16
after its Prophet are Abū Bakr, then Umar. Were we then (1) to reject [his statement? Were we (2) to accuse him of lying? By Allah, he was no] liar!
[Abū al-Qāsim] al-Balkhī (3) mentioned this in his refutation of Ibn al-Rāwandī’s (4) criticism (5) of al-Jāhiz (6). Judge [Abd al-Jabbār al-Hamadhānī transmitted it from him
(1) N, L: “Were we then”; M, A: “Then we were”; B: “Then how?”
(2) A: “we would surely have”; B: “and how?”
(3) N, M: “Al-Balkhī mentioned this.” A, L, B: “ʿAbd al-Jabbār al-Hamadhānī transmitted this in his book *Tathbīt al-Nubuwwa* (Establishing Prophethood), saying: Abū al-Qāsim al-Balkhī mentioned it.”
(4) He was Abū al-Husayn Ahmad ibn Yahyā ibn Ishāq al-Rāwandī, who died in 298 AH, though 245 AH has also been reported. He was one of the leading Muʿtazilites, but later broke with them, attacked their doctrine, and became a *mulhid* and *zindīq*—an unbeliever and heretic. Al-Shahrastānī (*al-Milal wa al-Nihal*, 1/170) and al-Ashʿarī (*al-Maqālāt*, 1/127) counted him among the authors of Shia works. Al-Ashʿarī also stated (*al-Maqālāt*, 1/205) that he followed the adherents of Bishr al-Marīsī regarding *irjāʾ* (deferment).
Al-Khwānsārī discusses him in detail in *Rawdāt al-Jannāt* (p. 54). He reports claims that Ibn al-Rāwandī was a Jew who later embraced Islam and advocated the imamate of al-ʿAbbās ibn ʿAbd al-Muttalib, and that the majority accused him of *zandaqa* (heresy) and *ilhād* (unbelief). Later, Ibn Taymiyya (1/136) cites Ibn Hazm’s account (*al-Fisal*, 4/154) of the Rāwandiyya, who upheld the imamate of al-ʿAbbās ibn ʿAbd al-Muttalib. Al-Rāzī attributed them in *Iʿtiqādāt Firaq al-Muslimīn wa al-Mushrikīn*, p. 3[0–9], to Abū Hurayra al-Rāwandī; see also al-Ashʿarī’s *Maqālāt*, 1/94. Al-Khwānsārī suggests that Ibn al-Rāwandī the *mulhid* may have been someone other than the Shia Ibn al-Rāwandī. As may be seen, the matter requires further investigation.
Ibn al-Rāwandī wrote several books, including *al-Imāma* and *Fadīhat al-Muʿtazila*, the latter being a critique of al-Jāhiz’s *Fadīlat al-Muʿtazila*. Among the Muʿtazila, al-Khayyāt answered him in *al-Intisār*, while al-Balkhī answered him in the book to which Ibn Taymiyya refers. See also Ibn Khallikān, 1/78–79; *Takmilat al-Fihrist* (Supplement to Ibn al-Nadīm’s *al-Fihrist*), pp. 4–5; Dr. Nyberg’s introduction to al-Khayyāt’s *al-Intisār*, Cairo, 1925; *al-Aʿlām*, 1/252–253.
(5) A, L, B: “of his criticism.”
(6) Al-Jāhiz—Abū ʿUthmān ʿAmr ibn Bahr al-Kinānī al-Laythī, who died in 250 AH, though 255 AH has also been reported—was one of the leading Muʿtazilites and the head of the eponymous Jāhiziyya. One of his best-known works is *Fadīlat al-Muʿtazila*, mentioned in the preceding note. See *Wafayāt al-Aʿyān*, 3/140–144; *Shadharāt al-Dhahab*, 2/121–122; Yāqūt, *Muʿjam al-Udabāʾ* (Rifāʿī ed.), 16–114; *al-Milal wa al-Nihal*, 1/71–72; *al-Farq bayn al-Firaq*, pp. 105–107.
بَعْدَ نَبِيِّهَا أَبُو بَكْرٍ، ثُمَّ عُمَرُ، أَفَكُنَّا
(١)
نَرُدُّ [قَوْلَهُ؟ أَكُنَّا
(٢)
نُكَذِّبُهُ؟ وَاللَّهِ مَا كَانَ] كَذَّابًا! ذَكَرَ هَذَا
[أَبُو الْقَاسِمِ]
الْبَلْخِيُّ.
(٣)
فِي النَّقْضِ عَلَى ابْنِ الرَّاوَنْدِيِّ
(٤)
اعْتِرَاضَهُ
(٥)
عَلَى الْجَاحِظِ
(٦)
. نَقَلَهُ عَنْهُ الْقَاضِيَ [عَبْدُ الْجَبَّارِ الْهَمْدَانِيُّ
(١) أَفَكُنَّا: كَذَا فِي (ن) ، (ل) . وَفِي (م) ، (أ) : فَكُنَّا. وَفِي (ب) : فَكَيْفَ.
(٢) أ: لَكُنَّا؛ ب: وَكَيْفَ.
(٣) ن، م: ذَكَرَ هَذَا الْبَلْخِيُّ؛ أ، ل، ب: نَقَلَ هَذَا عَبْدُ الْجَبَّارِ الْهَمْدَانِيُّ فِي كِتَابِ " تَثْبِيتِ النُّبُوَّةِ " قَالَ ذَكَرَهُ أَبُو الْقَاسِمِ الْبَلْخِيُّ.
