Hanbalcontramundum

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PART 1 ISLAM is not a terrorist religion , but it faced terrorism from inside and outside. Terrorism is the worst kind of Heresy. Such a Heresy does contradict Orthodox ‘Isla:m.

The third Caliph Usman was first to face the terrorism from inside.The insurrectors, some of them latter became the most terrorist sect in the history of Religious History namely Kharjites terrorized Muslim world for centuries after.

But there were some monarchs who became a symbol of terrorism for the Orthodox Islam such as Mamu:n Ar Rahid[], Akbar Son Of Humaiun: etc.

Mamu:n was a liberal to all the religions of the world with the Exception of Orthodox Islam, and Akbar was liberal to all the religions except Islam [not just Orthodox sect of Islam].

We come to the worst period of Muslim History when the Mu’tazilite Liberalists tried to use the Imperial Power against the Orthodox Islamic sect called Sunnism. After Mamun Al Mu”t-sim was an other person who continued brutality and injustice to Orthodox Islam.

The story begins with the question := Whether Quran is a Creation Of Deity [ALL-H]?.

This is a corollary of a fundamental questions:= (Q1)Doeth Deity Possess Attributes of Perfection like Power, Life etc?.(Q2)Are Divine Attributes Creation Of Deity?

Consider the following conundrum .

If The Deity is Attributeless then The Deity Ceaseth to be Deity. Since in this case Deity is Powerless, Knowledgeless, Sightless, Willless, Speechless etc.

Deity is Imperfect Being In this case which contradicts the basic Axiom of all Semitic religions that Deity is the Perfect Being.

If Deity Possesseth Attributes Of Perfection then:= Either they are Eternal or Not. If they are not Eternal then this means in the Eternity Deity Was Powerless, Knowledgeless etc. If they are Eternal then:= Either they are Identical to the Deity or they are Distinct From the Deity.

In the first case the Divine Self is implied to be Plural as well as Singular. This implies that Divine Self i.e Deity is Identical to plurality and Singularity.

This is Absurd ,Surd and Impossible. If they are Distinct From Divine Self then this is Analogous to Christian Trinity ,rather Polynity since the number of Eternal Attributes is greater than the number three.

Mu”tazalah took a position that they denied All the Divine Attributes yet they claimed that they believe that Attributes are Identical to the Divine Self i.e Deity. This claim was never checked and for a long time Identity and Denial of Attributes were considered as a Tautology. But the dogma of Identity Of Attributes doeth have its own problems. Majority of Ahlussunnah rejected this dogma.

They make is clear that an Attribute is neither a Substance nor it is Parse Subsistence, and it Existeth in Divine Essence not included in the Essence but Associated With the Divine Essence i.e Divine Self. That is why An Attribute Of Deity is not a Hypostasis Of Athanasian Christianity. A Hypostasis is a Per Se Subsistent even if it is not a Substance. How ever Mu”tazilah were unable to distinguish between a Per Se Subsistent Hypostasis and an Attribute Which Is Associated With the Divine Self i.e Essence.A lesser number of Asharites and Maturidites believe that Attributes of Deity areIdentical to Deity ,but they make a distinction between in the Dogmas of Identity of Attributes and denial of Attributes.

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But in the time of Imam Ahmad Bin Hanbal Sunnites system of Theology did not use Philosophical terms in order to convey their beliefs. Great Sunni Theologians like Imam Ashari, Imam Maturidi, and Sulfites Philosophers were not born yet. We return to the time of Imam Ahmad to see what was the Religious situation.

All the Muslims believe that Quran is the Divine Attribute Of Speech except Jahmites. Mutazilah who disbelieve in Divine Attributes began to believe that Quran is a Creation. There this belief was rejected by all fractions of Sunnism [Ahlussunnah Wal Jamaa”ah] alike.

The first one were to face Mu’’tazilah were Muhaddisun and Fuqha.The hero of our Story is IMAM AHMAD BIN HANBAL. He was the leader of both Sunni Fractions. The problem begin when a liberal Monarch who like Mutazilah who was liberal to all religions and all sect became a symbol of terrorism to Sunnis Scholars and excercised his power to convert Ahlussunnah to Mu”tazilism .

It may appear to be strange that a person like Mamun who was so liberal towards all the religions in his dominion became so EXTREMIST against Orthodox Islam that he used all the means of Brutality against them once for all. Such figures may be seen in Muslim History how were liberal and secular in their policies for all religions except Islam or Orthodox Islam as in the case of Mamun.

Mamu:n tried to convert Orthodox Muslims to Heterodox and Heretic Mu”tazilism by using force of arguments and arguments of force both alike.

As for the case of force of arguments, this was the first time that Sunnism realized that Rationality and Reasons are also necessary then strict traditional approach.

Imam Ahmad bin Hanbal stood like a Mountain against the imperial might . In the terms of Cricket , he was the last man on the wicket facing the fastest ballers of Mutazilism. He finally won the match against all the odds .

Unfortunately no work is done in this regard to shew the west that Islam is a target of terrorism , it is not a terrorist religion. Perhaps the story may bring our readers an other image of Islam.

Sunni Islam consists of four theological sects which are Asharism, Maturisim,[Ashari- Maturidi Amulgam ] Hanbalism and Salafism [Also Hanbali –Salafi Amalgam ].We have not counted Amalgams asSeperate sects.

A part from Extremists who do not make any compromise with any other Sunni sects all of them are Sunnites in Essence and regard Imam Ahmad Bin Hanbal as their undisputed leader.

Imam Ahmad Bi Hanbal did believe that Quran is UnCreated Attribute Of Deity .

The Sunni sects however differ on minute details on the issue and not even a single issue is remained un discussed. So leaving theological problem aside we come back to the original problem of history.

I was greatly inspired by a Drama on Imam Ahmad in the Quran Number Of Siyarah [Planet] Digest. But this digest had some problems. I rejected some of the contents of the Drama and tried to rewrite it . But as details of history are scattered in different books some authentic and some not it is difficult to reconstruct the past at it is in the book. Further the proper order in the events are not found with certainity and certitude. That is why the best thing is to use the probable approach to suggest their order. With addition of some more works one can approach to the past if not with certainity then with a good probability.

Further I have tried to add some fictious additions to make a continuity in the series of events which were lacking as according to my limited knowledge.

Such additions do not have any historical value in the least sense but with out them it is impossible to fill the gaps of available Matterials. Some explanations are ascribed in dialogues which may not be found in works of history. Some statements are added to make the theological responses as clear as possible which may not be known to English readers and audiences.

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But the Essence and the Substance of the events are attempted to be conserved .For some technical reasons I have used the secondary sources prior to the primary Sources . How ever they were latter tested.

At times the capitalization of first letter of nouns ,pronouns, verbs, adjectives prepositions etc are exercised in case of Deity ,and Honorable Persons, specially for Hanbal Himself. One may call It Capitalization of majesty. Also at times block letters are also used either for more emphasis then normally used of for greater majesty. Different colours are used , for different reasons. How ever this work is not a historical work , so it is not the responsibility of the author to Be faithful to the canonical history works of Imam. The author hath taken liberties and combined it with imaginations as well. It may be even interesting to those who are interested in theological discussions.

The word Deity is used instead of the most common word for Supreme Being. I think this word can convey a number of implications which the well known word cannot. One may differ yet an author must write what he thinketh to be the best.

The language is not so old yet the words thou etc and its relative verbs are used to give an old look in the dialogues. Similarly for the verbs relative the third person singular nouns “th” is used instead of common singular used now a days. I do think it is necessary to understand the situation of the past.

The Noun Of Christos or Messeiah which is used is Iesous. I have neither used Arabic Form “I:sa: nor English form Jesus but the Greek form Iesous.

Some time colours are used to shew differences of emphasis and explanations of situations.

I have not accepted Mu”tazalahs’ reports about the events of trial,since they are not canonical but apocryphal ,hence unreliable, untrustworthy ,and unauthorative. Mu”tazalah were not men of the field of conserving traditions, narrations reports and oral dictum.

For example Jah:iz: who was a Mutazili and literary polymath who wrote books on zoology and philosophy reporteth an event of trial as follow: Ahmad ibn Abi Du’ad (the Mu‘tazili chief qadi) asked him [Hanbal], "Is it true that a thing must be either created or uncreated?"

[Han:bal:=] "Yes."" [Qa:d:i: ‘Abu:Da:vu:d:=] "And the Qur’an is a thing?"

"Yes." [Qa:d:I: ‘Abu Da:vu:d :=] "Is it true that only Deity is uncreated?" ?"

[H:anbal]"Yes." [Qa:d:i:=]Then the Qur’an is created?"

[H:anbal:=]"I am no dialectician," he replied at last.

This is a fabricated report for several reasons.Either Al Jahiz hath invented it in his imagination or accepted the unreliable source with out testing the reliability and credibility at the chain of reporters and sources of the report, 1] It is well known that all the Ahlussunnah sects reject the Mutizilah’s Axiom of Only One Eternal.It is certainly not the belief of Imam Ahmad Bin Hanbal . So this is a false ascription to Him if the word Shai’ is in the meaning of Existent i.e One That Existeth.

2]Mu”tazilah did not believe themselves that any thing which is Uncreated is Eternal. As in the case of Voluntary acts of Humans ,Jinns, Sitans and Angels, they believed that they were neither Created nor Eternal. It was in the time of Jabai when they faced the unanswerable question, about the Creator of these stated above acts. Now Jabai was forced to chose that their respective agents i.e doers are their Creator ,not the Deity.But this was not stated by Mu”tazilah before him.

So the alleged argument of Only One Eternal is not even according to the Mu”tazilah’s standerd.

In regard to Ibn al-Bakka’ al-Akbar, it is reported that he replied to Ishaq the official Questioner that the Qur’an was something made but not Created.

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Ibn al Bakka’ was cleaver enough to send a silent message to Mamun , Abu Davud and other Mu”tazilah scholars that as they themselves believe that Voluntary Acts and Doings Of Human beings etc,. are neither Eternal Nor Created but temporal and made or done or both, the same is true for Divine Acts and Doings. Although Majority of Ahlussunnah of Post Hanbal period believe that any thing that is not Created by Deity is either Eternal or non Existent, the same is not true for Mu”tazilah and their proto sect Qadriyah.

Any how, could Imam Ahmad Bin Hanbal be easily response by Ibu Davud, if he was actually asked to answer the above argument as follow:= Doeth Deity Have Power Over All Things.

Either He Hath or He Doeth Not Have It. If He Doeth Not Have It then It Contradicteth verses Of Quran which say Divine Omnipotence Is Upon All Things.

If He Hath It then He Must Have Power /Omnipotence Over HimSelf Since Deity Is HimSelf a Thing.

If Deity Is Not a Thing then Simply Deity Is Nothing. In more simple words if all things are possible to Deity then it implieth that Deity is Himself Possible to HimSelf. But this cannot be. Obviously the word thing is not in the meaning of Existent.

An other conundrum would have been a problem for ‘Al Jah:iz: and Abi Duad a like is as follow:= Does Deity Hath Power over every Thing or not. If not then Deity is Weak. If Deity Hath Power over every thing then Is that Power since Eternity or Not. If Not then Divine Power is not Eternal. This again Implieth Deity is Eternally Weak and Eternally Not Omnipotent. If this Power over all Things are Eternal then the Things in the Eternal Power are also Eternal. If Eternal then Deity is not the only Eternal , but each and every thing that is in His Eternal Power is also Eternal. This implieth the Eternity of all the Things OTHER THAN DEITY and BESIDE DEITY.This conundrum is so Powerful that it is valid if atleast a single thing is believed to be in Divine Power.

It would have been impossible to be answered on Mu”tazilah’s own ground. Since they can only response that Deity is an Exception. If Deity Is an Exception then Divine Attributes like Divine Omniscinence, Divine Omnipotence and Divine Speech are also Exceptions along With Deity. A Possible response may be given that the word Thing in Mu”tazilahian nomenclature means only Contingents and Deity is neither Contingent nor Absurd/\.

But in this case Mu”tazilah must face an other problem. Deity Doeth Know each and every Thing . The word Thing in this regard meaneth a general term which is equally predicated with out any change in meaning to Absurds, Possibles/Contingents and Necessaries. So If this word meaneth Only Contingents or Possibles then this is Tautological to the claim that Deity Neither Knoweth Impossibles, Absurds , Contingents that hath not occurred or shall not occur, and even His Own Divine Self which pertaineth Him as a Tautological Appertainment.So if the word Thing is used for the very Deity HimSelf and doeth not make any problem for Mu’tazilah, the very same word if used for Divine Attributes Cannot make any problem to Orthodox as well. So it is clear that all of these are just product of Jahiz’s own mind.

If Imam was to be asked the question := Is Deiy the Only Eternal, His was to reply them as follow: They Only Eternal Essence is Divine or Divine Essence Is the Only Eternal Essence.

3] The language used by Al Jahiz is disgraceful for a person like Imam Ahmad.

3,a] The caliph saw that he was as untruthful as he was stubborn in the face of irrefutable arguments..[Caliph was not a scholar and could not judge himself. This statement exposes falsehood of Jah:iz: .

3,b] He [Qadi Abu Davud] ]merely wished to bring out the insolence of the man’s lies [I,e Iman Ahmad], just as he had exposed the shamelessness of his obstinacy.

These are two examples to prove that Jahiz was a NOT doing Justice while he was writing these words and sentences.

Still I have tried to answer some of the false reportings of Jahiz at the cost of historicity in this play since this is a drama not intended to preserve historicity event by event but in principle. On the contrary Reports of Jahiz cannot be accepted as the records actual and factual events which occurred before him with out proper sources and reporters. Since he is not attempting to write a drama but wanteth to write with historical certainity. Here he faileth.

J Van Ess and his copulation argument.

A scholar like J Van Ess [ Van Ess, Théologie und Gesellschaft] has tried to deny the firmness of Hanbal on views and loyalty of H:anbal to to his belief by making an argument stated below:= If Imam Ahmad had not copulated , he would not been released from his imprisonment.

Based on this argument based on conjecture tries to deny all the canonical reports and to second the non canonical reports of Mas”udi,Ya”qubi,Jah:iz: and ‘Al Murtad:a:.

But historical evidences can not be refuted with such an easy method.

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DISCUSSIONS ABOUT ANTI H:ANBAL REPORTERS Three of the four non canonical reporters were certainly not present at the events and at best they can have reports from human sources. These were the sources and narrators of the events. This proves with certainty that these three were not eye witness of the acts and events which they report in their works. But the narrators of the events cannot be trusted. Since they are not authentic reporters. [ A proper discussion on Vann’s argument is beyond the scope of this work].

This makes ‘Al Jah:iz: the only candidate to be a possible eye witness. But as a Mu’tazili he himself has great prejudices against ‘Imam ‘Ah:mad Bin H:anbal(Pronounciation: H:AMM-BAL).

I is certainly impossible for a Mu”tazil to accept that a person survives all the punishments \ sentenced to him just for a belief which Mu”tazili think as absolutely wrong. This might have inclined him to concoct and fabricate reports. If there is some truth in them even then there are distortions in them.

One cannot trust in ‘Al Jah:iz:’s reports .

May I ask the learned scholar that if all the canonical reports of Imam Ahmad are false then what is the authority of Al Hahiz himself. Further Imam was not freed but sent to his home where is was kept as a captive in his house and was not allowed to teach. Similarly if the canonical reporters are to be disbelieved [ at worst according to Vann] or to be doubted [ at best according to Vann] then why he believes that Non Canonical reporters ate reporting the truth with historical certainty??

Is this not like to reject New Testamental Gospels and to accept Apocryphal Gospels, which may not be acceptable on religious and seculat grounds since New Testamental Works pre-exist Apocryphal Gospels.

Based on a single argument Vann tries to refute the credibility and reliability of canonical[‘Al Qa:nu:ni] reports and to second non canonical reports. On what authority he has the right to dispute with canonism [‘Al Qanu:inah].

But the argument it self is a weak one. It is possible that Monarch who ruled with a power resting in him and not subject to any constitution , whether Islamic or Secular , and to follow Islamic Laws was a matter of choice not a compulsion in regard to him in several cases, released Imam ‘Ah:mad Bin H:anbal. What impossibility Vann has found?. One must not talk about Logical and Mathematical Possibilities Impossibilities but only discuss Historical Possibilities. If such an event is historically possible then Vann’s argument becomes too weak to be considered worthy to be refuted. How ever some may modify Vann’s argument and may claim that: Although it is Historically Possible yet it is Historically Improbable. But first this claim of Historically Improbable is highly controversial, and may not be accepted. Second , a Reliable Historical Report can only be challenged if there is a Historical Impossibility. But not upon a Historical Improbability.It is once again to escape the scope of the present book to discuss the Historical Probability of this event in particular and such events in general. Laws and principles of Historicity cannot be suspended by the greatness of Vann’s scholarship. Although I respect him as a scholar , but even his arguments be subject of critical studies

Why Mu”tasim sent him and not kept him in the prison in the capital is a question but not an argument.

