He criticized the Qur'an, required singing, and wrote "cursed" books. Was Ibn al-Rawandi the most famous atheist in Islamic history?

Islamic civilization has known the phenomenon of religious anxiety, or what was sometimes called “atheism,” whose concept has taken on a loose meaning through the ages, as it meant every departure from the correct intention of religion from minor sins in behavior and even associating with God in belief;

So, “the origin of the atheist is the one who leans from the truth, and the atheism is the reversal of intention.. [Then] this formula became, in custom, used for a person outside of religion.”

According to the expression of Imam Ibn Hajar al-Asqalani (d. 852 AH / 1448 AD) in his book 'Fath al-Bari with the explanation of Sahih al-Bukhari'.

Perhaps Ibn al-Rawandi (d. about 298 AH / 912 AD) is the most famous person to be 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 blogs of verbal debate;

Which made his texts and opinions the subject of the strongest theological and sects debates in Islamic intellectual history, which is what this article deals with monitoring and interrogating in an effort to draw the features of this controversial figure, and the accompanying loud and continuous arguments.

A fluctuating affiliation

The translators of Ibn al-Rawandi (or al-Rawandi) agreed on his name and that of his father;

They said that he was: Ahmad bin Yahya al-Rawandi, but they did not mention his date of birth.

Nor do the sources and references of his translation - which the Iraqi historian, Dr. Abdul-Amir Al-A'sam (d. 1440 AH / 2019 AD) brought to 74 sources in his book about him entitled: 'The History of Ibn al-Raywandi, the atheist: texts and documents from Arab sources during a thousand years' - with adequate details about his early life. before his arrival to Baghdad, and do not go overboard in mentioning his sheikhs whom he studied with.

Imam al-Dhahabi (d. 748 AH / 1347 AD) - in the 'Birth of the Nobles' Flags' - mentioned that it was taken from Isa bin al-Haytham al-Sufi (d. 245 AH / 859 AD), who is considered one of the "senior Mu'tazilites [even if] he disagrees with them in things."

Abu Issa al-Warraq al-Mu'tazili (d. 247 AH/861 AD) was also considered one of the sheikhs who influenced him, and al-Warraq was one of the leaders of the "theologians who manifest Islam and conceal heresy";

According to Al-Nadim (d. 384 AH / 997 AD) in 'The Index'.

Among his sheikhs is also the Mu'tazilite Abu Hafs al-Haddad (d. 252 AH / 866 AD), the author of the book 'The Shovel in Equal Evidence'.

Ibn al-Rawandi's relationship with the Mu'tazila went through various stages, from "beautification" in their doctrine, to devote themselves to "exposing" them after they "expelled" him from their ranks, and their abundant responses to his books;

According to his opponent, Abu al-Husayn al-Khayyat al-Mu'tazili (d. after 300 AH / 912 AD) - in 'Victory and Refutation of the Atheist Ibn al-Rawandi' - he was "following them, learning from them, differing from their councils, transcribers of their books, questioning their issues, and embellishing people by impersonating their doctrine."

Abu al-Husayn al-Khayyat al-Mu'tazili believes that the Mu'tazilites expelled Ibn al-Rawandi for defaming the religion;

“The Mu’tazila’s first enmity towards him” was because of his affair with Al-Hasan bin Ali bin Abi Talib (d. 51 AH / 672 AD) and Abdullah bin Jaafar bin Abi Talib (d. 80 AH / 700 AD), who were trying to reform their virility by taking money from Mu’awiyah bin Abi Sufyan and his son Yazid .

The tailor had seen that incident himself.

And in another place in the book;

Al-Khayyat mentions Ibn Al-Rawandi due to the fact that the people of his final retirement have expelled him;

He says: "And by placing the book 'The Emerald' in which you slander the Messengers and slander their figures, and by placing in it a chapter that you translated on Muhammadiyah specifically, this is your doctrine and it is your saying, and for its sake, the Mu'tazila banished you and expelled you from their councils, and distanced you from themselves."

