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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 Of Bans Baraili [United Provinces British India 1857 to 1947~~] denies that AL KALAM AL LAFZI AND AL KALAM 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 TABYAN [EXPLOSURE], TAFSIL [EXPLAINATION] AND ADAM AT TAFRIT [NO DEFIENCY IN STATING THINGS] are the Attributes of KALAM AN NAFIS [IDEAL DICTIONIS]. Two of these Attributes are Existential Attributes [ ASSIFATUL VUJUDIAH]and One of them is Non Existential Attribute [Assifatul Adamiah pl. ASSIFATUL ADAMIAH]. DISCUSSUION ON EXISTENCIAL ATTRIBUTES. 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]. ALSO It is Rationally and Intrinsically Absurd for an Attibute of Eternal to be Bestowed. 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. THUS BOTH OF THESE ATTRIBUTES ORE NOT BESTOWED. [1] ALSO NO TYPE/KIND [ QISM ] of QDIM IS BESTOWED. 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 Page | 2

INDIVIDUALLY.[2Thus any claim or inference which contradicteth ] atleast any one of these articles of faith is wrong and false. 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. 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 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]. 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

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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 TAFRIT [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 TABYAN 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. THUS NOT ONLY ADAM ATTAFRIT BUT THE BASIS [BINA] 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 Page | 4

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. 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.

As the Necessary consequence the claim [result] is falsified. Thus all the tree Attributes Prove that the argument is incorrect and wrong. Since it is based on a false supposition. CASE 02 DISCUSSION ON KALAM AL LAFZIY.. 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] 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. Let it be supposed that AL KALAM AL LAFZIY Is Eternal [QADIM] Page | 5

DISCUSSION ON KALAM AL LAFZIYAL AL QADIM.

If by the Word QURA~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. If Kalam Al Lafziy Al Qadim iS MEANT THEN then the ATTRIBUTES of TABIAN [exposition] ,TAFSIL [explanation] and ADAM TAFRIT 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 SINCEThe 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. CONCLUSION IF IN THE VERSES [ AN NAHL 89.YUSUF 111 AND 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.

DISCUSSION ON KALAM AL LAFZIYAL AL HADITH. 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./ Since Majority of the followers of the founder of the sect/cult believes in the Eternity [ OF VERBUM DICTIONIS ]and rejects the openion of there 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. 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. 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. 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 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. There fore one may safely neglect the minority of the sect , and it is not necessary no 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. Discussion On AL KALAM AL LAFZI IF IT IS NOT ETERNAL [TEMPORAL]. Let it be supposed that Verbal Dictionis /Verbum Dictionis [Al Kalam Al Lafziy / Al Calam Al Lafziy] 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 Page | 6

INTRINSICALLY /RATIONALLY ABSURD FOR AN ATTRIBUTE OF A HADIS /HADIS TO BE ETERNAL [QADIM].Hadith [Temporal] meaneth NOT ETERNAL. Thus VERBUM DICTIONIS and All Of Its Attributes Are Temporal [NOT ETERNAL].If Verbum Dictionis [Vebal Speach] and Its Attributes Are TEMPORAL then THERE IS A MIDDLE / MEDIUM [WASITAH /VASITAH] Between ADH DHATI [ The Page | 7 Essential]] and AL ATAI[ The Bestowed]. But if there is No MIDDLE / MEDIUM between ESSENTIAL and BESTOWED,N and Principle Of Exclusion Of Middle / Medium [ Usul Kharij Al Vast] IS v alid valid between the Essential and the Bestowed, then AL KALAM AL LAFZI can not be Temporal. 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 TYHAT VERBUM DICTIONIS IS TEMPORAL YET BELIEVES THAT ITS ATTRIBUTES ARE BESTOWED THENHIS BELIEF IS TOTALLY WORNG AND ENTIRELY FALSE. DISCUSSION ON BESTOWED KNOWLEDGE AND ATTRIBUTES OF VERBUM DICTIONIS. If a person beleaveth that verbum dictionis and its attributes areare not eternalyet 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. ONE THAT IS NOT BESTOWED CAN NOT BE CIRCUMFERENCED BY ONE THAT IS BESTOWED. In any case any argumentation [ISTADLAL] 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 . Certainly not the true faith,. 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. Epilogue 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. OBJECTIONS AND THEIR ANSWERS. OBJECTION1 Minority of Ahlussunnah say Salaphites believe s in Temporal but Not Created[HADITH GHAIR MAKHLIQ] 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. Hence those Ahlussunnah who belong to Majority and are not influenced by the Minority can not accept this influence.