A question about an event cannot challenge the historicity of the event. So it is not the responsibility of a historian to answer the questions which he reports. There may be a number of reasons can be suggested but this question even if not answered can not be a disprove of the reported events .

A possible answer is that Mu”tasi:im did admire the knowledge of Imam. He only ordered to scourge him so that he may copulate. But when he found out that Imam is not going to copulate he ordered him to send him to his house since it was clear to him that this procedure is just useless and is not going to work. Ancient Monarchs who ruled by degrees and orders some time can be difficult to rationalize and to reason.A lot depend upon their will which may vary from one time to an other time, even if the time period between these two times is short. If Van Ess’s findings are trusted then it is implied that all the reliable and trustworthy records and reports are wrong and incorrect; they distort, modify and transform the original and actual informations that were circulating about him in Sunni centres and circles ; they suffer so much that Sunnis accepted the transformed and distorted reports as legal and legitimate.

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This implies that is contemporaries were unable of remembering and memorizing the events ad sayings related to him with accuracy and correctness. If what ‘Imam Did, and What was Done to Him, What ‘Imam said and what was said to him, no thing was reported correctly then the historicity of ‘Imam does cease to exist once for all. This is certainly Vann’s Bias against the canonical, official and authentic reports about ‘Imam and a bias for the inauthentic and noncanonical Anti H:anbal reports. Since Vann Ess not only accepts Anti H:anbal reports uncritically, but also tries to argue in favour of them. The image Ima:m ‘Ah:mad Bin H:anbal thus produced from the work of Vann Ess is not followed from the alleged neutral and Critical methods adopted by Vann Ess, but from the pre-supposed and presumed Vann’s own designed Character of Person of ‘Imam ‘Ah:mad Bin H:anbal. The methods of criticism are also chosen , using the axiom of human choice,to be in accordance and in concordance with the pre-supposed image of ‘Imam ‘Ah:mad Bin H:anbal. Vann’s view of ‘Imam, images of Acts ,Events and Sayings including the alleged copulation is certainly not based on critical methods but on the pre supposed axioms like:= a)The official reports of Sunni Works are distorted,b)The reports of unconsciousness are false,c)’Imam could never Have been reliesed if he had not copulated,d)the memorable event of sustaining on his views did not occur, e) other memorable events also did not occur, etc. The Prime weakness and powerlessness of the entire designed system of criticism is imbedded in the bias against ‘Imam. Vann’s reconstructed alleged history does lack historicity and produce an imaginative character which does lack actuality and existence simultaneously. It can never be explained that, why such a person would have become a special case, why rich and powerful events were ascribed to him within a very short period of time.

If ‘Imam would have really copulated by the argument of force and punishment, then it would ynot be a new thing for Sunnis, since some Sunni Scholars did copulate under the imperial threats , yet the reverted latter when they found them selves in some what safe position.

Sunnis were certainly not looking for a hero who could withstand the imperial force. It is well known to them that any force conversion is not a conversion and if a person drifts from sunni believes under pressure, and if he is unable to bear it, it is permitted to copulate apparently, but to revert as soon as the force ceases.

Any how it is not an image of Imam that emerged from the alleged critical methods of Vann Ess but the image is prior to the emergence in the mind of Vann Ess and he selected a method not so critical but biased against the historical character of the person of ‘Imam ‘Ah:mad Bin H:anbal. To transform historicity of ‘Ima:m to concoction and concoction to historicity, converting the history of Imam to a story about him is thus a fallacy .As stated above, the stated above fallacy in terms of the apparent method of Vann Ess is definitized, as that his book presupposes an alleged certainty which may be accurately worded as “ By application of the assumed criteria of his criticism , he arrives as a definite and posative reply to the enquiry of events of ‘Imam”, i.e what did actually happened and occurred to him and what did he do etc.

But the stated above fallacy is multifold and complex since the presupposed rules of acceptance or rejection of a report or a narration or a tradition, is once again based on the bias against ‘Ima:m ‘Ah:mad Bin H:anbal and Authentic sources about him. Although Vann Ess did not write the rules of acceptance or rejection of a report about ‘Imam ‘Ah:mad Bin H:anbal explicitly but they are embedded in his work against ‘Ima:m implicitly .They can still be excavated and extracted from his work and his work is a good mind reading machine, but only for his mind which can clearly be read by analyzing is work. In addition to above mentioned axioms of Vann’s biased critical system these axiomatic rules may also be added. A) Van presumed a image of ‘Ima:m which can copulate. B) Van Pre-supposed a flawed and biased Sunni System of accepting incorrect reports about his central and co-central figures. C) Vann presupposed that the first reporters i.e eye witness reporters were speaking falsehood and were speakers of falsehood, modifying the actual events supposing ‘Imam ‘Ah:mad as a pseudo hero of their circles and ellipses.D) He also presumed that ‘Imam is himself not telling the truth but is speaking falsehood about himself in order to hide the act of copulation and relative acts. Thus a pre supposed portrait of ‘Imam ‘Ah:mad did compel Van Ess to presume some more suppositions and to speculate his character according to them. Vann used these axioms in his work intelligently so make the emergence of pre supposed image gradually as if the work of his methods. It is approximately like a novelist makes a plot of a story then is compelled by the plot to make the story rejecting many possible events in the story of the novel which could be added to the novelic story if the author had made some latter modifications in the plot. But due to rigid and immutable plot they are rejected. The pseudo intention of Vann Ess is to test different traditions about ‘Imam ‘Ah:mad , and this is what that an uncritical reader is likely believe, but a critical study of the work reveals 6

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a the reality, that is different from the pretended and apparent form. So when an assumption about ‘Ima:m is fist made , then used as a testing device , whether a given tradition is according to it or not , the prime criteria of Vann Ess’s work. Thus a presupposed image and a presumed potrate of ‘Ima:m was proposed and judgement about traditions were made according to it, as stated earliar.

It can never be explained assuming Vann’s self Styled Portrait of ‘Imam ‘Ah:mad is correct, why such a person would have become a special case and why rich and powerful events were ascribed to him. Sunnism hath survived even if ‘Ima:m had copulated. A number of Sunni scolars copulated under imperial terror , like ‘IObn Sa”d, etc. but Sunnism Survived, and Sunnis never invent false tradition to save their scholars from copulation under force and pressure from the Government. So such a suggestion is highly improbable and strongly implausible, even if no other argument is use.

The motive behind all such labour of Van Ess is nothing but to make a historical character as an unhistorical one and to make an implicit accusation on Canonical circles and centres that they are not reliable in their science of traditions, their acceptance and rejections. Thus a total rejection of the entire Sunni Canonical System against the Non Sunni , and Non Canonical system or both. There may be some more desired consequences yet the above mentioned are sufficient for the present work to PRESENT. One of such intentions is almost certainly to make doubt in the Volumetric work of M-snad ‘Ah:mad Bin H:anbal, one of the source of many Canonical Traditions.

As a proof one may once again present that if Vann was neutral he would have been neutral to both of types of the works and he would have treated equally the reliable and unreliable literatures.He would Have come to the conclusion that both types of the reliable and unreliable traditions are iunreliable and no one knows what happened. But this is not really THE CASE.

It must be noted that there is a difference between Historical Certainty and Mathematical Certainty. It appears that in the case of Canonical Sunni works a mentality is some how developed that they require Mathematical Certainty, and if this type of certainty is not fulfilled then there is falsehood in them; they even do lack historical certainty; and in the case of Heretical works and works of Heretical writers, he has presupposed Historical Certainty even if they are not only not reliable but also unauthentic and untrustable. The self designed image of ‘Imam was in the mind of Vann and the reasons may be initially known to Vann Ess himself and in his work made his image to appear.

Epilogue: Critical study of his criticism reveals that system of his alleged criticism is chosen as according to the presupposition.

[This work may be reproduced independent of this Play/Drama with some modifications. But for the time being it is sufficient for rational minds to be awared from the pre supposed image of Imam Ahmad in the work of Vann Ess.

I detail and independent discussion on J Vann Ess’s argument may be seen in an other article which may not be the part of this work. But let it be supposed that after being flogged Imam did copulated but this is a conversion by force. No court of law in the religious or secular world can accept such a conversion by force. All the courts secular or religious allows a person to revert to his former believes since thirty lashes are no thing but conversion by force. “Argument of force” not “force of argument”. If Galileo copulated by force that Earth is static and stationary, did his heart also copulated. Did earth stopped revolving around the Yellow sun. ? So there is no fault if IT IS ASSUMED THAT Imam reverted back. But this is just a supposed case. One may most humbly ask J Vann Ess , “What if J Vann Ess is compelled to write a refutation of his own work by force.” Can his heart also copulate.? Also if ‘Al Ja:h:iz: was present , one might have asked hime how many floggings he is going to resist before he might have copulated the Non Mu:tazilite believes; if he was ever forced to change his sect by flogging and scourging. Perhaps he knew his heart better that it is estimated by others. Let it be supposed that 7

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Imam after being scourged several times did copulate but no court of law can accept this as a legal copulation, it is a copulation by force and when Imam got rid of the applied force he reverted to his principle and previous believes. No one can consider it as a hypocrisy since it was a conversion by flogging and not every one stand against the pain. But the canonical traditions and reports do say that such an assumption is incorrect and wrong. It can never be explained , why such a person have been loved by people so much that ‘imam ‘Ah:mad became a syble of firmness on once views.

Hoping that it will help people in the English speaking world to understand Muslims and their patience against different sorts of terrorism and injustice , I may now depart from my readers with love, affection and good will, all at the same time. An other allegation of Vann is that he imagines that Imam capulated and to hide this event canonical books report he did fall unconscious . But the contrary may be said that the story of copulation was concocted be omitting the event of being unconscious while whipping and flogging. The portrait of Imam which Vann has tried to shew by his self reasoned argument is a pre-supposed one. It pre existed in Vann’s mind. Only he has tried to produce evidences as if it is the result of his work. That is why his arguments are uni-directional and single dimensional. That is why he is not allowing the possibility of converse. That is way he is accepting the truth of Non Canonical reports as so trustworthy. If he was so just , he would have taken both types of work ,for and against , equally, and would have assigned equal probability to each one of them. But every thing in this case is presumed. One may reconsider veery thing once again. Any how I do respect him for his works but as for as his arguments are concern , they can be criticized on rational grounds. Since Laws of argumentations are impartial, and his arguments may be judge according to them.

PART2 An Indian King Once upon a time some where in the Subcontinent of the continent Asia called Indian Subcontinent, there was a kingdom ruled by a Hindu ruler. He some how got the knowledge of Islam and tried to know about details about this relatively new religion.

In the court he tried to discuss the matter with the courtiers and nobilities.

Maha Raja:= I have heard that the religion of Arabs is prevailing and people of different parts are accepting this religion.

Courtier1: Maha Raja if I may be allowed to speak I have heard that is new religion is spread by the Argument Of Force and not by the Force of Arguments.

Mara Raja: And What are thy sources for this claim.

Coutier1: Ihave heard it from some of our scholars that Arabs generally do not like Philosophical questions.

Mahara Raja := I doubt it .

Courtier1:= Maha Raja , we can find the truth just by asking the Muslim Caliph to provide us some answers to some Philosophical Questions.

Maha Raja := Dost thou have any?

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Courtier1: Yes Maha Raja we may ask to our theological scholars to send some question.

MahaRaja:= Let a Philosopher be called.

After some time a Scholar inters the court.

Hindu Philosopher:Hari Om Maha Raja stood from his thrown to shew respect.

Maha Raja: Great Saint I have called thee for a purpose.

Hindu Philosopher: Sir I have been informed and I have brought a set of questions.

Maha Raja := I want thee to state just a single question and thou maist Judge the weight of the reply when thy question is replied by the Scholars of the new faith.

Hindu Philosopher:= I have a better idea, Why not ask the Muslim Ruler to send us a Muslim Scholar so that we may discuss with him in person.

Maha Raja:= A very good idea indeed.

Maha Raja to the Epistle writer.

Maha Raja: Write as I say.

Royal Writer:= As thee commandest.

Maha Raja:= From Maharaja to The Great Muslim Caliph: Respected Caliph Of Muslims I am interested in thy religion .How ever I am informed that thy religion does not like reason. If thee canst send me a Muslim Scholar to answer some of our questions in regard to thy faith and articles of faith I shall be obliged. I want to know the truth where this allegation is true or false.

From Maha Raja.

In the court of Caliph Harun Rashid a sound breaks.

Speaker:= Caliph a deligation from India Wants to be in thy Court.

Caliph Harun:= The deligation is permitted to enter the court.

The deligation enters the court.

A Member Of the Deligation: Great Caliph Of Muslims I have an Epistle from our Maha Raja. Wilth thee please permit me to read it in the court.

Caliph Harun. Thou art permitted.

The leader of the delegation reciteth the contents of the epistle.

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A fter hearing the Epistle the Caliph Harun said.

Harun:= Thou art our guest . We shall send a legal Scholar [Faqih] as thou hast requested.

Some days latter a legal scholar was chosen to be send to India with the Indian Delegation.

The delegation returned with respect and gifts to the Indian Maha Raja.

In the court of Indian Maharaja a courtier says to the Maha Raja.

Leader of the delegation.

Maha Raja Our Caliph has send a Scholar for the purpose of discussion. Thou mayst ask him any question about our faith.

Maha Raja:= Call for our Scholars and tomorrow we shall see by my own eyes.

The very next day A the court was waiting for the debate.

The Hindu Scholar:= With thy permission am allowed to ask the Arabian Scholar a simple question of theological Philosophy.

Maha Raja: Thou may ask right now.

Hindus Scholar asks the Arabic Legal Scholar: Hindu Scholar: Sir I have heard that thee believest that thy Deity is Omnipotent and all Things are Possible to Him. Muslim Scholar:= Yes that is true . We do believe that Deity is Omnipotent and Can do all things.

Hindu Scholar:= If thy Deity is Omnipotent then Doeth He the Power to make an other Deity like Him? If He doeth Not then He ceaseth to be Omnipotent. If He doeth have this power then this meanth He can destroy His Oness.

If He can Destroy His Unity then He ceaseth to be the Deity.

Muslim Scholar: This is a theological question and legal scholars do not like to indulge in such questions.

Maha Raja:= Is that all thou canst say?

Muslim Scholar :Yes Sir. Maha Raja:= Thou disappointest me. I have seen enough. Thou mayst return to thy country.

To the Royal Writer of Epistle.

Maha Raja: Write to the Caliph Of Muslims. Seeing is believing. I have seen that thy religion cannot answer a simple question of theology. Why should one accept thy religion. It is not for enlightened persons.

In the court of the Great Muslim Caliph a speaker saith that the Our scholar hath returned but was unable to reply a single question.

Harun:= This is a disgrace .

Speaker:= May I read the Text of the Indian Monarch’s epistle.

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After hearing the Epistle Caliph asked the delegation about the question asked in the Indian Court.

Member of Delegation: Sir He asked a Question which I do not like to repeat.

Caliph: What was the question?.

Member: The Question was : If Deity is Omnipotent then Doeth He Possess the Power to Make Another Deity Like Himself. If He doeth not hath this Power He ceaseth to be Omnipotent. If He doeth Hath this Power He ceaseth to be Unit Deity.

Caliph: Can any one answer this conundrum?

A Courtier: Sir if I may say that only Dialectics and theologians Can Response to Theological Question. Theologian are disliked in thy court. If only thou hath allowed them in thy court Sir , We would not be ashamed of this disgrace.

Caliph: Is there a theologian in the court. If no one then bring some one.

[Only a young student accepteth that he is a student of theology. No one else accepteth.]

The young student is brought in the court, who sayth. Sir I am a student of theology as well. How ever as theologians are not liked in the court I kept it as a secret.

Caliph: If thou canst answer a theological Conundrum. [Then a courtier repeateth it] Student:= Great Caliph Of Muslims. This question is analogous to the Questions , “Can Deity make Himself Weak? Can He Destroy or Annihilate His Own Omnipotence�? Can Deity become Ignorant and make His Omniscience to cease.

Caliph: Some other problematic questions.