A Mu'tazili phenomenon

Ibn al-Rawandi was not the only one who was expelled by the Mu'tazilites for deviating from the principles of the "Five Fundamentals" founding their theological doctrine;

Al-Khayyat stated that they expelled the virtue of the hadith shoes (d. 257 AH / 861 AD), who was a "regular Mu'tazilite", so he "mixed and left the truth, so the Mu'tazilites denied it, and expelled him from their councils." Thanawiyah (= the eternity of light and darkness), and the creation of books for it strengthens its doctrines and confirms its sayings.

Al-Khayyat assures us that the Mu'tazila organization expels "everyone who deviates from the laws of truth, defies monotheism and money away from Islam", and that it does not intercede for those expelled because their relatives are members of the organization, they expelled Ahmed bin Wathali (leader of the Mu'tazilite "Al-Ha'itia" sect, died before 232 AH). /847 AD) even though “his family… are well-known Mu’tazila, and the people of truth are well-known, and it is not a shame for them to have a man among them who has left Islam.”

Also, Ibn al-Rawandi himself, his brother and uncle were Mu'tazilites, "and it is not a shame on them for his atheism, may God curse him and his defamation of monotheism, and his placing of books for secularism and atheists."

The literature of the Mu'tazilites states that they were strict in acquiring and continuing with individuals "organization membership" and expelling violators of its origins, and their expulsion and discipline were according to the size and quality of the violation;

Some of the violations deserve the final expulsion, and some of them reduce the membership of the individual only and do not intercede for him in his rank, nor is his previous affliction in calling for retirement great.

In the chapter on his contract Al-Nadim - in 'Al-Fihrist' - to "mention a people from the Mu'tazila who excelled and dispersed," and he mentioned Ibn Al-Rawandi and his three advanced sheikhs;

We find a man of the rank of Abu Bakr al-Asamm (d. 200 AH/815 AD), who "was among the numbered Mu'tazilites", and was not "disgraced" without his inclination towards Ali bin Abi Talib (d. 40 AH/661 AD), and because of that inclination, "the Mu'tazila took him out of the group of the faithful." .

The deaf of a high Mu'tazilite rank was lowered his organizational rank because of this simple partial violation, and he was removed from the phrase "the faithful", although he was a principled leader "poor, very patient with poverty", famous for keeping his followers away from the world and the reasons for wealth and jobs that the Mu'tazilites of his time imitated most.

And the deaf reached from the strength of his leadership and intellectual personality that the Mu'tazilite Imam Thumama bin Ashers (d. 213 AH / 828 AD) was describing him to the Abbasid Caliph Al-Ma'mun (d. 218 AH / 833 AD) with admiration and exaggeration, and he once told him about him according to Al-Nadim: "O Commander of the Faithful, you are a caliph and he is a sorcerer. If you saw him you would give him!"

Among the symbols of the Mu'tazila who were created and then expelled: Hisham bin Omar al-Fouti (d. 230 AH/845 AD), Dirar bin Amr (died about 230 AH/845 AD), and Abbad bin Suleiman al-Basri, who was "contradicting the Mu'tazila in things and specializing in things he invented for himself";

According to Nadeem.

It is funny that they excluded him, that they threw him insane;

Abu Ali al-Juba’i al-Mu’tazili (d. 303 AH/915 AD) “described him as clever in theology, then said: If it wasn’t for his madness!!”

Al-Nadim mentioned that one of the greatest expelled was Aba al-Abbas al-Anbari (d. 293 AH/912 AD), who “took... the method of philosophy and fell into the hands of the theologians of his class.”

The literature of the debates of Islamic sects and the rivalry of the people of sects and bees records that the Mu'tazilites used to mutual infidelity, and that it was common among them, which led to the large number of their sects and their successive splitting, until the historian of the sects Abdul Qaher Al-Baghdadi (d. 429 AH/1039 AD) - in his book 'The Difference' - brought it to the difference “Twenty sects, each of them expiates the rest of them.”

