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REFUTATION OF
ILM MACANA VA
YAKUN
HP7800
[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
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PART ONE
THE KNOWLEDGE OF what Has OCCURED AND WHAT SHALL OCCUR AND WHAT
DOES OCCUR .
According to Sunnism such a Knowledge is only ascribe to Deity Nounly ALLAH the
RABB OF UNIVERSE AND COSMOS.
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.
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]
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
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Qura:n has three Attributes . Two of them are Existential Attributes namely
TABYA:N[EXPOSITION] AND TAFS:i:L [EXPLAINATION], and one of them is
Non Existential Attribute namely Adam ut Tafri:t [NON DEFCIENCY].
These attributes of Qura:n are connected to every existing thing.
The bestowed knowledge of Prophet [P.B.U.H] CIRCUMFERENCES all these
three attributes. ( First implication)
This implieth that the Bestowed Knowledge also CIRCUMFERENCES each
and evey existing thing to which these Attributes are connected. . ( second
implication)
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
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which has existed in past or which does exist in present or which shall exist in future
is written on the tablet.
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.
ANALYSYS:
This argument is of the form an implied B, B implied C, C implied D, D implied E.
If it is some how proved that A doeth not Imply B, or B doeth not implied C. etcetera
the argument failed.
If it is some how proved that any one of A, B, C, D, E is Rationally Absurd then the
whole Proof failed
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.
How ever a number of Logicians believe that if Malzu:m is Rationally Absurd then
Lazim is also Rationally Absurd.
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 .
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.
The counter claim is IS AS FOLLOWS: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.
If an Absurd Implieth B,and Bimplieth C and so on the proof becomes invalid and
incorrect.
In the following pages it is proved that the original claim is based on absurdity
rather rational Absurdity.
General Discussion
There are three verses in the text of qura:n opon which the auther of Abna; al
Mustafa: made his argumentations. The verses are correct beyond doubt but the
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NOTES:
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(2)In logical form it may be restated as follow: NO USE OF THE WORLD KULL\CULL IS PARTICAULAR.
Its negation is:SOME USES FOR THE WORD KULL\CULL IS PARTICULAR.
END OF PART 2
PART THREE BEGINS
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.
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.
THE ENTIRE DISCUSSION IS BEYOND THE SCOPE OF PRESENT DISCUSSION .
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 concept of a Supreme intelligent Brain or mind was proposed
by ASHARITE-MATURIDITE AMULGUM IN INDIA.
[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.]
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3]YA SIIN: 12
8] Using these preliminaries the said author attempted to negate the verses
AN NISA 164 and ATTAUBAH [BARA T] 101.
How ever he did not confess that he negates each one of them. In Real what
he attempts to Prove by all his arguments and argumentations do negate
these two verses.
COMMENTS AND REMARKS.
IF some one claims that he can prove this belief form these three verses then
he must have to choose at least one of the following statements as article of
belief of his sect/cult what so ever. Since atleast one of them is the ORIGIN
BESTOWED [ AT:A:I:].
C] A BESTOWED ATTRIBUTE [ OR SOME BESTOWED ATTRIBUTES] CAN
CIRCUMHERENCE A NON BESTOWED ATTRIBUTE [OF DEITY].
D] A NON ETERNAL ATTRIBUTE OR NON ETERNAL ACT OF ETERNAL IS
BESTOWED.
E]AL KALAM AL LAFZIYV IS
AT:A:I: [BESTOWED].
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OR A
B Implieth C
OR BC
C implieth D
OR CD
D implieth E
OR DE
.; .
Q.E.D
= IMLIETH /IMPLY/DO\DOETH IMPLY
If it is shewn that A Doeth Not Imply B , then all the alleged proof falls down
and declines.There is a series of implications among the occurrances of
different events and things./
If it is shewn that any one of them can not occur or is intrinsically Absurd to
occur ,the entire proof becomes wrong, incorrect, invalid and unsound.
To attack this form of proof it is sufficient to shew that any one of A,B,C,D
doeth not imply the next consecutive one /statement..
Logicians do agree that if Active Participle of L-zuum [Lazim] is
Rationally/Intrinsically absurd[1]then the massive participle
Malzuum[MALZU:M] is either Intrinsically /Rationally Possible or
Intrinsically/Rationally Absurd depending upon the kind,type,nature,intrinsic
properties,charecterstics,of the IMPLICATION[ L-ZUUM/ L-ZU:M].
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FOOT NOTES.