Student : Not at all Sir. Divine Power is Omnipotence in the sense that it is on each and every Possible and Contingent. Absurdities,Contradictions Impossibilities and Incontingencies all Exclude Omnipotence of Deity.

Exclusion Of them do not limit Divine Power from being Omnipotence.

One Courtier: If they Exclude Divine Power then it becomes finite , limited and bounded.

Student:= Not at all Sir, It is still infinite since there are infinite Possibilities and Contingencies. No Contingent and no Possible Exclude the Divine Power, so it is Absolute and Omnipotence.

Caliph:= I do accept my mistake to impose an useless ban on Theologians and Dialectics. Let this boy be send to Indian Maharaja.

Courtier. Sir he is just a student. He may not be able to answer more complex questions. It is there fore requested that thou mayst send a Scholar of theology.

Caliph: More complex questions. Is there a single question that is more problematic then these. So send him soon.

Student to the Caliph:= Sir I am just a beginner. There are many things to be learned.

Caliph: Bring me a Scolar of the subject of theology.

A theological Scholar is brought in the court.

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A courtier narrates all the events.

The Scholar: Sir I am prepared to face all sorts of questions. Like a Mathematician who when finds a new problem attempts to solve it, we also attempt to solve theological problems if a new problem cometh in our knowledge.

Caliph := Dost thou agree to visit the Indian Subcontinent.

Theologian respondeth in affirmation..

Ha:ru:n the Caliph :=To the royal Writer of the court.

Write as dictated.

Indian Maha Rja I am sending thee a person perfect for discussion. Unfortunately I chose a person who was not a theologian but a legal specialist.I hope thou mayst reconsider thy opinion once again.

Mamu:n one of the sons of The Great Caliph [Ha:ru:n ‘Arrashi:d] was hearing all this with Great Care. He said to one of the courtiers.

Mamun:= I want to study Theology. Arrange a Teacher for me.

History doeth not recard what doeth happen to the theologian,after he is send to India. @@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@ @@@@@@@ [Several years letter]Haru:n hath died and hath divided the entire his Caliphatic territories between his two sons, Amin the son of his beloved wife Zubaidah, and Ma’mu:n son of his boundmaid. But a war hat broken between the two step brothers Mamun is at was with his step brother Amin.

The two step brothers are struggling for the throne and the crown.

Amin and Mamun are two brothers who have a common father but their mothers are different. Oness of their father is unable to unite them and to make them to live in peace.

How ever Mamun is extra ordinary brilliant . In the war Amin is killed and Mamun wineth the crown and the throne. Now he is the Caliph .

In the court of Mamun.

Mamun: As the Caliph Of Muslims I assure that I shall always remain faithful to the religion. My policy is liberal. I do not want people to live under fear but in love. There is full freedom of speech ,and I believe that we can settle all the religious and sectarian disputes by dialogues ,discussions and debates.

Courtiers: Hail to the new Caliph.

Mamun Looking at a Bound Maid asketh her to sit beside him.

As she cometh she maketh an objection Bound Maid: Dear Caliph I cannot sit beside thee.

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Mamun: Why Am I not worth of thee.

Bound Maid: No Sir but thy mouth smellest which I cannot bear.

Mamun is ashamed , and asketh the Royal Physician to give him medicine for this.

A Courtier: Great Caliph Punish the Woman, she hath make some disgrace in thy highness.

Mamun: Not at all. This is her right and I have assured every one freedom of expression.

If she hath not told the truth no one else would have. She is one of the best woman in the court who loveth truth .

An Other Courtier: What a Justice. Hail to Mamu:n.

An other time inside the court.

Mamu:n : Let us play a game. Any one toucheth any thing in the court then it is his or her.

All the people begineth to touch different expensive things. A man even toucheth the crown of Mamu:n.

Mamu:n: Take the crown. Now it is thine.

Man : Mamu:n is Great, the lover of peace, justice, and truth.

A Bound maid cometh and touches Mamu:n.

Bound Maid: I toucheth Mamu:n, as he himself is inside the premises of the courth. Now He is mine.

Every one in the court is astonished.

Mamun: Thou hast owned me. Now I am Thine. I take thee as my queen.

Courtiers:= Hath any one seen such a person who liveth by love and ruleth justice.

Mamu:n: To rule with fear is the worst kind of government , to rule with love and friendship is the best kind of government.

An other time in the court.

Mamu:n to one of his slaves in the court.

Mamun: Just bring me a cup of water.

Slave:= Why should I. If thou are thirsty thou shouldst go thy self.

Mamu:n to another slave.

Mamun:= A cup of water .

Second Slave: Why thou art so idle. Go thy self.

A Courtier:= Great Caliph Punish them.

Mamun:= No . In no way. It is very bad to punish if some one speaketh what he liketh to.

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Perhaps I may drink water my self and not to trouble others.

11111111111111111111111111111111111111111111111111111111111111111111111111111111111 PART 4 Mamun On the Thrown: After the war was over the winner celebrates a victory. In his speech he says: I believe in peace, and justice. I believe in total freedom of religions. How ever I believe that Islam is the most advance and rational religion which may be proved to be true on basis of rational arguments.

In my court there there must be a place of inter religious debates and discussions.

I my self am a student of theology and can decide which thing is true.

I love peace , justice and truth.

IN the court of Mamun there was a period of Religion discussions. Jews, Christians, Majusis , all sort ofreligous scholars were present in the court. Qadi Abu Davud was one of the leading scholars of Mu”tazilah sect and used to defend Islam as according to Mu”tazilah.

PART 5 A GRAND DISCUSSION In the court there was a discussion between a Majusi [Zoroastrian or Magus]scholar and Qadi Abu Dvud Al Mu”tazili on the Issue of Two Deties. A] Deity Of Good. B] Deity Of Evil. The Majusi Scholar was trying to prove that the dogma of a single good deity is incorrect. He was attempting to prove that if there is a Single Good Creator then the evils and bad in the world cannot be explained properly. The debate was near its end. Two Creator Dogma was is an attempt to answer the Question of the Existence Of Evil and Bad in the World. If Deity is Good then whence cometh Evil and Bad, and Who is the Creator Of Evil and Bad found in the World Of Deity.

Majusi [Zoroastrian] Scholar:= Judaism,Samaritans, Christians are all in Error since there is a very powerful proof that Unity Of Deity is Impossible.

As it is evident that Evil Exists in the world , the question is:= If the Only Creator Hath the Knowledge that Evil and Bad Exit and Hath Power to Annihilate the them , but He Doeth not Annihilate them then He is Malevolent and not Omnibenovolent. .If He Doeth not Have the Power then He Ceaseth to be Omnipotent. If He Hath the Power to do so but He is Ignorent of their existence then He is not Omniscient. If I am responsed that Deity Hath the Power and the Knowledge but He is not Willing to Annihilate them; then my question is := Either Deity is Willing their Existence or Divine Will is impartial to there existence or non existence. In the first case Deity is Malevolent and not Omnibenovolent.

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If His Will is Impartial then His Will is finite , limited and certainly not Absolute. That is Deity is not Omnivolent.

If Divine Knowledge is not Omniscience or if Divine Power is not Omnipotence or if Divine Will is not Omnivolence then this the Deity is imperfect, and ceaseth to be Deity.

Qadi Abi Duad: This question may be valid against Judaism , Samaritans, Christians and Orthodox Muslims. As for us we Mu�tazilites believe that a number of things which are possible for beings other that Deity are Impossible for Deity. For example human beings hath power to speak a false sentence, to do fornication. Not only the Logical Absurdities and Impossibilities Exclude the Divine Power but there are infinite Possible(s) which are Impossible for the Deity.

For example := To do fornication, to do sexual activities , to speak a false statement, To do injustice,and so on, they all are impossible for Deity. Deity Doeth not Have such types of Powers to do them. The words and Omnivolent Omnipotent; we do not use it for Deity. The Deity Hath no Power to intervene within the limits of freedom of human, angelic and satanic wills, since it is certainly Injustice and Injustice is Impossible for Deity. One of our great scholar Niz:a:m hath solved this problem very clearly. He sayth that if ab innocent child is near the Hell, he hath the power to enter in it, the angels have the powers to send the child in Hell, But the Deity Hath not this Power. Why? Because it is unjust and Deity Hath no Power to do Injustice what so ever. Even Jews, Christians and Orthodox Muslims do not believe that Deity Hath Power to do fornication, to do sextual activities, to eat or to sleep , to commit suiside ,to become mad ,to become ignorant, to erase Divine Memory, to become ill and so on. The how ever some how differentiate between the set [Majmu�ah] of things which we exclude from the set of things which I have mensioned latter .

The former they include and the latter the exclude. Even Christians believe that the acts like eating and drinking are impossible with out any incarnation.

Jahmites and some of our exrimists also try to answer this question by claiming that Divine Knowledge is limited ,finite , and not Eternal. They response that Deity Knoweth not Their Existence. But we the moderate Mutazilite are convinced that Divine Knowleged is Omniscient, but neither the Divine Power is Omnipotence nor the Divine Will is Omnivolence. As for the question of Omnibenovelent ,we believe that it is against the Divine Justice. So Omnibenovelence is an imperfection since it contradicteth limitless Divine Justice. Not to intervene is not to be Malevolent but to be Just and impartial. As Divine Justice excludes Divine Power and Divine Will; and Deity Doeth not do Justice by His Will but is compelled to do without the freedom of Will there is no Malevolence in Justice. Divine Will is finite and limited. Divine Power ceaseth to be where Human ,Angelic ,Jinn freedom begineth.

[As Qad:I responseth Orthodox Jewish,Orthodox Christian and Orthodox Muslims present in the court of Ma:mu:n shew their dislike to this answer].

Mamu:n:=[Looking at the Zoroastrian Scholar] I think it is a reasonable answer to thy objection.

Majusi Scholar:= Sir let me try to present my case once more in more strict and explicit manner. How ever my question is if there are a a number of possible which are not possible for Deity then is that not the limitation of Omnipotence Of Thy Deity.

Qadi Abi Davud: Let my friend present the case once again. I shall response after listening to his presentation and representation.

Majusi Scholar:= There are two types of Creators. The Good Deity Is the Creator Of Goodness Who is called Ahura Mazda or Yazdan. The Evil Deity Is the Creator of Evil Who is called Angra Mainu or Ahriman. The Good Deity cannot Create any thing Bad and Evil. The Evil Deity Cannot Create any thing Good. The Good Deity cannot even create a being which hath power to do a single evil or bad act since to grant such a power is Evil and Bad independent of the point whether it will be exercised or not. Thus the Power to Do an Evil or a Bad act is itself Evil or Bad or Both. Thus the Good Creator or Good Deity Cannot have the Power to do any thing Evil or Bad. He equally lacketh the Power to Create any thing which hath the Power to do any thing Bad or Evil. Since it is also Bad or Evil to have Power to do or to excersise an Evil or a Bad Act. But Evil and Bad do exist in the world but Evil and Bad cannot exist 15

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without a Creator.If the Good Creator Maketh Evil and Bad in the World then He becometh Himself Bad and Evil.So it is necessary to believe in duality and not in unity. What I do mean is:= If there is only One Deity and If He is Good, then there cannot be any bad and evil in the World, not a single one;there cannot be any thing in the world that hath the Power to do any thing bad. Otherwise The Only Deity is not Good. In brief the dogma of Unity Of Deity or Unity Of Eternal Creator cannot explain the Existence Of Evil and Bad in the World. How ever there is only one Good Deity. This is not Polythiesm. Bad Creator is not a Deity. To be the Deity the Being must be Good.

Qadi Abu Davud:= Can the Good Creator whom thy calleth Ahura Mazda or Yazdan stop the Bad Creator Whom thou callest Angra Mainu or Ahrman from making Evil. If thou sayst No then this mean He is weak . He lacks the Power to stop the Bad Creator from Creating Evils. If so then He ceaseth to be Good and Perfect. He is them Imperfect. Imperfect is Bad.Hence If He is not Perfect then He is not Good.If He Hath this Power and doeth not prevent the Bad Creator from Making Evil and Bad , then He Himself is Bad and Evil, and not Good at all. An Omnipotent Existent is no thing but a Deity. So thou dost believe in two Deities.

If thou still dost not accept that thou believeth in two Distint Deities then thou must define the term Deity. Thou canstnot use the dogma of Impossibility since Thou dost not accept it otherwise thou wouldst have not used it against Divine Unity.

The Majusi Scholar remaineth in Silence.

Mamu:n:= I do think thou hast no answer . I invite thee to accept Unity .

Majusi: Great Caliph thou canst not force me to thy religion in particular and in Unity in general.

Mamu:n:= Affirmative! Thou art correct. Thou mayst remain to thy religion. No one hath the right to compel thee. Thou hast equivalent right as I have it. .

Majusi Scholar:= Gratitude for thee and thy Justice. Great is thy Justice.

Speaker:= Tomorrow there is going to be a debate between Qadi Abi Davud and Christian Scholars.

Time is over for today’s debate.

This is repeated several times in the Court.

1111111111111111111111111111111111111111111111111111111111111111111111111111111111111111 Part 6 THE GREAT DEBATE BETWEEN Qadi Abu Davud and his opponents.

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Next day at same time the debate was about to begin between Qadi Abi Davud and Christian Scholars.

Speaker:= Today we are having a great discussion between Qadi Abi Davud and his Christian Rejoinders.

Mamu:n:= By my permission the debate must begin now.

Speaker: Let the grand debate begin.

Qadi Abi Davud: To my respectable Christian opponents , my first objection is on the Dogma Of Trinity.

I may ask the Christian Scholar to Explain Trinity from authentic sources .

Christian Scholar:= We believe that [Pater]Father is Deity , Yios [Son] Is Deity and [Pnuma] Spirit is Deity , Yet Deity is One. We do not believe in three Fathers or in three Sons or in three Spirits or in Three Deties.

Also We do not believe that: Father is Son, Son is Father, Son Is Holy Spirit and so on. Father is Not Son, Son is Not the Spirit, and Spirit is neither the Son nor the Father.These three are truly distinct from one another.Yet Father is Unissued, Son is Issued from the Father and the Spirit is Issued from both.

Qadi Abu Davud: If Pater(as) [Father],Yios[ Son] and Holy Pnuma[Spirit] are three mutually distinct Hypostases then there are three Deities not just One .If there is just One Deity then Father is Son, Son is Holy Spirit, Holy Spirit is Father ,also Son is Father and so on. It is just the change of names or epithets . Even Christians believe that the Son and Logos are one and the same Hypostasis not two mutually distinct Hypostases.

Christian Scholar:= Actually we believe that the Pater(as) [Father] , Yios[Son] and Holy Pnuma [Spirit] are three mutually and truly distinct Hypostases in One Ousia Of Deity. They are Homoousia. None of the Hypostasis is Deity in the sense of Trinity. So Deity remaineth One.How ever Yios and Logos are just two names of one and the same Hypostasis.

Qadi Abi Davud:= It appears that my argument is still valid. If there are three Hypostases in a single Ousia Of Deity then each Hypostasis is a Deity then three Hypostases are three Deities . If there is only One Eternal then Pater ,Yios and Divine Pnuma are just epithets or nouns of one and the same Eternal thing as in the case of Yios And Logos, Implying Only One Hypostasis in Only One Divine Ousia. Plurality of Eternal Hypostases is the Plurality Of Eternals.

First Christian Scholar: No Hypostasis is Deity in the sense of Trinity.

An Other Christian Scholar:= Sir Iesous Messiah is the Logos [Word] Of Deity. If Logos Of Deity then Uncreated, If Uncreated then Deity.

Qadi Abi Davud:= Only Deity is Uncreated not Word Of Deity.

First Christian Scholar;= Then in this case thou hast to admit that Quran is also created. Dost thou believe in this.

Qadi Abi DAVUD is silent for some time, when a Jewish Scholar asked the Caliph to say some thing.

Jewish Scholar:= Am I allowed to say some words Great Caliph.

Mamun: Thou art.

Jewish Scholar:=I think this question is problematic for Respectable Qadi Aby Davud.

I only explain our view that we believe that Torah is Word Of God but not Eternal. When Deity Yahvah Said “ Let there be Light� these spoken words of Yahvah are not Eternal, AND IF NOT Eternal then not Uncreated, and If not Uncreated then Created. However I do second Qad:I Abu Duad and If there is One Divine Ousia then there is Only One Divine Hypostasis. A logical implication between the them.

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An other Jewish scholar:= Great Caliph:= May I be allowed to say some thing in this regard.

Mamu:n := Affirmative, thou mayst.