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ANSWER< FIRST.Some Salphites do claimsuch a thingbut there texts of books ar5e are interpreted and reasone [ TAVIL and TAUJIH]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. 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. Secondly.ASHARITES AND MATURIDITES do believe that Every Temporal is Created and Every Created kis Temporal . But they do NOT believe THAT every TEMPORAL IS BESTOWED. Thus this objection is with out any basis [BINA]. 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. 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. It is well known that a number of ASHARITES AND MATURIDITES of latter periods did differ from their IMAMS on several issues. For example a number of ASHARITES AND MATURIDITESIN 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]. 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. Some even began to believe in JAL AL MURAKKAB [Compound Making] INSTEAD OF JAL AL BASIT[Simple Making].SOME even accepted the

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DOGMA OF UNICITY OF EXISTENCE and rejected the DOGMA OF PLURALITY OF EXISTENCES. SOME denied the distinction between AL KALAM AN NAFSIY AND AL KALAM AL LAFZI, probably due to the influence of SALAPHITES and HANABALAH. But from the periods of these two gratest 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. This is a proof that there is a silent Ijma [IJMA ASSUKUTI] That these terms ATAI or Bestowed OR HIBA can not be used forVebum 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. 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 [FIL], 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. ANSWER.THERE ARE TWO TYPES OF ACTS,DOINGS,WORKS ETC. A] ACTS AND DOINGS OF CREATIONS AND CREATURES [CREATED BEINGS AND CREATED EXISTENTS/ NOT- DEITY/ GHAIL AL ILAH]. B]ACTS AND DOINGS OF DEITY [UNCREATED EXISTENT]. DEITY IS THE CREATOR OF BOTH TYPES/KINDS OF THESE ACTS ,ACTIVITIES,DOINGS/WORKS. 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. THUS INTHE MEANING OF GRAMMATICAL INFINITIVE ACTS/WORKS/ ET CETERA OF NOT DEITY ARENOT ASCRIBED TO DEITY WHETHER THEY

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ARE THE ACTS ETC. OF RATIONAL SUPPOSITA [say human beings,angelic beings,Jjinn beings]OR IRRATIONAL SUPPOSITA[say wind,fire,sun] etc. EXAMPLE. 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.] IF A PERSON COMMITETH ROBERY, IT CAN NOT BE SAID THAT DEITY COMMITETH ROBERY. If a Jin incarnateth as a human being it can not be said that DEITY INCARNATETH AS A HUMAN BEING. THUS DEITY IS A REAL AGENT IN THE MEANING DEITY IS THE REAL CREATOR, THE ONLY CREATOR, THE OMNIFIC, 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 the are VOLUNTARY ACTS OR DOINGS ETC ORINVOLUNTARY ACTS OR DOINGS OF THE SUPPOSITUM WHETHER RATIONAL OR NOT. IN FACT THIS WAS A DOUBT PRESENTED BY MUTAZILA. 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. SHARH AQAID IMAM TAFTAZANI ALAIHIRRAHMAH DIED IN 793 A.H 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.] 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 AQS 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. IT IS WELL KNOWN THAT THE ATTRIBUTE OF CRATIVITY [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. Page | 11

BUT THE CONNECTED ONES OR RELATED ONES [ GRAMMATICAL OBJECTS OF CONNECTIONSI.E CREATED ACTS AND SUPPOSITA] CANNOT BE ASCRIBED TO DEITY AS ACTS OF DEITY OR ATTRIBUTES OF DEITY OR BOTH BUT AS CREATURES AND CREATIONS OF DEITY. NOW IT IS NECESSARY TO DISCUSS VOLUNTARY ACTS OF DEITY. 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 alsofrom OMNIVOLUNTAS [OMNI-INTENTION] OF DEITY [GHAIR MASBUQ BIL IKHTIYAAR]. Thus Voluntary Acts Of Deity Are are Temporal but not BESTOWED. 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. Therwe are several Voluntary Acts and DoingsOf Deity Stated in Qur.an 1[ DEITY SHAPETH see 104/3 2] DEITY RAISETH see 13/2 3]DEITY SUMMONETH see 10/25 4] DEITY HONOURETH 17/70 5] DEITY GUIDETH 17/97 6] DEITY CHARGETH 4/11 7] DEITY HELPETH/ ASSISTETH 3/121-3 Page | 12

