Refutation of ilm ma cana va yacun with some additions by AHLUSSUNNAHWAL JAMAAH

Page | 1 REFUTATION OF ILM MACANA VA YAKUN HP7800

1 2

[REFUTATION OF ILM MA KANA VA YAKUN.] A REFUTATION OF ARGUMENTS AND ARGUMENTATIONS OF MAULAVI RAZA OF BARAILI ABOUT THE ILM MA KANA VA YACUN [A REFUTATION OF ARGUMENTS ,ARGUMENTATIONST, PROOFS AND REASONINGS OF THE BELIEF OF ILM MA CA NA VA YACUN INVENTED BY MAULAVI RAZA OF BANS BARAILI UNITED PROVINCES BRITISH 1

Page | 2

INDIA (1857-1947 A.C)ype the abstract of the document here. The abstract is typically a short summary of the contents of the document. Type the abstract of the document here. The abstract is typically a short summary of the contents of the document.] 3 4

BIS MILLA HIR RAH MAANIR RA HIIM

Introduction

6 7 8 9 10 11

MAULAVI RAZA/RADA[1856AC-1920/21AC] OF BANS BARAILI UNITED PROVINCES BRITISH INDIA[1858 AC-1947AC] invented a new cult yet he called himself a Sunni. He named his sect as AHL E SUNNAT, and claimed to be the only representative of Sunnism. He declared the rest of the SUNNI UNIVERSE as Non Sunni and some time as Non Muslim as well.He begain to transform minor disputes among Sunnis into major disputes. He held some special believes and these new believes became the criteria of Sunnism as according to his followers[Barailvism].

One of his belief is the belief of ILM MA KAANA VA YAKUUN.

PART ONE

THE KNOWLEDGE OF what Has OCCURED AND WHAT SHALL OCCUR AND WHAT DOES OCCUR .

15 16

According to Sunnism such a Knowledge is only ascribe to Deity Nounly ALLAH the RABB OF UNIVERSE AND COSMOS.

17 18

THOUGH DIVINE KNOWLEDGE IS FOR BEYOND THIS AND IS INFINITE, ABSOLUTE AND UNLIMITED , INFINITE AND OMNISCIENCE.

But even this knowledge [1] is not known to any one EXCEPT ALLAH SUB HANAHU VA TA ALA.

This knowledge is included in ILM AL GHAIB and no one Doeth know Al Ghaib EXCEPT ALLAH.

Thus negation of Al Ghaib implieth the negation of this knowledge.

22 23

The founder of the sect stated above first disputed over the belief That no one Knoweth AlGhaib Except ALLAH, by supposing a division of two types of ILM AL GHAIB A] DHATI[ESSENTIAL]

24 25 26 27 28 29

2]ILM AL GHAIB AL ATAAI/ATAI [BESTOWED/GIFTED, THEN PROPOSED THE KNOWLEDGE OF EACH AND EVEY THING AND EACH AND EVRY EVENT WHICH DID OCCUR,DO OCCU AND SHALL OCCUR FROM THE BEGINING OF THE COSMIC WORLD TO THE VERY END OF WORLDY COSMOS TO THE ESSENCE OF HOLY PROPHET [S.A.A.V.S]. This supposed Bestowed knowledge was named as ILM MA CAANA VA YACUUN , THE KNOWLEDGE OF ALL THAT DID OCCUR, AND ALL THAT SHALL OCCUR [ LITERALLY ALL WHICH DID BE AND ALL WHICH DO BE /SHALL BE].[2]

Page | 3

30 31

THE FOUNDER OF THE SECT [3] ATTEMPTED TO PROVE HIS BELIEF BY ARGUING FROM THE TEXT OF A NUMBER OF AAYAAT AND AHADITH.

32 33

HIS CERTRAL ARGUMENTATIONS AND ARGUMENTS FOR THIS SORT OF BELIEF IS FROM THE FOLLOWING VERSES.

AN N-H-L 89,AL AN AAM38,AND YUSUF 111

35 36

He also used the verses AL ANAAM 59, AL QAMAR 51, AND YAA SIIN 12 IN HIS ARGUMENTATIONS AND ARGUMENTS.

37 38

In this article /work it is tried to refute his arguments and argumentations by the HELP OF ALLAH SUBHAANAHU VATA ALA.

39 40 41

If the central arguments are proved to be incorrect then it is useless to discuss the peripheral arguments and argumentations, since the validity of peripheral arguments and argumentations do depend upon the Validity of Central Arguments and argumentations.

So the Verses and Ahadis upon which the peripheral arguments depend are not discussed.

43 44

Only the verses upon which the central arguments and argumentations depend are discussed in this article. Sooner or latter they shall also be discussed IN SHAA ALLAH.

45 46 47 48

NOTE . IN THIS ARTICLE THE LETTER C IS OFTEN USED FOR LETTER K, LETTTER V IS OFTEN USED FOR LETTER K, AND LETTER I AND Y MAY BE USED ALTERNATIVELY FOR EXAMPLE KALAM IS ALSO WRITTEN AS CALAM. C IS USED AS A SUBSTITUTE OF K AT TIMES WHEN A,O,U,OR ANY CONSONENT COMES AFTER IT , AND C MAY BE USED AS A SUBSTITUTE OF S IFAFTER I,E Y.

49 50 51 52 53 54

There are several technical and non technical reasons of it. For example we consider that K is not a correct approximation of Arabic Kaf, and that S is often pronounced as Z . So ISLAM is unfortunately pronounced as IZLAM, and Muslim as MUZLIM [NAUZU BILLAH]. So one may respell Islam as ICELAM, WHERE SAMS OF S IS CONSERVED,INSTEAD OF S WHERE VOCAL SOUND OF Z replaces the hissing sound of S. But this scheme is a proto type one and may be developed latter. That is why there is a shift of spellings at different places.

FOOT NOTES.

[1] ID EST THE KNOWLEDGE ‘ ‘ ILM MA CAANA VA YA CUUN / ILM MA KAANA VA YAKUUN.

57 58 59 60 61

[2] THE KNOWLEGE OF AL GHAIB IS NOT DIVISIBLE IN ESSENTIAL [DHAATI] AND NON ESSENTIAL [GHAIR DHAATI]. THERE FORE SUCH AN ALLEGED DIVISION IS JUST A MATTER OF THOUGHT [VAHM/WAHM]. EVEN AN INTRINSIC ABSURD MAY BE THOUGHT TO OCCUR. EVEN THE DIVISION OF ESSENTIAL KNOWLEDGE IN FINITENESS AND INFINITY CAN BE THOUGHT. BUT THIS DOETH NOT PROVE THAT SUCH A DIVISION IS NOT INTRINSICALLY ABSURD.

[3 ]THIS SECT/ CULT IS CALLED BARAILVISM OR RAZAISM ]

Page | 4

63 64 65

[4] IT must be noted that MaulavI RAZA SB. OF BANS

66 67 68 69 70 71 72 73 74 75 76 77 78

First ,He claimed that the knowledge of all

79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99

<< eternal knowledge of deity [all-h] and

100 101

BARAILI DID CROSS ALL THE LIMITS IN REGARD OF bestowed and temporal KNOWLEDGE.

things and events which did occur in past, which do occur in present and which shall occur in future constitute a small portion of the knowledge of the prophet[s.a.a.v.s]. The relation of this knowledge to the whole knowledge of prophet is like the relation of a wave to the ocean. But he was unable to prove the oceanic knowledge and attempted to prove only the knowledge which is like a wave according to him. Secondly,inhis extremism he did not declare a person as kafir or mushric who holds the following belief:-

temporal knowledge are exactly equal in regard to knowns [malumaat/grammatical objects of attribute of knowledge]. That is what so ever deity knoweth , the holy prophet [p.b.u.h] also knoweth. This is certainly a shirc and some brailvis also declare this belief as cufr or shirc. See the foot notes of the book named addaulatul makkiah both the content of the book and footnotes are from the pen of maulavi raza sb of baraili. This is certainly not sunnism, it is a great heresy and heterodoxy in the name of orthodoxy and sunnism. As a deliberate fallacy[s-f-s-t-h] he ascribes this view to muhaddis of dahlia[dehli/delhi] abdul haqq. Refutation of this thing is beyond the scope of present discussion. But it is necessary information that by limiting the shirc to the belief << attribute of creations, creatures ,created and made ,can be essential >> Maulavi raza sb barailvi had to accept these consequences.

102 103 4

END OF PART ONE 4

Page | 5

104

PART TWO BEGINS

105

The founder of the sect of Baraivism argues in support of his belief in the

106

following way. The quotations are given from the work –BNAA AL

107

MUSTAFHA. The most basic work of Barailvism on this particular issue.

108

His arguments and argumentations are divided into 5 parts for sake of

109

simplicity and are tried to be translate clearly. IT is tried to remain faithful to

110

the original Urdu/Rikhtah text even if there is some problem according to the

111

Grammar of English language.

112

I]`When/As Furqa:n e H:ami:d is the Description/EXPSOSITION [Baya:n] of

113

Every Thing [Shai’ , Pl: ‘Ashya:’]

114

And Description of what type [Kesa] Luminous [Roshan] ,and Luminous of

115

What degree [ Darajah] EXPLAINED [Mufass-l\Detail Explaination] , and

116

according to the Supersect [Madh-hab] of Sunnites [Ahlussunnah] the word

117

Thing [ Shai’ Pl. ‘Ash-ya:’] is said for every Existent /Being [Mauju:d](1) ; then

118

from the Throne [‘Arsh] to

119

Floor/Hades [Farsh] , all the Universe/ Cosmos and all the Existents /Beings

120

[Maujuda:t] are included in the circumference [‘AH:A:TAH] of Baya:n

121

[Description] of It [id est ‘Al Qur-‘a:n]; and among all the Existents/Beings

122

writings on the Conserved Tablet [Lauh: Mah:fu:z:] also belong to.Hence

123

these Explanations [Bayana:t] in circumference [ Muh:i:t] to these Writings

124

[with full explanation].

125

II] Now ask it also from QUR’A:N THE GREAT [ THE GREAT QUR’A:N/QUR’A:N

126

‘’AZ:I:M] , “ WHAT IS WRITTEN ON THE CONSERVED TABLET?”.

127

The Supreme Deity Saith ,<< VA KULLU SAGHIIRIN…>> “ Every Great and

128

Small is written thing is written [on the Tablet].[ AL QAMAR 51]

129

The supreme deity saith :-<< VA KULLA SHAI IN…>> [YAA SIIN 12].

130 131

‘‘ WE HAVE COLLECTEDEVERY THING IN A LUMINOUS LEADER [PESHVA]”. The Supreme Deity Saith << VA LAA HABBATIN…….>> [AL AN AAM 59]

Page | 6

132

“ Not a (single) grain in darkness (es) of earth; and any wet nor any dry

133

EXCEPT All things written in A Luminous Book [ id est Tablet]”.

134

[VERSES ARE NOT TRANSLATED FROM THEIR ORIGINAL ARABIC DIVINE

135

TEXTS BUT THE TRANLATIONS OF THESE VERSES IN URDU BY THE

136

STATED ABOVE FOUNDER ARE TRANSLATED INSTEAD. THOSE WHO ARE

137

INTERESTED TO SEE THE DIRECT TRANSLATION MAY CONSULT AN

138

AUTHENTIC TRANSLATION THEMSELVES. WE DO NOT TAKE ANY

139

RESPONSIBILITY IN THIS REGARD IF THE TRANSLATIONS ARE NOT

140

FAITHFUL TO THE DIVINE ARABIC TEXT SINCE WE HAVE NOT TRANSLATED

141

THESE VERSES [IN ENGLISH DIRECTLY FROM DIVINE ARABIC TEXTS]

142

OURSELVES BUT TRANSLATED THE [URDU/RIKHTAH] TRANSLATIONS OF

143

THESE VERSES BY FOUNDER OF SECT[AS THEY ARE IN HIS BOOK UNDER

144

DISCUSSION]. WE HAVE TRIED TO TRANSLATE IN ENGLISH ,THE URDU

145

TRANSLATIONS OF THESE VERSES BY THE FOUNDER OF THE SECT AS

146

BEST AS POSSIBLE HOW EVER WE DO OPINE THAT HIS TRANSLATION ARE

147

NOT AUTHENTIC IN GENERAL.]

148

III]It has been proved in Principles that Common Noun [Nakrah] in place of

149

Negation Supports Generalization [ Mufi:d ul “Umu:m] { see verse 38 ‘-N-“A:M]

150

AND THE WORD Kull/Cull [ All/Every] is so general [ “a:m] that that is is never

151

used in particular/ specific sense/meaning,(2) and general word is certain in

152

supporting general meaning, and clear content of text [ N-S:U:S:]

153

ARE TAKEN IN APPEARENT MEANING, and with out any religious proof

154

particularization/specification and Interpretation [TA’WI:L/TA’VI:L] are not

155

permitted, otherwise confidence upon Divine Law [Shariah] ceaseth to be;

156

Neither ‘AH:A:D H:ADI:TH can particularize a Generalization of Qur’a:n , even

157

if it is correct /SAHIH to highest degree. Raither Particularization is a delay

158

[TARAKHI] in Naskh [Cancellation/ABOGRATION] .