The Second Jewish Scholar: First I want to add that from first Hebraic Prophet to the last Hebraic Prophet that we know, none of them did believe in the dogma of Trinity. So to claim that the Books in the Jewish Tanakh tell about Trinity is just to accuse all of the Hebraic Holy Prophets that they were ignorant of their Own Books in the Only Jewish Cannon. Also if there are more than one Hypostase and each Hypostase doeth be then the Hypostase is a Being since things that do be are beings and beingnesses are the qualities of them. Otherwise they do not be. How ever I want to say that I do dispute in regard to the nature of Spoken Words of Deity with our Great Schola:r. I do say that The Words spoken by Deity which are quoted in Bereshit [Genesis] are Neither Eternal Nor Created but Done and Spoken. I believe that act of doing is an act other than the act of Creation, and act of speaking is different from both of them. Deity Hath Power to Do different types of acts and doings. Creation is just one among them. It may be said that those who claim all the acts and doings of Deity are creation do believe that Deity Can Only Do One type of act or doing and that is Creation. This may not be correct. Can it be said that Divine Act Of Seeing , Divine Doing of Hearing are Creations or Act of Creation?

As act of listening and act of watching are also distinct not only from one another but from the rest.

Mamu:n: I do Thank thee for thy opinion but I do believe that any thing that is not Created is Eternal and any thing that is not Eternal is Created.

Qadi: Deity neither can watch nor can listen since Watching requires images and listening requires cornea and eardrum. So it is impossible for Deity to Listen any sound or to see any Visible.

Second Jewish Scholar:= Is this not a disgrace of Deity?

First Jewish Scholar:= Affirmative. It certainly is.

An Orthodox Christian Scholar:= [Looking at Qadi Abu Davud] Do thou think Deity is Deaf and Blind?

An Orthodox Muslim Scholar:= Qad:I is contradicting a number of Qur’a:nic Verses.

Qad:i: := It looks like that all the Orthodoxies of different religions have united against rationalists.

A Philosopher:= In this case I do second Qadi and his sect.

Mamun [ talking to Qad:I and neglecting the discussion of Qad:I with the second Jewish Scholar and all the responses]:= It appeareth that the Great Jewish Jewish Scholar [pointing at the first one] hath a perfect answer to the Christian argument. What dost thou say Qadi Abi Davud.

Qadi Abu Davud [Neglecting his dialogue with the second Jewish Scholar]:= Yes, Yes Sir I do second the Respectable Jewish Scholar.

First Jewish Scholar:= My Gratitude to thee O Great Caliph.

Mamu:n:= Accepted. Now back to the discussion.

Words of Deity are Created by the Deity.So Quran is also a Creation Of Deity.

But then a great disturbance bagineth inside the court. Muslim traditionalist rejected this views that Quran is a Creation , that Deity cannot See and that Deity Cannot Hear. But the Problem Of Creation Of Qur’a:n cometh first.

A Orthodox Muslim: Great Caliph Quran is not a Creation Of Deity. It is Uncreated Speech Of Deity.

Qadi Abu Davud:= If Quran is a Divine Speech which is Not Created then the Divine Word is also Uncreated. If so then Iesous is implied to be Uncreated.

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Orthodox Scholar:= Great Caliph , May I be pleased be allowed to response to Qadi Abu Davud.

Mamun:= Orthodox Circles cannot debate in Philosophy and Theology. They only use traditions and in intellectual debates Traditions cannot be used. I cannot allow thee .

Christian Scholar:= Great Caliph, please allow me to suggest that make a single opinion about Quran among Muslims before discussing other religions. I suggest that there must be a debate among Muslims about the very nature of Quran prior to any debate with Christians.

Then the sound of the announcer raised: “Time of the debate is over” . It shall be continued tomorrow.

Part 7 TRANSITION OF A JUST INTO AN UNJUST. In the evening Qadi Abu Davud was in privacy with Mamun.

They were discussing the issue of Quran and its Createdness.

Qadi: If we say that Quran is a Word of Deity then either It is Created or Uncreated . If Uncreated then it is almost the same thing the Athanasian Christians say about Iesous Messiah. So Great Caliph I do suggest that the Orthodox must be compelled to change their view about Qur’a:n.

Mamun: What if they refuse.

Qadi: Then Orthodox should be declared as as Heterodox and Heretic. Exercise thy Power ,Force and Energy to make a consensus on the issue. Force them to accept Mu”tizili version of Islam.

Mamun: But in my Caliphate every one hath a right to believe what he liketh to.

Qadi:= Jews, Christians ,Zoroastrians may have such rights but heretics and Apostates do not have such a right. I assure thee that if thou punisheth them then by Deity It Shall be Necessary Upon Deity to Reward thee. A necessity which is inevitable even for the Great Deity Himself and not in His Power to remove the necessity of reward.Jews , Christians and Zoroastrians do not represent Islam. But these Orthodox represent Islam. So it is a matter of representation of Islam. May I remind thee that these Orthodox also believe in Befitic Vision Of Deity as well. What an Irrational mind. If they are accepted as the true representative of Islam then they Islam shall no more be a rational religion.

Ma’mu:n recalling the past.

Ma’mu;n: Yes I remember an event in my Father’s time when an Orthodox was unable to reply a simple question of an Indian Scholar in India. Then My father sent a Dialectic to discuss with them . All I know to the best of my knowledge that the Dialectic never returned . I hope that he may have find a very good place in the court of the Indian Monarch. But this shall not be repeated again.This was the turning point in my life. I began to take interest in Theological problems. Only Mu”tazilite version of Islam appeared to me as the rational, and all others are irrational. Any how We shall meat an argument by an argument.

Qadi: Exactly that is the point. Thou mayst see that if Quran is Uncreated then there is no way to say that 19

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Iesous is Created . If the Prophet Iesous is Created then Quran is Created.

Ma’mu:n: Exactly that is .

Qadi : The basic principle is that There is only one Eternal. Plurality of Eternals whether It be plurality of Hypostases or Ousias or Else is unacceptable that is why we do not agree with Athanasian Christianity and Zoroastrianism. Our Mu”tazili Axiom [‘Al Usul Al Maudu:”ah] that there is Only One Eternal , based upon which we refute Plurality Of Eternal Hypostases and Plurality Of Eternal Creators is in danger. If we reject Christian Plurality and Zoroastrian Plurality then the same is true for these Orthodox elements. But they I know do not stop here. They Believe that each and every Divine Attribute is Uncreated and Unmade. Any theng unmade is Eternal beyond doubt.

Mamum;= I know it. Their belief is irrational , since there are infinite Divine Attributes. Is there a way to annihilate there theological system. The Dogma of Unity Of Eternal is the fundamental Principle upon which we Mu”tazilite can challenge Plurality Of Eternals whether it be Plurality of EternalCreators or Plurality Of Eternal Hypostases or else.

Qadi : Wilst thou issue a degree to all Orthodox to change their view about the Uncreatedness of Holy Quran. See Quran is a Speech and a Speech consisteth of more then one word. If Several words are Uncreated then on what ground can we argue Christians to believe Iesous as Created Human Being.

For he is just a Divine Word among several Divine Words.

Like One we have. There is essentially no difference between Divine Words and Human Words.

Mamun:= Yes thou art right.

I Must Issue a degree tomorrow .Even If my respected teacher ‘Imam Ma:lic would have been alive at this time I would have attempted to convert him.

How ever unwillingly I would have shewn no sympathy for him. Fortunately He is not alive . Other wise I would have used argument of force if force of argument would have failed.If he were alive I would have even included his respected Noun as well.

Part 8 THE GREAT INJUSTICE Next Day in the Court of Mamun: Speaker: Attention Please: The Great Caliph is going to address the court and to issue a degree [Mih:na].

Ma:mu:n:= I as the leader of all Muslims claim that Quran Is a Creation Of Deity. It is not Uncreated as believed by Orthodox who are actually Unorthodox. If Quran is Words Of Deity and WORDS OF Deity are Uncrearede then on What grounds We can claim that Iesous is Created. So any one who believeth that Quran is not Created is not a Muslim and Shall be Punished in extreme. They do not enjoy any right or freedom of belief since they are distorting the face of Islam due to their Irrational and UNREASONABLE BELIEF. They believe that Deity Shall be seen after then End of the world. This defies all the laws of visibility and vision. They believe that Human Acts are Creations of Deity. This defies Divine Justice. They believe that Deity hath Power to doWhat He Hath promised not to do . But Deity cannot do this. For this is nothing but a power to make a False Promise which is nothing but to speak falsehood. They believe that Mu”aviah [R,D] is a Companion of Holy Prophet and deserveth to be respected as a Companion Of Holy Prophet. Any one who saith well or good to Mu”aviah is outlawed .Even my respected 20

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teacher held these believes. But now I have the power . I must not make any compromise on the Issue on the Createdness of Quran. One who doeth not change his belief on this particular issue shall be punished with full might .If my respected teacher was alive, I would have shewn him absolutely no mercy. How ever it is not just argument of power, we are ready to remove any doubt if raised by any Orthodox or traditionalist in this regard.

But it must be made clear that if after the removing of doubts no one is allowed to remain on his former belief of Uncreativity Of Holy Quran. Qadi Abu Davud and I Shall decide weather the doubts are cleared or not. Of cource we cannot continue the debate indefinitely.If some one attempteth to answer our answers he shall be punished.

From now on all the Judges in the courts of law shall be appointed after confessing that Quran is a Creation. Qadi Vaqdi is just an example of believers in the creativity AND CREATEDNESS OF Qur’a:n..

Finally I send a questionnaire to different orthodox scholars in regard to their believes about Quran.

There names are: 1] Bishar Bin Valid 2]Abul Hasan 3]Ubaidullah BinUmar Cawariri 4]Ibrahim Al Mahdi 5]Ahmad Bin Hanbal 6] Sajjadah 7]Muhammad Bin Nuh.

A Christian Scholar:= At last Abu Davud has diverted his attention from us.

Second Christian Scholar:= Can such useless debates change the belief? I do doubt.

First Christian Scholar:= It shall be interesting to see how Qadi Abu Davud dealeth with Muslim Orthodox.

Second Christian Scholar: Yes Of course it Shall be. Orthodox and Rationalists are two parallel lines which never meet. For the first time on the globe one may see how these two parallel line meet.

First: I suppose it shall be a historical moment in the history of histories.

Part 9

1111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111 Ishaq Bin Ibrahim the chief enquirer gathers a meeting and enquireth about the faith in regard to the Nature Of Holy Quran.reation suspend his judicial powers.

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Say to Bishar, that he liethfor there is no stipulation between me and him. Ask him to accept the belief of Creativity Of Quran. If he recanteth publish it in public , and if persisteth, bring his head to me.

Say to Ali Bin Abi Muqatil := “ Thou art not he who said to the Caliph that thou verily canst absolve and bind.

Say to Zyadi that he used falsely to claim clientship with a spurious son.

Say to Ibn Nuh thathe employeth himself in taking usury to the hindrance of his knowledge, now he hath added infidelity as well.

Say to Ahmad Bin Hanbal that I my self am aware of the manner of his arguments, which is pure ignorance and invalidity.

Say to Sajjadah that his occupation hath made him to forget Unity Of Eternal.

Say to Ubidullah Bin Umar Carirri that it is exposed that he taketh bribes.

To Ishaq: One who accepteth the belief publish it in general public. And one who rejecteth it bring him in chains to the Capital except Bishar and Ibrahim.

If the persist then their heads must be brought instead of them.

Ishaq maketh an enquairy.

All except the faith except four. They are as Sajjadah, Ahmad Bin Hanbal, Muhammad Bin Nuh andUbaidullah Bin Umar.

SECOND ENQUIRY:= In the second enquiry Sajjadah losteth his wicket and submiteth himself.

Ishaq: Now who is going to accept the faith of the Caliph. Thou Thou thou thou.

Sajjadah:= I accept his views. I pronounce Quran is Created.

Ishaq: Release Sajjadah at once.

THIRD ENQUIRY In the third one Ubaiduallah is bold out and accepteth the faith of Mamun.

Ishaq:= I say now who is going to accept the belief that QURAN is CREATED. If you people insist and persist on thy Orthodoxy then be prepare to meet the Caliph in person.

Ubaidullah:= Sir Iam prepaired to accept the belief of the Caliph.

Ishaq : Release Ubaidullah .

Now he looketh at the two remaining persons still struggling for the truth of Orthodoxy and Quranic Truth.

Ishaq : What thou sayest Ibn Nuh. Ibn Nuh:= I am prepaired to face my fate. I believe what I have believe in Past and shall continue to believe in it in future.

Ishaq : Chain him.

And what thou sayest O Ahmad Bin Hanbal.

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Imam Ahmad Bin Hanbal:= I persist on my belief .

Two of them refuse to surrender and to submit. They had to fight the might of the Mornarch.

In the darkness when orthodox hath last all hopes like wickets in a Cricket Match two men were still struggling to end the match on the last ball of the match, not before it.

They are standing the most fast bowling of the Monarch. The last wicket of the Orthodox was struggling to save the match as often seen in Great game of Cricket.

Ma:mu:n seeth in depth all the reports in the Court of Mamun.

Mamun becometh very angry as they hath not accepted his Mu�tazili Believes. He dictateth another epistile to Ishaq.

Mamun:= Any one who believeth in the Orthodox views is a heretic. Whosoever believeth that Quran is a Not a Creation is not a Muslim, according to my reasoning.

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IBN NUH DIETH:=

Ibn Nuh:= If thou art alive to face the trial , thou must not fail.

Imam Ahmad:= Self of Mine Knoweth It. Ibn Nuh:= Look Ahmad , Deity is Himself the savior of His Religion. He requireth not me or thee.

Togather we are a team. If thou dieth I shall be left alone.

Imam Ahmad:= May I be as fortunate as thee.

Ibn Nuh:= I am fortunate enough to die before the trial.

Imam Ahmad:= Mayst thou live.

Ibn Nuh:= I think Iam about to die.

During the travelling fro Bazitine to Bughdad Ibn Nuh falleth ill. His illness increases before the trial hath to begun. He is about to die .

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Mamun is in Roman Terrotaries namely Byzantine.

IN THE COURT OF MAMU:N. A Courtier asketh him that a scholar wanteth to come in the court.He informeth Mamun that the scholar saith that he hath some questions about the belief of Creation Of Quran. He saith he Shall accept this belief if his doubts are replied logically, other wise he saith that the Caliph may allow in peace. Qadi Abu Davud is in Baghdad but Bashar Bin Muraisi is present who is an equivalent to Qadi Abu Davud and useeth to assist him in debates. Mamun himself is over confidenced upon his own knowledge.

So he granted him peace if they are unable to refute his doubts on the Creativity Of Quran.

Man := Caliph my noun is Abdul “Azi:z ‘Al Makki.

Mamun:= Thou are a scholar of Shafa”I school of thought. I do have heard thy name. I have also heard that thou art a theologian even if thou art an Orthodox.

Imam Abdul “Aziz:= I have come to challenge Mu”tazali scholars on the issue of Creation of Quran. Can they with stand the purity Quranic reality and truth.

Mamun:Thou wantest to debate with us.

Imam Abdul Aziz: That is the only reason I have risked my life to come to thee.

Mamun:= If thou are defeated then thou must not have any option but to accept the belief that Quran is Created. In that case if thou persistest on thy believes then thou shall be punished.

Imam Abdul Aziz: But what if I win, If I win then let me go in peace.

Mamu:n:=If. Imam Abdul Aziz:=Sir No One Knoweth AL Ghaib Except Deity and no one can claim who shall win in the debate.

I persist that thou may impose a condition that the debate must be from the text of AL QURAN. Mamun looking at Bahar:= He is the debater from our side. Defeat him and go in peace. Other wise I have stated what shall I do if thou persistest on thy Orthodoxial Believes.

Bashar:=I request thee to drop this condition. If this condition is dropped I shall prove the claim that Qura’an is a Creation, a Creature of Deity. If I fail to do so by blood is permitted .

Mamu:n: I do drop the condition.

Imam Abdul “Aziz [looking at the rival debater]:= It is upon thee to decide whether I do begin the debate or thee.

Bashar: Thou mayst begin.

Abdul Aziz:= Dost thou believe that Quran is a Created?

Bash-r” Is this a question to be asked? Qur’a:n is Created.

Abdul”Aziz:= If Qur’a:n is Created then Qur’an is a Creation.

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Bash-r: Yes . It is just a tautology.

Imam Abdul Aziz:= Even tautology are necessary some time to annihilate ambiguities. My next question is, “If Quran is the Creation then Who is the Creator Of Quran , Deity or some ONE Else”.