[1] In general Rationally Absurd and Intrinsic Absurd are used as alternative
terms ,yet some do make some distinction between these two terms. A
CONTRADICTION is an Intrinsic Absurd.Some may use the term Logical
Absurd for an Intrinsic ABSURD. AS FOR WE, We consider ANNHILIATION OF
DIVINE ESSENCE ,INCARNATION OF DEITY in animal or human Natures and
forms as Intrinsically and logically ABSURD. A number of theologians use
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the word Rationally absurds even for those Intrinsic Possibles which Imply
antrinsic Absurd and there are some rational arguments on the Implication.It
must be noted that this type of implication s Extrinsic but Rational id est
there are some Rational Proofs on the Extrinsic Implication. How ever in this
work both terms i.e Intrinsically Absurd and Rationally Absurd are used as
alternatives unless and other wise stated explicitly.
It may be noted that if some thing externally implies a Contradiction then it
may not be an Intrinsic Absurd. But if some thing implieth a Contradiction
Intrinsically it is Certainly Intrinsically Absurd.( IF ANY THING IMPLIES AN
INTRINSIC ABSURD INTRINSICALLY THEN IT IS NOT IN DIVINE
OMNIPOTENCE BUT IF ANY THING IMPLIETH AN INTRINSIC ABSURD
EXTRINSICALLY THEN IT MAY BE IN DIVINE OMNIPOTENCE IF IT IS ITSELF
NOT A CONTRADICTION)
It must be noted that an intrinsically absurd is also logically absurd.So death
of Deity is logically absurd since DEITY IS INTRINSICALLY AND LOGICALLY
NECESSARY. There is a saying of a great logician of India that logic begans
with the Necessity of Divine Essence [PROBEBLY ATTRIBUTED TO IMAM
QASIM OF NANAUTAH ,UNITED PROVINCES BRITISH INDIA].
[2] If A implies B then B is Lazim Of A.Active and Passive participles are
according to ARABIC LANGUAGE.The word ISTALZAM is however more close
to modern logicians then the words L-ZUUM,LAZIM OR MALZUM.
A number of Logicians opine that Malzum cannot be with out Lazim but Lazim
can be with out Malzuum [Malzu:m]. That is if A implies B IT MAY BE THE
CASE
THAT B may be implied by some thing else say C.
If A implies B and if B is false then A is False but if B is intrinsically ABSURD
THEN IT IS NOT NECESSAY THAT A IS INTRINSICALLY ABSURD./
Thus if A occurreth then B occurreth and B doeth Not Occur that proveth A
doeth not occur.
But If A occurreth then B occureth and B is Intrinsically Absurd, it Doeth not
prove that A is Intrinsically Absurd.
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A definition of L-zoom may give a more clear idea but not necessary the only
definition.
If the meaning of a word coined for it can not be with out an Eternal thing
then it is an Implication.
NOTES/ . THE WORD KALAM/CALAM MEANS SPEACH AND NOT WORD.
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.
NEITHER THE LOGOS IS BELIEVED TO BE CONSTINUTED OF LETTERS NOR THE SPEECH IS
CONSTITUTED OF LETTERS.
BUT THIS IS AN KALAM AN NAFSIY. BUT IF KALAM AL LAFZIY IS NOT ETERNAL THEN IT IS CONSTITUTED
OF WORDS OTHERWISE NOT.
END OF PART 3
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PART 4 BEGINS
CASE 01
DISCUSSION ON KALAM AN NAFSIY.
If by the Word QURA: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.
The founder of the cult Maulivi Rada/Raza Sahib[1856-1920/21] Of Bans Baraili
[United Provinces British India
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.
Thus Kalam An Nafsiy Al Qadim is meant.
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].
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CLAIM THE CIRCUMFERENCING OF MORE THAN ONE EXISTING THING [IN THIS WAY]
IS NOTHING BUT MORE THAN ONE INTRINSIC/RATIONAL ABSURDS [IMPOSSIBLES].
Thus the arguments from the implication of supposed occurrences of things which
are impossible to occur do become invalid and wrong.
DISCUSSION ON NON EXISTENTIAL ATTRIBUTES
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.
A] It is an Attribute of Perfection. B] It is Not an Attribute of Perfection.
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]
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.
SINCE THERE IS NO BASIS [ BANA] which is the Attribute of Perfection.
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]
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.
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.
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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.
CONCLUSION OF DISCUSSIONS OF BOTH TYPES OF ATTRIBUTES.
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.