159

[One may translate the sense as follow. Particularization is a twin of Naskh]]

160

And Rational Particularization [ and Rational Exception] does [do] not make

161

dissension of General [so that] based upon it [them] , a particularization can

162

be made by [using] an Uncertain [Z:ANNI:]

163

IV] So by Divine Grace it is illuminated from clear explicit texts that Deity

164 6

Gave knowledge of All that did occur and that shall occur [MA: KA:NA VA YA 6

Page | 7

165

KU:NU/ THAT DID BE AND THAT SHALL BE], and not s single (point)

166

(1)particle in east, in west,in sky, on throne,on floor[hades?/Farsh]

167

remaineth excluded from the [bestowed] knowledge of Holy Prophet

168

[H:UD:U:R] [[S.A.A.V.S]

169

V]And as this [Bestowed] knowledge is bestowed by Qur’a:n the Great as

170

being the Explanation of every thing [Shai’] and it is [crystal] clear that this

171

is the Attribute of Entire [Tama:m] Qur’a:n and not of every verse [or of

172

every chapter/Su:rah], so if the Supreme Deity Did Say in reference to Some

173

Prophets << L-M NAQS

174

-S: HUM ‘’ALAICA / ‘’ALAIKA….>> [AN NISAA 164] , OR inregard to

175

hypocrates It Is Said [BY THE DEITY] << LA T-‘’L-M H-M….>>, [ AT TAUBAH /

176

BARAA’AT 101] IT IS CERTAINLY NOT IN NEGATION TO THESE THREE

177

VERSES AND NOT IN NAGATION TO THE [BESTOWED] KNOWLEDGE OF

178

PROPHET.

179 180

AS these arguments are extraordinary lengthy it is necessary to summarise these in brief with strict wordings.

181

SUMMERY

182 183

Qura:n has three Attributes . Two of them are Existential

184

Attributes[‘AS:S:FA:TUL VUJUDIAH/’AS:S:IFATUL VUJUDIAH]

185

namely /NOUNLY TABYA:N[EXPOSITION] AND TAFS:i:L [EXPLAINATION], and

186

one of them is Non Existential

187

Attribute[ AS:S:IFATUL’ADAIAH/AS:S:IFA:TIL’ADAMIAH] namely ‘’Adam ut

188

Tafri:t [NON DEFCIENCY].

189

These attributes of Qur’a:n are connected to every existing thing.

190

The bestowed knowledge of Prophet [P.B.U.H] CIRCUMFERENCES all these

191

three attributes. ( First implication)

192

This implieth that the Bestowed Knowledge also CIRCUMFERENCES each

193

and evey existing thing to which these Attributes are connected. . ( second

194

implication)

195 7

Page | 8

196

This implieth that the stated above Bestowed knowledge CIRCUMFERENCES

197

the Heavenly Conserved Tablet. (third implication)

198 199

This implied that the Bestowed Knowledge CIRCUMFERENCES each and

200

every information written on the stated above Tablet. (Forth implication)

201 202 203 204 205 206

As every act which hath occur ,which does occur and which shall occur from the very beginning of the Cosmos to the very end of the universe is written on the tablet the BESTOWED KNOWLEDGE OF THE PROPHET CIRCUMFERENCES each and every event, act etcetera written on the stated above Tablet. Each and every thing which has existed in past or which does exist in present or which shall exist in future is written on the tablet.

207 208 209

As the Bestowed Knowledge circumferences every thing written on the tablet it circumferences each and every thing which existed in past, which does exist in present or which shall exist in future.

210

ANALYSYS:

211

This argument is of the form an implied B, B implied C, C implied D, D implied E.

212 213

If it is some how proved that A doeth not Imply B, or B doeth not implied C. etcetera the argument failed.

214 215

If it is some how proved that any one of A, B, C, D, E is Rationally Absurd then the whole Proof failed

216 217

Logicians agree that if Lazim is Rationally Absurd then the Malzu:m is either Rationally Absurd or Rationally Possible. In the case it is Rationally Possible it is Occurancially Absurd.

218 219

How ever a number of Logicians believe that if Malzu:m is Rationally Absurd then Lazim is also Rationally Absurd.

220 221 222

An other number believe that if the Malzu:m is rationally Absurd then Lazim is either Ratiionally Possible or Rationally Absurd. In the case it is rationally Possible it is Occurrencially Absurd. In any case LAVA:ZIM Of Absurd are Absurd .

223 224 225

In any case the arguments and argumentations do become incorrect, and invalid if the first one is somehow proved to be Absurd whether Rationally or Occurancially. It is tried to prove that atleast one of the claim is RATIONALLAY ABSURD.

226

The counter claim is IS AS FOLLOWS:-

Page | 9

227 228 229

THE BESTOWED KNOWLEDGE CANNOT ENCIRCLUMFERENCE THE ATTRIBUTES OF TABYA:N,TAFS:I:L ( Existential Attributes) and ‘’ADAM UT TAFRI:T ( Non Existential Attribute).It is Absurd.

230

If an Absurd Implieth B,and Bimplieth C and so on the proof becomes invalid and incorrect.

231 232

In the following pages it is proved that the original claim is based on absurdity rather rational Absurdity.

233

General Discussion

234

There are three verses in the text of qur’a:n opon which the auther of Abna;

235 236 237

‘al Mustafa: made his argumentations. The verses are correct beyond doubt but the argumentations and reasonings based on the verses are in correct beyond doubt.These Verses are AL ANAAM 38,AN NAHL 89 aNd YUSUF 111.

238 239

IT MAY BE NOTED THAT SOME OF THE LATTER FOLLOWES OF MAULVI RAZA AMENDED HIS ARGUMENTATIONS AND ARGUMENTS BY ADDING AND SUBSTRACTING REASONINGS.

240 241 242 243 244

In general they do not take the meaning of ARABIC WORD ASHAI as Existent or Existing Thing and avoid the arguments based upon the Heavenly Tablet. As a result their argument becomes more general then their claims. A student of Said Kazimi of KATKOI/ CATCOI AMROHAHUPPER UNITED PROVINCES [ BRITISH] INDIA namely GHULAM RASUL SAIIDII OF PAKISTAN CARACHI PAKISTANI PART OF SUBCONTINENT accepted that these generalizations are of kind AL ISTAGHRAQ AL URFI and not of kind AL ISTAGHRAQ AL HAQIQI.HOW EVER THIS WEAKENS THE ARGUMENTATION AND ARGUMENTS TO THE HIGHEST DEGREE OF WEAKNESS.

245

HOW EVER The official arguments of Barailism FROM THESE THREE VERSES are

246

the arguments of Maulavi RAZA Barailvi himself.If some followers of the cult

247

of Baraivism differ from their ULTIMATE leader and founder [IMAM of

248

cult/sect] THE FIRST THIS TO COMPARE their argument by the Arguments

249

and argumentations of their Imam.The second thing is to reject their

250

differences and to accept the arguments and argumentation of their founder

251

and Ultimate leader [i.e Imam of Barailvism]

252

If their arguments are not in harmany to the arguments of their Imam then

253

they must be asked whether they consider the argumentationas and

254

arguments of their Imam as correct or not. If they consider the arguments

255

and argumentations of their Imam as correct then it is sufficient to discuss

256

the arguments and argumentations of their Imam.Since their arguments are

257

immaterial in compare to the arguments of their Imam. If their arguments

258

and argumentations can be interpreted as according to their Imam namely

259

MAULAVI RAZA SB OF BANS BARAILI S/O MALAVI NAQI ALI SB then they

260

must be interpreted as according to his arguments and argumentations. If

Page | 10

261

they cannot be interpreted then they must be rejected as official

262

argumentations and arguments of the cult Barailvism.

263 264 265

NOTES:

266 267

•

THE LITERAL MEANING OF THW WORD SHAI’ (Pl. ‘Ash-ya:’) IS AN EXISTANT OR AN EXISTING THING.

268

(2)In logical form it may be restated as follow:-

269

“ NO USE OF THE WORLD KULL\CULL IS PARTICAULAR”.

270

Its negation is:-

271

SOME USES FOR THE WORD KULL\CULL IS PARTICULAR.

272

END OF PART 2

273

PART THREE BEGINS

274 275

Both the original statement and the negation can not be true ,since the contradict each other. The Law of contradiction or law of non contradiction is valid.

276 277 278 279 280 281 282 283 284 285 286 287 288 289

It can be proved that this Negation is true hence the original statement is false. Yet it is not required since the falsification of the claim and Invalidity these arguments does not depend on this claim. There fore no discussion is made on it.For sake of an argument this false statement is supposed to be true. The entire discussion is based on this supposition in order to refute a supposed strong case instead of an actual weak case. Some Barailvi scholars do accept that the original claim is false yet the opine that Examples which falsify this claim constitute only rare cases. But they do not explain the conditions where these rare cases occur. SOME also do accept that the Umum[ Generalization/ Universality] of the word CULL/KULL is AL ISTAGHRAQ AL URFI AND NOT AL ISTAGHRAQ AL HAQIQI. Since Al Istaghraq al Haqidi implies an equlity of Eternal Knowledge and Not Eternal Knowledge, which even they do not consider as Islamic. How ever the founder of the cult Maulavi RAZA SAHIB strongly claim that if some one claims the Equality of Eternal Knowledge Of Deity and Temporal Knowledge of Prophet, HE STILL REMAINS IN GROUP OF Urfa.[Nau dhu billah.] See the Foot Notes of AD-DAULATUL MAKKIAH by the founder of sect.

290

THE ENTIRE DISCUSSION IS BEYOND THE SCOPE OF PRESENT DISCUSSION .

291 292

Note@ According to a great Philosopher [MATURIDI-ASHARI ]Of India The heavenly Tablet is a Great Cosmic Brain or Mind. Years before the invention of computers and their hard drives, the

Page | 11

293 294

concept of a Supreme intelligent Brain or mind was proposed by ASHARITE-MATURIDITE AMULGUM IN INDIA.

295 296 297 298

[A number of Indian Sunnis ar both Asharite and Maturidite since the study both and dotry to make hormony between these two Sunni Majority Sects and consider them as one single sect. Some even use the word ASHAIRAH not in the meaning of Pure Asharites but for the collection of ASHAIRAH AND MATURIDIAH.]

299 300

SUMMERY OF ARGUMENTS AND ARGUMENTATIONS.

301 302

The Argumentations and arguments stated by the Author Of -bna Al Mustafaconsists of the following preliminaries.

303

1]TABYA:N/ TABIAN ,TAFSIL and ADAM TAFRIT are the ATTRIBUTES OF QURAAN.

304

2] These Attributes are connected and are related to each and every Existing Thing/Existent.

305 306

3] The Bestowed Knowledge circumferenceth each one of the stated Attribute Of QURAAN Stated Aboveâ&#x20AC;Ś

307 308 309 310

4]This IMPLIETH THAT the Bestowed Knowledge [Of Holy Essence (DHAAT) Of Holy Prophet S.A.V.S] each and every thing to which these Attributes are connected, related and Pertain to.5]This implieth that the Bestowed Knowledge circumferenceth the Heavenly Conserved [MAHFUUZ]Tablet and the informations written on the Tablet[ or recorded in the memory of the Tablet.]

311

Since they are existing things.

312 313 314 315 316 317

5] This Implieth that the Bestowed Knowledge circumferenceth {ENCLOSETH/COMPREHENDETH} all the things which were created in the Past ,Which are created in Present and which shall be created in future from the beginning of the Cosmos to the very end of the Cosmos, each and every event which has occurred in the Past, which is occurring in Present and which Shall occur in future from the very Beginning of the Universe/Multiverse to the very end of the Universe/Multiverse/Cosmos.

318 319

[A COLLECTION OF TWO OR MORE UNIVERSES MAY BE CALLED AS A MULTIVERSE. NOT NECESSARY THE ONLY DEFFINATION]

320

Since All Of them are written On the Tablet [Recorded on in the memory of the table]

321 322

6]This implieth that the created essence which does posses this Bestowed Knowledge does know all these things and events stated above from the very beginning of the universe [Multiverse] to the very end of it

323

This is a bounded omniscience.

324

7]The author used the following verses to shew all these thing are written on

325

the Tablet.

Page | 12

326

1] AL- AN AAM: 59 [1]

327

2]AL-QAMAR: 51

328

3]YA SIIN: 12

329

8] Using these preliminaries the said author attempted to negate the verses

330

AN NISA 164 and ATTAUBAH [BARA T] 101.

331

How ever he did not confess that he negates each one of them. In Real what

332

he attempts to Prove by all his arguments and argumentations do negate

333

these two verses.

334

COMMENTS AND REMARKS.

335

IF some one claims that he can prove this belief form these three verses

336

then he must have to choose at least one of the following statements as

337

article of belief of his sect/cult what so ever. Since atleast one of them is the

338

ORIGIN [ NECESSARY PREMILINARY / NECESSARY PREREQUISITE ] of the belief.

339

A] AN ATTRIBUTE OF ETERNAL CAN BE BESTOWED.

340

B] ACTS OF DEITY [ NOUNLY

341

BESTOWED [‘ AT:A:’I:].

342

C] A BESTOWED ATTRIBUTE [ OR SOME BESTOWED ATTRIBUTES] CAN

343

CIRCUMHERENCE A NON BESTOWED ATTRIBUTE [OF DEITY].