N.B 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. None of the Divine Acts and DOIINGS Of DEITYcan be ascribed to created Supposita/ Suppositums. Otherwisw it Shall be a Manupolation [TAHRIIF] In The TRest Of Qur;aan. 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. They argue that if ACTS are Eternal then they SELF- CEASETHJ 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 never use this term for them. The same is true for CALAM AL LAFZIY and Its Attributes , since they are included in divine Acts, If they are included in DIVINE ACTS/DOINGS, they are not Bestopwed. But if they are not included in Dvine Acts they are still not Bestowed. ALL THOSE ASHARITES AND MATURIDITES WHO CONSTITUTE A VERY LARGR 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 SPEACH/ DICTIONIS OF DEITY IS BESTOWED, then it can not be scribed to Deity just as Verbal Speach Ofhuman beings cannot be ascribned 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 uses the wor Bestowing ATAI for these TAJALLIYAT AND ZAHURAT. If culmination s and menifestations are Divine Acts then they arwe 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

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termed as ATAI / BESTOWED, DIVINE ACTS CAN ALSO NOT BE TERMED AS Atai or Bestowed.

IT IS HOPED BY THE DIVINE GRACE THAT THE OBJECTION AFTER THIS DETAILED ANSWER IS CEASED TO BE INSHAA ALLAH[4] EPILOGUE.. A] IF by the word QURAN ~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. 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. B If the Verbum Dictionis Of Deity Is Temporalthen All Of Its Existential Attributes Are Temporal. Since NoExistential Attribute Of Non Eternal Is ETERNAL , AND No Attribute Of Eternal Can be Non Eternal. 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,

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C]The Non Existential Attributes in this case are based uponNot 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 Bestoweing/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 o TO BESTOW that Deity hath bestowed the thing to His Divine Self. 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 or the ELDERS of ASHAIRAH AND MATURIDIAH., Page | 15

CASE 03

THE DOGMA OF UNICITY OF KALAM The founder of the cult of Baraivism himself believed that there is ONLY ON KALAM [DICTIONIS/DICTUM] This ONLY KALAM is NAFSIY as well as Lafziy. In other words it is both AL LAFZIY AND NAFSIY. This Calam/Kalam cannot be Not-Eternal, otherwise there cannot be any Eternal Kalam. If this Klam is Unique [VAHID] and E, then NONE of its Attributes can be BESTOWED. Thus once again all the discussions for the ETERNAL IDEAL DICTIONIS are validsince AL KALAAM AL VAHID [ONLY KALAM/UNIQUE KALAM] or EUnique Dictionis is ETERNAL. One may be astonished that How can the majority of Barailvism dispute from their leade and founder on the issue on the Unity of Dictionis. The answer is quite simple. The reader stated his belief in Malfuzat. Malfuzat is not tought in MADAARIS of Barailvism of S ubcontinent whether in India orIn Pakistan.This is the reason

that the latter generation of Indo Pak Subcontinent was not informed.But the question is why a number of Barailvi scholers of a generation earlier were not informed. The answer is once again quite simple.The they did not read the book since after receiving the degree of AALIM [DARS AN NIZAMI] a Great number of Barailvi Ulma do not study the works of their leader and founder in detail in general and in minute detail in particular. If they had studied his works they must have believed as according to his sayings, writings works, books, pamphlets . [5] Note . The dogma of Unicity Of Kalam is a deviation from Great Imams i.e Imam Ashari and Imam Maturidi.Imam Ashari him self believeth that AL KALAM AN NAFSI is audible CONCLUSION This shews with perfect clearity that ev en on the opinion of the founder of the sect/cultit is not possible to argue in the favour of the belief that Bestowed Knowledge circumferences each and every Existing Thing With or with out the exception of the Eternal Existent[s]. Since all the arguments and argumentations becometh invalid ,incorrect and inaccurate. CASE04 The final case is to claim that Dictionis [Kalam ] IS NEITHER AL LAFZIY NOR AN NAFSIY. But uptil know no one has claimed that there is such a KALAM which is neither AL LAFZIY nor AN NAFSIY, neither with other KALAMS nor without other KALAMS OF DEITY. There fore such a claim is a heresy. If some one is somehow able to prove the belief in this case it is sufficient to shew that the basis upon which the arguments and argumentations are based is a heretical belief and there fore all the arguments and argumentations are incorrect. BANA AL BATIL ALAL BATIL [BASIS OF WRONG IS UPON WRONG]. Page | 16