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.
EXPLAINATION
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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.
If It Is Eternal then Each and Every Attribute Of It Is NOT BESTOWED [ GHAIR AL
ATAI]..
CONCLUSION
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].
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.
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.
DISCUSSION ON BESTOWED KNOWLEDGE AND ATTRIBUTES OF
VERBUM DICTIONIS.
If a person beleaveth that verbum dictionis and its attributes are not
eternal yet believeth that they can be circumference d by bestowed
knowledge [immensely or not] then such a person can not be excluded
from two states /cases [ ahval] .
1] He believeth that Verbum Dictionis Verbum Dictionisand Its Attributes
are Bestowed.
2] He believeth that Verbum Dictionis and Its Attributes are Neither
Essential nor Bestowed.
If he believeth in the first then he is a denouncer of the following agreed
upon ARTICLES of FAITH.
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].
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.
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N.B [1] THE VERBS ARE WRITTEN IN FORM OF PRESENT TENSE AND IN FORM OF
GRAMMATICAL THIRD PERSON. IT IS NOT NECESSAY THAT THWEY ARE IN THIS
FORMS IN THE DIVINE VERSES.
[2] MIRACLES WERE ALSO THE WORK OF DEITY AND CAN NOT BE ASCRIBED TO
ANY CREATION EVEN IF THEY WERE MADE TO BE SHEWN ON THE HANDS OF
CREATED PROPHETS.
[3] NAJJARIAH HOW EVER BELIEVE IN TWO DIVINE INTENTIONS ONE FOR DIVINE
ACTS AND ONE FOR ACTS OF CREATED SUPPOSTA BUT AHLUSSUNNAH BELIEVE IN
A SINGLE DIVINE ETERNAL INTENTION FOR BOTH OF THEM. YET THEY MAKE A
SHARP DISTINCTION BETWEEN DIVINE ACTS AND ACTS OF CREATES SUPPOSTA.
[4] MUTAZLAH HOWEVER BELIEVE THAT ACTS OF RATIONAL SUPPOSITA ARE
INDEPENDENT OF DIVINE INTENTION NAUDHU BILLAH.
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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.
But this doeth shew Act Of Deity cannot be termed as Bestowed, in there
terminology.
The word Act is just a name for the Attribute Since this Essential Attribute
is the MANSHA [Originater] of temporal voluntary acts/doings etc.
[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.]
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].
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.
EVEN SALAPHITES/SALAFITES and HANABALITES never use this term for
them.
The same is true for CALAM AL LAFZ:IY and Its Attributes , since they are
included in divine Acts,
If they are included in DIVINE ACTS/DOINGS, they are not Bestowed.
But if they are not included in Divine Acts they are still not Bestowed.
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.
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.
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
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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.
SOLUTION OF NAJJARIAH AND ITS REFUTATION:NAJJARIAH is a sect which is out of the folds of Ahlussunnah. They made a distinction between
ACTS OF DEITY and ACTS OF CREATED RATIONAL SUPPOSITA by proposing
That there are two DIVINE INTENTIONS [WILLS]. ACTS DUE TO THE FIRST ONE ARE
THE DIVINE ACTS AND THE ACTS DUE TO THE SECOND ONE ARE ACTS OF THE
CREATED SUPPOSITA. But this distinction is rejected by all Sunnis. They believe in ONLY
ONE DIVINE INTENTION [WILL /VOLUTION]. So they distinction between a Divine Voluntary
Act and a Non Divine Voluntary Act is that the POSTERIORLY Stated acts are BESTOWED ,
AND THE ACTS WHICH ARE PRIORLY Stated are NEITHER ESSENTIAL NOR BESTOWED.
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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.
D] It is stated above that no NOT-BESTOWED ATTRIBUTE whether Eternal
Or Temporal can be circumference by Bestowed Attributes.
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.
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.
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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.
But it may be noted that the ACTIVE ATTRIBUTES Of DEITY 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.,
CASE 03
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Thus the only logical option is that a person [Rational Suppositum] may
claim that There is a Union of two members a] AL KALAM AL LAFZIY AL
HADITH. B] AL KALAM AN NAFSIY AL QADIM.
One of the greatest objections on it is that there is no such union
possible [SINCE SUCH A UNION I.E UNION OF ETERNAL AND NON
ETERNAL IS INTRINSICALLY ABSURD] which is constituted by two or
more Eternal and Non Eternal members.