Bash-r:= Of course It is the Deity Who is the Creator Of Quran.

“Abdul “Azi:z:= If Deity is the Creator Of Quran then Deity Must Have Created Quran.

Bashr:= Once again it is nothing but a Tautology. Hast thee come to ask about tautologies? What type of ambiguity existeth, which tou art attempting to annihilate by tautological questions?

“Abdul “Azi:z:= I do want thee to confirm thy believes so that there must not be any confusion.

Bashar:=. I Do Believe That Quran is A Creation Of Deity , and Qur’a:n is Created By the Deity. Both of the two statement do imply one an other.

I do repeat that, This is not a question to be asked since it is a very obvious .

Abdul Aziz:= No As per rules of argumentation thou art the claimant, and a claimant must state his claim in explicit words.

Mamu:n: Thou art right.

Bash-r:= What sort of Explicit sentences thou wantest? I do believe that I do have replied thee in the most explicit sentences and expressions.

Abdul Aziz:= Yes thou hast, now my question is:= “If Deity Hath Created Quran Then there are only following cases and thou hast to accept any one of them necessarily”?

Bashar:= Say so.

Imam Abdul Aziz:= Either the Deity Hath Created Quran in His Own Divine Self Or He Hath Created the Quran In Association With His Essence Or He Hath Created Quran Separate From HimSelf.

There is no forth option for thee.

Bashar is silent and doeth not make any respond. He is astonished. Ma’mu:n after some time asketh Abdul Aziz.

Mamun:= It is clear that Bashar hath no proper answer for thy argument , how ever before leaving the court thou shall explain thy argument. Even I have never thought of this in my entire polemic life.

Abdul “Aziz:= Sir It is very clear . If Bashar opteth for the first, then it is Per Se Impossible and Per Se Absurd that any thing Is Created In Divine Self.

Mamu:n := True: “Abdul “Aziz:=If Bash-r opteth the second option then this is equally Perse Absurd and Perse Impossible. I repeat that, If any thing say Qur’a:n is Created In Association With the Divine Essence then this is again Per Se Absurd and Per Se Impossible for any thing to be created In Association With Divine Essence, is Per Se Impossible. It is Perse Impossible for any Creation to be Associated With Deity.

Mamun:= So the first two Options are Impossible. If Impossible then not in Divine Omnipotence. But what about the third option.

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Abdul “Aziz:= Now if the third option is accepted then Quran is not a Divine Speech and Deity is not the Speaker Of the Speech. Creator Of a Speech cannot be the Speaker Of the Speech. In this case Quran is a Speech with out a Speaker. To do an act is one thing and to Create an act is an other thing. So Deity cannot be an Active Participle i.e Speaker Of any Speech what so ever. If so then this meaneth that Jahmites are right that Qur’a:n is not the Divine Speech. Thou believeth that It is created yet it is Divine Speech. Logically either It is Uncreated Divine Speech or not the Divine Speech at all.

In this case thou must have to accept the dogma of Jahmite that Deity is not the speaker of Qur’a:n and Qur:an is not His Speech. But Mu”tazilites differ.

Creation of Qur’a:n logically and rationally implicateth Jahmites and not Mu”tazilites.

Baha-r is silent so is Ma’mu:n.

Abdul Aziz looking at Ma’mu:n asketh, May I ask another related Question to my learned opponent.

Ma’mu:n:= Thou canst.

Abdul “Azi:z :=Is Deity the Creator Of Act Of Creation as Well. If He is then this is absurdum ad infinitum.This is that each Act Of Creation is a Creation ,there for there is a Creation prior to each and every creation. And this is Per Se Absurd.This implieth that Deity cannot Create any thing. If He is not then He is Just a doer of the act or doing of Creation and not the Creator Of the Act. The Prime Doer and the Prime Agent.

Bash-r is silent. Mamun is puzzled, the court is confused.Other Mu”tazili scholars are furious.

Mamun’s sound like a sound coming from the grave :Thou hast won the debate. I do not have any idea , how to respond thee. Thou art allowed to leave in peace.

“Abdul “Aziz leaveth the court.

Mamu:n looking at Bashar.

Mamun: Although I am not losing my faith in the Dogma Of Creation Of Quran , but it appears that thou hast to work hard to work out all the possible arguments of the opponents. This man hath surely made a problem in my head.I must consult Qadi Abu Davud to find a way in order to refute this argument. But I my self believe that this argument is going to trouble even QADI ABU DAVUD. If we two are unable to make a positive response I am in doubt that addition of Qadi Abu Davud is going to make any difference.

BASHIR:=Why didst thou not kill him?

Mamun:= I granted him peace with the condition he shall win. He did win it. I cannot violate my words.

Bash-r := Murmuring. Only Deity cannot violate his promice, but humans can.

Ma’mu:n:= Confirmed, but Humans Shall not, even if they can. Deity Cannot speak a false statement and human must not speak a false statement, specially not the Caliph, and I am the Caliph.

See I have rejected thy permission of thy blood.

Bash-r:= Gratitude.

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MAMUN BECOMETH SICK and dieth The problem in the mind made Mamun some what sick. He soon becometh ill.

How Ever Mamun did not live long after this debate. He died in August 833 AC. Not beyond the suspition of curse of two noble characters of History.-----If this was not the only cause of his ultimate illness then it was probably one of the causes of it.

REPORT OF DEATH OF MA:MUN CONVEYED TO H:ANBAL A man : Hanbal dost thou know Mamu:n hath died.

Hanbal: Looking up as if he is watching heavens beyond skies . But this is not the end. It is the beginning of something even worse then the things in the period of the Dead Mamun.

‘Abu ‘Is-h:a:q Bin Ha:ru:n Al Mu”tasim Billah [796-842] ascendeth to the throne after Mamu:n.

ARRIVAL OF H:ANBAL IN BAGHDA:D Following the terms of the agreement, Ibn H:anbal is removed from the prison and taken to the house of the prefect to meet with two Mu”tazili Scholars representatives of Mu”tasam.

First Mu”tazali scholar:= We have to shew thee some thing.

Imam Ah:mad Bin H:anbal: What is to be shewn?

At first, the imam was mystified by his interrogators.

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They showed him “ some pictures of the heavens and the earth, and other things.”

Imam :What are they?

Second Mu”tazili: Pictures Of Heavenly Hell and Heavenly Paradize.

Imam: So they have even come to this.

First Mu”tazili:= Is it not so Qur’a:n is an accident. An Accident needs a locus to be sustainte in?

Imam ‘Ah:mad Bin H:anbal:= “I don’t know what you two talking about.”

Looking at the first one of the two.

Imam Ah:mad Bin H:anbal:=But shalt thou tell me ,”If Deity is Eternal and Omniscient, then He always have known the text of the Qurans Necessarily. , Therefore Qur’a:n Eternal atleast in the Divine Knowledge.

First One: Qur’a:n is Created even in Divine Knowledge.

Imam ‘Ah:mad Bin H:anbal:= Any thing in Divine Knowledge is certainly and Necessarily Eternal other wise Divine Omniscience is implied to be a Creation.

The Second One:= Then Divine Knowledge is Created.

‘Imam ‘Ah:mad Bin H:anbal:= Then thou art an unbeliever.

Now it is not only the matter of Qur’an but also of Divine Omniscience.

One Of the Mu”tazali scholar:= W e cannot continue to discuss further after thy this statement.

They leave.

The prefect maketh a last effort to persuade Ima:m ‘Ah:mad Bin H:anbal to be convinced : Prefect:=“Ah:mad Bin H:anbal, it’s your life at stake! The caliphhas vowed not to kill you by the sword, but instead to thrash thee and cast thee ‘Ah:mad Bin H:anbal and to transport to the palace, where into a place where thou shalt never see the sun.”.

Imam Ah:mad Bin H:anbal:= Is this the proof they have for their believe in the Createdness Of Qur’a:n?

Prefect: No we have a number of proofs.

“Doeth Deity not say, ‘We have made Qur’a:n in Arabic. (43: 3)? If Deity made it, didn’t he create it?”

Imam Ahmad Bin Hanbal:But thou thy self believest that the infinitive Ja”al [Making] is not used in the meaning of creation. Qur’a:n saith “He made them like a field of chaff” (105: 5), in which the same verb ( ja_”ala) clearly means “to make into,” not “to create.”

Prefect:= Now I know that thy obstinacy is great.

I give up.

‘Imam ‘Ah:mad Bin H:anbal:= Is this not obstinacy to make others to copulate by force and take their freedom from them.

Prefect ordereth := Send him to the Caliph al-Mu_tas・im.

He spent the night in confinement.

IMAM’S UNCLE ON THE MOVE: Is-h:a:q b.Hanbal goeth to the prefect, Is-h:a:q b.Ibra:hı:m, requesteth for his release.He remindeth the prefect that they both the are descended from the abna￣_ of Marv, and that their ancestors had fought side by side. This appeared to works some how.

‘Is-h:a:q Bin Hanbal:- My nephew hath done no apostacy. He only differeth in the interpretation.

‘Ish:a:q Bin ‘Ibra:hi:m:= So what I may do for thee.

‘Is-h:a: Bin H:anbal:- I suggest that a grand debate may be held under supervision of Caliph himself and in may consisteth of scholars and jurists.

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I do not insist that it may be of Ahmad Bin Hanbal’s view?

Prefect: I shall convey thy request to the Caliph personally.

Imam’s Uncle:= I am sure that if they are able to provide convincing arguments and valid proofs my nephew shall accept their belief.

Family members andfriends and Uncle Of Imam Ah:mad Bin H:anbal One of the friends to Ish:aq Bin Hanbal:= Thou hast suggested a trap for thy nephew. All his opponents and rivals shall be invited and a single person cannot debate with a group of opponent scholars how so ever great he may be.

Uncle:= I shall beg Ahmad Bin Hanbal to accept their belief , this is the best I can do, and I do have no other alternative.This is no choice.It is a compulsion.

Imam: If there is no choice then it is necessary to make it.O Deity , Make a Choice for me, Since Thy Intention is Absolutely Free on All Possibles.

Uncle and the Nephew: Uncle:= Nephew I thing it is beyond human limits to stand against an empire singlehandedly. So have mercy on us and accept their believes.

Imam: For what crime, I am to accept my faith as a sin.

Uncle: Thou may revert to thy original faith latter.

Imam:=“If the scholar assents out of terror, and the ignorant out of ignorance,when truth shall be replaced by falsehood, light by darkens and everything shall be topsy-turvy?”

Uncle: Mark it Nephew, up till now thou hast seen nothing, they shall scourge to and pain thee.On that day even thou shalt copulate. Do it before that day.

Imam: = I may see the day too.

IBN AL HAIS.AM AND HIS ADVICE: Hanbal is in Prison waiting for the trial and probable punishment next day. When he heareth a voice: A man: Art thou Ahmad Bin Hanbal?

Hanbal:= I am .

The Man:= Let me introduce by self Ibn Al Hais’am.

Hanbal:= I do think that I Have heard this noun before.

Th e Man:= Yes! Thou must have. . I am a Robber , perhaps the greatest of all robbers of the time.

Imam Ahmad Bin Hanbal:= What thou wantest ?. What a robber hath to do with me?

Ibn Haisam:= Are we not both two slaves of one and same Deity, His bound men?

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‘Imam ‘Ah:mad Bin H:anbal:= Certainly we are.

‘Ibn Haisam:= Can a bad slave of Deity say some thing to a good one?

H:anbal: Yes. But who is good is only known to Deity.

‘Ibn Haisam:= “I do have come to thee to advise thee.

A good advise from a great sinner and transgressor”.

Let me tell thee some thing first. I am whipped and scourged countless number of times just to admit that I have commited crimes. But I never confessed.

Hanbal:= Why ?

Ibn Haisam:= For my love for falsehood and wrongness was so great. But Is thy love for truth and righteousness as great as my love for wrongness and falsehood.

Hanbal:= State in Explicit sentences, not in riddles.

Ibn Haisam:= As thou saist.

Hanbal: Continue and proceed.

Ibn Haisam:=In my entire life I have done no good except one and that is I solemnly believe that Quran is Uncreated Divine Attribute.

Ibn Haisam:= I know it not whether Deity shall forgive me or not ,but if thou prayest for me I have a hope.

Imam Hanbal: I can only say “May Deity Forgive thy sins and transgressions”.

Ibn Haisam Neglecting Imam’s response:-There is a test for thee and Deity Hath put thee to an special test or perhaps an exceptional test.

If thou failest Hanbal then thy sin shall be the greatest sin in the history of the world. For It is the issue of entire righteousness and truth. I know not the future but it is the most obligatory duty to stand against the tyrant ,brute and unjust for the sake of righteousness, truth ,and reality.

Ahmad Bin Hanbal:= Great is thy argument. Only Deity Knoweth the future.

IBN HAISAM If I could do this for my love for falsity ,thou canst do it of the love of truth.If all the floggings and scourging are unable to make me confess my true sins,see that they must not be able to make the accept the hecrecy and apostacy.

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If I can stand against all the punishments awarded to me, Thou must stand against all the punishments awared to thee.

I have no hope for Divine Forgiveness but by belief in Uncreatedness Of Holy Quran and if thou faileth thou shalt have no hope at all. It is not the matter of thee Ibn Haisam:= Gratitude to thee O Ibn Hasam, for thy words are a blessing from Deity. They erased all the terror of Mu”tazalite Punishment from by heart and mind.

O Deity,He is Thy sinner but not an insurrector.

Both men begin to cry almost simultaneously. One for his occured acts in the past and other for his possible acts in the future.

Hanbal looking towards heavens; Let not me fail the test. O Deity save Ibn Haisam for his faith is truth if not his acts.

Hanbal:= O Deity if Thou wantest to test me then Give me the strength and power to satisfy the test.

Hanbal looking at Ibn Haisam. But he hath gone as he hath never been there.

O Deity ,Thy Omnipotence is so great that if the whole Cosmos Sinneth thou Canst forgive the entiretity of Cosmos. O ‘ Deity Forgive Ibn Al Haisam.

Hanbal Looking up at heavens: O Deity , Do not put me to a Divine Test. For I am too weak to be Tested.

Ahmad Bin Hanbal:= I know not any thing but One thing , Quran is Uncreated, It is the issue of entire righteousness. I know not the future but it is the most obligatory duty to stant against the tyrant ,brute and unjust for the sake of righteousness, truth ,and reality.

Both men begin to cry almost simultaneously.

FIRST DAY OF TRIAL:= The court of Mu”tasim is fully prepaired for the trial of ‘Imam ‘Ah:mad Bin H:anbal.

‘Imam is brought in the court where a number of courtiers receive him.

‘Imam : Is it a debate or a trial.

A Courtier:= It is a trial.

‘Imam: A trial on what transgression.

An Other Courtier:= Trial on the crime of believing in a Heretical Dogma.

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‘Imam: What is the herecy then if Orthodoxy is termed as herecy.

No one answereth.

Speaker:= Silence in the Court. Caliph is about to speak. There is a silence in the court.

Mu”tasim:= The Official religion of the Caliphate is that Qur’a:n is Createrd and not Eternal. One who doeth not believe in it is a heretic inspite of his orthodoxy.

‘Ah:mad Bin H:anbal is brought in the court for a trial. I do have full confidence on the official scholars and debaters to produce sufficient proofs and arguments to convince ‘Ah:mad Bin H:anbal ‘Imam ‘Ah:mad Bin H:anbal:= I have been interrogated and argued multitude of time , but uptill now a single evidence from Qur’a:n or H:adis is not produced.

Mu”yasim: Let the trial begin.

A Mu”tazali scholar reciteth the charge sheet against ‘Imam ‘Ah:mad Bin H:anbal. “ He is charged of the following transgressions:= 1:

He believeth in the heretic dogma of Uncreatedness of Qur’a:n.

2: He believeth in the beatific Vision Of Deity.

3:He declaired some of our debaters as Unbelievers.

4: He termeth herecy as orthodoxy.

Qad:i: Abu Davu:d:= What thou hast to say in thy defence.

‘Imam : I do admit that Qur’an is Uncreated Divine Speech.

Imam looking at Mu”tasim: My Creed is to follow Holy Prophet and His Companions. This is the orthodoxy not herecy.

If I follow that creed why should I be tried.

A number of Mutazalah scholars begin to argue Ahmad Bin Hanbal. But they fail to convince him.

Imam Ahmad:= Bring any evidence or proofs from the words of Deity or from the words of Prophet.