Al-Baghdadi gave an example of “the excommunication of the Mu’tazila sheikhs one another” by Ibrahim al-Nazam (d. 229 AH / 844 AD), because he was on the majesty of his destiny in them.

A tendentious celebration

, and if Ibn al-Rawandi and his three aforementioned sheikhs were among the expelled retired people;

So we have to ask about the fate of these people after their organizational separation?

This is what we reveal by returning to Ibn al-Rawandi’s journey - after leaving the ranks of the Mu’tazila - with the sects, ideas, accusations, and translators of his “cursed” and “good” books.

Imam Abu al-Hasan al-Ash’ari (324 AH/936 CE) confirms - in his book 'The Articles of the Islamists' - that Ibn al-Rawandi and his sheikh al-Warraq are among the "men of the Rafidah" ​​and he "authored books for them on the Imamate."

Al-Khayyat describes - in greater detail - the condition of Ibn al-Rawandi after the Mu'tazila expelled him, the developments in his intellectual and doctrinal career, and the impact of that expulsion on his psyche;

He says that he "was left alone, so the rage that entered him carried him to the fact that he was inclined to the Rafidah, as he did not find a group of the nation that would accept him, so he put his book on the Imamate for them, and approached them by lying to the Mu'tazilah."

Al-Khayyat’s text indicates the centrality of regularity in the wire of one of the sects of that era, which was circulating in various sects and sects. In another text, it shows us the extent of the influence of Ibn al-Rawandi’s “malicious” ideas on those around him from the youth;

He says: "This saying was said by the evil one at the end of his companionship with the Mu'tazila, and he was accompanied by events, so all of them showed their atheism and their unbelief was exposed."

And the translation books mention that "Ibn al-Rawandi was not settling on a madhhab and was not proven on plagiarism until he moved one case after another";

As described by the historian Salah al-Din al-Safadi (d. 764 AH / 1363 AD) in his book 'Al-Wafi with Deaths'.

Ibn al-Rawandi’s translators claim that his organizational turmoil went beyond mere intellectual transition to writing books and selling them to various sects according to their requests.

Al-Safadi says - quoting from Abu al-Abbas al-Tabari al-Baghdadi, known as “Ibn al-Qas” (d. 335 AH / 947 AD) - that he “compiled for the Jews the book “Insight” in response to Islam for four hundred dirhams - as far as I was informed - he took it from the Jews of Samar, and when he took the money, he decided to cancel it until They gave him two hundred dirhams, but he withheld the veto.”

And in 'Tabaqaat al-Mu'tazila' by Ibn al-Murtada (d. 840 AH / 1436 AD) it is "classified for Jews, Christians, dualism and the people of Ta'til.

And the historian Ibn Khallikan (d. 681 AH / 1262 AD) - in 'Deaths of Notables' - indicates that Ibn al-Rawandi "is unique with 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 'The Islamic Articles', and they relate to his agreement with the Murji'ah in defining faith, and his claim that "prostrating to the sun is not disbelief, but is a flag (= a sign) of disbelief", and the impossibility of the immortality of the disobedient 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 is “created by God Almighty, not with a body or an accident.”

The Egyptian historian of ideas, Ahmed Amin (d. 1374 AH / 1954 AD) says - in “The Back of Islam” - that Al-Baghdadi and Abu Al-Fath Al-Shahristani (d. 548 AH / 1153 AD) and other authors of the books “Al-Milal wa Al-Nahl” benefited from what Ibn Al-Rawandi wrote about the Mu’tazila, so they attributed to them his sayings about them without Inquiry Vnsoaa them.

And the Ash’ari’s celebration of what discredits the Mu’tazila’s reputation is not strange for those who invoked the sharpness of the dispute between them at that time, and perhaps the great Ash’ari’s interest in Ibn al-Rawandi’s sayings and tales to the opinions of the Mu’tazila was due to their union in enmity with their “first group” before they split from it.

Transfer or distortion?