In other words Eternal and NON ETERNAL neither can constitute a
Union nor can form a union. Thus the constitution of Eternal and Not
Eternal is Intrinsically ABSURD.[ NEITHER ETERNAL CAN UNITE WITH
NON ETERNAL NOR NON ETERNAL CAN UNITE WITH ETERNAL,ALSO
THEY CAN NOT UNITE MUTUALLY. THESE ARE ALL INTRINSICALLY
ABSURD, HENCE NOT IN DIVINE OMNIPOTENCE.]
BUT FOR SAKE OF AN ARGUMENT IF THERE IS SUCH A UNION THEN IT
IS EITHER TEMPORAL OR ETERNAL . If temporal then all the
discussions on AL KALAM AL LAFZIY AL HADITH [ TEMPORAL VERBUM
DICTIONIS] are applicable in this case. If Eternal then all the
discussions of AL KALAM AN NAFSIY AL QADIM [ETERNAL IDEAL
DICTIONIS] are applicable. One may see them or recall them .
It is claimed by some fanatics that AL KALAM AL LAFZIY is nothing but
an aspect of TAKVIN/ TACVIN and there is no AL KALAM AN NAFSIY
probably in order to justify the unacceptable claim of the founder that
both of Al Kalam AL LAFZIYU and AL KALAM AN NAFSIY are one. One
may not discuss this claim that there is no AL KALAM AQN NAFSIY and
AL KALAM AL LAFZIY is just an aspect of SIFATUTTAKVIN. How ever it
is now generally accepted that THE FOUNDER OF SECT OF BARAILVISM
was some how influenced by SALAPHITES and HANABALAH, at least on
the issue of KALAM. Instead of directly denying AL KALAM AN NAFSIY
he denied the distinction.[6].
CASE 06.
If it is claimed that the Eternal Dictionis assumed a non Eternal Nature
just like Logos of Athanasian Christianity assumed a Non Eternal
Nature with the difference that instead of temporal human nature, The
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Eternal Assumed the Temporal Bookish Nature and the copied of Quran
are like Eucharistic breads, then the response is that all such supposed
events are Intrinsically Absurd and Must not be accepted. A UNION OF
TEMPORAL HUMAN NATURE AND ETERNAL DIVINE NATURE IS
INTRINSICALLY ABSURD AS THE UNION OF ANY OTHER TEMPORAL
NATURE AND DIVINE NATURE. THERE IS NO EXCEPTION FROM THIS
INTRINSIC ABSURDITY].
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..
~~~~ There are two Barailis [i.e two places of same name] in United
Provinces[India] A] RAI BARAILI. 2] BANS BARAILI. Citizen of both Barailis
are called Barailvis /Barilwis. But this generates ambiguity. So one may make
a distinction by calling the citizen of Rai Baraili AS Rai Barailvi, and the
citizen of Bans Baraili as Bans Barailvi.But the very same word is now used
for a sect or cult which dio claim to be only Sunnite group on the globe .This
sect or cult was founded by Maulvi RAZA/RADA BANS BARAILVI[18561920/21]. The name of the sect/cult is Barailiah, Barailviah , Barailvism,
Barailviat. Some use the letter V and other use the letter W in Languages
using Latin Alphabets and Latin script. As their is no confusion as a sect or
ascribed to sect the word Bans is not used for a follower of the cult and for
the sect. The sect/cult is also known as RAZA KHANIAH or RAZA KHANISM
or RAZAIAH or RAZAISM . The words derived from the noun Raza [RAD:A] the
proper noun of the founder of the sect. A follower of the sect/cult is called
Razai as well.Some also write BARAILI AS BRELI [ Bailvi as breli]. Also
Barilee, Barailee,Barely ect.
The letter Dad is read as Zad or Zwad OR Zuad In Urdu ,hence D is read as
Z.
[Foot Noot Of page 1]
[1] Uptill now no Barailwi/Barailvi Scholor has ever claimed that AL
KALAM AN NAFSI is not etrernal.[Foot Note Of page 1]
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Books of Barailvism
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[as I in POLICE]
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DEFTHONGS
AI, AU
If a sound begins with a vowel the sign or is used [H-MZAH]. IF IT IS
MISSED THEN IT MAY BE SUPPOSED TO BE UNDERSTOOD.
FOR guttural AIN OR IS USED BEFORE A VOWEL.
Some times a short vowel is omitted and is replaced by << - >>SOME
time this represent a syllable. Some time it is omitted in case of
syllables.No unique method is used.
CONSONENTS:
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