with arguments that invalidate (1) their very own proofs, for each (2) of the two positions is false; consequently their argument is unsound and can be overthrown. For this reason, most of their leading figures speak of an equilibrium of evidences in this matter and the like (3), whereupon they suspend judgement and fall into perplexity. Yet, even so, they may imagine that Islam cannot be complete unless one professes the origination they claim—an idea that becomes a cause of their hypocrisy and heresy. That is false; none of this belongs to the essence of Islam. Consider Ibn al-Rawandi (4), who is said to have been one of al-Ashʿari’s teachers: the Ashʿarites rejoiced at his agreement, and at the agreement of Abu ʿIsa al-Warraq (5), with them in affirming the speech of the soul. Nevertheless, Ibn al-Rawandi authored a famous work entitled The Crown (6) on the eternity (7) of the world, and al-Ashʿari has mentioned that in his book
(1) In one manuscript it reads 'fatubṭal'.
(2) In the original manuscript it reads 'kull'. The correct reading, however, is the letter ṭā, as confirmed by the printed edition.
(3) In the following pages the Shaykh—may God have mercy on him—will state that it was said Abū al-Ḥasan al-Ashʿarī acknowledged the equality of the proofs toward the end of his life; likewise Fakhr al-Rāzī explicitly declared in the latter part of his book al-Maṭālib al-ʿĀliyya that this issue lies beyond the capacity of the intellect (mina maḥārāt al-ʿuqūl).
(4) He was introduced, along with his sect, above on p. 629.
(5) He is Abū ʿĪsā Muḥammad ibn Hārūn al-Warrāq of Baghdad, author of works in the Muʿtazilite doctrine, from whom Ibn al-Rāwandī learned. He died in 247 AH. See Lisan al-Mīzān by Ibn Ḥajar, vol. 5 p. 412; al-Aʿlām by al-Zarkalī, vol. 7 p. 351; and History of Arabic Literature by Brockelmann, vol. 4 p. 30, where it is noted that he abandoned the Muʿtazilite doctrine due to his study of Greek logic and died in prison after being accused of atheism, like al-Rāwandī.
(6) The book al-Tāj on the Antiquity of the World is mentioned by Ibn al-Jawzī in al-Muntaẓam (vol. 6 pp. 99, 101), where he reports that Abū ʿAlī al-Jubāʾī refuted it, saying: “He composed a book on the Antiquity of the World, denied the Creator, asserted the doctrine of the world’s eternity, and refuted the position of the monotheists.” See History of the Arabic Literary Heritage by Sezgin, vol. 1 p. 74; Hadiyyat al-ʿĀrifīn by al-Baghdādī, vol. 1 pp. 55, 677 (which notes that Abū al-Ḥasan al-Ashʿarī wrote a refutation of al-Tāj against Ibn al-Rāwandī); and Muʿjam al-Muʾallifīn by al-Kahḥālah, vol. 2 p. 200.
(7) In the original it reads 'qudūm'. The printed edition restores the correct reading.