344

D] A NON ETERNAL ATTRIBUTE OR NON ETERNAL ACT OF ETERNAL IS

345

BESTOWED.

346

E]AL KALAM AL LAFZIYV IS

347

F]AN ETERNAL CAN BE ATAAI.

348

G]WHEN DEITY CREATETH A THING HE BESTOWETH THE THING TO HIS

349

DIVINE SELF. [NA UDHUBILLAQH]

350

H]ACTS OF CREATED SUPPOSITA ARE THE ACTS OF DEITY [NA’’U:DHU BILL-

351

H].

ALL-H SUBH:ANAHU: VA TA’’A:LA:] ARE

‘AT:A:’I: [BESTOWED].

Page | 13

352

I] TO CREATE AN ACT IS TO DO THE ACT IN THE GERAMMATICAL INFINITIVE

353

SENSE. EG TO CREAT THE ACT OF STEALING OF A RATIONAL SUPPOSITUM

354

SAY A HUMAN BEING IS TO STEAL HIMSELF[HIS DIVINE SELF] BY THE

355

UNCREATED CREATER OF THE ACT [NA UDHUBILL-H].

356

NOTE THAT IF SOME ONE REFUSES TO ACCEPT ANY ONE OF THEM

357

ACTUALLY CONTRADICTS HIMSELF SOME WHERE IT IS ARGUMENTATIONS

358

[REASONING] AND ARGUMENTS EITHER IN INTIAL STEPS OR IN MIDVIAL

359

[INTERMEDIATE]STEPS OR IN FINAL STEPS OR ELSE.

360

[ALL THESE STATEMENT ARE NOT NECESSARY INDEPENDENT OF EACH

361

OTHER]

362

ANALYSIS OF THE ARGUMENTS AND ARGUMENTATIONS IN THE SO CALLED PROOF

363

The form of the argument in the alleged proof is as follow#

364

A implieth B

OR A ⊃B

365

B Implieth C

OR B⊃C

366

C implieth D

OR C⊃D

367

D implieth E

OR D⊃E

368

And E is the desired belief [CLAIM]

.; .

Q.E.D

369 370

⊃ = IMLIETH /IMPLY/ DO\DOETH IMPLY

371

If it is shewn that A Doeth Not Imply B , then all the alleged proof falls down

372

and declines.There is a series of implications among the occurrances of

373

different events and things./

374

If it is shewn that any one of them can not occur or is intrinsically Absurd to

375

occur ,the entire proof becomes wrong, incorrect, invalid and unsound.

376

To attack this form of proof it is sufficient to shew that any one of A,B,C,D

377

doeth not imply the next consecutive one /statement..

Page | 14

378

Logicians do agree that if Active Participle of L-zuum [Lazim] is

379

Rationally/Intrinsically absurd[2]then the massive participle

380

Malzuum[MALZU:M] is either Intrinsically /Rationally Possible or

381

Intrinsically/Rationally Absurd depending upon the kind,type,nature,intrinsic

382

properties,charecterstics,of the IMPLICATION[ L-ZUUM/ L-ZU:M].

383

Logicians are how ever divided what if MALZUUM is Rationally/Intrinsically

384

Absurd .Some holds the opinion that if Malzuum is Intrinsically Absurd then

385

Lazim is either Intrinsically absurd/Rationally Absurd or Intrinsically

386

/Rationally Possible depending upon the Nature,Type etc of Implication as

387

stated in the former case stated immediately above.

388

Some hold the view that If MALZ:UM is Intrinsically Absurd then La:zim is

389

Intrinsically absurd.

390

Some do go in minute detains. A majority of Excogitators

391

[Muhaqqiqin/Researchers in logic/M-NAT-QAH] believe that Intrinsic

392

Implication is either between an Intrinsic Absurds or between Intrinsic

393

Possibles.But Extrinsic Implication may be between an INTRINSIC ABSURD

394

AND INTRINSIC POSSIBLE.

395

In any case all agree that it is Rationally/Intrinsically Absurd that there is an

396

Implication between OCCURANCIALLY POSSIBLE[CONTINGENT] and

397

Intrinsically/ ABDURD irrespective and regardless of LAZIM or Malzum [3].

398

PARADOXES ARE ALSO INTRINSICALLY ABSURD IN THE CASE OF DEITY AND

399

DIVINE ATTRIBUTES.

400

A PARADOX IS DEFINED AS A STATEMEN WHOSE AFFIRMATION AND NEGATION BOTH IMPLIES A CONTRDICTION. A SPECIAL CASE OF

401

PARADOX IS A STATEMENT IN WHICH ITS NEGATION IMPLIES ITS TRUTH.

402

EX << TRUTH OF NEGATION OF THIS STATEMENT IMPLIES ITS TRUTH>>ETC.

403

0000000000000000000000000000000000000000000000000000000000000

404

0000000000000000000000000000000000000000000000000000000000000

405

FOOT NOTES.

406

[1] Some of the latter Barailvis have use this verse not for the stated abive

407

Lauh: but for the Qurâ&#x20AC;&#x2122;a:n. But then there is a dispute between Maulvi Rda Of

Page | 15

408

Baraili and some of his followers , The words and opinion of Maulavi

409

Rad:a/Raz:a of Baraili is preferred over his followers, and the official

410

statement of Barailvism is one that is of Maulavi Rad:a: of Bans Baraili

411

,United Provinces British India. But if it is supposed that he is wrong and

412

those followers who have diputed are right, even then it does not make

413

Any difference. Since there is no difference therefore That is why there is no

414

need for providing references of Barailvi Scholars who opined differently

415

from their Imam in this regard, also since they cannot be equal to their said

416

Imam.

417

Such people may be found in both sides of Subcontinent, i.e India And

418

Pakistan.

419 420

[2] In general Rationally Absurd and Intrinsic Absurd are used as alternative

421

terms ,yet some do make some distinction between these two terms. A

422

CONTRADICTION is an Intrinsic Absurd.Some may use the term Logical

423

Absurd for an Intrinsic ABSURD. AS FOR WE, We consider ANNHILIATION OF

424

DIVINE ESSENCE ,INCARNATION OF DEITY in animal or human Natures and

425

forms as Intrinsically and logically ABSURD. A number of theologians use

426

the word Rationally absurds even for those Intrinsic Possibles which Imply

427

antrinsic Absurd and there are some rational arguments on the Implication.It

428

must be noted that this type of implication s Extrinsic but Rational id est

429

there are some Rational Proofs on the Extrinsic Implication. How ever in this

430

work both terms i.e Intrinsically Absurd and Rationally Absurd are used as

431

alternatives unless and other wise stated explicitly.

432

It may be noted that if some thing externally implies a Contradiction then it

433

may not be an Intrinsic Absurd. But if some thing implieth a Contradiction

434

Intrinsically it is Certainly Intrinsically Absurd.( IF ANY THING IMPLIES AN

435

INTRINSIC ABSURD INTRINSICALLY THEN IT IS NOT IN DIVINE

436

OMNIPOTENCE BUT IF ANY THING IMPLIETH AN INTRINSIC ABSURD

437

EXTRINSICALLY THEN IT MAY BE IN DIVINE OMNIPOTENCE IF IT IS ITSELF

438

NOT A CONTRADICTION)

439

It must be noted that an intrinsically absurd is also logically absurd.So death

440 15

of Deity is logically absurd since DEITY IS INTRINSICALLY AND LOGICALLY 15

Page | 16

441

NECESSARY. There is a saying of a great logician of India that logic begans

442

with the Necessity of Divine Essence [PROBEBLY ATTRIBUTED TO IMAM

443

QASIM OF NANAUTAH ,UNITED PROVINCES BRITISH INDIA].

444

[3] If A implies B then B is Lazim Of A.Active and Passive participles are

445

according to ARABIC LANGUAGE.The word ISTALZAM is however more close

446

to modern logicians then the words L-ZUUM,LAZIM OR MALZUM.

447

A number of Logicians opine that Malzum cannot be with out Lazim but Lazim

448

can be with out Malzuum [Malzu:m]. That is if A implies B IT MAY BE THE

449

CASE

450

THAT B may be implied by some thing else say C.

451

If A implies B and if B is false then A is False but if B is intrinsically ABSURD

452

THEN IT IS NOT NECESSAY THAT A IS INTRINSICALLY ABSURD./

453

Thus if A occurreth then B occurreth and B doeth Not Occur that proveth A

454

doeth not occur.

455

But If A occurreth then B occureth and B is Intrinsically Absurd, it Doeth not

456

prove that A is Intrinsically Absurd.

457

A definition of L-zoom may give a more clear idea but not necessary the only

458

definition.

459

If the meaning of a word coined for it can not be with out an Eternal thing

460

then it is an Implication.

461

NOTES/ . THE WORD KALAM/CALAM MEANS SPEACH AND NOT WORD.

463

SO KALAM IS NOT A WORD BUT A SPEECH [DICTIONIS/DICTUM ]But this speech is Simple [BASIIT/BASI:T:] and an ATTRIBUTE, NOT CONSTITUTED OF WORDS [LAFZ OR KALMAH]. IF LOGOS STANDS FOR WORD THEN IT IS NOT A LOGOS IN MEANING. SPEECH IS NOT A HYPOSTASIS BUT AN ATTRIBUTE IN THEOLOGY. EVEN IF LOGOS WAS BELIEVED TO BE AN ATTRIBUTE AND NOT A HYPOSTASIS EVEN THEN SPEECH IS NOT WORD.

467

NEITHER THE LOGOS IS BELIEVED TO BE CONSTINUTED OF LETTERS NOR THE SPEECH IS CONSTITUTED OF LETTERS.

469

468

BUT THIS IS AN KALAM AN NAFSIY. BUT IF KALAM AL LAFZIY IS NOT ETERNAL THEN IT IS CONSTITUTED OF WORDS OTHERWISE NOT.

470

END OF PART 3

471

000000000000000000000000000000000000000

462 464 465 466

17 472

Page | 17

PART 4 BEGINS

473 474

CASE 01

475

DISCUSSION ON KALAM AN NAFSIY.

476 477 478 479

If by the Word QUR’A:N <<IDEAL DICTIONIS>> / IDEAL DICTUM [ AL KALAM AN NAFSI] IS MEANT THEN All toAhlusunnah Wal Jamaah who do believe in Ideal Dictionis do believe that it is ETERNAL.

480 481

The founder of the cult Maulivi Rada/Raza Sahib[1856-1920/21] Of Bans Baraili [United Provinces British India

482 483

1857A.C to 1947A.C~~] denies that AL KALA:M AL LAFZI AND AL KALA:M AN NAFSI as two Attributes and consider them as One., he did not deny the Eternity of this Single Kalam /Dictionis /LALIA.

484

Thus Kalam An Nafsiy Al Qadim is meant.

485 486 487

IF KALAM An NafsiyAlQadim is meant in these verses then TABYA:N [EXPLOSURE], TAFS:I:L [EXPLAINATION] AND ‘ADAM ‘AT TAFRI:T :[NO DEFIENCY IN STATING THINGS] are the Attributes of KALAM AN NAFIS [IDEAL DICTIONIS].

488 489

Two of these Attributes are Existential Attributes [ ASSIFATUL VUJUDIAH]and One of them is Non Existential Attribute [Assifatul Adamiah pl. ASSIFATUL ADAMIAH].

490

DISCUSSUION ON EXISTENCIAL ATTRIBUTES.

491 492 493 494 495 496

TABYAN AND TAFSIL ARE THE EXISTENTIAL ATTRIBVUTES. If Tabyan and Tafsil are the existential Attributes of Ideal Dictionis then they cannot be BESTOWED [GIFTES/ ATAI/ATAIAH].SINCE IT IS AN AGREED UPON ARTICLE OF FAITH THAT NO ATTRIBUTE OF ETERNAL CAN BE BESTOWD AND IT IS ALSO AGREED UPON ARTICLE OF FAITH THAT AL KALAM AN NAFSI IS ETERNAL.From the death of Maulvi Rza of bans baraili India in 1930 ac to the year 2013ac not a single Barailvi Alim has ever claimed that Some Attributes of Eternal [QADIM] CAN BE ATAI[ BESTOWED].

497

ALSO It is Rationally and Intrinsically Absurd for an Attibute of Eternal to be Bestowed.

498 499

Similarly not a single Barailvii Alim of Indian Subcontinent [TARROTARIES INCLUDING India and Pakistan both before and after 1947 A.C] HAS CLAIMED THAT AL KALAM AN NAFSI IS NOT ETERNAL.

500

THUS BOTH OF THESE ATTRIBUTES ORE NOT BESTOWED. [1]

501

ALSO NO TYPE/KIND [ QISM ] of QADIIM IS BESTOWED.

Page | 18

502 503 504 505 506

It is an agreed upon Article of faith that << THE UNBESTOWNED [GHAIR AL ATAI] ATTRIBUTES OF ETERNAL CAN NOT BECIRCUMFERENCED [ AHATAH] BY BESTOWED ATTRIBUTES, NEITHER COLLECTIVELY NOT INDIVIDUALLY.[2THUS ANY CLAIM OR INFERENCE WHICH CONTRADICTETH ] ATLEAST ANY ONE OF THESE ARTICLES OF FAITH IS WRONg AND FALSE.

