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PART 1
ISLAM is not a terrorist religion , but it faced terrorism from inside and
outside. Terrorism is the worst kind of Heresy. Such a Heresy does contradict
Orthodox Isla:m.
The third Caliph Usman was first to face the terrorism from inside.The
insurrectors, some of them latter became the most terrorist sect in the
history of Religious History namely Kharjites terrorized Muslim world for
centuries after.
But there were some monarchs who became a symbol of terrorism for the
Orthodox Islam such as Mamu:n Ar Rahid[], Akbar Son Of Humaiun: etc.
Mamu:n was a liberal to all the religions of the world with the Exception of
Orthodox Islam, and Akbar was liberal to all the religions except Islam [not
just Orthodox sect of Islam].
We come to the worst period of Muslim History when the Mutazilite
Liberalists tried to use the Imperial Power against the Orthodox Islamic sect
called Sunnism. After Mamun Al Mut-sim was an other person who
continued brutality and injustice to Orthodox Islam.
The story begins with the question := Whether Quran is a Creation Of Deity
[ALL-H]?.
This is a corollary of a fundamental questions:= (Q1)Doeth Deity Possess
Attributes of Perfection like Power, Life etc?.(Q2)Are Divine Attributes
Creation Of Deity?
Consider the following conundrum .
If The Deity is Attributeless then The Deity Ceaseth to be Deity. Since in this
case Deity is Powerless, Knowledgeless, Sightless, Willless, Speechless etc.
Deity is Imperfect Being In this case which contradicts the basic Axiom of all
Semitic religions that Deity is the Perfect Being.
If Deity Possesseth Attributes Of Perfection then:=
Either they are Eternal or Not. If they are not Eternal then this means in the
Eternity Deity Was Powerless, Knowledgeless etc. If they are Eternal then:=
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Either they are Identical to the Deity or they are Distinct From the Deity.
In the first case the Divine Self is implied to be Plural as well as Singular. This
implies that Divine Self i.e Deity is Identical to plurality and Singularity. This
is Absurd ,Surd and Impossible. If they are Distinct From Divine Self then this
is Analogous to Christian Trinity ,rather Polynity since the number of Eternal
Attributes is greater than the number three.
Mutazalah took a position that they denied All the Divine Attributes yet they
claimed that they believe that Attributes are Identical to the Divine Self i.e
Deity. This claim was never checked and for a long time Identity and Denial
of Attributes were considered as a Tautology. But the dogma of Identity Of
Attributes doeth have its own problems. Majority of Ahlussunnah rejected
this dogma.
They make is clear that an Attribute is neither a Substance nor it is Parse
Subsistence, and it Existeth in Divine Essence not included in the Essence
but Associated With the Divine Essence i.e Divine Self. That is why An
Attribute Of Deity is not a Hypostasis Of Athanasian Christianity. A Hypostasis
is a Per Se Subsistent even if it is not a Substance. How ever Mutazilah were
unable to distinguish between a Per Se Subsistent Hypostasis and an
Attribute Which Is Associated With the Divine Self i.e Essence.A lesser
number of Asharites and Maturidites believe that Attributes of Deity
areIdentical to Deity ,but they make a distinction between in the Dogmas of
Identity of Attributes and denial of Attributes.
But in the time of Imam Ahmad Bin Hanbal Sunnites system of Theology did
not use Philosophical terms in order to convey their beliefs. Great Sunni
Theologians like Imam Ashari, Imam Maturidi, and Sulfites Philosophers were
not born yet. We return to the time of Imam Ahmad to see what was the
Religious situation.
All the Muslims believe that Quran is the Divine Attribute Of Speech except
Jahmites. Mutazilah who disbelieve in Divine Attributes began to believe that
Quran is a Creation. There this belief was rejected by all fractions of Sunnism
[Ahlussunnah Wal Jamaaah] alike.
The first one were to face Mutazilah were Muhaddisun and Fuqha.The hero
of our Story is IMAM AHMAD BIN HANBAL. He was the leader of both Sunni
Fractions. The problem begin when a liberal Monarch who like Mutazilah who
was liberal to all religions and all sect became a symbol of terrorism to
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Sunnis Scholars and excercised his power to convert Ahlussunnah to

Mutazilism .