And in the necessity of the necessary caution regarding the sayings and doctrines of the Sheikhs of Al-Mu’tazila, which Ibn Al-Rawandi ascribes to them;

Al-Khayyat points out - in his victory for his group - that "the Mu'tazila had angered this madman by setting up (= targeting) the atheists and corrupting their sects, and placing books on them. He knew by words that their sayings are reprehensible, and their doctrines are corrupt.”

Al-Khayyat warned in several places from his defense of the Mu’tazila sheikhs that Ibn al-Rawandi deliberately deceived them by attributing the horrific sayings to them to distort them, and his denial was exhausted until he addressed him by saying: “You lie about the Mu’tazila in this book, to the extent that the face in refuting your book was to write on Back: The author of the book lied in what he narrated about the Mu'tazilah.

Al-Khayyat al-Mu'tazili mentions an important methodological rule on how to transmit the doctrines of the imams and the sayings of sects;

He decides that “a man’s statement is known only from the tales of his companions about him or his books,” even with the integrity of the carrier’s intent.

The explanation for this - according to Ibn Taymiyyah (d. 728 AH / 1328 AD) in 'Minhaj al-Sunnah al-Nabawiyyah' - is that many "of the transmitters do not intend to lie, but knowing the truth of people's sayings - without transmitting their words and everything else by which their intentions are known - may be difficult for some people, Some of them fail.”

This important methodological rule is that the fair-minded person cannot read the books of the virtues and defects of sects and sects without invoking and applying them, due to the widespread fanaticism of the loyalist and prejudice against the opponent at the time of their writing, which is what the words “virtues” and “scandals” benefit from in those headlines and sub-headings. ;

Some believe that Ibn Al-Rawandi classified the “Scandal of the Mu’tazilites” in response to the book “The Virtue of the Mu’tazila” by Al-Jahiz (d. 255 AH / 869 AD), which prompted Abu al-Qasim Abdullah bin Ahmed al-Balkhi (d. 319 AH / 931 AD) - a student of the Mu’tazili tailor- to write his book. which he classified in the refutation of Ibn al-Rawandi as his objection to al-Jahiz”;

As mentioned by Ibn Taymiyyah in 'Minhaj al-Sunnah'.

Also, this Taymiyyah methodology rule helps in approaching the case of Ibn al-Rawandi and what he accused of infidelity and atheism, and of the scandals and misinformation that he accused his opponents of.

The Mu'tazili tailor mentioned that Ibn al-Rawandi "always called out to himself: Know that I am an atheist!"

and after tailoring;

Most of those who translated him accused him of atheism and heresy, as he had "dissected" from religion;

As Al-Nadim put it in Al-Fihrist.

Ibn al-Jawzi (d. 597 AH / 1201 AD) - in his book 'The Regular' - did not mention him except "to make known the extent of his infidelity, for he relied on atheists and heretics";

Al-Dhahabi described him as “the atheist, the enemy of religion, the author of classifications in the defamation of the sect.”

Al-Safadi believes that "he was one of the Mu'tazilite theologians, then he separated from them and became an atheist and heretic."

As for Al-Hafiz Ibn Hajar, he described him as a “famous heretic” and sought to omit Al-Dhahabi for his “translation from this book,” meaning the “balance of moderation”;

But he mentioned it in 'Lisan al-Mizan', apologizing for that inference by saying: "I only mentioned it to curse him."

It is noted that the accusation of Ibn al-Rawandi of atheism and heresy was agreed upon by the major sects, despite their doctrinal contradictions: the Mu'tazilites, the Hanbalis, the Ash'aris, the Zahiriyya, and the Shiites, both Imamis and Ismailis.

Ibn al-Imad al-Hanbali (d. 1089 AH / 1678 AD) describes him - in 'Negations of Gold' - as an "atheist, may God curse him";

And Shiite Mirza Muhammad Baqir al-Mousawi al-Khawansari (d. 1313 AH / 1895 AD) conveys - in his book 'The Gardens of Paradise' - that "he was accused by the public of heresy and atheism."

His criticism of all these fronts against him was one of the reasons why everyone threw him away from one bow, as some sects sometimes considered “atheism” as a violation of their beliefs.