507 508

Up till now no follower of Maulavi Raza of Bans Baraili [UNITED PROVINCES BRITISH INDIA] hath ever claimed any thing against STATED ABOVE ARTICLES OF FAITH.

509 510 511 512 513 514 515 516 517

The ARGUMENTATION that , << If the BESTOWED KNOWLEDGE CIRCUMFERENCETH THE ATTRIBUTES OF TABYAN AND TAFSIL, THEN IT IS IMPLIED THAT THE BESTOWED KNOWLESDGE CIRCUMFERENCETH each and every existing thing which is connected to these Attributes>> does become incorrect and invalid. Since it is INTRINSICALLY ABSURD AND RATIONALLY ABSURDFOR BESTOWED KNOWLEDGE TO CIRCUMFERENCE THE STATED ABOVE ATTRIBTES OF THE ETERNAL AL KALAM AN NAFSI. THE entire argumentation is based upon the implication of the supposed occurrence of Circumference , which is Intrinsically/Rationally Absurd .Not even the Circumference of a single finite existing thing is implied, since the very implication is from the [SUPPOSED ]occurrence of a thing which is Intrinsically/Rationally Absurd to Occur

518 519 520 521

To claim the circumference [AHATAH] OF MORE THAN ONE THING IS PRIMARILY ABSURD ON THE SAME GROUNDS OF ARGUMENTATION AND REASONING. ALSO TO CLAIM THE CIRCUMFERENCING OF MORE THAN ONE EXISTING THING [IN THIS WAY] IS NOTHING BUT MORE THAN ONE INTRINSIC/RATIONAL ABSURDS [IMPOSSIBLES].

522 523

Thus the arguments from the implication of supposed occurrences of things which are impossible to occur do become invalid and wrong.

524

DISCUSSION ON NON EXISTENTIAL ATTRIBUTES

525 526 527 528

Non Existential Attribute is the Non Existence [Negation/ Lackness] of an Existential Attribute. One may say that NON EXITENTIAL ATTRIBVUTES are NO ATTRIBUTES OR NOT ATTRIBUTES, but this is a verbal dispute. A non Existential Attribute cannot be empty [Cannot Exclude] from ONE of the the TWO Mutually Exhaustive,Mutially Exclusive and Mutually Contradicting cased.

529

A] It is an Attribute of Perfection. B] It is Not an Attribute of Perfection.

530 531 532 533

If a Non existential Attribute of denied [Negateth] an [EXISTENTIAL] Attribute of Perfection then it is Not an Attribute of Perfection.If a NON EXISTENTIAL ATTRIBUTE DENIETH [ NEGATETH] an [Attribute Of] Imperfection then it is an ATTRIBUTE oF PERFECTION IFF it is based on an[Existential] Attribute Of Perfection.[There are two sub cases but to discuss them is beyond the scope of present topic]

534 535 536 537

EXAMPLES. NOT DYING OF DEITY [ LA YAMUTU] is a NON EXISTENTIAL ATTRIBUTE Attribute Of Deity , AND IS BASED [MABNI] UPON THE EXISTENTIAL ATTRIBUTE OF LIFE OF DETY , WHICH IS AN ATTRIBUTE OF PERFECTION [ OF DEITY].But Not Dying of some thing which doeth not exist or is impossible to exist is not an Attribute of Perfection even in apparent it is the denial of an IMPERFECTION say DYING.

Page | 19

538

SINCE THERE IS NO BASIS [ BANA] which is the Attribute of Perfection.

539 540

It is an Article of faith that each and every Attribute of Deity is an Attribute of Perfection whether it be an Existential Attribute or Non Existential Attribute.[3]

541 542 543 544 545 546

As TAFRI:T: [DEFIENCY [of mentioning things in SPEACH]] is an Attribute of Imperfection, Non Existence [Negation] [ ADAM AT TAFRIT] is a Non Existential Attribute. As the ADAM AT TAFRIT IS THE ATTRIBUTE OF ETERNAL It is an Attribute Of Perfection [SINCE IT IS AN ATTRIBUTE OF IDEAL DICTIONIS AND IDEAL DICTIONIS IS ETERNAL AND ATTRIBUTE OF ETERNAL [ESSENCE OF DEITY]].As this NON EXISTENTIAL ATTRIBUTE IS AN ATTRIBUTE OF ETERNAL IT MUST BE BASED UPON SOME [EXISTENTIAL] ATTRIBUTE OF PERFECTION OF [ THE] ETERNAL, WHERE IT BE TABYA:N OR TAFSIL OR SH.MUL or ELSE.

547 548 549

It is an article of faith that no Attribute of Eternal can be CIRCUMFERENCED BY BESTOWED KNOWLEDGE neither individually nor collectively, whether the Attribute of the Eternal is Existential or Non Existential. Since this is INTRINSCALLY /Rationally Absurd.

550 551 552 553

THUS NOT ONLY ADAM ATTAFRIT BUT THE BASIS [B-NA:’] UPON WHICH IT IS BASED [MABNI] CANNOT BE CIRCUMFERENCED BY BESTOWED KNOWLEDGE, Since this is Intrinsically/Rationally Absurd for CREATED BESTOWED KNOWLEDGE to Circumference the Attributes of UNCREATED [and] ETERNAL.

554

CONCLUSION OF DISCUSSIONS OF BOTH TYPES OF ATTRIBUTES.

555 556 557 558

Any argument or any argumentation based upon the implication of the occurrence of CIRCUMFERENCE of NON EXISGTENTIAL ATTRIBUTE OF ETERNAL[5] in support of said belief is incorrect,invalid,unsound and wrong , Since this circumference stated above is Rationally/Intrinsically ABSURD.

559 560 561

IT IS WELL KNOWN TO LOGICIANS THAT IF OCCURRANCE OF A IS CLAIMED TO IMPLY THE OCCURRANCE OF B , BUT A IS IMPOSSIBLE TO OCCUR , THE ARGUMENT[ATUION] BECOMETH INVALID AND THE INFERENCE IS WRONG.

562

EXPLAINATION

563 564 565

If some one tries to prove the occurrence of B as an implication of occurrence of A,he has to prove two things. 1] Occurrence of A 2] An Implication between the Occurrence of A and Occurrence Of B.

566 567 568

If some one refutes him by shewing that A is RATIONALLY/ INTRINSICALLY ABSURD TO OCCUR [ THAST IS A CANNOT OCCUR] then the entire proof with all its arguments and argumentations based upon the SUPPOSED Occurrence of the UNOCCURABLE falls down, declines and is broken.

569

As the Necessary consequence the claim [result] is falsified.

570 571

Thus all the three Attributes Prove that the argument is incorrect and wrong. Since it is based on a false supposition.

Page | 20

572

CASE 02

573

DISCUSSION ON KALAM AL LAFZIY..

574 575 576 577

Majority of followers of Maulavi RAZA OF BANS BARAILY UNITED PROVINCES INDIA believe that AL KALAM AL LAFZIY [ VERBUM DICTIONIS] Is Eternal. A small Minority of his followers however believe that Kalam AL Lafziy is Not Eternal [i.e it is Temporal]

578 579 580

Maulivi Raza Of Uniterd Provinces India himself believes that both KALAM AL LAFZIY and AL KALAM AN NAFSIY are One and Same, But he does not deny The Eternity Of Verbum Dictionis.

581

Let it be supposed that AL KALAM AL LAFZIY Is Eternal [QADIM]

582 583 584

DISCUSSION ON KALAM AL LAFZIYAL AL QADIM.

585 586 587 588 589

If by the Word QUR’A~N VERBUM DICTIONIS / IDEAL DICTUM [ AL KALAM AL LAFZIY] IS MEANT THEN According to a larger majority of the cult AL KALAM AL LAFZIY AL QADIM is meant.

590 591 592 593 594 595 596 597 598

If Kalam Al Lafziy Al Qadim is MEANT THEN then the ATTRIBUTES of TABIAN/Tab-ya:n [exposition] ,TAFS:I:L [explanation] and ADAM TAFRI:T are the Attributes of the Eternal, and no Attribute of ETERNAL eIther Existential or Non EXISTENTIALCANBE CIRCUMFERENCED BY DESTOWED ATTRBIBUTES ,NEITHER COLLECTIVELY NOR INDIVIDUALLY.Thus all the arguments and argumentations based upon the OCCURRANCE Of The Circumference do become invalid and incorrect SINCE The Occurrance Of The CIRCUNFERENCE is IMPOSSIBLE [ Rationally/Intrinsically Absurd].As every aspect in the case of ETERNITY OF VERBUM DICTIONIS is Similar tom the Case Of Eternity Of IDEAL DICTIONIS, readers are requested to recall the former discussion upon IDEAL DICTIONIS [ AL KALAM AN NAFSIY] and apply it in the present case as a mental exercise, since it is not difficult at all.

599

CONCLUSION

600 601 602

IF IN THE VERSES [(a) AN NAHL 89.(b)YUSUF 111 AND(c) AL ANAM 38] KALAM AL LAFZIY IS MEANT AND IF AL KALAM AL LAFZIY IS ETERNAL THEN KALAM AL AL LAFZIY AL QADIM IS MEANT IN THESE VERSES ANDALL THE ARGUMENTATION AND ARGUMENTS DO BECOME INVALID.

603

Page | 21

604 605

DISCUSSION ON KALAM AL LAFZIYAL AL HADITH.

606 607 608

If KALAM AL LAFZIY [ VERBUM DICTIONIS] is HADIS [ NOT QADIM/TEMPORAL/NOT ETERNAL] then this is the only case in which there are appearently some rooms for the validity of arguments and argumentations in this regard./

609 610 611 612 613 614 615

Since Majority of the followers of the founder of the sect/cult believes in the Eternity [ OF VERBUM DICTIONIS ]and rejects the opinion of their minority, who believe in the temporality [Not Eternity/ HUDUS] of Verbum Dictionis, ONE MAY LEAVE THE DISCUSSION ON IT. The Minority of The followers of the sect has to combat not only the MAJORITY OF THE followers OF THEIR SECT BUT ALSO THEIR FOUNDER since They all believe in the ETERNITY OF VERBUM DICTIONIS. As opposed by the MAJORITY AND THE IMAM [FOUNDING LEADER] the opinion of minority can not be the official dogma of the entire sect.

616 617 618

If it is supposed that these arguments and argumentations are valid if Verbum Dictionis is supposed to be Temporal[ not eternal] , even then the Majority can not argue, and the arguments of the Majority against the minority in support of Eternity is an other problem for the minority.

619 620 621

SINCE the Minority of the followers of Mailavi RAZA of Baraili of Indian Subcontinent must have to refute the MAJORITY OF THE FOLLOWERS OF THEIR IMAM before making any argument or argumentation under the supposition that AL KALM AL LAFZIY is Not ETERNAL.

622 623 624 625 626 627 628 629

Further they have to claim that the leader and the founder of the sect is is wrong and is in error when he claims the UNITY OF DICTIONIS [ VAHDATUL KALAM], AND DECLAIRS ALL THOSE who do not believe in the Unity as in ERROR. [ SEE MALFUZAT PART IV]It may be noted that what so ever is said by the Founder Of The Sect Namely Maulavi RAZA of Baraily/Baraili/Breli/Barelie cannot be contradicted easily by his followers.The official Dogmas and Articles Of Faith of the sect are first the believes of the founder iof the sect as he himself stated in VASAYAH SHARIF. In case if he is silent on an issue the OFIICIAL DOGMAS AND BELIEVES OF THE SECT ARE THE DOGMAS AND THE BELIEVES OF THE MAJORITY OF THE SECT. That is in this case the MAJORITY OF THE SECT is the Official representative of the sect.

630 631 632

There fore one may safely neglect the minority of the sect stated above , and it is not necessary to discuss them at all. But it is well known that not necessary does not mean necessary not. Therefore it is discussed below in order to complete the discussion.

633

Discussion On AL KALAM AL LAFZI IF IT IS NOT ETERNAL [TEMPORAL].

634 635 636 637 638

Let it be supposed that Verbal Dictionis /Verbum Dictionis [Al Kalam Al Lafz:iy / Al Calam Al Lafz:iy] is NOT ETERNAL [ GHAIR AL QADIM]. IF VERBUM DICTIONIS IS NOT ETERNAL the each and every Attribute [SIFH] Of Verbum Dictionis Is Not ETERNAL. Any thing which is Not Eternal Is Temporal Since IT IS INTRINSICALLY /RATIONALLY ABSURD FOR AN ATTRIBUTE OF A HADIS /HADIS TO BE ETERNAL [QADIM].Hadith [Temporal] meaneth NOT ETERNAL.

Page | 22

639 640 641

Thus VERBUM DICTIONIS and All Of Its Attributes Are Temporal [NOT ETERNAL].If Verbum Dictionis [Verbal Speach] and Its Attributes Are TEMPORAL then THERE IS A MIDDLE / MEDIUM [WASITAH /VASITAH] Between ADH DHATI [ The Essential]] and AL ATAI[ The Bestowed].

642 643 644

But if there is No MIDDLE / MEDIUM between ESSENTIAL and BESTOWED,N and Principle Of Exclusion Of Middle / Medium [ Usul Kharij Al Vast]’MTINA:’U ’IRT-FA:’’UL VASA:’IT IS valid between the Essential and the Bestowed, then AL KALAM AL LAFZI can not be Temporal.