Mu”tasam: Why? Hanbal:= But I cannot believe in thy faith just on the basis of some theological or philosophical arguments.

Mu”tasam:= If thou acceptest my religion about Qur’an then I assure thee that thou shalt become my beloved just as my own son is beloved. Not less than him’ 32

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Qadi:= Very Good Sir. H:anbal: My demand is that a proof may be provided from the two most authentic and authorative sourcrs .

Mu”tasam: Then He shall be scourged with out any peace and salvation.

Qadi: What if he did not.

SUFFERINGS OF HANBAL IN THE COURT OF MU”TASAM In the court Mu”tasam was saying to Qadi Abu Davud.

Mutasam: Hanbal is a great scholar of traditions. If he accepteth this belief then it is dearer to me then any other thing.

Qadi Abu Davud:= I demand H:anbal to produce his proofs for the Uncreativity Of Qur’a:n.

Imam. The burden of proof is upon those who want to make a trial and not upon the one who is a victim of the trial.

Qadi: It is a n evasive way.

‘Imam:= It is thou who wantest to convince other and not me to convince thee. For trial is not for thee but for me.

Mu”tasim:= Do some thing to convince him. These theological discussions are too dry to understand.

Qadi:= Qur’an is a Creation since it informed about the recent events. When an event used to occur, Qura’n used to discuss the event.

This is self evident proof of creation of Qur’a:n.

‘Imam: May I ask is Divine Knowledge not up to date with events.

Qadi: Yes It is.

Imam:= Then what thou saist about Divine Knowledge,Is it also a creation.

There is a silence in the Court.

SECOND DAY OF TRIAL:= H:anbal is produced once again in the court.

Shu”aib asketh:= What is thy belief about Deity and and Qur’an.

‘Imam: This question is asked several times since my imprisonment and even before it.Both of them are uncreated.

What is thy proof on the uncreatedness of Qur’a:n. Cnast thou prove it from the Texts of Qur’a:n 33

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or from the texts of traditions of Prophet.

H:anbal:- It is an Islamic AXIOM , a Religious Necessity that Deity and Divine Attributes are all uncreated.Therefore Qur’a:n is Uncreated Divine Attribute of Speech.

To ask for a proof of Uncreatedness of Qur’a:n is just like to ask for a proof of Uncreatedness of the very Essence Of the Deity, or Divine Omniscience or both.

These articles of faith do not require any proofs .

Mu”tasim is quite bored with such discussions.

Qad:I Abi Davud:= Dost thou believe in traditions of Prophet?

‘Imam: yes.

Qad:I Abu Davud.:I f we present some traditions of the Holy Prophet then Shalt thou copulate.

‘Ima:m: Present them first.

Qad:I asketh Barghu:th to recite the traditions: Barghuth: The first tradition is from “Abdullah Bin “Umar. He narrateth that Fasting and Qur’an shall advocate for humans. Fasting shall say “Lord [Rabb] I abstained him from his desires and food in day so accept my remomendation in regard to his affires; and Qur’a:n shall say I abstained him from sleep in night so accept my recommendation in regard to his affires.

This tradition accepts Deity as Lord of Qur’a:n. If Deity is Lord of Qur’an then Qur’a:n is His Creation.

The second tradition is: ‘Ima:m : These traditions cannot be taken literally ,they must necessarily be interpreted according to the necessary Axioms of Isla:m. When Mu”tazilahs find the Text of a Tradition how so ever canonical against them they do not interpret it but deny it. But when they find the Text of a tradition how so ever non canonical which supporteth them they accept it.

Qad:i:= What are their interpretations?

Imam:= I believe that the interpretations of ambiguous texts of Qur’a:n and Traditions are only Known to Deity, not even to Prophets,Messengers,and Apostles Of Deity, Even the Last Prophet, so I cannot state any one of them.

Shu”aib:= State them.

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Imam keepeth silence.

Barghuth: He is unable to response.

‘Imam: How can I state what only Deity Knoweth,and What is only known to Deity. What is Only known to Deith is not even known to Prophets and Angels with out any exception.

Canst thou state any thing that is only known to Deity without any exception?

Qad:I Abu Davud is unable to response and becometh furious.

Mu”tazili scholars begin to repeat their arguments in different words. Imam responseth them explicitly and soberly.

With each argument It is clear to Imam that Mu”tazilahs have no new argument, They have presented what they possessed. Now they were compelled to repeat yet in different words and expressions.

In all surrejointers and surrebuters Mu”tasim is quite bored.He is not of this field.

If Mamu:n were alive he may have witness the powerful rebuttals presented by ‘Imam ‘Ah:mad Bin H:anbal.

But Mu”tasim is inspired by the knowledge of ‘Imam ‘Ah:mad Bin H:anbal.

Even Mu”tazilahs’ are surprised to see who he refuteth them with out the aid of theology and philosophy Using logic simply.

The trial is at its end for today.

Mu”tasim heareth the last words of ‘Imam: I have repeated several times that if thou believest Qur’a:n is Created then thou canst not accuse Jahmiah. Jahmites for their belief that Qur’a:n and Knowledge Of Diety both are Created.

Today Mu”tazili scholars of Baghdad have seen limits of their theological system.

The last hope of Traditionists [traditionalists] is batting on a pitch supporting fast and spin bowlers of Mu”tazilahs, yet solid in defence. Several Mu”tazili Bowlers are changed in the second day of the cricket of polemics each after comleting his overs, but none is able to take the wicket of H:anbal.

The assembly at night.

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In night an assembly was held and different Mu”tazilah scholars are present. They are discussing about the last day about the polemic cricket. They have discussed there system . Abi Duad made a new argument for the secret weapon on the last day. All the participants agreed theat this is an irrefutable refutation of the Uncreativity and Uncreatedness of Divine Speech.

TRIAL OF HANBAL ON THIRD DAY. Qadi:= What is thy belief about Al Quran.

Hanbal:=Quran is the Speech Of Deity.

Qadi; Iam not asking about whether Quran is the Speech Of Deity or It is not, I am asking whether It is Creation Of Deity Or Not. We all believe Quran as Speech Of Deity . Only Jahmites deny it. So the Question is Whether Quran is the Divine Speech Or Not? It is not the Question whether Quran is the Divine Speech Or Not. Hanbal:=Quran is Uncreated Speech Of Deity.

Qadi: I warn thee Hanbal that this is a highly Philosophical Issue and thou dost not know Philosophy. Thou art a Traditionalist and a Legalist , So if thou art unable to under stand the problem We may let thee go giving thee the benefit of doubt. If thou art unable to understand the nature of the problem just confess it in explicit words. What dost thou say?

Hanbal := Quran is Uncreated Attribute Of Deity.

That is all Which I say. Since If it is Created then it is not a Divine Speech, and if it is a Divine Speech then it is not Created.

Qad:i= Now there is no benefit of doubt for thee.

Bashar:= He is taking us to the same position which “Abdul “Aziz took me.

[H:anbal repeateth with out being asked.]

Hanbal: There is no doubt that Quran is Uncreated Speech and Attribute Of Deity.

Qadi: I presume that thou confesseth that thou understand The problem properly and accurately.

Hanbal := Ibelieve that Quran is Uncreated and Unmade.

Qadi: There is only One Uncreated. There is no Uncreated beside ThatOne. This implies that Quran is a Creation.

Hanbal:= There is no such evidence that Deity is the Only Uncreated.There is no evidence that Quran is created. If thou wanteth to convince me that Quran is Created then thou must produce a single evidence from the Words and Speech Of Holy Prophet with reliable and authentic references and chain of reporters.

Qadi: Dost thou saith any thing which the Holy Prophet did not say?

Hanbal:= On what authority thou claimeth that Quran is a Creation Of Deity. Words of Holy Prophet are accepted authority in Islamic Issues.

Qadi:= Dost Deity not say that “ He Hath made Quran in “Arabic”. [ Verily do We made it an Arabic Qur’an" (43:2).]

Now everything which God made He must have created.

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Mu”tasam: Very Good Qadi Abu Davud. Hanbal demanded for an evidence from Words of Prophet and Thou hath produced an evidence from Quranic Words, The Words Of Deity Themselves .A more powerful proof then required.

I thing the demand is provided .

This sort of argument is understood by Mu”tas:im because it doeth not involve philosophical and theological concepts.

Hanbal in emotionless voice speaketh as cool as Pure Logician := The world ‘’ Making’’ in Arabic is not a synonym of the world ‘’Creation’’.The word making may be interpreted other wise.

Qadi:= But the word Making meaneth/imlieth Creation.

Hanbal:= Only when this transitive verb have only one grammatical object. But if this transitive verb Making hath two grammatical Objects then not.

Refrence. In Surah Isra 39 Deity Saith:= Do not make any Deity beside ‘ALL-H. Qadi:= Dost thou think that this word doeth not imply Creation in the secondary meaning.

Hanbal:= If the word is not interpreted, but if then not.

Qadi Abu Davud looking at Mu”tasam and other Mu”tazalite courtiers saith:Great Caliph this man is not so simple as we hath presumed. He argueth as if he is a Logician.

Although he is not a theologian he knoweth sufficient logic to combat us polemically.

Barghus to Mu”tasim:=Now he is going to point out a number of places in Quran where we Mu”tazilites interpret the Quranic words and discard their real and literal meaning, like the word Hand used for Deity.

Qad:I Abu:Davud looketh at Barghus to response in his place, as he is some what tired and is exhausted brainically.

Shu”aib:= We accept the principle of interpretation in principle, how ever who so ever who claimeth that the word in Quran or in words of Holy Prophet are not in literal meaning must provide at least one evidence. Hanbal on what grounds thou rejectest the the literal meaning in this verse.

Also what is the interpretation of the verse.

Qadi Abu Davud: Great Caliph, A man like Hanbal shall not make any interpretation and shall simply say that that interpretation of certain Quranic verses are Only and Only Known to Deity and no one Except the Deity. So it is useless to ask him what is the meaning he taketh. The thing which is significant is on what grounds he doeth not take the verse in literal meaning.This is what he hath done yesterday.

Mutasim: I demand the reason why thou not take the meaning of the word Making in

the verse literally.

Hanbal: Quran is Speech Of Deity and Speech Of Deity Is an Attribute Of Deity like Omniscience of Deity is an Attribute Of Deity. To say Quran is Created is just like to say that Omniscience of Deity is Created.

Mu”tasim remembereth the last words of yesterday.

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Imam continueth:Also All the Attributes Of Deity are Eternal and Uncreated with out any exception. If Qur’an is a Creation then it ceaseth to be a Divine Attribute,and if so then it ceaseth to be Divine Speech, and this is what Jahmiah saith.

Imam then turned to the caliph and said: “These people have no ability to distinguish one thing from another, nor any capacity To distinguish between Divine Attributes and Creations Of Deity.To declare One Of the Divine Attribute as A Creation implieth that All the Other Divine Attributes are Created. Then why Jahmites are blamed when they say that Divine Knowledge is not Eternal? ”.

As for the verse what so ever it may mean it doeth not mean that Quran is a Creation.

Meaning of certain verses ARE ONLY KNOWN TO Deity and no one but Deity.As I have said yesterday, I shall not add any thing today in the regard of interpretation.

There is a silence in the court for a moment as time hath stand still , and past present and future all overlap and superimpose one an other. None was expecting that Imam Ahmad an orthodox could reply an expert of debates as such. But then a sound broke the timeless ice as if the time continued to flow after a timeless pause.

Qadi:= Thou repliest as expected.But If Qura:n is Uncreated then is there is any evidence from Quran or H:adi:s which stateth that Qur’a:n is Uncreated.

Are Qur’a:n and ‘Ah:adis’ not silent in regard to Uncreatedness Of Al Qur’a:n?.What thou sayst on this issue?.

Imam looking at the Monarch:= “On what basis doest thou summon me to agree with them, and dost not summon them to agree with me if the Speech Of Deity and the ‘Ah:adi:s’ of His Prophet are silent on this issue.? All they have is an interpretation which they do have some ,fabricated and concocted. They only do have an opinion which they have some how offered. Interpretations and Opinions may differ.One have equal rights to offer an alternative interpretation or a rival opinion.

If thou thinkest that these are just opinion then thou have no right to force others to accept Mu”tazilite opinions and interpretations.

Mu”tas:im underastands Imam arguments and this was sensed by Several Mu”tazilahs in the court.

Qadi Abu Davud Looking at Mu”tasam .

Qadi: It is useless to discuss the matter in this way.

A Mu”tazili Scholar:=It is all our fault. He is being debated since he was first arrested. Buring this time he learned our arguments and ways of arguments, and deviced their anti-arguments. That is the only reason he appeareth to be invincible in debates with us.

Qad:i: :=Please allow me to take a different approach.

Mutasam. Thou mayst:= Qadi Abu Davud:= Not all Attributes are alike. There hath been Abrogation in Some Verses Of Quran in the life time of Holy Prophet but there is no Abrogation in Divine Omniscience.

Hanbal := Some Characterstics Of Divine Attributes may differ from Attribute to Attribute but Their basic Nature Of Uncreativity and Uncreatedness is the same. If Quran is an Attribute Of Deity then It is Uncreated and Unmade, and if it is Created or made then it is not a Divine Attribute. Qur’an is in Divine Knowledge , Doeth abrogation in verses implieth Abrogation in Divine Knowledge. If not then thy theory of Abrogation doeth not explain the Abrogation.Thou mayst reconsider thy theory once again.

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Barghuth:= Qadi Abu Davud , It appeareth that Hanbal is going to give us a tough time. He is causing doubts in the belief of Createdness Of Quran. If he continueth in this way he shall succeed in making doubts in out belief. Thou mayst take some other approach if thou canst.

Qadi: Yes, I initially thought that Hanbal would be an easy target but he is a difficult person.

Qadi looking at Hanbal; Qadi: What do thou say about Iesous Messiah.Is He Not Word Of Deity.

If he is Created then Quran is Created since Quran is a Speech of Deity and A speech consisteth of words.:=

Hanbal: Iesous is a Prophet and a Human Being. He is not an Attribute Of Deity as per Islamic believes and articles of faith.

Qadi Abu Davud:= But he is said to be Word Of Deity.

Hanbal:= The Word Word in the case of Iesous the Messiah is a appellation or a metaphor or a figure or a cognomen .A word In virtual meaning. But Quran is not a Speech in virtual meaning but in real meaning. Iesous Messiah is not an Attribute Of Deity but a Prophet Of Deity and a Human Being as according to Necessary articles of Faith , there fore the word “word” is interpretable .Dost thou consider Qur’a:n as a Speech Of Deity in the virtual meaning and not in the real meaning? This Mu”tazilite Dogma implieth Jahmite Dogma that Qur’a:n is not the Divine speech in the real meaning.

Hanbal Looking at Mu”tasam:= Dost thou believe that Quran is a Prophet and a Human Being ?

Dost thou not believe that Iesous is a Prophet and a Human Being?.

If you Mutazilites themselves differentiate between Iesous(May Peace Of Deity Be Upon Him) [“ISA] and Quran then why You use this argument against Orthodox circle Of Islam.

Every one was silent.

Mu”tasam was furious against the powerful refutation by Imam Ahmad Bin Hanbal. Perhaps the only parts of the debate he could understand more correctly then polemical and theological parts.

Qadi Abu Davud:= If Quran is not a creation then it is the Creater, since there is no middle .

Hanbal:= One who believeth that there is only one Uncreated can say such a thing. Not Only Deity but His Attributes are Un-Created. Law of Excluding the Middle is not valid in this case.

Abu Davud’s fury is seen on his face.He recognizeth that Law Of Exclusion Of Middle is valid between a statement and its logical negation.

Qadi Abu Davud:= Caliph look at his dithyramb . He concocketh an answer instantly as if he hath anticipated all the debate prior to the time.

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Shu”aib:= Hanbal it is strange that thou art able to stand against such arguments but the Dogma thou art advocating is incorrect beyond doubt.O Hanbal Thou hast proved that Orthodox can debate which I initially doubted.

Barghuth: Looking at Abu Davud: He is wasting the time of the court creating more problems then expected.

Mu”tas:im :=I encumber thee to take final approach so that I may not wast my time on Hanbal.

Qadi Abu Davud looking at the court THEN AT Mu”tas:im claimeth:= Qadi:=Great Caliph, Now I present the most powerful Argument we have made specially for him last night, which I have not presented Yet. How ever before its presentation , I once again ask Hanbal that if he admiteth that he is unable to under stand the problem, he may be given the benefit of doubt.

Hanbal:= I say Quran is Uncreated Speech Of Deity and Uncreated Divine Attribute.