In return for the accusations leveled against him of atheism by all of these sects;

We find a saying attributed to Ibn al-Rawandi, which indicates that he was denying himself this heinous accusation, and using its causes that lead to it in the opponents’ view, a purely epistemological and research approach;

It came in “Al-Wafi Bilayat” by the historian Al-Safadi: “The judge Abu Ali Al-Tanukhi (d. 384 AH / 995 AD): Abu Al-Hussein Ibn Al-Rawandi used to stick with the people of atheism, and if he was reprimanded for that, he said: I only want to know their doctrines.”

Al- Khayyat

states that Ibn Al-Rawandi received atheism from his “professor and predecessor, the predecessor of the bad” Abu Issa Al-Warraq.

Ibn al-Rawandi's translators were interested in identifying the reason for his atheism, and their statements were in sharp contrast to that.

The references of the Mu'tazilites - which came after Al-Khayyat - paid much attention to the psychological cause of that atheism. According to Al-Nadim, he admitted that "it only became to what he had become a fever and resentment of the staleness of his companions and their removal from their councils." I followed him, and it was said: He wished for a leadership that he attained, so he apostatized and became atheist, so he used to write these books for atheism.”

The man’s poems indicate that the search for status is what tempted him with this “atheism” with his chronic psychological disorder, and perhaps these two verses - which he attributed to him more than a literary and historical source - indicate that he suffers from “anxiety striving for status”;

In the words of Alain de Botton.

And the two houses are:

How many sane, sane people, whose doctrines have become exhausted ** and an ignorant and ignorant person who was met by a Marzouq

who left illusions perplexed ** and became a free scholar a heretic.

Al-Khayyat does not describe Ibn al-Rawandi except as “the foolish fool,” and he declares his behavioral deviation, saying: “The foolish fool told about Thumama [Ben Ashers] something that he was the fool by which he was known, and he was reprimanded for him, and he did not leave him until God destroyed him to his painful torment, and had it not been for my maintenance of this book. For his remembrance of him.”

Before Ibn al-Rawandi;

A group of heretics and atheists became famous under the name “The Free Gang.” Abu Hayyan al-Tawhidi (d. after 400 AH/1010 AD) considered Ibn al-Rawandi among them in his book “Enjoyment and Sociability”;

He made him one of those who "towed through the valleys of misguidance, and sought refuge in their ignorance of the people of debauchery and hypocrisy."

And that is in his mention of “a secular, atheistic people who rode the ride of controversy and ignorance, and tended to riot with fanaticism.”

What supports Ibn al-Rawandi’s passion for “promiscuity” is that he believed that it was necessary to listen to singing;

Imam al-Mu'tazili Jarallah al-Zamakhshari (d. 538 AH / 1143 AD) - in 'Rabe' al-Abrar' - quoted him as saying: "People differed in hearing, so some people permitted it and others prohibited it, and I disagree with both groups and say: It is obligatory."

Al-Khayyat believes that Ibn al-Rawandi's plan to challenge the religion is taking a downward curve;

He "wrote several books on establishing atheism, nullifying monotheism, denying the message, and insulting the prophets, peace be upon them, and the guiding imams," but Al-Khayat - in his response to him - focused on his attack on the Mu'tazila imams.

“Cursed” books

Ibn al-Jawzi mentions that he used to hear “greats” on the authority of Ibn al-Rawandi until he saw “what a sane heart would not have the like of it to say.” Books, from the book “Al-Zumurud” he was quoted as saying: “We find in the words of Aktham bin Saifi (Al-Tamimi, the most famous ruler of the Arabs in the pre-Islamic era) that is better than {Indeed, We have given you Al-Kawthar}.” And his saying about the hadith of Ammar bin Yasir (d. 37 AH/658AD) “The transgressing group will kill you.” » The astrologer says something like this.

He was quoted by his claim that in the Koran is contradicting between the verse. Weakness for him, and he brought out Adam and removed creation?!”