645 646

If it can not be Temporal then it is not temporal. If it is not temporal then it i must be Eternal.If it must be eternal then it is Eternal.

647

If It Is Eternal then Each and Every Attribute Of It Is NOT BESTOWED [ GHAIR AL ATAI]..

648

CONCLUSION

649 650 651

IF SOME ONE BELIEVETH THAT VERBUM DICTIONIS AND ITS ATRIBUTES ARE NOT ETERNAL THEN IT IS NECESSARY [ VAJIB / WAJIB] UPON HIS BELIEF THAT THEY ARE NEITHER ESSENTIAL NOR BESTOWED. [ LA DHATI WALA ATAI].

652 653 654

IF SOME ONE BELIEVETH THAT LAW OF EXCLUSION OF MIDDLE IS APPLICABLE BETWEEN AD DHATI AND AL ATAI AND THAT THERE IS NO MIDDLE AND NO MEDIUM BETWEEN ESSENTIAL AND BESTOWED, THEN THAT PERSON CAN NOT BELIEVE THAT VERBUM DICTIONIS IS TEMPORAL.

655 656 657

IF SOME ONE BELIEVE THAT VERBUM DICTIONIS IS TEMPORAL YET BELIEVES THAT ITS ATTRIBUTES ARE BESTOWED THEN HIS BELIEF IS TOTALLY WORNG AND ENTIRELY FALSE.SINCE NO ATTRIBURE OF UNSESTWOED CANBE BESTOWED.

658

DISCUSSION ON BESTOWED KNOWLEDGE AND ATTRIBUTES OF VERBUM

659

DICTIONIS.

660 661 662 663

If a person beleave th that verbum dictionis and its attributes are not eternal y et belie veth that the y can be circumference d by bestow ed know ledge [immensely or not] then such a person can not be excluded from two s tates /cases [ ahval] .

664

1] He believeth that Verbum Dictionis Verbum Dictionisand Its Attributes are Bestowed.

665

2] He believeth that Verbum Dictionis and Its Attributes are Neither Essential nor Bestowed.

666 667

If he believeth in the first then he is a denouncer of the following agreed upon ARTICLES of FAITH.

668 669 670

NO BESTOWED [ATAI] THING CAN BE ASCRIBED TO THE ETERNAL[ QADIM] NEITHER ATTRIBUTIVELYU NOR ACTIVELY [ SIFTAN WA FILAN] irrespective of any interpretation [TAVI] and any Reasoning [TAUJIH].

Page | 23

671 672 673

If he believeth in the second , yet still believeth that BESTOWED KNOWLEDGE can CIRCUMFERENCE/ ENCIRCLE these Attributes then he is a denier of AN Agreed Upon Article Of Faith which may be stated as follow.

674 675

ONE THAT IS NOT BESTOWED CAN NOT BE CIRCUMFERENCED['AH:A:TAH] BY ONE THAT IS BESTOWED.

676 677 678 679

In any case any argumentation [â&#x20AC;&#x2DC;ISTADLA:L] Which is based [ MABNI:] upon on the negation of the article of faith stated just above is support of Bestowing Of Knowledge from the very beginning of the Cosmos to the very end of the Universe is based upon a false article of a false faith [i.e the basis/ground B-NA:' is Wrong] . Certainly not on the true faith,.

680 681 682 683

It is not required to falsify such an argumentation with additional proves, evidences, arguments,argumentations,reasonings etcetera, but it is sufficient to to prove that such an argumentation, or such an argument or such an alleged proof is based upon this wrong article of heresy or heretic claim.

684

Epilogue

685 686 687 688

If Velum Dictions is Temporal [NOT ETERNAL]then Verbum Dictions Of Deity and Its Attributes are Neither Essential Nor Bestowed, hence Attributes Of Verbum Dictions can not be Circumference edgy Bestowed Attributes, irrespective and regardless of number of things to which Verbum Dictions and Its Attributes Are Connected.

689

OBJECTIONS AND THEIR ANSWERS.

690

OBJECTION1

691 692

Minority of Ahlussunnah say Salaphites believe in<< Temporal but Not Created>>[HADITH GHAIR MAKHLIQ]

693

[ OUR COMMENT :- THAT IS THEY BELIEVE IN THREE

694

KINDS OF THINGS. A] ETERNAL, B] TEMPORAL NOT

695

CREATED, C] TEMPORAL AND CREATED. EVEN THEY

696

DO NOT BELIEVES IN <<NOT TEMPORAL BUT

697

CREATED AND ETERNAL BUT CREATED>>]

698 699 700

But Majority Of AHLUSSUNNAH BELIEVES that TEMPORALITY AND CREATION are ONE and the SAME. Thus HADIS GHAIR ATAI is just an influence of Minority Of AHLUSSUNNAH WAL JAMAAH over the Majority of AHLUSSUNNA WAL JAMAAH.

701 702

Hence those Ahlussunnah who belong to Majority and are not influenced by the Minority ,can not accept this influence.

703

ANSWER<

Page | 24

704 705 706

FIRST. Some Salphites do claim such a thing but there texts of books are interpreted and reason [ TA'VI:L and TAUJI:H]AS ACCORDING TO ASHARITES AND MATURIDITES.So it reverts to a verbal dispute.A detail discussion is how ever beyond the scope of this work.

707 708 709

There are some works which can not be interpreted or reasoned. In such cases the belief of the Majority is preferred [TARJI:'']T he view of such writers is rejected.Yet we give the benefit of doubt with a good will, and hope that they were unable to EXPRESS their views correctly.

710 711

Secondly. 'ASHARITES AND MATURIDITES do believe that Every Temporal is Created and Every Created is Temporal . But they do NOT believe THAT every TEMPORAL IS BESTOWED.

712

Thus this objection is with out any basis [BANA].

713 714 715 716 717 718

IMAM 'ASHARI [RAHMATULLAH ALAIH] died in the year 991 A.C and IMAM MATURIDI [RAHMATULLAH ALAIH] died in the year 994 A.C, just three years after the death OF IMAM ASHARI RAHMATULLAH ALAIH. From the year of death of Imam ASHARI [RAHMATULLAH ALAIH] to present moment [ in 2013 A.C]ASHARIR.H no ASHARI have ever used the word/term ATAI [BESTOWED] for Verbum Dictionis,Attributes Of Verbum Dictiobnis, Acts Of Deity and active Attributes Of Deity.

719 720 721 722

Similarly From the year of death of Imam MATURIDI [RAHMATULLAH ALAIH] to present moment [ in 2013 A.C]ASHARIR.H no MATURIDI have ever used the word/term ATAI [BESTOWED] for Verbum Dictionis,Attributes Of Verbum Dictiobnis,Acts Of Deity and active Attributes Of Deity.

723 724

It is well known that a number of ASHARITES AND MATURIDITES of latter periods did differ from their IMAMS on several issues.

725 726 727 728 729 730 731

For example a number of ASHARITES AND MATURIDITES IN BRITISH INDIAN SUBCONTINENT BEGAN TO BELIEVE THAT THE Essential Attributes Of Deity ARE IDENTICAL To The ESSENCE OF DEITY, where as these two IMAMS [ IMAMAIN RAHMATULLAH ALAIHUMA] strongly rejected the DOGMA OF IDENTITY OF ESSENTIAL ATTRIBUTES AND THE ESSENCE. Perhaps this deviation was due to the influence of IMAM IBN AL HAZAM [RAHMATULLA ALAIH].But they

732 733 734

A number of latter ASHARITES AND MATURIDITES rejected the DOGMA OF JUZZ LA YATAJAZZA as well. AN OTHER DEVIATION from the central DOGMAS OF AHARITES and Maturidites.

735 736 737

Some even began to believe in JAL AL MURAKKAB [Compound Making] INSTEAD OF JAL AL BASIT[Simple Making].SOME even accepted the DOGMA OF UNICITY OF EXISTENCE and rejected the DOGMA OF PLURALITY OF EXISTENCES.

738 739

SOME denied the distinction between AL KALAM AN NAFSIY AND AL KALAM AL LAFZI, probably due to the influence of SALAPHITES and HANABALAH.

did not claim that the Active and Rerlative Attributes are also Identical to DIVINE ESSENCE .

Page | 25

740 741 742

But from the periods of these two greatest theologians of all times namely IMAM ASHARI AND IMAM MATURITDI TO PRESENT MOMENT no one ever used the Word /Term of ATRAI / Bestowed FOR VEBUM DICTIONIS, ITS ATTRIBUTES, AND ACTS OF DEITY.

743 744 745 746

This is a proof that there is a silent Ijma ['IJMA:'' 'ASSUKU:TI:] That these terms ATAI or Bestowed OR HIBA can not be used forVerbum Dictionis,and Its Attributes et cetera.In theological matters the non existence of a belief about Deity is a proof that such a belief is incorrect.There fore the term ATAI cannot be used for every temporal.

747 748

If it is argued that ‘’The Deity Is The Real Agent/Doer/Actor/worker [AL FAAIL AL HAQIQI] there fore Deity is the DOER/ACTOR/AGENT Of every act/doing/act/activity/work

749 750 751 752

[FI’L], therefore the REAL AGENT/ACTOR/DOER ETCETERA OF ACTS AND DOINGS of Human Beings[ INSAN/BASHAR.IBAD] is also the Deity then the acts of Deity are also ATAI/ BESTOWED, since the Acts Of Human Beings are Bestowed/ATAI.’’, THEN THIS IS A FALLACY. THE ANSWER PROPER IS GIVEN BELOW.

753

ANSWER.THERE ARE TWO TYPES OF ACTS,DOINGS,WORKS ETC.

754 755

A] ACTS AND DOINGS OF CREATIONS AND CREATURES [CREATED BEINGS AND CREATED EXISTENTS/ NOT- DEITY/ GHAIL AL ILAH].

756

B]ACTS AND DOINGS OF DEITY [UNCREATED EXISTENT].

757

DEITY IS THE CREATOR OF BOTH TYPES/KINDS OF THESE ACTS ,ACTIVITIES,DOINGS/WORKS.

758 759 760 761 762 763 764

BUT ACTS/DOINGS ETCETERA OFCREATIONS,CREATURES AND CREATED SUPPOSITA [SAY HUMAN BEINGS] are ascribed to creatures and created beings in the meaning of grammatical infinitive [AL-MASDAR] . THEY ARE NOT ASCRIBED TO DEITY IN THE ABOVE MEANING AND SENSE [ID EST GRAMMATICAL INFINITIVE] THEY ARE ASCRIBED TO DEITY IN THE MEANING OF A CREATION ASCRIBED TO ITS CREATOR.ACTS/DOINGS/WORKS/ACTIOVITIES OF DEITY/DIVINE BEING.DIVINITY ARE ASCRIBED TO THE DEITY IN BOTH OF THE ABOVE MEANINGS AND SENSES.

765 766 767 768

THUS INTHE MEANING OF GRAMMATICAL INFINITIVE ACTS/WORKS/ ET CETERA OF NOT – DEITY ARENOT ASCRIBED TO DEITY WHETHER THEY ARE THE ACTS ETC. OF RATIONAL SUPPOSITA [say human beings, angelic beings, jinn beings]OR IRRATIONAL SUPPOSITA[say wind, fire, sun] etc.

769

EXAMPLE:-

770 771 772

A] If a person say Zaid worshippeth Idols, it can not be said that THE DEITY WORSHIPETH IDOLS [NAUDHUBILLAH.MAY DEITY FORBID TO /WRITE/PRONOUNCE IT EVEN IN NEGATION.]

773 774

B]IF A PERSON COMMITETH ROBERY, IT CAN NOT BE SAID THAT DEITY COMMITETH ROBERY.

Page | 26

775 776

C]If a Jin Being incarnateth as a human being it can not be said that DEITY INCARNATETH AS A HUMAN BEING.

777 778

D]If a Male human being begets no one saith that<< THE DEITY BEGETETH [NAUDHU BILLAH]>>.

779 780

E]If a Female human being conceiveth , no one saith that << THE DEITY CONCIEVETH [NAUDHU BILLAH]>>

781 782 783

F]DEITY CREATETH THE PREGNENCIES OF FEMALE HUMAN BEINGS[whether immaculate or not] YET NO ONE SAYS THAT <<DEITY IS THE PREGNENTOR OF THE PREGNECIES, OR PREGNENTIZOR OF THEM [NA’’U:DHU BILL-H] >>

784 785 786 787 788 789 790

THUS DEITY IS A REAL AGENT IN THE MEANING DEITY IS THE REAL CREATOR, THE ONLY CREATOR, THE OMNIFIC THE CREATIVE CAUSE, AND NOTHING CAN OCCUR WITH OUT THE ACT OF CREATION OF DEITY.BUT NOT IN THE MEANING THAT THE ACTS AND DOINGS OF CREATED SUPPOSITA /SUPPOSITUM ARE THE ACT OF THE DEITY IN THE GRAMMATICAL INFINITIVE [ MANI AL MASDARI] irrespective of the fact that they are VOLUNTARY ACTS OR DOINGS ETC OR INVOLUNTARY ACTS OR DOINGS OF THE SUPPOSITUM WHETHER RATIONAL OR NOT.Deity is is the Only and Omni Cause and the Voluntary Cause ['AL 'ILLATUL MUKHTA:RAH]'

791

IN FACT THIS WAS A DOUBT PRESENTED BY MUTAZILA.