(٤) هُوَ أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ يَحْيَى بْنِ إِسْحَاقَ الرَّاوَنْدِيُّ الْمُتَوَفَّى سَنَةَ ٢٩٨ وَقِيلَ: ٢٤٥. كَانَ مِنْ أَئِمَّةِ الْمُعْتَزِلَةِ ثُمَّ فَارَقَهُمْ وَهَاجَمَ مَذْهَبَهُمْ وَصَارَ مُلْحِدًا زِنْدِيقًا، وَقَدْ عَدَّهُ الشَّهْرَسْتَانِيُّ (الْمِلَلَ وَالنِّحَلَ ١/١٧٠) وَالْأَشْعَرِيُّ (الْمَقَالَاتِ ١/١٢٧) مِنْ مُؤَلِّفِي كُتُبِ الشِّيعَةِ. وَذَكَرَ الْأَشْعَرِيُّ (الْمَقَالَاتِ ١/٢٠٥) أَنَّهُ كَانَ يَقُولُ بِقَوْلِ أَصْحَابِ بِشْرٍ الْمَرِيسِيِّ فِي الْإِرْجَاءِ. وَقَدْ تَكَلَّمَ عَنْهُ الْخَوَانْسَارِيُّ فِي " رَوْضَاتِ الْجَنَّاتِ " (ص ٥٤) بِالتَّفْصِيلِ وَذَكَرَ مَا قِيلَ مِنْ أَنَّ ابْنَ الرَّاوَنْدِيِّ كَانَ يَهُودِيًّا ثُمَّ أَسْلَمَ مُنْتَصِبًا قَائِلًا بِإِمَامَةِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ وَمِنْ أَنَّهُ كَانَ يُرْمَى عِنْدَ الْجُمْهُورِ بِالزَّنْدَقَةِ وَالْإِلْحَادِ وَقَدْ أَوْرَدَ ابْنُ تَيْمِيَّةَ فِيمَا بَعْدُ (١/١٣٦) مَا ذَكَرَهُ ابْنُ حَزْمٍ (الْفِصَلَ ٤/١٥٤) عَنِ الرَّاوَنْدِيَّةِ الْقَائِلِينَ بِإِمَامَةِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ (نَسَبَهُمُ الرَّازِيُّ فِي " اعْتِقَادَاتِ فِرَقِ الْمُسْلِمِينَ وَالْمُشْرِكِينَ "، ص [٠ - ٩] ٣، إِلَى أَبِي هُرَيْرَةَ الرَّاوَنْدِيِّ، وَانْظُرْ مَقَالَاتِ الْأَشْعَرِيِّ ١/٩٤) وَيَقُولُ الْخَوَانْسَارِيُّ بِاحْتِمَالِ كَوْنِ ابْنِ الرَّاوَنْدِيِّ الْمُلْحِدِ غَيْرَ ابْنِ الرَّاوَنْدِيِّ الشِّيعِيِّ، وَالْأَمْرُ كَمَا نَرَى فِي حَاجَةٍ إِلَى مَزِيدٍ مِنَ التَّحْقِيقِ. وَقَدْ أَلَّفَ " ابْنُ الرَّاوَنْدِيِّ " كُتُبًا عِدَّةً مِنْهَا كِتَابُ " الْإِمَامَةِ " وَكِتَابُ " فَضِيحَةِ الْمُعْتَزِلَةِ " الَّذِي كَتَبَهُ مُعْتَرِضًا بِهِ عَلَى كِتَابِ الْجَاحِظِ " فَضِيلَةِ الْمُعْتَزِلَةِ " فَرَدَّ عَلَيْهِ مِنَ الْمُعْتَزِلَةِ الْخَيَّاطُ فِي كِتَابِهِ " الِانْتِصَارِ " وَالْبَلْخِيُّ فِي الْكِتَابِ الَّذِي يُشِيرُ إِلَيْهِ ابْنُ تَيْمِيَّةَ. وَانْظُرْ أَيْضًا عَنِ " ابْنِ الرَّاوَنْدِيِّ ": ابْنَ خَلِّكَانَ ١/٧٨ - ٧٩؛ تَكْمِلَةَ الْفِهْرِسْتِ لِابْنِ النَّدِيمِ ٤ - ٥؛ مُقَدِّمَةَ الدُّكْتُور نيبرجَ لِكِتَابِ " الِانْتِصَارِ " لِلْخَيَّاطِ، الْقَاهِرَةَ ١٩٢٥؛ الْأَعْلَامَ ١/٢٥٢ - ٢٥٣.
(٥) أ، ل، ب: عَلَى اعْتِرَاضِهِ.
(٦) الْجَاحِظُ (أَبُو عُثْمَانَ عَمْرُو بْنُ بَحْرٍ الْكِنَانِيُّ اللَّيْثِيُّ الْمُتَوَفَّى سَنَةَ ٢٥٠ وَقِيلَ: ٢٥٥) مِنْ أَئِمَّةِ الْمُعْتَزِلَةِ وَهُوَ رَأْسُ فِرْقَةِ الْجَاحِظِيَّةِ الْمَنْسُوبَةِ إِلَيْهِ، وَمِنْ أَشْهَرِ كُتُبِهِ كِتَابُ " فَضِيلَةِ الْمُعْتَزِلَةِ " الَّذِي أَشَرْنَا إِلَيْهِ فِي التَّعْلِيقِ السَّابِقِ. انْظُرْ وَفَيَاتِ الْأَعْيَانِ ٣/١٤٠ - ١٤٤؛ شَذَرَاتِ الذَّهَبِ ٢/١٢١ - ١٢٢؛ يَاقُوتٌ: مُعْجَمَ الْأُدَبَاءِ (ط. رِفَاعِيٍّ) ١٦ - ١١٤؛ الْمِلَلَ وَالنِّحَلَ ١/٧١ - ٧٢؛ الْفَرْقَ بَيْنَ الْفِرَقِ ص ١٠٥ - ١٠٧