Ibn Khallikan mentioned that Ibn al-Rawandi has about 114 books. As for the author of 'The Fihrist', he divided his books into two phases: the 'Purity Phase' and the 'Cursed Books' phase;

And included in each stage the names of a range of his books.

Among the manifestations of his psychological disorder is that he responds to himself, and breaks his books with his hand and thought;

In speaking about most of his books, you will find the expression of al-Nadim: “And Ibn al-Rawandi disproved it against himself.”

Abu Ali al-Jaba’i al-Mu'tazili - as reported by Ibn Katheer (d. 774 AH / 1373 AD) in 'The Beginning and the End' - described a book by Ibn al-Rawandi as containing nothing but "immorality, lies and slander", and accused him of "putting a book as old as the world, denying the manufacturer and correcting the doctrine of secularism." And responding to the people of monotheism, and he wrote a book in response to Muhammad, may God bless him and grant him peace.”

Then Ibn Kathir commented by saying: “It is too small, mean, and humiliating to be paid attention to, and to his ignorance, his words, his delirium, his foolishness, and his camouflaging.”

Despite this description by Al-Jabbai and Ibn Kathir’s support for him,

The responses have been coming up in the books of Ibn al-Rawandi’s “Ignorances and Folly,” especially among the symbols of retirement;

Al-Jabbai responded to most of his “cursed books,” as well as Abu Al-Khayyat in “The Victory.” There are other criticisms and many responses in the books of the teams criticizing and responding to his views.

The responses to it were not limited to the Mu'tazila or the Iraqis;

Rather, he criticized his “atheistic” books and sayings, the Hanbalis, the Ismailis, the Zahiriyya of Andalusia, and the writers of Kairouan in Tunisia;

(d. 513 AH / 1124 AD), Ibn al-Jawzi and Ibn Taymiyyah

responded to it in their various books.

(456 AH/1065 CE) also

wrote a book entitled: “The Rationalization in Response to the Book of the Unique” by Ibn al-Rawandi in his objection to the prophecies.

Al-Dhahabi informs us - in 'Al-Siyar' - that Ibn Abdoun al-Fihri al-Andalusi (d. 529 AH / 1135 AD) composed "a poem [from] eleven thousand verses in response to the apostate al-Baghdadi", and by this he meant Ibn al-Rawandi.

Among the most important responses that retained discards from Ibn al-Rawandi’s book “Al-Zumurud” is the book “The Supportive Councils” of the supporter in the religion Hebat Allah Shirazi (d. 470 AH/1077 AD), the Ismaili “caller to preachers” in the era of the Fatimid Caliph Al-Mustansir Billah (d. 487 AH/1095AD).

Colleagues and Opinions

Al- Dhahabi narrates - in his translation of al-Tawhidi from his book 'History of Islam' - on the authority of Ibn al-Jawzi as saying: "There are three heretics of Islam: Ibn al-Rawandi, Abu Hayyan al-Tawhidi, and Abu al-Ala al-Ma'arri.

Abu Ali Al-Ahwazi (d. 446 AH / 1055 AD) said in his book 'Mahibb Ibn Abi Bishr': "Two men who were from the Mu'tazila came out of the madhhab and became atheists: 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 therefore his followers resented the Ahwazi’s description of him as atheism and put him with Ibn al-Rawandi;

Ibn Asakir (d. 571 AH / 1175 AD) said in 'Explanation of the falsehood of the fabricator in what was attributed to Imam Abu al-Hasan al-Ash'ari': His sayings are in his books and compilations, so how can he relate between them in atheism with what was between them of disagreement and stubbornness?

In this chapter, Ibn Asakir provides us with a great benefit regarding the Mu'tazilite view of those who left their organization.

He says that Al-Ahwazi’s previous article “indicates about him that he was one of those who said that he should retire because he made departing from the doctrine of the people of retirement atheism, and this amount of his saying sufficed with corruption.”