Qadi: Once again thou hast made the doubt to ceased, and consequently the benefit of it.

Imam Ahmad:= Quran is Uncreated Divine Attribute Of Speech beyond any doubt and suspicion .

MU”TASIM: What thou saist O Hanbal?

Hanbal:= Bring some evidence from Words of Prophet or even Words of Companion Of Prophet to prove that Quran is a Creation.

Qadi: I Must deduce it from the fundamental believes and Articles Of Faith Of Islam.

Hanbal: Thou mayst attempt to.

Qadi looking at Mutasim:= Now Great Caliph I must present the most powerful argument rather proof of the belief.

Looking at Imam Ahmad Bin Hanbal.: Dost thou believe that Deity is the Creator Of All Things.

[SHAI’=THING,PL:=’ASHYA:’] Imam : Affirmative and Confirmed. Deity Saith so in Ra”d:18 [‘ALL-Hu KHA:LIQ CULL SHAI’] Qadi:= Is Quran a Thing?

Hanbal:=If thou wanteth to, thou mayst predicate this word to Quran. [The word may be used in different meanings depending on contexs].

Qadi Abu DAVUD: If Deity is the Creator Of All Things and Quran is a Thing then Deity is the Creator Of Quran, and If Deity is a Creator Of Quran the Quran is the Creation Of Deity.

Mu”tasim; What a powerful argument. By all my knowledge , I can Swear Upon Deity that it is irrefutable argument.

Qad:i Abi Duad:=An irrefutable refutation of Orthodox and their Dogma of Uncreatedness Of Qur’a:n Sir. Mu”tas:im: Self of Mine understaneth it clearly.

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Qadi: O Hanbal thou canst not escape from this argument. So thou must believe in the Creation of Quran right now. Now thou hast no option but to say Quran is a Creation and a Creature Of the Deity.

Hanbal doeth not pay any attention to the remarks of Mu”tasim.

Hanbal:=Dost thou not believe that Every Self Shall die.[KULLU NAFASIN DHA:’IQATUL MAUT] Qadi: Yes it is so ,but this is an irrelevant answer.

Imam Neglecting Qadi’s comments proceedeth: Hanbal: Doeth Deity Not use the word Self for Himself. [ VA YUH:ADH DHI RUKUMULLAHU NAFSAHU] Qadi: Yes but what this hath to do with the discussion.

Imam:= Dost thou deduce that Deity Shall Die? There is a pin drop silence in the court. Even Mu”tasim is shocked by hearing this counter argument. This sort of argument he understandeth.

Qadi, Shu”aib,Barghuth, the committee of Mu”tazilah scholars and Mu”tasam ALL ARE speechless. No one hath expected this counter argument [AL JAVAB AL ILZAMI]. They were all shocked once again as before. But this time It Was Hanbal Himself who broke the timeless ice.

Hanbal:= As you Mu”tazilites make Exception of Divine Self when you say All Selves Shall die, I make an Exception for the Divine Speech when I say All things are Created. These Mu”tazilites are unable to distinguish between Divine Attributes and Creatures of Deity.

A MURMARRING BEGAN IN THE COURT. Shu”aib to Qad:i : Next he is going to argue that if All things are created then Deity Himself is Created other wise There is an exception. What a logic of Exception. We have taken the Orthodox leader [Imam] as an easy task yet he hath proved to be the most difficult task.

Qad:i: := (In an apologitical way proceedeth). What I mean is “Every Thing Other than Deity? Thou hast analysed my argument and found an appearent flaw in it. Now I repeat my argument inserting the word ‘Other’. Any thing other than Deity is a Creation Of Deity.

Imam Ah:mad Bin H:anbal:=Divine Attributes are not Other than Deity. Even Mu”tazilis believe that Divine Omniscience is not other than Deity. The same is true for Divine Speech.If Mu”tazili theologians are not considering Qur’an as a Divine Attribute even then they have to consider it in Divine Omniscience.So atleast in regard to Divine Omniscience Qur’an is neither Created nor Other than Deity.If it is said that Qur’an is not in Divine Knowledge then Divine Knowledge ceaseth to be Omniscience. I now reword my argument. If Divine Knowledge is Eternal and Omniscience then Deity Must Necessarily always have known the Qur_a￣n. So Qur’an is Eternal atleast in regard to Divine Omniscience.If it is said that Divine Knowledge is a Creation then this is A BLASPHAMY and Jahmitism.

Qadi:= Great Caliph this man is causing and creating more problems then estimated.

After all he hath some how learned to use Logical and Theological arguments.

Our continual debates appeare to have compelled him to give more thought to the refutation of our arguments and to reform orthodox’s arguments logically and theologically.

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Mu”tas:am [In an voice full of fury] Thou call it problem, he is causing unsolvable paradoxes and unanswerable conundrums.

Qadi: He is asking new and new questions which were not heard before.Instead of accepting our arguments he is trying to make flaws in them so that they become invalid and cease to be sound. His dithyramb is great.

So I may resign from the debate right now and thou may use Arguments of Force where Forces Of Arguments failed.

I declared him guilty of Orthodox Heresy and he Must be Punished with the extreme punishment.

Mu”tasam:All the result of debates are but in vain.

So If thou still insist on thy believes then Ishall have no alternative but to scourge thee indefinitely until thou accepteth this belief.

Imam : Bring me any proof from Quran or Ahadis.

By the Deity, had I seen any proof [in what they say], I would have I am a man of reports of Holy Prophet and His Companions and their accounts ( a￣tha￣ r wa-akhba￣r).

So fear Deity regarding the Qur’a:n, saying ‘Doubt about the Qur’a:n is kufr.’ I am not a doubter or a [Mu”tazili] theologian; I repeat once again that all Divine Attributes are Eternal and Uncreated is the basic Islamic AXIOM and doeth not requireth any proof from any source what so ever.

On the contrary Mu”tazilahs have only an interpretation which they have invented. An openion which they have concockted. A dogma they have fabricated.

They have no evidence from Qur’an. Traditions or from Necessaries and Axioms of Islam.

On what basis do you summon me to agree with them. If thou thinkest that what so ever I say is also an openion then why to summon me to accept their opinion. Why not vice verca.

Hanbal appealeth, “I am a man of reports and accounts (‘Al ‘a:tha:r wal ’Akhba:r).So fear Deity regarding me, and return to the Deity!”.

Al-Mu_tas・im BECOMETH silent, and seemed about to relent.

But then Ibn Abı Du’a:d and Is-h:a:q bin ‘Ibra:hı:m INTERRUPTED .Ibn Abı Dua:d declared that Ibn H:anbal was “misguided and misguiding,” an opinion Ish:a:q := H:anbal hath “defied two Caliphs Mamu:n and thee, releasing him would be a disgrace for the entire Abbasid dynasty”.

This line of reasoning, TEMPORARILY, WORKED. Mu”tasim grew angry and rude.” Mu”tas:im became in Excited state and lost all the reasons and changed his initial attitude towards Imam.

Mu”tasam:=I shall punish thee.

Mu”tasam begineth to strike on the head of Hanbal. After several hard blows Imam falleth unconscious.

A man throweth water on the head of Imam so that he may be resuscitated.

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Imam Resuscitateth.

Imam:- Is that water also ceased by Imperial force.

Mu”tasam: He is mocking me. Now I shall not shew any mercy on him. Scourgers Scourge him ruthlessly.

Al-Mu_tas:im ordereth the lictors to approach Ibn H: anbal one by one, strike two blows, and back away.

Two scourgers cometh and each one of them hitteth Imam two times. This is continued.

On the first whip Couple of Whip Imam Sayth: BY THE NOUN OF DEITY. On the second Imam sayth := LA HAULA VA LA QUVATA ILLA BILLAH [There is No Power Except The Deity]

Now the third Scourge couple striketh Imam.

On the third Imam Sayth:= Quran is Uncreated.

On the fourth:= QUL LAN YUSIBUNAA ILLA MA KATABALLAHU LANA.

A battle hath begun between the pride of Mu”tas:im and his mind. He seseth that some thing is not going correct.

H:anbal IS stripped of his shirt and placed between the posts.He adds that he rebuked the caliph, warning him against spilling the blood of Muslims, and citing an appropriate Hadis’.

The text of H:adis’ doeth worked to an extent.Again the Caliph hesitated, but again giveth in to the “Mu_tazilı￣s,”who are crying out that he is an unbeliever.

T wice the caliph left his THRONE to remonstrate with the prisoner.

Seeing this Ish:a:q bin ‘Ibra:him also resiumeth to reason with Imam once again. _Ujayf b. _Anbasa proddeth Imam with the hilt of his sword.

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At one point _Abd al-Rah:ma:n bin ‘Ish:aq stood by and recited the names of all the scholars who had already capitulated.Ibn H:anbal only repeated his slogan.After each pause the flogging capitulated.Ibn H・ anbal only repeated his slogan. The whipping is resumed.

At one pause:= Hanbal is being scourged ,which is continued for a long period of time.

A Police Officer [ Ishaaq Bin Ibrahim]: O Hanbal thou must shew some sympathy on thy self. Why dost thou accept the belief that Quran is a Divine Creature so that thou may be released .Thou may revert to thy believes latter.

Hanbal: It is not just the problem of a single person. It is the collective problem of Orthodox circle Of Islam. See there are people standing with there pens and paper just to record whether I stand firm on the belief of UnCreativity Of Holy Quran or accept the Heretical and Unorthodox view of Qadi Abu Davud and Mu”tazilah . If I accpeteth this believe I shall do a crime which Shall be worst of all times. On the other hand I have not insurrected against the Monarchs. But to keep my believes conserved I cannot make any change . Monarchs make terrorism not us.

MEN REPORTING THE EVENT:A man : Still standing.

An Other Man:= He doeth not feel pain because Deity is With Him. An Other Man: I have seen every thing now. Even the weakest person can defeat the strongest of persons.

An other person: I believe Quran is Uncreated. Now if Even Hanbal himself changeth his view, I shall Continue to believe that Quran is Uncreated.

Quran is Uncreated even if Hanbal saith other wise.

Hanbal listening to the man:= I am going now. Now it is not a matter of Hanbal. Whipping may compel Hanbal to change his view but not the Ultimate reality THAT Quran is Uncreated, SINCE IT IS IMMUTABLE AND UNCHANGEABLE. Men start leaving saying among themselves:= Qur’an is uncreated even if H:anbal saith otherwise.

Out of the court they disperse.

After each pause the flogging is resumed, with the caliph calleth out to the lictors to strike harder, hoping that he may copulate.But all in vain. H:anbal doeth not copulate.

Ibn H:anbal is eventually struck over thirty lashes and then Imam loseth consciousness.

By the time mental state of Mu”tas:im is grounded . In his de-exsited state he once again reverteth to his initial attitude to wards Imam .

Mu”tas:im after his mental state was grounded from the excited state sayth:= ‘I do not know what to do about that man.”When Ibn H:anbal passeth out again, after being struck thirty-three or thirty-four times, al-Mu”tas:im, who appeared frightened by the thought of killing him. Mu”tas:im ordered him taken down.

The Text Of H:adis’ hath done its work. Sensing the reversion of mental state to its initial position.

It appeareth that H:anbal is successful in convincing the Caliph that this dispute is a subsidiary one , and either side have arguments.It is not the matter if the faith. It is the matter of an interpretation; just an interpretation.

AFTER THE TRIAL

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Ibn Abı: Dua:d now urgeth that he be imprisoned again because he would stir up the people.But the caliph, “who hath regained his sympathies and pities for the Imam is unexcitable this time.

Mu”tas:im ordereth pity him to be released.

Caliph’s words are the ultimate authority. No Mu”tazili hath the power to compel him if he hath made a decision. They are silent , but not in their hearts as it is exposed from their faces.

Haru:n: Take him away.

One Whipper commeth close to Imam and saith in very low volume of voice:= O Hanbal: I am just a man in service. Please doeth not curse me. I Whipped thee but my Heart beleaveth : Quran is Uncreated.

Mu”tas:im: He is punished for his crime. As this punishement hath been executed and completed I think there is no need to keem him captured, he then may be isolated in his own house, and must be abstained from sermons, addresses, lectures debates and discussions.

Imam is taken out f the court and courtiers and nobilities look at ‘Ima:m with unbelieveable eyes.

A Christian Scholar murmurs := The heart of Mu”tas:im is like that of Pontious Pilatus .

Different people returing to there cities: Basrah: Men: What did Hanbal Saith.

Reporters: He saith Quran is Uncreated even if Hanbal saith it otherwise.

Croud. Quran is Uncreated.

Dmishq:- The same.

Cufah:= The same. ,Makkah:= The same.

Madinah: The same.

Misr:- The Same.

The official belief of the Monarch was rejected by the masses. Majority preached this belief orally and secretly.

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11111111111111111111111111111111111111111111111111111111111111111111111111111111 Mu”tasim Dieth:= Mu”tas:im died in the year 842 AC. He never asked any thing about ‘Ima:m .

Vasiq On the Throne [Reign :=842AC-847 AC]:= Vasiq is the next ruler and an enemy of orthodox Islam. He continued the same tradition to suppress the orthodox scholars by force and power. Yet he did not tested ‘Imam ‘Ahmad Bin H:anbal since he did not want to undo what his predecessor had done. ‘Imam is still enclosed in his house and not permitted to deliver lectures and sermons.

11111111111111111111111111111111111111111111111111111111111111111111111111111111111111111 THE MARTYR OF BEAFITIC VISION. In Vasiq’s time there is an Orthodox Scholar, nounly Ahmad Bin Nas:r who openly preached that Qur’an is Uncreated and beatific Vision Of Deity (i.e Vision Of Deity Shall occur] after Doom’s day or Day of Judgement.

He is called for a trial partially of his belief in Uncreativity Of Al Quran and partially for the belief in Divine Vision. He is interrogated in the Royal Court Of Vasiq.

Vasiq:= It is reported that thou believe that Quran is Uncreated and Beatific Vision . It is even a greater Sin to believe that Deity Must Be Seen in after the Divine Judgement .

Ibn Nasr[bravely]: Undoubtly I do believe.

Thou believe that Deity Can Turn Visible from the state of invisibility.

Ibn Nasr: I believe Deity Shall Be Seen With Certainity after the Great Judgement.

Vasiq := On what grounds.

Ibn Nasr:= The tradition reporteth that the Holy Prophet Hath Said So. Vasiq: Thou liest.

Ibn Nasr [ Neglecting the might of the monarch] :No thou dost lie.

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And there was a silence in the court and all the courtiers and nobilities were silence over this unexpected reply.

Vasiq:= I do deny to believe in a Deity Who Can Be Seen. Since Visibility is Cannot be an Attribute Of Deity.

The Jury of Mu”tazalite Scholars:= We neither believe in Beatific Vision nor in Theophany. So he must be killed and let his blood be upon us.

Qadi Abu Davud:= It is lawful to Kill this person for the sake of Deity himself.

Vasiq:= Bring my sword so that I be the only killer of this person and no one share the apportunity to kill such a person but only my self.

Head Of Ibn Nasr is cut of from the rest of his Holy Body . His head is IMPALED in Bughdad and his body is impaled inSurra Man Ra. [They remained there for six LUNAR years in that state].

ABDULLAH BIN UMAR’ CHALLENGE TO QADI ABU DAVUD. A Speaker in the Court announces: A man requesteth to appear in the court to the Caliph Vas’iq.

Vasiq:= Who is he?

A Man := Sir he is an Orthodox scholar and perhaps he commeth to copulate our view about D ivine Speech.

Vas’iq:=

Permition is granted. Let him enter in the court.

The Man Entereth AbdullahBin Umar:= Sir my noun is Abdullah bin Umar. Sir I want to know the truth about Quran. But I have some doubts about the Createdness Of Quran.

Vasiq := Qadi Abu David is here to answer all thy Doubts. But for this reason thou hath come to the court.

Abdullah:= Not only for this reason. There is an other one . That is if he is unable to answer my questions and doubts then I may be allowed to continue to believe in what I believed so far.

Vasiq:= I think he is able to answer thee.

Abdullah:= I do hope that he is able to answer my questions. But If he faileth then I may remain to by belief that Quran is Not Created.

Vas’iq:= I can not think for a single moment that he can fail, yet if he doeth fail then I give thee my words of honor that thou shalt be allowed to leave in peace and thou mayst continue to believe in what thou hast believe in past. How ever thou may not preach thy believes, thou mayst believe what so ever thou hast believed till now. Let me inform thee that In principle I do agree that he can be defeated yet it is practically not possible.I have confidence on him.