It may appear to be strange that a person like Mamun who was so liberal
towards all the religions in his dominion became so EXTREMIST against
Orthodox Islam that he used all the means of Brutality against them once for
all. Such figures may be seen in Muslim History how were liberal and secular
in their policies for all religions except Islam or Orthodox Islam as in the case
of Mamun.
Mamu:n tried to convert Orthodox Muslims to Heterodox and Heretic
Mutazilism by using force of arguments and arguments of force both alike.
As for the case of force of arguments, this was the first time that Sunnism
realized that Rationality and Reasons are also necessary then strict
traditional approach.
Imam Ahmad bin Hanbal stood like a Mountain against the imperial might . In
the terms of Cricket , he was the last man on the wicket facing the fastest
ballers of Mutazilism. He finally won the match against all the odds .
Unfortunately no work is done in this regard to shew the west that Islam is a
target of terrorism , it is not a terrorist religion. Perhaps the story may bring
our readers an other image of Islam.
Sunni Islam consists of four theological sects which are Asharism, Maturisim,
[Ashari- Maturidi Amulgam ] Hanbalism and Salafism [Also Hanbali Salafi
Amalgam ].We have not counted Amalgams asSeperate sects.
A part from Extremists who do not make any compromise with any other
Sunni sects all of them are Sunnites in Essence and regard Imam Ahmad Bin
Hanbal as their undisputed leader.
Imam Ahmad Bi Hanbal did believe that Quran is UnCreated Attribute Of
Deity .
The Sunni sects however differ on minute details on the issue and not even a
single issue is remained un discussed. So leaving theological problem aside
we come back to the original problem of history.
I was greatly inspired by a Drama on Imam Ahmad in the Quran Number Of
Siyarah [Planet] Digest. But this digest had some problems. I rejected some
of the contents of the Drama and tried to rewrite it . But as details of history
are scattered in different books some authentic
and some not it is difficult to
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reconstruct the past at it is in the book. Further the proper order in the
events are not found with certainity and certitude. That is why the best thing
is to use the probable approach to suggest their order. With addition of some
more works one can approach to the past if not with certainity then with a
good probability.
Further I have tried to add some fictious additions to make a continuity in
the series of events which were lacking as according to my limited
knowledge. Such additions do not have any historical value in the least sense
but with out them it is impossible to fill the gaps of available Matterials.
Some explanations are ascribed in dialogues which may not be found in
works of history. Some statements are added to make the theological
responses as clear as possible which may not be known to English readers
and audiences.
But the Essence and the Substance of the events are attempted to be
conserved .For some technical reasons I have used the secondary sources
prior to the primary Sources . How ever they were latter tested.
At times the capitalization of first letter of nouns ,pronouns, verbs, adjectives
prepositions etc are exercised in case of Deity ,and Honorable Persons,
specially for Hanbal Himself. One may call It Capitalization of majesty. Also at
times block letters are also used either for more emphasis then normally
used of for greater majesty. Different colours are used , for different reasons.
How ever this work is not a historical work , so it is not the responsibility of
the author to
Be faithful to the canonical history works of Imam. The author hath taken
liberties and combined it with imaginations as well. It may be even
interesting to those who are interested in theological discussions.
The word Deity is used instead of the most common word for Supreme Being.
I think this word can convey a number of implications which the well known
word cannot. One may differ yet an author must write what he thinketh to be
the best.
The language is not so old yet the words thou etc and its relative verbs are
used to give an old look in the dialogues. Similarly for the verbs relative the
third person singular nouns th is used instead of common singular used
now a days. I do think it is necessary to understand the situation of the past.
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The Noun Of Christos or Messeiah which is used is Iesous. I have neither used
Arabic Form I:sa: nor English form Jesus but the Greek form Iesous.
Some time colours are used to shew differences of emphasis and
explanations of situations.
I have not accepted Mutazalahs reports about the events of trial,since they
are not canonical but apocryphal ,hence unreliable, untrustworthy ,and
unauthorative. Mutazalah were not men of the field of conserving traditions,
narrations reports and oral dictum.
For example Jah:iz: who was a Mutazili and literary polymath who wrote
books on
zoology and philosophy reporteth an event of trial as follow:
Ahmad ibn Abi Duad (the Mutazili chief qadi) asked him [Hanbal], "Is it true
that a thing must be either created or uncreated?"
[Han:bal:=] "Yes.""
[Qa:d:i: Abu:Da:vu:d:=] "And the Quran is a thing?"