Despite what was previously reported on the authority of Ibn al-Rawandi of reprehensible sayings, if their attribution to him is correct, and the responses of Abu al-Hasan al-Ash’ari himself to him;

The latter made Ibn al-Rawandi a “prayer Islamist” as is understood from his reference to him and his theological views in his book, Articles of the Islamists;

As mentioned above.

As for al-Tawhidi, Ibn al-Rawandi has blasphemed and blasphemed him, as previously mentioned.

But he praised - in his book 'Insights and Repertoires' - his refutation of the grammarians towards them, and made him one of those who "do not compose or err, because he is a skilled speaker, a critic, a debater and a patient theorist."

However, in another place in the book, al-Tawhidi mentioned the objection of Ibn al-Baqal, the poet al-Baghdadi, to the Qur’an, describing it as “was on the doctrine of Ibn al-Rawandi,” although he mentions - in his book “The Ethics of the Two Ministers” - this son of al-Baqal within “dignified people who return to many virtues and insights.” Good deed".

This discrepancy in the ruling indicates that al-Tawhidi praises Ibn al-Rawandi's dialectical and verbal ability, but he challenges his religious integrity.

Al-Ma’arri (d. 449 AH/1058 AD) was the most interested co-accused of Ibn al-Rawandi;

He dealt with it at length, sarcasm and reviling in the 'Resala of Forgiveness', and mocked his 'cursed' books with stinging irony. Stamped except for the one who composed it, and with the bad caliphate behind it..; [and it] indicated to those who wrote it a weak brain.”

The Egyptian writer Mustafa Sadiq Al-Rafi'i (d. 1356 AH / 1937 AD) made a funny comment on Al-Maarri's eating of Ibn Al-Rawandi;

He said - in his book 'The History of Arab Manners' - that "the man paid his account for it, and spat on his books the amount of a bucket of assonance! Not to mention the assonance of Al-Ma'arri, who is cursed with the wording before he is cursed with the meaning."

It is historically noted that Ibn al-Rawandi’s colleagues in the accusation of heresy and atheism - such as

(d. 309 AH / 922 AD), Al-Tawhidi and Al-Ma’arri - found someone to defend them;

Books and chapters were written to absolve them of charges of atheism and heresy, written by great imams and investigators;

As Ibn Asaker in his defense of the Ash'ari;

and Taj al-Din al-Subki (d. 771 AH/1370 AD) in his defense of al-Tawhidi;

and Abdul Aziz Al-Maimani Al-Rajkoti (d. 1398 AH / 1978 AD) and Abu Fahr Mahmoud Muhammad Shaker (d. 1418 AH / 1997 AD) in their fight for Al-Ma’arri.

Ibn al-Rawandi did not obtain an old, pure endorsement other than the defense of al-Sharif al-Murtada (d. 436 AH/1045 AD), who saw - in his book 'Al-Shafi fi al-Imamah' - that Ibn al-Rawandi "only wrote the books that were perpetrated against him in opposition to the Mu'tazila and a challenge to them. Because the people had wronged him. They detracted from his knowledge, so this made him reveal these books to show their inability to investigate their refutation, and their prejudice against him in accusing him of lacking understanding and negligence, and he was apparently disavowing them, negates them from her work, and adds them to others.”

Al-Murtada does not allow the authoring of these books at all because he “does not doubt that he was wrong in authoring them, whether he believed them or not.” But in the interest of fairness, he compares him to Al-Jahiz, who was presenting evidence of opponents of the religion, and no one said that he embraced these doctrines;

Likewise, "Ibn al-Rawandi did not say in his books in which he was vilified: I believe the doctrines that I narrated, and I go for their authenticity. Rather, he used to say: Al-Dahriya said, and the monotheists said, and the Brahmins said, and the confirmers of the Messenger said."

Here the Sharif sees that it is fair if “the liability is removed from Al-Jahiz for insulting the Companions and the imams, and the testimony against them is misguided, and the one who disbelieves from the religion by exposing his words, the director of the narration, then the liability will also be removed from Ibn Al-Rawandi in the same way.”