Abdullah:= Let me ask him. Please let me allowed to ask.

Vasiq:= Thou art.

Abdullah:= Art thou ready to answer my doubts.

Qadi:= Doubts or questions.

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Abdullah:= Doubts in form of questions.

Qadi:= Then ask them and do not waste the time.

Abdullah: My first question is :=Is Qur’a:n Created?

Qad:i: := Yes undoubtly.

Abdullah:= My second question is, “Did the Holy Prophet know Quran is Created”?

Qad:i: := Yes undoubtly. A belief of Faith and not known to Prophet , it is impossible.

It must be known to the Holy Prophet Himself.

Abdullah:= Then my third question is, Why did he not asked his Holy Companions to believe In Creativity Of Quran? There is no evidence that Holy Companions of the Holy Prophet did know that Qur’a:n iseation or a Creature what so ever. With out any proof thou canst-not prove a claim. To insist on a claim with out any proof is fallacious , illogical , unreasonable and a violation of laws of argumentations.

Qadi Abu Davud is silence as IF he is speechless for the last time in his life.

ABDULLAH looking at Vas’iq:= Sir when Holy Prophet Who according to Thee knoweth that Quran is Created never asked his Companions to believe in the Createdness Of Quran then why did thou test people.There is no evidence that the Companions believed in the dogma of Createdness Of Holy Qur’a:n.

When Prophet HimSelf did not compel his companions to believe in Creativity Of Quran why do you people do it. Dost thou know Islam more than the Holy Prophet Himself.

Dost Qadi Abi Duad knoweth Islam more than the Holy Prophet Himself?

This line of argument worked well. Abdullah heareth Vas’iq saying:= Vasiq:= Why did I do a thing Which is not done by the Prophet Himself? I there a single Companion Of Prophet who believed in the Dogma??

Have I right to do what I do???

Is this doctrine just a theological opinion????

Perhaps after all It is just an interpretation and not an axiom of faith.

Why.? Why? Thou mayst go I think I need some privacy.

Vasiq looking at the nobalities and courtiers:= Theological discussions are beyond my scope.But I know one thing. If this believe is so Important then the Holy Prophet must have stated atleast once in his life time. They are the guardians and the keepers of the traditions and words of Prophet. If Prophet hath saith it only once the would have received the report of it as a tradition. This meaneth that he was silent as if he did not know it. It can only be explained that this belief is not a part of the Religion.

Looking at Qad:I; := I think I should go . May the cout be adjourned .

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A Speaker:= The cout is adjourned immediately as the Caliph wanteth privacy.

A THEOLOGICAL JOKE In the privacy Vasiq demandeth for a Joker to make some pleasant moments.

Joker:= First of all please allow me to make condolence for some thing.

Vasiq: Thou art.

Joker: My condolence is for the Holy Quran Itself.

Vathiq: Shocking: Why? Hath Quran Died? What kind of Joke it is? Is this not a blasphemy?

Joker : Certainly not Sir. Great Caliph Although Quran is living at present but sooner or later It Shall Die. It is just a matter of immaterial time.

Vasiq: What thou speakiest?.

Joker: Pardon me Sir, But Is Quran Not a Creation? If Creation then Temporal. And It it is then it shall either die some day in future. Since all Creations Must die some how and some day. If not die then annihilated. Since every Creation whether living or not must perish some day. Only Deity is Eternal and Everlasting Since Divine Vita is Perpetual.

Vas’iq: Art thou a Joker or a Theologian? Leave me alone. I had asked for thee to amuse me after all these mind aching theological problems , and thou hast ached my mind more then a theologian. Leave me alone for Deity’s sake leave me alone.

A GREAT CHANGE Next day in the court.

Vas’iq: Today my first order that is to be issued that Qadi Abu Davud hast been discussing a theological problem which is unnecessary and I am not going to continue this any longer. How ever what so ever is done in the past is considered to be valid. But even if Quran is Created, let WE ARE NO ONES to enforce this belief upon others.

Qadi doeth not say a word and stepeth down from his position and leaveth the court after this disgrace.

Vasiq:=There shall not be any punishment on the matter of religion and believes. What my predecessors, ancestors, and by my self did in past, shall not be repeated by me and my siblings in future. Yet I do believe that Qur’an is a Creation but from now on there shall be no such tests in the court.

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Death of Vas’iq:= Vas’iq dieth in the year 841 AC. His successor is Mutavakkil [841AC-847AC]. But he is an Orthodox in heart. Slowly and gradually he is trying to uproot the Mu”tazilahs’ influences in the court. He is working wisely to get rid of fanatics in the court ,who in the name of rationality have allowed all 49

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sorts of irrational activities. Miutavakkil maketh Abi Davu:d deprived of his post. Later He begineth to appoint orthodox scholars in Mosques. Time of Mu”tazili Irrationalists is over. The clock cannot be turned back, and time cannot flow backwards. Mu”tazilah hath lost their power. The claimant of rationality were not so rational. Mutavakkil asketh ‘Ima:m to write some believes of Ahlussunnah Creed. ‘Imam sendeth him an Epistle about the principle and basic believes of ‘Ahlussunnah Val Jama:”ah Creed. The official belief is now based on the Epistle of ‘Ima:m. Mutavakkil ordereth to burry the body of Ibn An Nas:r to be buried . His boly is still not buried, hanging with out head and head hanging with out body. A large number of people attendeth his final ceremonies. So large that even Mutavakkil becometh frightened of insurrection. Although Orthodox , he is the caliph and is afraid of insurrection. Imam is repeatedly requested to take the position of Prime Justice but he constantly refuseth. His son accepteth the post and is appointed immediately the vacant post.

Imam is annoyed but his son maketh an interpretation of his act which minimizeth the annoyance to some extent.

How ever Mu”tazili rationalist were able to get rid of him by planning his murder [in 847AC]. They accuse him falsly of Nasibiah, inventing stories against him. He was not a Nas:ibi yet weak and forgered reports and traditions are made against him.

But the time of Mu”tazilah was over. The Imam is an unquestionable Authority. He never claimeth such a status he ruleth the heart, a rule which hath only one constitution Love. The next Caliph also respected the IMAM .He followeth the Creed of ‘Ima:m officially. Even Caliph doeth not dare to dispute from the Creed Of Ima:m. Every thing is now Topsyturvy.

DISCUSSIONS AT DIFFERENT PLACES Mu”tazili theologians [M] are openly challenges by Orthodox theologians ,Logicians and SCHOLARS [0] at different places and evolution of Orthodox’s responses and replication began. Each scholar refuteth on his own according to his sensibilities They refute Mu”tazilahs independent of eache other. There is no system . Every one is Unique till know.Every one attempteth to response in his own style. On only Mu”tazilah but Philosophers and Jahmites are also challenged.

At some place in the Abbasid Caliphate.

M] Quran is a Creation Of Deity.

O] No It is Not. M] If Quran is not a Creation then it is Eternal.

O] Yes Quran Is Eternal.

At Some An Other Place.

M] As Iesous Is The Word Of Deity Created and Quran is Speech then It must also be Created.

O] Iesous is called Logos [Word/Calmah] Of Deity Not Omilia [Speech/Cala:m] Of Deity , and Quran is Omilia [Speech/Cala:m] Of Deity . There is a difference between a Logos and a Omilia.

Logoi[Words] are not Divine Attributes but Omilia [Speech] is a Divine Attribute.

AT AN OTHER PLACE M] What is the difference between Athanasian Christianilty

and Muslim Orthodox. They both believe in Plurality Of Eternals.

O] Mu”tazilahs neither know Athanasian Christianity nor Orthodox Islam. Hypostases of Athanasian Christianity are not only Eternal but Per Se Subsistent.

Attributes Of Orthodox Islam are Eternal but Not Per Se Subsistent. They Subsist in Divine Essence.

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At an other place:= M:= If Quran is Created then Deity Cannot Violate His Promise since it is Toutological to the claim Deity Can make a False Promise.

O] Deity and Attributes Of Deity are UnCreated and Eternal, but not the Relative Attributes of the Attributes. Thou hast to make a distinction between Attributes Of Deity and Attributes Of Attributes Of Deity. Omni-Speech is a Divine Attribute, do not confuse Relative Attributes of Divine Attributes with the Divine Attributes themselves.

At an other place:= M] Deity Cannot been since It defieth laws of Vision.

O] Laws of Vision Can be Changed by the Deity Himself.

M] Necessary Condition of some one to be visible is to be finite and Deity is Infinite.

O] There is no such Necessary Condition. Even this is not a Sufficient Condition.

M] Then what is the Necessary Condition.

O] My task is to disprove the Claims that Corporeality and Finiteness are the Necessary Conditions for the Divine Visibility. But I must even try to disprove any attempt to prove them as Sufficient Conditions as well. Now Bring thy arguments and Proves.

M] Infinite Cannot be seen by Finite.

O] Thy proof of thy claim is the claim it self and this is a fallacy of worst kind.

At Some Other Place:= M] All things are Created by Deity and Quran is a thing. So It is also Created by the Deity.

O] Thou mayst be responsed in two ways:= First Mutazilah them selves do not believe that All things are Created by Deity. Since they do not believe that Human and Jin Acts are Created by Deity. If human acts are uncreated then Divine speech deserveth to be uncreated primarily.

Second: If all things are Created by Deity then Deity Himself Is a thing. So Deity is Created by Himself. But Deity is Uncreated Neither Created by Himself nor by any one else.

Through out the Muslim world Mu”tazilah are challenged by Scholars of Ahlussunnah . Gone are the days when Mu”tazilah used to use rational arguments against Orthodox. Orthodox hath begun to response them , reason by reason,argument by argument,logic by logic and rationality by rationality.How ever each one responseth in his own style.

There is no system.

Imam Ahmad Bin Hnbal hath become a symbol of orthodox circle. Even subsects of Orthodox who disagree with Him respect Him as one of the greated hero of Ahlussunnah.

LAST ATTEMPT BY A Mu”tazilah:= Imam is dead. A Mu”tazilah maketh a last attempt to distort his teachings. He writeth some heretical views and puteth it near his body.

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He is exposed. Those who see the paper say:= We Do Know his believes with certainty that this is a concoction. Hanbal doeth not require any proof for his credibility . It is just a single page . If thousands of such pages are found they are certainly false ,concoction and fabrication.

Perhaps the greatest credit of H:anbal is that he doeth not require a proof, RAITHER…..He is a Proof in Himself.

Imam Dieth in 855 AC. Almost all the city hath come to addend his final ceremonies. Men ,Women and even children have come. They are not only Orthodox Muslims, but Jews and Christians are also among them to witness the last sight of a person who stood like a Mountain against the Powers of his time. He came as a opener and was not out in the Cricket match of Truth against Falsehood. At the end if the match of his life he returned to NOT OUT to the pavilion, after wining the match.

And when he was declaired Man Of The Match he refused to be so. A man who fight a world that was against Him, and won.

Hanbal Contra Mundum ASHARI EMERGES:= About 42 year latter in Basrah.

Mu”tazilah hast lost all the powers. Yet they are in the field. They are free to believe what they want, they are free to debate. Jabai is the last Imam of Mu”tazilism. He is a great debater aided by his step son and best of all students. Abul H:asan ‘Al ‘Ash”ari.

One day:= Ashari:= Sir , I have a conundrum for thee.

Jabai: Really but for what.

Ash”ari: As a mental and theological exercise.

Jabai: Ask then.

Ash”ari: What thou sayth for three brothers , one of them was a very pious man and died in good, one of them was bad and evil and died in evil and bad.

But the last one of them died young , and did not know good or evil.

Where shall they be treated by the Deity.

Jabai: The Good one shall be rewarded , the bad one shall be punished by Deity.

But the last one Shall neither be rewarded nor be punished since Deity is Just and Wise, and it is unjust and unwise to Reward some one who had done no good ; similarly it is Unjust and Unwise to punish some one who had done no Bad. Since all Evils are Bad. ‘Ash”ari: : What if the last one protesteth that O Deity, If thou hath Granted me a long life , I would have got the reward like by first brother.

So it is a great Injustice and Unwise act thou hath done. What Thou hath tpo say in my case.

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Jabai: Deity Shall Reply that :”I Knoweth that if I Granted thee a long life then thou would have done bad and evil like thy second brother, therefore it was a just and wise act not to grant thee a long life. So if I Hath not shortened thy life thou would have been punished like thy first brother.To save thee from punishment is a Wise and Just Act. ‘Ash’ari: : But what if the second brother protesteth, O Deity Why did Thou Not Shortened my life like my last brother, so that I might be saved from Thu Punishment. This is neither a wise nor a just act to grant me a long life if Thou Knoweth that I would do Bad and Evil deeds and acts.

Jabai is silent. ‘Ash”ari is wateing for a response. It appeareth that time hath stopped flowing and is suspended. Buth then every thing changed. Jabai is Able to break the timeless ice.

Jabai: THOU ART MAD. ‘Ash:ari unable to response this argument went away.

No one knoweth where he hath Gone.

SEVERAL YEARS LATTER IN A MASJID [MOSQUE] IN BAS:RAH A MAN COVERED BY A SHEET OF CLOTHE APPEARED. THE MAN: One who knoeth me knoweth that I A am Abul H:asan ‘Al”ashari the former Mu”tazili Scholar.. One who doeth not know me , let him know that I am Abul Hasan AL Ashari, the former Ashari Scholar.

I believed that I my self am the creator of my acts, in the absurdity and impossibility of Beatific Vison of Deity,in the necessacity of Justice Upon Deity, And in the createdeness of Qur’a:n. But I disdress my self from all such believes like I DISDRESS my self from this peace of clothe. And he doeth throw it on the floor of the Masjid.

He hath books. All written based on logic and rational arguments refuting Mu”tazilism.

People surround him with Joy. Now they hath a Sunni system to combat not only with Mu”tazilah but also with the Muslim Philosophers as well. Ash”ari School is born.

A DECAY LATTER IN THE COURT OF THE CALIPH OF THE TIME. Imam Ashari is refuting a Mu”tazili.

Ash”ari sayth: Mu”tazilahs and Philosophers who deny Beatific Vision must know that there are rational and logical proofs for that. I say to both of the groups that Beteafic Vision is Possible and Contingent . Since Vision only requireth the Existence of the Existent, Not the Body. Existent is common to all existents, and Deity is also an Existent.

There is no exception for Divine Existent and Divine Existent.

The court is silent.

One man wispereth to an other person: I know an other person Abu Mansur Maturidi in Ma Vara:’annah-r. He responseth this problem in a different way’. He is also a Sunni ‘Imam Like “Al ‘ash:ari:.

Second Man: How he responseth.

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54 First man [ Recalling his memory]. He saith: I believe in Beatific Vision on the Testimony. But there is no proof on rational and logical grounds that it is impossible and absurd.

We do know each and every attempted proof provided by Philosophers and Miu”tazilahs. Each one of them is invalid and unsound. There first attemted proof is……

Second man: Thou meanest that an other system Aof ‘Ahlussunnah is founded beside System of ‘Al ‘Ash”ari:. , The firsth Man:= The answer is in affirmation, This is The Maturidi System.

The First man continueth : I remember his words , He is saying to Mutazilahs and Philosophers. Inform us some thing that we know it not.

Meanwhile:

ASHARI SUCESSFULLY REFUTING A PHILOSOPHER OFTER SUCCESSFULLY REFUTING A MU”TAZILI IS ASKED.

“WHOM DO THOU FOLLOWETH WHEN THOU REJECTETH PHILOSOPHERS, JAHMITES , MU”TAZILITE, RAVAFID: , KHARJITES etc.

ASHARI: I do FOLLOW AHMAD BIN HANBAL. First Man: Abu Mans:ur Maturidi also defendeth Ahlussunnah. But he follow Imam Abu Hanifah RH. An other man. May these two men never meet, so that we have two Theological schools of Orthodoxism. If they ever meet they may merge into one.

Plurality is the beauty of nature. May there be two systems of us independent of each other.

His prayers appeareth to be accepted and they never meet till they die probably not knowing one each other.

BUT GONE ARE THE DAYS WHEM MU”TAZILAH WERE THE RULING AUTHORITY. Mu”tazilahs face defeats in theological discussions and debated with “Ash”ari amd Maturididi Theologians,Scholars,Philosophers and Rationalists [‘Ahlul Ma”qu:lia:t].

But it all began with a single meek voice in the court . Qur’a:n is Uncreated, and sounds of flogging, whipping and scourging.

END THIS IS A PROTO VERSION OF THE PLAY . FURTHER IMPROVEMENTS ARE POSSIBLE. AUTHOR.

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