792 793

VA QAD YATAMASSAC BI INNAHU LAU CANA KHALIQAN LI AF AAL AL IBAAD LA CANA HUVA AL QAAIM VA ASH SHAARIB VA AZZANUI ILAA GHAIR DHALIC.

794

SHARH AQAID IMAM TAFTAZANI ALAIHIRRAHMAH DIED IN 793 A.H

795 796 797

AND VARILY THEY ARGUE THAT IF HE [THE DEITY] IS THE CREATOR OF ACTS OF HUMAN BEINGS THEN HE [ THE DEITY] IS THE STANDER,SITTER, DRINKER,FORNICATOR ETC. [NAUDHUBILLAH.]

798 799 800 801 802 803 804 805

IMAM TAFTAZANI R.H IN HIS FAMOUS BOOK/WORK FIRST QUOTETH THIS MUTAZILITE DOUBT THEN HE ANSWERETH THEM BY VERY STRONG AND INFINITELY POWERFUL ARGUMENT. ONE MAY SEE SHARH AL AQAID HIMSELF TO SEE THE AREA FACE TO FACE. HOW EVER ONE CAN ALSO RESPONCE AS FOLLOW [AS WELL], SINCE PLURALITY OF ANSWERS AND RESPONCES EXIST.ACTS OF RATIONAL SUPPOSITA [SAY HUMAN BEINGS ,JIN BEINGS ETC.] ARE BESTOWED AND CREATED, AND ACTS OF DEITY ARE CREATED BUT NOT BESTOWED. THUS IN ORDER TO ASCRIBE A TEMPORAL ACT TO DEITY THE NECESSARY CONDITION IS THAT IT IS TEMPORAL AND CREATED BUT NOT BESTOWED.

806 807 808

IT IS WELL KNOWN THAT THE ATTRIBUTE OF CREATIVITY [ATTRIBUTE OF VERB TOBE /TACVIN/TAKVIN] IS ETERNAL BUT ITS RELATIONS AND CONNECTIONS [ACTS OF ATTRIBUTE OF CREATIVITY] ARE NOT ETERNAL.YET THEY ARE ASCRIBED TO DEITY.

809 810

BUT THE CONNECTED ONES OR RELATED ONES [ GRAMMATICAL OBJECTS OF CONNECTIONSI.E CREATED ACTS AND SUPPOSITA] CANNOT BE ASCRIBED TO DEITY AS ACTS

Page | 27

811 812

OF DEITY OR ATTRIBUTES OF DEITY OR BOTH BUT AS CREATURES AND CREATIONS OF DEITY.

813

NOW IT IS NECESSARY TO DISCUSS VOLUNTARY ACTS OF DEITY.

814 815 816 817

A Voluntary Act/Doing Of DEITY Is Not Eternal [ GHAIR AL QADIIM] since It Is Necessary for an Etrernal to be Excluded Not Only From OMNIPOTENCE OF DEITY [GHAIR MAQDUURUL BARI ] but also from OMNI-VOLUNTAS [OMNI-INTENTION] OF DEITY [GHAIR MASBUQ BIL IKHTIYAAR].

818 819

Thus Voluntary Acts Of Deity Are are Temporal but not BESTOWED. Since every MASBUQ BIL IKHTIAR IS HADIS.

820 821 822

HOW EVER SALPHITES MAKE AN ERROR/MISTAKE at this point when they claim ‘’ TEMPORAL YET NOT CREATED;, unless and otherwise they are interpreted as according to ASHARITES AND MATURIDITES.

823

There are several Voluntary Acts and Doings Of Deity Stated in Qur’an

824

1[ DEITY SHAPETH see 104/3

825

2] DEITY RAISETH see 13/2

826

3]DEITY SUMMONETH see 10/25

827

4] DEITY HONOURETH 17/70

828

5] DEITY GUIDETH 17/97

829

6] DEITY CHARGETH 4/11

830

7] DEITY HELPETH/ ASSISTETH 3/121-3

831

ETC.

832 833

N.B [1] THE VERBS ARE WRITTEN IN FORM OF PRESENT TENSE AND IN FORM OF GRAMMATICAL THIRD PERSON. IT IS NOT

834

NECESSAY THAT THWEY ARE IN THIS FORMS IN THE DIVINE VERSES.

835

[2] MIRACLES WERE ALSO THE WORK OF DEITY AND CAN NOT BE ASCRIBED TO ANY CREATION EVEN IF THEY WERE MADE TO

836

BE SHEWN ON THE HANDS OF CREATED PROPHETS.

837

[3] NAJJARIAH HOW EVER BELIEVE IN TWO DIVINE INTENTIONS ONE FOR DIVINE ACTS AND ONE FOR ACTS OF CREATED

838

SUPPOSTA BUT AHLUSSUNNAH BELIEVE IN A SINGLE DIVINE ETERNAL INTENTION FOR BOTH OF THEM. YET THEY MAKE A

839

SHARP DISTINCTION BETWEEN DIVINE ACTS AND ACTS OF CREATES SUPPOSTA.

Page | 28

840

[4] MU’’TAZLAH HOWEVER BELIEVE THAT ACTS OF RATIONAL SUPPOSITA ARE INDEPENDENT OF DIVINE INTENTION NA’’UDHU

841

BILLAH.

842 843 844

None of the Divine Acts and DOIINGS Of DEITY can be ascribed to created Supposita/ Suppositums say human beings or Jin beings or Angel Beings etc. Otherwisw it Shall be a Manipulation [TAHRIIF] In The Text Of Qur’an.

845 846 847 848

THE CONNECTIONS OF SEEING AND LISTENING ARE NOT VOLENTARY[some time called ACTS OF SEEING /WATCHING ANDHEARING / LISTENING ] SINCE THEY ARE THE NECESSARY CONNECTIONS OF ESSENTIAL ATTRIBUTES. THUS DEITY CONNOT MAKE HIMSELF TO CEASE TO HEAR AND CANNOT CEASE HIMSELF FROM SEEING.

849

[ SOME GRAMMATICAL DAVIATIONS MAY BE FOUND IN THIS SENTENCE BUT THIS IS DONE IN ORDER TO CONVAY THE REAL

850

SENSE WHICH MAY BE LOST IF THE GRAMMATICAL ERROR IS REMOVED]

851 852

Elders of Maturidiah believe that Act[FI;L] Is An Essential Attribute Of Deity, instead of an Act or an Active Attribute Of DEITY.ASHAIRAH BELIEVE THAT AN ACT IS NOT AN ATTRIBUTE.

853 854

They argue that if ACTS are Eternal then they SELF- CEASE to be Voluntary.Latter Muturidites used the word Tacvin/TAKVIN/TAKWIN for the very same Attribute.

855

But this doeth shew Act Of Deity cannot be termed as Bestowed, in there terminology.

856 857

The word Act is just a name for the Attribute Since this Essential Attribute is the MANSHA [Originater] of temporal voluntary acts/doings etc.

858 859 860

[The correct term for this Attribute may be Generator or Source of Act/Work/Doing/Acticity Of Deity. Thus the Generator of Act et cetera is neither a Divine Act nor an Active Attribute Of Deity but An ESSENTIAL ATTRIBUTE OF DEITY.]

861 862

If it is assumed that THIS Attribute Of Originator OF ACTS/DOINGS is not tacvin, then the total number of KNOWN ESSENTIAL ATTRIBUTE increases up to nine [ atleast].

863 864 865

How ever this is an ambiguous term since it maketh confusion between an Act and an [ESSENTIAL ]ATTRIBUTE Of Deity. Neither ASHARITES NOR MATURIDITES EVER USED THE TERM OF ATAI FOR ANY TEMPORAL AND VOLUNTARY ACT/DOING OF DEITY.

866

EVEN SALAPHITES/SALAFITES and HANABALITES never use this term for them.

867 868

The same is true for CALAM AL LAFZ:IY and Its Attributes , since they are included in divine Acts,

869

If they are included in DIVINE ACTS/DOINGS, they are not Bestowed.

870

But if they are not included in Divine Acts they are still not Bestowed.

Page | 29

871 872 873

ALL THOSE ASHARITES AND MATURIDITES WHO CONSTITUTE A VERY LARGE MAJORITY OF THEM BELIEVE THAT AL KALAM AL LAFZIY Is Temporal but never use they word Bestowed for AL KALAM AL LAFZIY and ITS ATTRIBUTES.

874 875 876 877

IF VERBAL SPEECH/ DICTIONIS OF DEITY ARE BESTOWED, then it can not be scribed to Deity just as Verbal Speech Of human beings cannot be ascribed to Deity, Bestowed Knowledge cannot be ascribed to Deity. acts of eating etc. Can not be ascribed to DEITY EXCEPT they are Creation [and Creatures] Of Deity.

878 879 880 881 882 883 884 885

Sufies of Sunnism often use the terms ZAHURAT [CALMINATION] and TAJALLIYAT [MENIFESTATION]. They consider them as Temporal and not Eternal. Yet it is not seen in any authentic work of Sunni Sufism that they uses the wor Bestowing ATAI for these TAJALLIYAT AND ZAHURAT. If culmination s and manifestations are Divine Acts then they are certainly not Bestowed. If they are not then either they are higher then Divine Acts or equal to Divine Acts or lower than Divine acts. That is tracheotomy is applicable in regard to theological issues. But Divine acts can not be lower then them .Thus in any case if they can not be termed as ATAI / BESTOWED, DIVINE ACTS CAN ALSO NOT BE TERMED AS Atai or Bestowed.

886

SOLUTION OF NAJJARIAH AND ITS REFUTATION:-

887

NAJJARIAH is a sect which is out of the folds of Ahlussunnah. They made a distinction between ACTS OF DEITY and ACTS OF CREATED

888

RATIONAL SUPPOSITA by proposing

889

That there are two DIVINE INTENTIONS [WILLS]. ACTS DUE TO THE FIRST ONE ARE THE DIVINE ACTS AND THE ACTS DUE TO THE

890

SECOND ONE ARE ACTS OF THE CREATED SUPPOSITA. But this distinction is rejected by all Sunnis. They believe in ONLY ONE DIVINE

891

INTENTION [WILL /VOLUTION]. So they distinction between a Divine Voluntary Act and a Non Divine Voluntary Act is that the POSTERIORLY

892

Stated acts are BESTOWED , AND THE ACTS WHICH ARE PRIORLY Stated are NEITHER ESSENTIAL NOR BESTOWED.

893 894 895

IT IS HOPED BY THE DIVINE GRACE THAT THE OBJECTION AFTER THIS DETAILED ANSWER IS CEASED TO BE INSHAA ALLAH[4]

896

OBJECTION 2

897

It may be the case that all the ASHARITES AND MATURIDITES ARE IN ERROR.

898

ANSWER.

899 900

ONLY A DEVIANT CAN CLAIM SUCH A THING. IF not deviant from Ahlussunnah then a deviant from the Majority of Ahlussunnah.

901 902 903 904

Maulavi Raza was a deviant since he did declair all Asharites and Maturidites in error since they believe that AL CALAM AL LAFZIY and AL CALAM AN NAFSIY are two Attributes ,and not One Attribute.This does prove that the founder of sect was a deviant from the Majority Of Sunnism. This shall be discussed latter.

Page | 30

905

EPILOGUE..

906 907 908 909 910 911

A] IF by the word QURâ&#x20AC;&#x2122;AN ~VERBAL DICTIONIS~ is meant then VERBAL DICTIONIS Is either Eternal or Not Eternal. If It is Not Eternal then It is Either BESTOWED or NOT-BESTOWED. If It Is Eternal then No Attribute Of Verbal Dictionis Can Be Bestowed.If Attributres Of Verbal Dictionis like TABYAAN,TAFSIIL,SIDQ[Truth of Assertive or Negative statements]etc are Exitential Attribute Of Verbal Dictionis and are NOT BESTOWED.

912 913 914 915 916 917 918

NO bestowed Attribute can circumference any one of the Non Bestowed Attributes , neither collectively nor individually,irrespective to their connections and pertaining to All Existing Things or Some Existing Things.The Non Existential Attributes of Verbum Dictionis is based on some Existential Attribute Of Verbum Dictioniswhich cannot be Circumferenced by Bestowed Attributes [Neither collectively Nor Individually].HENCE NEITHER THE NON EXISTENTIAL ATTRIBUTE NOR THE EXISTENTIAL ATTRIBUTE upon which the Non Existential Attribute is based can be circumference by the Bestowed Knowledge.

919 920 921

B] If the Verbum Dictionis Of Deity Is Temporal then All Of Its Existential Attributes Are Temporal. Since NoExistential Attribute Of Non Eternal Is ETERNAL , AND No Attribute Of Eternal Can be Non Eternal.

922 923 924

But in this case None Of Them Can Be Bestowed. SinceThey are Ascribed to the Eternal Deityand No BESTOWED ATTRIBUTE can be ascribed to Deity in the meaning and sense, in which DIVINE VERBAL DICTIONIS and Its Attributes Are Ascribed To Deity,

925 926 927 928 929

C]The Non Existential Attributes in this case are based upon Not Bestowed Temporal Attributes As the Existential Bases of Non Existential Attribute Of Not Bestowed VERBUM DICTIONIS can not be circumference by Bestowed Attributes say Bestowed Knowledge, the Non Existential Attibibutes can not be circumference by Bestowed Attrbutes.