In his victory, Ibn al-Khayyat was careful about this exit that al-Murtada made available, and he said that Ibn al-Rawandi is “very angry with God’s prophets and messengers, and he wants to insult and reproach them on the lips of others.”

As for the Shafi’i jurist and judge of judges, the historian Ibn Khallikan, he described Ibn al-Rawandi as “the famous scholar..one of the virtuous people of his time.” He did not refer to his heresy and atheism, despite mentioning some of his “cursed” books.

His disregard for this angered Ibn Kathir.

He commented that "he deceived him and did not harm him with anything...as is his custom among scholars and poets, for poets lengthen their translations, scholars mention an easy translation for them, and heretics leave mentioning their heresy!"

Repentance or fear?

Among the types of “black propaganda” in the era of Ibn al-Rawandi is that some authors of the books “The Defects of the Madhhabs” accuse their opponents of affiliation with non-Islamic origins, as the Ahwazi did with Abu al-Hasan al-Ash’ari.

In Ibn al-Rawandi's biographies, we find insistence by its writers on mentioning his affiliation with a Jewish man, although some copies of al-Fihrist al-Nadim said that his grandfather's name was "Muhammad".

Rather, the translations go to more than that, portraying the "Al Rawandi family" as if they were a family hostile to the heavenly books;

Ibn Alf wrote “Al-Damgh” to show the contradiction of the Qur’an, and Al-Dhahabi quoted him - in “Sir Al-Alam Al-Nabila” - that he said: “In the Qur’an there is a melody.”

And his father says the Jews have distorted their Torah, and they “advised” Muslims to beware of his son lest the Qur’an be corrupted for them;

Al-Safadi mentioned that “his father was a Jew and he embraced Islam, and some Jews used to say to the Muslims: Do not corrupt this book for you as his father corrupted the Torah on us.”

Al-Nadim reported on the authority of a group that Ibn Al-Rawandi “repented upon his death from what he had done, and showed remorse.”

Ibn Aqeel al-Hanbali commented, astonishing that he had escaped the punishment of the Sultan, despite the ugliness of what he had done.

He said: "How amazing 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 it due to the great difference in the date of Ibn Al-Rawandi’s death) requested him, and that he showed repentance for fear of the sword;

He says: "And this deranged person wrote a book on monotheism that adorns it with the people of Islam when he feared for himself, and monitoring (= soldiers) was placed in his request."

And in confirmation of the phenomenon of the Mu'tazilites denigrating their opponents to power in an internal pattern of the

;

Al-Khayyat donates important information to us when he says that the Mu'tazila were so severe against Ibn Hajar - who was a Mu'tazilite - that "I told [the Abbasid Caliph] Al-Wathiq (d. 232 AH / 847 AD) of his atheism. He looks into his matter, and establishes God’s judgment on him, so he died, may God curse him at that time.”

It was narrated on the authority of Abu Ali al-Jaba’i that the Sultan requested Ibn al-Rawandi and his sheikh al-Warraq;

“As for Al-Warraq, he was imprisoned until he died.. and Ibn Al-Rawandi disappeared with the Jew, Ibn Lawi, and the book “The Damge” was written for him.”

According to Safadi.

Al-Nadim mentioned that most of his “blasphemous books were composed by Abu Issa Ibn Lawi, the Jew of Ahwazi.”

And in the narration of Ibn al-Murtada that when "what appeared from him appeared, the Mu'tazilites rose up in his command, and they sought the help of the Sultan to kill him, so he fled and sought refuge with a Jew in Kufa, and it was said that he died in his house."

Most of the references agree that Ibn al-Rawandi died in the year 298 AH / 912 AD.

Those, then, were the features of a personality that joined an intellectual organization and then split from it. His men accused her of heresy and atheism, and she responded to them with two measures of prejudice;

In an atmosphere dominated by the mood of fondness for "the scandals of opponents" and "the virtues of allies".

This is what should be read in the light of these accusations as fairness to the opponent and mercy to the dissenter.

He said: “And if you see the people of different sects blaming each other with heinous gossip, then you should be silent.”