Even THE FOUNDER OF THE CULT CLAIMED THAT ALKALAM AL LAFZIY and AL KALAM AN NAFSIY both are ONE and same ,He did not claimed that there is a Klam which is Neither AlLafziy Nor An Nafsiy. There is an infinite difference in the claim A IS Band C [A IS BOTH B and C], and A Is Neither B Nor C. CASE 05 If some one does claim that there is a third Kalam which is a Union Of TWO Distinct Kalams namely AL LAFZIY and Kalam AN NAFSIY, AND each one of the two Mutually Distinct Kalams are the members of the Union, then there are the following cases. 1]Both the members of the Union are Eternal. 2] Both the members of the Union are Not Eternal. 3] Any one of the member is Eternal and the other one is Not. In the first case the Union Kalam constituted by Not Union Kalams [say member Kalams] can not be Not Eternal, since Union Of Eternal Attributes cannot be a Temporal Attribute. Thus this alleged Union is Eternal. In this Case all the discussions on ETERNAL KALAM AN NAFSI BECOME VALID IN THIS CASE. IF BOTH the members are Temporal then Union of Temporals cannot be Eternal. But this is not possible as one of them is AL KALAM AN NAFSIY which is Eternal as an agreed upon fact among all who believe in AL KALAM AN NAFSIY. Hence this case is discarded. If one of the members Kalams of the Union Kalam is Eternal then it must be Al Kalam An Nafsiy, since no one believes that AL KALAM AL LAFZIY IS ETERNAL AND AL KALAM AN NAFSIY IS NOT ETERNAL. 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. Page | 17