930 931

D] It is stated above that no NOT-BESTOWED ATTRIBUTE whether Eternal Or Temporal can be circumference by Bestowed Attributes.

932 933 934 935

Up till now no Follower of Maulvi Raza Of Baraili has claimed that a Non Bestowed Attribute can be circunferenced by BESTOWED ATTRIBUTES. SINCE the Non Bestoweness excludes the Bestowing/Bestowness just like eternal excludes the Non Eternal.

936 937 938

E] If Deity Createth a Thing it can not be said in any sense of the grammatical infinitive { TO BESTOW }that Deity hath bestowed the thing to His Divine Self.

939 940 941

Since no thing can be bestowed to Deity, No one can bestow any thing to Deity Not even The Great Deity Himself since these are all Intrinsic Absurd just like stealing of any thing is Intrinsically Absurd for Deity.

31 942 943 944 945 946 947

Page | 31

But it may be noted that the ACTIVE ATTRIBUTES Of DEIT Y are neither Essential Not Bestowed Not only according to the standard of Maturidiah but also according to the standard of Aashairah, and the Philosophical Deviants Of Ashairah and Maturidian in Indian Subcontinent who disputed from IMAM ASHARI AND IMAM MATURIDI on several Issues and also from the ELDERS [ First Generation] of ASHAIRAH AND MATURIDIAH.,

948 949

CASE 03

950 951 952

THE DOGMA OF UNICITY OF KALAM

953 954

The founder of the cult of Baraivism himself believed that there is ONLY ON KALAM [DICTIONIS/DICTUM]

955 956

This ONLY KALAM is NAFSIY as well as Lafziy. In other words it is both AL LAFZIY AND NAFSIY.

957

This Calam/Kalam cannot be Not-Eternal, otherwise there cannot be any Eternal Kalam.

958

If this Kalam is Unique [VAHID] and Eternal, then NONE of its Attributes can

959

be BESTOWED.

960

Thus once again all the discussions for the ETERNAL IDEAL DICTIONIS are

961

valid since AL KALAAM AL VAHID [ONLY KALAM/UNIQUE KALAM] or Unique

962

Dictionis is ETERNAL.

963

One may be astonished that How can the majority of Barailvism dispute from

964

their leader and founder on the issue on the Unity of Dictionis. The answer is

965

quite simple. The mensioned above [Founding ] Leader Of the Cult stated his

966

belief in Malfuzat. Malfuzat is not taught in MADAARIS of Barailvism of

967

Subcontinent whether in India Or in Pakistan. This is the reason that the

968

latter generation of Indo Pak Subcontinent was not informed. But the

969

question is why a number of Barailvi scholars of a generation earlier were

970

not informed. The answer is once again quite simple. The they did not read

971

the book since after receiving the degree of AALIM [DARS AN NIZAMI] from

972

Barailvi Madaris ;a Great number of Barailvi Ulma do not study the works of

973

their leader and founder in detail in general and in minute detail in particular.

Page | 32

974

If they had studied his works they must have believed as according to his

975

sayings, writings works, books, pamphlets .THE BARAILVI SCHOLARS OF

976

SUBCONTINENT IN TERRITORIES INCLUDED IN PAKISTAN AND BARAILVI

977

SCHOLORS IN TERRITORIES OF SUBCONTINENT INCLUDED IN INDIA AFTER

978

DIVISION OF BRITISH IONDIA DO DISAGREE ON SEVERAL ISSUES. [5]

979

Note . The dogma of Unicity Of Kala:m /Cala:m is a deviation from Great

980

Imams i.e Imam Ashari and Imam Maturidi.Imam Ashari him self believeth

981

that AL KALAM AN NAFSI is audible , WHILE the official openion of Maturidis

982

is that ,It is Not.

983

Yet there is no dispute that Al Kalam Al Lafz:I is audible.

984

CONCLUSION

985

This shews with perfect clarity that even based on the opinion of the founder

986

of the sect/cult is not possible to argue in the favour of the belief that

987

Bestowed Knowledge circumferences each and every Existing Thing

988

With or with out the exception of the Eternal Existent[s]. Since all the

989

arguments and argumentations becometh invalid ,incorrect and inaccurate.

990

CASE04

991

The case is to claim that Dictionis [Kala:m ] IS NEITHER AL LAFZ:IY NOR AN

992

NAFSIY.

993

But uptil know no one has claimed that there is such a KALAM which is

994

neither 'AL LAFZ:IY nor 'AN NAFSIY, neither with other KALAMS nor without

995

other KALAMS OF DEITY.

996

There fore such a claim is a heresy.

997

If some one is somehow able to prove the belief in this case it is sufficient to

998

shew that the basis upon which the arguments and argumentations are

999

based is a heretical belief and there fore all the arguments and

1000

argumentations are incorrect.

1001

BANA AL BATIL 窶連LAL BAT:IL [BASIS OF WRONG IS UPON WRONG].

Page | 33

1002

Even THE FOUNDER OF THE CULT CLAIMED THAT ALKALAM AL LAFZIY and

1003

AL KALAM AN NAFSIY both are ONE and same ,He did not claimed that there

1004

is a Kalam which is Neither AlLafziy Nor An Nafsiy.

1005

There is an infinite difference in the claim <<A IS Band C>> [A IS BOTH B and

1006

C], and THE CLAIM << A Is Neither B Nor C>>.

1007

CASE 05

1008

If some one does claim that there is a third Kalam which is a Union Of TWO

1009

Distinct Kalams namely AL LAFZIY and Kalam AN NAFSIY, AND each one of

1010

the two Mutually Distinct Kalams are the members of the Union, then there

1011

are the following cases.

1012

1]Both the members of the Union are Eternal.

1013

2] Both the members of the Union are Not Eternal.

1014

3] Any one of the member is Eternal and the other one is Not.

1015

In the first case the Union Kalam constituted by Not Union Kalams [say

1016

member Kalams] can not be Not Eternal, since Union Of Eternal Attributes

1017

cannot be a Temporal Attribute. Thus this alleged Union is Eternal. In this

1018

Case all the discussions on ETERNAL KALAM AN NAFSI BECOME VALID IN

1019

THIS CASE.

1020

IF BOTH the members are Temporal then Union of Temporals cannot be

1021

Eternal. But this is not possible as one of them is AL KALAM AN NAFSIY

1022

which is Eternal as an agreed upon fact among all who believe in AL KALAM

1023

AN NAFSIY.

1024

Hence this case is discarded.

1025

If one of the members Kalams of the Union Kalam is Eternal then it must be

1026

Al Kalam An Nafsiy, since no one believes that AL KALAM AL LAFZIY IS

1027

ETERNAL AND AL KALAM AN NAFSIY IS NOT ETERNAL.

1028

Thus the only logical option is that a person [Rational Suppositum] may claim

1029

that There is a Union of two members a] AL KALAM AL LAFZIY AL HADITH.

1030

B] AL KALAM AN NAFSIY AL QADIM.

Page | 34

1031

One of the greatest objections on it is that there is no such union possible

1032

[SINCE SUCH A UNION I.E UNION OF ETERNAL AND NON ETERNAL IS

1033

INTRINSICALLY ABSURD] which is constituted by two or more Eternal and

1034

Non Eternal members.

1035

In other words Eternal and NON ETERNAL neither can constitute a Union nor

1036

can form a union. Thus the constitution of Eternal and Not Eternal is

1037

Intrinsically ABSURD.[ NEITHER ETERNAL CAN UNITE WITH NON ETERNAL

1038

NOR NON ETERNAL CAN UNITE WITH ETERNAL,ALSO THEY CAN NOT UNITE

1039

MUTUALLY. THESE ARE ALL INTRINSICALLY ABSURD, HENCE NOT IN DIVINE

1040

OMNIPOTENCE.]

1041

BUT FOR SAKE OF AN ARGUMENT IF THERE IS SUCH A UNION THEN IT IS

1042

EITHER TEMPORAL OR ETERNAL . If temporal then all the discussions on AL

1043

KALAM AL LAFZIY AL HADITH [ TEMPORAL VERBUM DICTIONIS] are

1044

applicable in this case. If Eternal then all the discussions of AL KALAM AN

1045

NAFSIY AL QADIM [ETERNAL IDEAL DICTIONIS] are applicable. One may see

1046

them or recall them .

1047

It is claimed by some fanatics that AL KALAM AL LAFZIY is nothing but an

1048

aspect of TAKVIN/ TACVIN and there is no AL KALAM AN NAFSIY probably in

1049

order to justify the unacceptable claim of the founder that both of Al Kalam

1050

AL LAFZIYU and AL KALAM AN NAFSIY are one. One may not discuss this

1051

claim that there is no AL KALAM AQN NAFSIY and AL KALAM AL LAFZIY is

1052

just an aspect of SIFATUTTAKVIN. How ever it is now generally accepted

1053

that THE FOUNDER OF SECT OF BARAILVISM was some how influenced by

1054

SALAPHITES and HANABALAH, at least on the issue of KALAM. Instead of

1055

directly denying AL KALAM AN NAFSIY he denied the distinction.[6].

1056

CASE 06.

1057

If it is claimed that the Eternal Dictionis assumed a non Eternal Nature just

1058

like Logos of Athanasian Christianity assumed a Non Eternal Nature with the

1059

difference that instead of temporal human nature, The Eternal Assumed the

1060

Temporal Bookish Nature and the copied of Quran are like Eucharistic

1061

breads, then the response is that all such supposed events are Intrinsically

1062

AND ETERNAL DIVINE NATURE IS INTRINSICALLY ABSURD AS THE UNION

Page | 35

1063

OF ANY OTHER TEMPORAL NATURE AND DIVINE NATURE. THERE IS NO

1064

EXCEPTION FROM THIS INTRINSIC ABSURDITY].

1065 1066

Note: Sunnis do not use the word Nature for Deity and Divine Attributes . They use the word ESSENCE. At best Nature is just an ATTRIBUTE of DIVINE ESSENCE..

1067

END OF PART 4

1068

1069

1070

1071

1072

1073

1074

1075 1076 1077 1078

PART 5 BEGINS: [PLEASE NOTE THAT THIS IS A LATTER ADDITION AND IS THE STRONG CASE, WHICH WAS PREVIOUSLY NEGLECTED I THIS RESEARCH PAPER] There are three Attributes of Al Quran menstioned in th argumentation of Founder of Bans Barailism. 1] Tabyan [Surah 窶連n NAH:L Verse 89] 2] Tafs:il:l [Surah Yusuf verse 111]

1079 1080 1081 1082 1083 1084 1085 1086 1087 1088 1089 1090 1091 1092 1093 1094 1095

Page | 36

3]Adam Attafri:t: [Surah ‘AL ‘AN”A:M VERSE 38] According to the argument of the said Founder the each of these Attributes of Quran is connected to each and every Existing thing [Existent]. As the Bestowed Knowledge Encircled each of the said Attribute Of Qur”aan It cercumferenced each and every thing which is connected to each one of the stated above Attribute. As it is discussed that circumferencing of these Attribute is nothing but an implication of circumferencing of Qur’a:n discussed above , and Circumferencing of Qur’a:n is Self Absurd , which annihilates the argumentation of the founder, it is shewn in this part of the work that even the circumferening of these Attributes by Bestowed Knowledge is Self Impossible and Self Absurd as according to the Principles [QAVA:”ID] AND BELIEVES [“AQA:ID] of the founder of Bans Barailism namely Rada Shah Bans Barailvi. Types of Attributes. There are two types of Attributes stated in the verses. 1]Existential Attributes.[‘AS:S:IFA:T ‘AL VUJU:DIYAH] Tabya:n and Tafs:i:l are Existential Attributes. 2]Non Existential Attribute.[AS:S:IFA:T ‘AL “ADAMIYAH]

1096 1097 1098 1099 1100 1101 1102

Page | 37

Adam Attafr:t is a Non Existential Atrribute. Each type is discussed separately. CASE 1 OF PART 5 Discussion on EXISTENTIAL ATTRIBUTES OF QUR’A:N. CASE 2 OF PART 5 Discussion on EXISTENTIAL ATTRIBUTES OF QUR’A:N. GENERAL DISCUSSION OF PART 5