"Yes."
[Qa:d:I: Abu Da:vu:d :=] "Is it true that only Deity is uncreated?"
?"
[H:anbal]"Yes."
[Qa:d:i:=]Then the Quran is created?"
[H:anbal:=]"I am no dialectician," he replied at last.
This is a fabricated report for several reasons.Either Al Jahiz hath invented it
in his imagination or accepted the unreliable source with out testing the
reliability and credibility at the chain of reporters and sources of the report,
1] It is well known that all the Ahlussunnah sects reject the Mutizilahs Axiom
of Only One Eternal.It is certainly not the belief of Imam Ahmad Bin Hanbal .
So this is a false ascription to Him if the word Shai is in the meaning of
Existent i.e One That Existeth.
2]Mutazilah did not believe themselves that any thing which is Uncreated is
Eternal. As in the case of Voluntary acts of Humans ,Jinns, Sitans and Angels,
they believed that they were neither Created nor Eternal. It was in the time
of Jabai when they faced the unanswerable question, about the Creator of
these stated above acts. Now Jabai was forced to chose that their respective
agents i.e doers are their Creator ,not the Deity.But this was not stated by
Mutazilah before him.
So the alleged argument of Only One Eternal is not even according to the
Mutazilahs standerd.
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In regard to Ibn al-Bakka al-Akbar, it is reported that he replied to Ishaq the

official Questioner that the Quran was something made but not Created.
Ibn al Bakka was cleaver enough to send a silent message to Mamun , Abu
Davud and other Mutazilah scholars that as they themselves believe that
Voluntary Acts and Doings Of Human beings etc,. are neither Eternal Nor
Created but temporal and made or done or both, the same is true for Divine
Acts and Doings. Although Majority of Ahlussunnah of Post Hanbal period
believe that any thing that is not Created by Deity is either Eternal or non
Existent, the same is not true for Mutazilah and their proto sect Qadriyah.
Any how, could Imam Ahmad Bin Hanbal be easily response by Ibu Davud, if
he was actually asked to answer the above argument as follow:=
Doeth Deity Have Power Over All Things.
Either He Hath or He Doeth Not Have It.
If He Doeth Not Have It then It Contradicteth verses Of Quran which say
Divine Omnipotence Is Upon All Things.
If He Hath It then He Must Have Power /Omnipotence Over HimSelf Since
Deity Is HimSelf a Thing.
If Deity Is Not a Thing then Simply Deity Is Nothing. In more simple words if
all things are possible to Deity then it implieth that Deity is Himself Possible
to HimSelf. But this cannot be. Obviously the word thing is not in the
meaning of Existent.
An other conundrum would have been a problem for Al Jah:iz: and Abi Duad
a like is as follow:= Does Deity Hath Power over every Thing or not. If not
then Deity is Weak. If Deity Hath Power over every thing then Is that Power
since Eternity or Not. If Not then Divine Power is not Eternal. This again
Implieth Deity is Eternally Weak and Eternally Not Omnipotent. If this Power
over all Things are Eternal then the Things in the Eternal Power are also
Eternal. If Eternal then Deity is not the only Eternal , but each and every
thing that is in His Eternal Power is also Eternal. This implieth the Eternity of
all the Things OTHER THAN DEITY and BESIDE DEITY.This conundrum is so
Powerful that it is valid if atleast a single thing is believed to be in Divine
Power.
It would have been impossible to be answered on Mutazilahs own ground.
Since they can only response that Deity is an Exception. If Deity Is an
Exception then Divine Attributes like Divine Omniscinence, Divine
Omnipotence and Divine Speech are also Exceptions along With Deity. A
Possible response may be given that the word Thing in Mutazilahian
nomenclature means only Contingents and Deity is neither Contingent nor
Absurd/\.
But in this case Mutazilah must face an other problem. Deity Doeth Know
each and every Thing . The word Thing in this regard meaneth a general
term which is equally predicated with out any change in meaning to Absurds,
Possibles/Contingents and Necessaries. So If this word meaneth Only
Contingents or Possibles then this is Tautological to the claim that Deity
Neither Knoweth Impossibles, Absurds6, Contingents that hath not occurred

or shall not occur, and even His Own Divine Self which pertaineth Him as a
Tautological Appertainment.So if the word Thing is used for the very Deity
HimSelf and doeth not make any problem for Mutazilah, the very same word
if used for Divine Attributes Cannot make any problem to Orthodox as well.
