoud Muhammad Shaker (d. 1418 AH / 1997 AD) in their opposition to al-Ma'ari.
Ibn al-Rawandi did not obtain a pure old recommendation other than the defense of al-Sharif al-Murtada (d. 436 AH / 1045 CE), who saw - in his book 'Al-Shafi in the Imamate' - that Ibn al-Rawandi “made the books that were against him in opposition to the Mu'tazila and in defiance of them. Because the people were mistreating him. They sought knowledge of him, so this prompted him to show these books to show their inability to investigate their revocation, and their prejudice against him in throwing it due to lack of understanding and negligence, and he used to absolve them of them as an apparent disavowal, and he negated their work, and added them to others.
Al-Murtada does not permit the authorship of these books in the first place because he “does not doubt his mistake in writing them, whether he believed them or not,” but in an investigation of fairness, he compared him to al-Jahiz, who was citing evidence of opponents of religion, and no one said that he embraced these doctrines.
Likewise, “Ibn al-Rawandi did not say in his books these that he was forbidden by: I believe the doctrines that I have spoken, and I go to their validity.
Here, the Sharif believes that it is fair if "the liability for Al-Jahiz ceases to insult the Companions and the Imams and testify against them in delusion, and the one who speaks about the religion by giving his words the director of the story, so you will also be responsible for similarly to Ibn Al-Rawandi."
Ibn al-Khayyat was, in his victory, surrounded by this director that Al-Murtada made available. He said that Ibn al-Rawandi “is very angry with Allah’s prophets and messengers, who wants to insult them and defame them on the lips of others.”
As for the Shafi’i jurist and judge of the judge, the historian Ibn Khallakan, he described Ibn al-Raundi as “the famous scholar .. among the virtuous of his time,” and he did not refer to his heresy and atheism despite his mention of some of his “damned” books.
His disregard for him angered Ibn Katheer.
He commented, saying that he "guided him and did not offend him with anything .. according to his habit of scholars and poets; poets prolong their translations, scholars mention for them a simple translation, and heretics leave mention of their heresy."
Repentance or awe?
One of the colors of "black propaganda" in the era of Ibn al-Rawandi is that some of the authors of the books of "Muthleb Al-Madhahib" cast their opponents with belonging to non-Islamic origins, as Al-Ahwazi did with Abu Al-Hassan Al-Ash'ari.
In Ibn al-Rawundi's biographies, we find insistence from its writers to mention his affiliation with a Jewish man, even though some copies of al-Fihrist for Nadim said that his grandfather's name was Muhammad.
In fact, the translations go to more than that, portraying the "Al-Rawandi" as if they were a family hostile to the divine books.
The son composed 'Al-Damig' in order to show the contradiction in the Qur’an, and al-Dhahabi narrated from him - in 'The Biographies of the Nobles' - that he said: “There is melody in the Qur’an.”
And his father says the Jews have corrupted their Torahs, and "advised" the Muslims to beware of his son, lest the Qur’an spoil them.
Safadi mentioned that "his father was a Jew and converted to Islam, and some Jews used to say to Muslims: Do not spoil your book on you, as his father, the Torah, corrupted us."
Al-Nadim narrated on the authority of a group that Ibn al-Rawandi “repented at his death from what was of him, and showed remorse.”
Ibn Aqeel al-Hanbali commented in astonishment at his escape from the punishment of the Sultan, despite the heinousness of what had happened.
He said, "How wondered how he was not killed !!"
Al-Khayyat assures us that the sultan (the name of this sultan was not mentioned and it is difficult to determine because of the great difference in the date of the death of Ibn al-Rawandi) asked him, and that he showed repentance for fear of the sword.
He says: "And this Magen wrote a book on monotheism, which he glorifies with the people of Islam when he feared for himself, and the monitoring (= soldiers) was placed in his request."
And in confirmation of the phenomenon of Mu'tazila denouncing their opponents to power in an internal pattern of the
scourge of sectarian intolerance
;
Al-Khayyat donates important information to us when he says that the Mu'tazila had reached a level of severity against Ibn Harid - who was a Mu'tazili - that “[the Abbasid Caliph] Al-Wathiq (d. 232 AH / 847 CE) informed of his atheism, so [the judge] ordered Ibn Abi Dawad (d.240 AH / 854 CE) that Looking at his matter, and establishing the judgment of God in it, so God cursed him died at that time. "
It was narrated on the authority of Abu Ali al-Jabbai that the Sultan asked Ibn al-Raundi and his sheikh al-Warraq.
As for al-Warraq, he was imprisoned until he died .., and Ibn al-Raundi disappeared with the son of Levi the Jew, so he wrote the book 'Daming' for him.
According to Al-Safadi.
Al-Nadim mentioned that most of his “infidels” books were written by Abu Issa, the son of Levi, the Ahwazi Jew.
In Ibn al-Murtada’s narration, when “what appeared from him, what appeared from him, the Mu'tazila followed his order, and they sought help from the Sultan to kill him.” So he fled and sought refuge in a Jew in Kufa, and it was said he died in his home.
Most of the references agree that Ibn al-Rawandi died in the year 298 AH / 912 CE.
Those, then, were personal features that joined an ideological organization and then split from it, and its men accused them of heresy and atheism, and they were answered by a thunderbolt of prejudice.
In an atmosphere dominated by the mood of fondness for "the scandals of opponents" and "the virtues of the allies."
This is what must be read in the light of those accusations as fairness to the opponent and mercy for the defector, and if we stood at the advice of the tailor - who is the staunch opponent of Ibn al-Rawandi - we would make silence win over.
He said: “And if you see the people of the sects insulting each other with the ugliness of the gossip, then you should be silent !!”