1103 1104

1105 1106 1107 1108

~~~~ There are two Barailis [i.e two places of same name] in United

1109

Provinces[India] A] RAI BARAILI. 2] BANS BARAILI. Citizen of both Barailis

1110

are called Barailvis /Barilwis. But this generates ambiguity. So one may make

1111

a distinction by calling the citizen of Rai Baraili AS Rai Barailvi, and the

1112

citizen of Bans Baraili as Bans Barailvi.But the very same word is now used

1113

for a sect or cult which do claim to be only Sunnite group on the globe .This

1114

sect or cult was founded by Maulvi RAZA/RADA BANS BARAILVI[1856-

1115

1920/21]. The name of the sect/cult is Barailiah, Barailviah , Barailvism,

1116

Barailviat. Some use the letter V and other use the letter W in Languages

Page | 38

1117

using Latin Alphabets and Latin script. As their is no confusion as a sect or

1118

ascribed to sect the word Bans is not used for a follower of the cult and for

1119

the sect. The sect/cult is also known as RAZA KHANIAH or RAZA KHANISM

1120

or RAZAIAH or RAZAISM . The words derived from the noun Raza [RAD:A] the

1121

proper noun of the founder of the sect. A follower of the sect/cult is called

1122

Razai as well.Some also write BARAILI AS BRELI [ Bailvi as breli]. Also

1123

Barilee, Barailee,Barely ect.

1124

The letter Da:d is read as Zad or Zwad OR Zuad In Urdu ,hence D is read as

1125

1126

[Foot Noot Of page 1]

1127

[1] Uptill now no Barailwi/Barailvi Scholor has ever claimed that AL KALAM

1128

AN NAFSI is not etrernal.[Foot Note Of page 1]

1129

[2]Some may also claim that Every [Existential] Attribute Of Eternal is

1130

Eternal. This is a very strong statement. Even the [relatively] weaker

1131

statement is sufficient to refute these arguments and argumentations. There

1132

fore the strong statement is neglected . Also this strong statement is

1133

controversial and disputed. All Sunnis who deny Barailvism do not agree with

1134

the strong statement in General.

1135

[3] A Bestowed Attribute is an Imperfection for Deity hence NO ATTRIBUTE

1136

Of DEITY can be Bestowed ,WHETHER IT BE ESSENTIAL OR

1137

ACTIVE,ABSOLUTE OR RELATIVE ,IMMENENT OR NOT IMMENENT OR ELSE.

1138

[Foot Note Of page 2]

1139

[4]All the Attributes,Qualities,Properties,Acts,Doings,Works Of Created

1140

Supposita ARE CREATED, TEMPORAL and Bestowed [MAKHLUUQ, HAADITH,

1141

AND ATAAI/ATAI] But no Act and no Attribute Of Deity are bestowed.. THEY

1142

ARE ALL UNBESTOWED. Essential Attributes Of DEITY are

1143

Uncreated,Not Temporal [Eternal], AND UNBESTOWED. The Active Attributes

1144

Of Deity Are Eternal According to Hanabalah ,Salaphites AND A MINORITY

1145

OF Maturidiah.[But according to ASHARITES they are Temporal but not

1146

Bestowed [ HADIS GHAIR ATAI]. Since No Asharite has ever used the term

1147

/word Atai/Ataai/Bestowed for any one of them. RATIONALITY AND

1148

INTELLEGENCE DEMAND THAT NO THING CAN BE BESTOWED TO

Page | 39

1149

DEITY/DIVINITY. Majority of Maturidite believe that Active Attributes are just

1150

the aspects of Essential Attribute AT TAKVIN/AT TACVIN. Attakvin is Neither

1151

Created Nor Temporal but Eternal. No aspect of Eternal can be Bestowed.

1152

Hence there is an IJMAA on this issue that No Attribute whether Essential or

1153

Active is Bestowed. The same is true for the Relative Attributes of Deity. It

1154

may be noted that as each Essential Attribute Of Deity is Absolute , they may

1155

be termed as ABSOLUTE Attributes as well.

1156

Even the Relative Attribute of Deity are not Bestowed.The difference

1157

between the Active attributes and Relative Attributes may be stated as

1158

follow:

1159

The opposite of Active Attributes never Occur while the Opposite of Relative

1160

Atrribute may also occur. For example Injustice is an opposite of Justice , As

1161

Justice is an Active Attribute injustice never occurs, but R-DA is a Relative

1162

Attribute and its oppositte GH-D:-B may also occur. An other example of

1163

Relative Attribute is Forgiveness [ the punishment]. Yet some may be

1164

Punished as well.

1165

Deity Loveth yet Deity Doeth not love Evil.Had love been an Essential

1166

Attribute Deity would have love Good and Not Good say Bad or Evil All alike,

1167

with Intrinsic Necessity. {In this case it would have been INTRINSICALLY

1168

ABSURD NOT TO LOVE ANY THING.} If Love have been an Active Attribute

1169

Deity would have loveth Good and Evil with Extrinsic Necessity or Relative

1170

Necessity.{ In this case it would have been EXTRINSICALLY ABSURD NOT TO

1171

LOVE ANY THING.} If Forgiveness would have been an Essential Attribute

1172

then Deity would have been unable to Punish any one with Intrinsic

1173

Necessity and would punish every one with Intrinsic Necessity .

1174

Imperfections upon DIVINE ESSENCE IS INTRINSICALLY ABSURD.

1175

Had it been an Active Attribute Deity would have punish every one with

1176

Extrinsic Necerssity even if he would have the Power to Punish. The

1177

difference between Extrinsic Absurd and Relative Absurd is that A relative

1178

Absurd is An Extrinsic Absurd of a particular Act or event. For example It is

1179

TO FORGIVE FIRAUN IS AN EXTRINSIC ABURD BUT THE ACT OF FORGIVING

1180

IS NOT EXTRINSIC ABSURD. So the act of forgiving a particular Suppostum

1181

is Relatively Absurd. But a rock so heavy that Deity CANNOT Lift or Move is

1182 39

Intrinsically Absurd. 39

Page | 40

1183

.Essential Attributes Of Divinity are LA GHAIR, Whether AIN OR LA AIN VA LA

1184

GHAIR.

1185

Maturidiah consider TACVIN as the MANSHA of relations between Divine Act

1186

and TACVIN OR QUDRAH. These Relations are some time also called Active

1187

Attributes.

1188

[FOOT NOTE OF Page 11]

1189

[5] Same is the case of Attributes Of Deity .In Subhan Assubbuh the] founder

1190

of Barailvism Explitly clearifies that he believes that Divine Attributes are

1191

LAVAZIM OF DIVINE ESSENCE. In his extremism he even croses the limits

1192

and believes in LAZIM OF LAZIM as well. But as few today study this work ,

1193

number of scholars of latter generations of Barailvism believes in Identity /

1194

AIN instead of Lazim in general due to influence of Khairabadi and Rampuri

1195

cults which are akin to Barailvism on several issues.[Foot Note Of Page 13].

1196

Differences between Khairabadis and Barailvis is an open area of research,

1197

and scholars are invited to study this area.

1198

[6] Different uses of the word Essential.

1199

Some time it is used against the word Active.Eg.Active Attribute and

1200

Essential Attributes Of Deity

1201

Some times it is used against the word Bestowed. E.g. Essential Knowledge

1202

of Deity and Bestowed Knowledge of Created Rational Suppositum say a

1203

human being.

1204

Some times it is used in the meaning of Substantial.

1205

Some time it is used in the meaning of a Direct and Intrinsic Implication Of

1206

Essence.[TAQADAA OR IQTIDAA UDH DHAAT] In different uses the meanings

1207

do change slightly.

1208

The word Essence is also used in the meaning of Fundamental and Principle

1209

reality which is the Substratum for Attributes and Nature.

1210

The word Essence is used in the meaning Of Subsistent as well.

1211

It may be noted that Divine Knowledge is Essential not only against the

1212

concept of the word Bestowed but also against the concept of Active.

Page | 41

1213

Divine Active Attributes say Justice, Truth Of Statement, Mercy etc are

1214

neither Essential Nor Bestowed. This the fundamental sense/MEANING in

1215

which the word is used in this article.

1216

[Foot note of page 16]

1217 1218

Books of Barailvism

1219

1] SUBHAANUSSUBUUH BY MAULVI RAZA OF BANS BARAILI UNITED

1220

PRIVINCES INDIA

1221

2] VASAYA SHARIF BY MAULVI RAZA OF BANS BARAILI UNITED PRIVINCES

1222

INDIA

1223 1224

3] MALFUZ:A:T BY MAULVI RAZA OF BANS BARAILI UNITED PRIVINCES

1225

INDIA

1226 1227

4] ‘-NBA AL MUSTAFA BY MAULVI RAZA OF BANS BARAILI UNITED

1228

PRIVINCES INDIA

1229 1230

5] AL AMAN WAL ULA BY MAULVI RAZA OF BANS BARAILI UNITED

1231

PRIVINCES INDIA

1232 1233

6]CANZ AL IMAN AND AL KHAZAAIN AL IRFAN BY MAULVI RAZA OF BANS

1234

BARAILI AND MAULVI NAIIMUDDIN MURADABADI UNITED PRIVINCES INDIA

1235

BOOKS OF AHLUSSUNNAH

1236

SHARRAH AQAAID BY IMAM SAD UDDIN TAFTAZANI RAHMATULLAH ALAIH.

1237

NABRAS BY ALLAMAH ABDUL AZIZ PERHARVI AND NOTES BY ALLAMAH

1238

BARKHURDAR RAHMATULLAH ALAIHUMA

Page | 42

1239

SHARAH MUVAQQIF

1240

FIQH AKBAR [ ASCRIBED TO IMAM ABU HANIFAH RAHMATULLAH ALAIH YET

1241

THIS ASCRIPTION IS DOUBT FUL YET THE ASCRIBED ARTICLES OF FAITH

1242

ARE CORRECT EVEN IF THE ASCRIPTION IS DOUBTFUL]

1243

SHARAH FIQH AL 窶連KBAR[ 窶連CBAR] BY MULLA ALI QARI RAHMATULLAH

1244

ALAIH

1245

AQAID TAH:AVI-YAH IMAM TAHAVI RAHMATULLAH ALAIH

1246

AQIDAH OF IMAM IBN ATTAIMIAH RAHMATULLAH ALAIH

1247 1248

AL KHIALI ,ISAGHOJI ,SHARAH TAHZIB,QUTBI, MULLA JALAL, Sallam al

1249

Ulu:m etc.

1250

Note :1]The word DEITY is Used instead of the word GOD since this latter

1251

word is often misused by atheist and makes disgracing statements.2]

1252

DIVINE ESSENCE Is Identical to Deity NOT ONLY IN MAS:DA:Q BUT ALSO

1253

IN MAFHU:M. THUS ESSENCE OF DEITY IS THE SELF OF DEITY, THAT IS

1254

DEITY IS THE DIVINE ESSENCE [DIVINITY] AND DIVINE ESSENCE [DIVINITY]

1255

IS THE DEITY AND THAT IS THE INTRINSIC NECESSARY EXISTENT.

1256 1257

A NUMBER OF ERRORS IN SPELLING MAY BE FOUND DUE TO TYPING

1258

PROBLEM. AS THIS IS A PROTO TYPE DOCUMENT. ALTHOUGH SLIGHTLY

1259

IMPROVED FROM THE FIRST PROTOTYPE ARTICLES IT IS STILL A

1260

PROTOPTYPE ARTICLE. YET IT IS SLIGHTLY IMPROVED WE DO APOLOGY

1261

FOR GRAMMATICAL[AS:S:ARF VAN NAH:V] AND SPELLING ERRORS. WE

1262

MAY GET RID OF THEM IN SOME ADVANCE VERSION OF THIS ARTICLE.

1263

SUB HANALLAH VA BI HAMDIHI

1264

SUB HANALLAHIL AZIM

1265

TRANSLATION SCHEME

Page | 43

1266

LONG A ----- AA OR A: [ as A in CAR]

1267

LONG I.... II OR I:

1268

LONG U....UU OR U: [AS U in RUDE]

1269

SHORT A.....A [as a in SUGAR or in GERMAN]

1270

SHORT I.....I [as I in THIS,SIT]

1271

SHORT U....U [as U in PUT].

1272

NO SIGN IS USED FOR J-ZM , AND TASH-DI:D. FOR TASH-DI:D CONSONENTS

1273

ARE WRITTEN TWICE EXAMPLE SATTAR AND ARE READ SEPERATELEY. EG

1274

SAT-TAR.SOME TIME – MAY CONSIDE WITH J-ZM.

[as I in POLICE]

1275 1276

NOTES:-

1277

1] THE EXAMPLES ARE THE BEST POSSIBLE APPROXIMATTIONS

1278

2]C IS USED IN THE SOUND OF K. EG KALA:M OR CALA:M. BOTH ARE USED AS EXACT

1279

ALTERNATIVES.

1280

V IS USED IN SOUND OF W WHEN W IS A CONSONENT . EG WAU OR VAU .

1281

BOTH ARE USED AS EXACT ALTERNATIVES.

1282 1283

DEFTHONGS

1284

AI, AU [Alternative forms AY,AW,AV]

1285

If a sound begins with a vowel the sign ‘ or ‘ is used [H-MZAH]. IF IT IS MISSED THEN IT

1286

MAY BE SUPPOSED TO BE UNDERSTOOD.

1287

FOR guttural AIN “ OR ” IS USED BEFORE A VOWEL.

1288

Some times a short vowel is omitted and is replaced by << - >>SOME time

1289

this represent a syllable. Some time it is omitted in case of syllables.No

1290

unique method is used.

Page | 44

1291

CONSONENTS:

1292

B,T,

1293

S’/TH,J,H:,KH,D,DH/Z’,R,Z,S,SH,S:,D:/Z:,T:,Z:,”,GH,F,Q,C/K,L,M,N,H,V/W/U,Y/I

1294 1295 1296 1297 1298 1299 1300 1301 1302

1303 1304 1305 1306 1307 1308 1309 1310 1311 1312 1313