One of the greates objection on it is that there is no such union possible which is constituted by two or more Eternal and Non Eternal members. In other words Eternal and NON ETERNAL neither can constitute an Union nor can form an union. Thus the constitution of Eternal and Not Eternal is Intrinsically ABSURD. 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 evwer it is now generally accepted that THE FOUNDER OF SECT OF BARAILVISM was some how influenced by SALAPHITES and HANABALAH, atleast on the issue of KALAM. Instead of directly denying AL KALAM AN NAFSIY he deneied the distinction.[6] Page | 18

~~~~ 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. 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 [RADA] the proper noun of the founder of the sect. A follower of the sect/cult is called Razai as wel The letter Dad is read as Zad ,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] [2]Some may also claim that Every [Existential] Attribute Of Eternal is Eternal. This is a very strong statement. Even the [relatively] weaker statement is sufficient to refute these arguments and argumentations. There fore the strong statement is neglected . Also this strong statement is controversial and disputed. All Sunnis who deney Barailvism do not agree with the strong statement in General. [3] A Bestowed Attribute is an Imperfection for Deity hencen ASttribute Of Deity can be Bestowed.[Foot Note Of page 2] [bb4]All the Attributes,Qualities,Properties,Acts,Doings,Works Of Created SuppositaARE CREATED, TEMPORAL and Bestowed [MAKHLUUQ, HAADITH, AND ATAAI/ATAI]But no Act and no Attribute Of Deity are bestowed.. THEY ARE ALL UNBESTOWED. Essential Attributes Of DEITY are u Uncreated,Not Temporal [Eternal], AND UNBESTOWED. The Active Attributes Of Deity Are Eternal According to Hanabalah ,Salaphites AND A MINORITY OF Maturidiah.[But according to ASHARITES they are Temporal but not Bestowed [ HADIS GHAIR ATAI]. Since No Asharite has ever used the tern/word Atai/Ataai/Bestowed for any one of them. RATIONALITY AND iNTELLEGENCE DEMAND THAT NO THING CAN BE BESTOWED TO DEITY/DIVINITY.Majority of Maturidite believe that Active Attributes are just the aspects of Essential Attribute AT TAKVIN/AT TACVIN. Attakvin is Neither Created Nor Temporal but Eternal. No aspect of Eternal can be Bestowed. Hnce their is an IJMAA on this issue that No Attribute whether Essential or Active is Bestowed.The same is true for the relative Attributes of Deity. It may be noted that as each Essential Attribute Of Deity is Absolute , they may be termed as ABSOLUTE Attributes as well. Page | 19

Even the Relative Attribute of Deity are not Bestowed.The difference between the active attributes and Relative Attributes may be stated as follow: The opposite of Active Attributes never Occur while the Opposite of active Atrribute may also occur. For example Injustice is a n opposite of Justince , As Justice is an Active Attribute injustice never occurs, but R-DA is an relative Attribute and its o[ppositte GHD-B may also occur. An other example of of Relative Attribute is Forgiveness [ the punishment]. Yet some may be Punished as well. Deity Loveth yet Deity Doeth not love Evil.Had love been an Essential Attribute Deity would have love Good and Not Good say Bad or Evil All alike, with Intrinsic Necessity. If Love have been an Active Attribute Deity would have loveth Good and Evil with Extrinsic Necessity or Relative Necessity. If Forgiveness would have been an Essential Attribute then Deity would have been unable to Punish any one with Intrinsic Necessity and would punish every one with Intrinsic Necessity . Had it been an Active Attribute Deity would have punish every one with Extrinsic Necerssity even if he would have the Power to Punish. .Essential Attributes Of Divinity are LA GHAIR, Whether AIN OR LA AIN VA LA GHAIR. Maturidia consider TACVIN as the MANSHA of relations between Divine Act and TACVIN OR QUDRAH. These These relations are some time also called Active Attributes. [FOOT NOTE OF Page 11] [5] Same is the case of Attributes Of Deity .In Subhan Assubbuh the]founder of Barailvism Explitly clearifies that he believes that Divine Attributes are LAVAZIM OF DIVINE ESSENCE. In his extremism he even croses the limits and believes in LAZIM OF LAZIM as well. But as few today study this work the latter generation of Barailvism believes in Identity / AIN instead of Lazim in general due to influence of Khairabadi and Rampuri cults which are akin to Barailvism on several issues.[Foot Note Of Page 13]. [6] Different uses of the word Essential. Page | 20

Some time it is used against the word Active.Eg.Active Attribute and Essential Attributes Of Deity Some times it is used against the word Bestowed. E.g Essential Knowledge of Deity and Bestowed Knoledge of Created Rational Suppositum say a human being. Some times it is used in the meaning of Substantial. Some time it is used in the meaning of a Direct and Intrinsic Implication Of Essence.[TAQADAA OR IQTIDAA UDH DHAAT] In different uses the meanings do change slightly. It may be noted that Divine Knowledge is Essential not only against the concept of the word Bestowed but also against the concept of Active. Divine active Attributes say Justice, Truth Of Statement, Mercy etc are neither Essential Nor Bestowed. This the the fundamental sense in which the word is used in this article. [Foot note of page 16] Page | 21

Books of Barailvism 1] SUBHAANUSSUBUUH BY MAULVI RAZA OF BANS BARAILI UNITED PRIVINCES INDIA 2] VASAYA SHARIF BY MAULVI RAZA OF BANS BARAILI UNITED PRIVINCES INDIA

3] MALFUZAT BY MAULVI RAZA OF BANS BARAILI UNITED PRIVINCES INDIA

4] -BNA AL MUSTAFA BY MAULVI RAZA OF BANS BARAILI UNITED PRIVINCES INDIA

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

6]CAQNZ AL IMAN AND AL KHAZAAIN AL IRFAN BY MAULVI RAZA OF BANS BARAILI AND MAULVI NAIIMUDDIN MURADABADI UNITED PRIVINCES INDIA BOOKS OF AHLUSSUNNAH SHARRAH AQAAID BY IMAM SAD UDDIN TAFTAZANI RAHMATULLAH ALAIH NABRAS BY ALLAMAH ABDUL AZIZ PERHARVI AND NOTES BY ALLAMAH BARKHURDAR RAHMATULLAH ALAIHUMA SHARAH MUVAQQIF FIQ AKBAR [ ASCRIBED TO IMAM ABU HANIFAH RAHMATULLAH ALAIH YET THIS ASCRIPTION IS DOUBT FUL YET THE ASCRIBED ARTICLES OF FAITH ARE CORRECT EVEN IF THE ASCRIPTION IS DOUBTFUL] SHARAH FIQH AL AKBAR BY MULLA ALI QARI RAHMATULLAH ALAIH AQAID TAHAVI IMAM TAHAVI RAHMATULLAH ALAIH AQIDAH OF IMAM IBN ATTAIMIAH RAHMATULLAH ALAIH

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AL KHIALI ,ISAGHOJI ,SHARAH TAHZIB,QUTBI, MULLA JALAL etc. Note The word DEITY is Used instead of the word GOD since this latter word is often misused by atheist and makes disgracing statements.