So it is clear that all of these are just product of Jahizs own mind.
If Imam was to be asked the question := Is Deiy the Only Eternal, His was to
reply them as follow:
They Only Eternal Essence is Divine or Divine Essence Is the Only Eternal
Essence.
3] The language used by Al Jahiz is disgraceful for a person like Imam
Ahmad.
3,a] The caliph saw that he was as untruthful as he was stubborn in the face
of irrefutable arguments..[Caliph was not a scholar and could not judge
himself. This statement exposes falsehood of Jah:iz: .
3,b] He [Qadi Abu Davud] ]merely wished to bring out the
insolence of the mans lies [I,e Iman Ahmad], just as he had exposed the
shamelessness of his obstinacy.
These are two examples to prove that Jahiz was a NOT doing Justice while he
was writing these words and sentences.
Still I have tried to answer some of the false reportings of Jahiz at the cost of
historicity in this play since this is a drama not intended to preserve
historicity event by event but in principle. On the contrary Reports of Jahiz
cannot be accepted as the records actual and factual events which occurred
before him with out proper sources and reporters. Since he is not attempting
to write a drama but wanteth to write with historical certainity. Here he
faileth.
J Van Ess and his copulation argument.
A scholar like J Van Ess [ Van Ess, Thologie und Gesellschaft] has tried to deny
the firmness of Hanbal on views and loyalty of H:anbal to to his belief by
making an argument stated below:=
If Imam Ahmad had not copulated , he would not been released from his
imprisonment.
Based on this argument based on conjecture tries to deny all the canonical
reports and to second the non canonical reports of Masudi,Yaqubi,Jah:iz:
and Al Murtad:a:.
But historical evidences can not be refuted with such an easy method.
DISCUSSIONS ABOUT ANTI H:ANBAL REPORTERS
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Three of the four non canonical reporters were certainly not present at the
events and at best they can have reports from human sources. These were
the sources and narrators of the events. This proves with certainty that these
three were not eye witness of the acts and events which they report in their
works. But the narrators of the events cannot be trusted. Since they are not
authentic reporters. [ A proper discussion on Vanns argument is beyond the
scope of this work].
This makes Al Jah:iz: the only candidate to be a possible eye witness. But as
a Mutazili he himself has great prejudices against Imam Ah:mad Bin
H:anbal(Pronounciation: H:AMM-BAL).
I is certainly impossible for a Mutazil to accept that a person survives all the
punishments \ sentenced to him just for a belief which Mutazili think as
absolutely wrong. This might have inclined him to concoct and fabricate
reports. If there is some truth in them even then there are distortions in
them.
One cannot trust in Al Jah:iz:s reports .
May I ask the learned scholar that if all the canonical reports of Imam
Ahmad are false then what is the authority of Al Hahiz himself. Further Imam
was not freed but sent to his home where is was kept as a captive in his
house and was not allowed to teach. Similarly if the canonical reporters are
to be disbelieved [ at worst according to Vann] or to be doubted [ at best
according to Vann] then why he believes that Non Canonical reporters ate
reporting the truth with historical certainty??
Is this not like to reject New Testamental Gospels and to accept Apocryphal
Gospels, which may not be acceptable on religious and seculat grounds since
New Testamental Works pre-exist Apocryphal Gospels.
Based on a single argument Vann tries to refute the credibility and reliability
of canonical[Al Qa:nu:ni] reports and to second non canonical reports. On
what authority he has the right to dispute with canonism [Al Qanu:inah].
But the argument it self is a weak one. It is possible that Monarch who ruled
with a power resting in him and not subject to any constitution , whether
Islamic or Secular , and to follow Islamic Laws was a matter of choice not a
compulsion in regard to him in several cases, released Imam Ah:mad Bin
H:anbal. What impossibility Vann has found?. One must not talk about Logical
and Mathematical Possibilities Impossibilities but only discuss Historical
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Possibilities. If such an event is historically possible then Vanns argument

becomes too weak to be considered worthy to be refuted. How ever some
may modify Vanns argument and may claim that: Although it is Historically
Possible yet it is Historically Improbable. But first this claim of Historically
Improbable is highly controversial, and may not be accepted. Second , a
Reliable Historical Report can only be challenged if there is a Historical
Impossibility. But not upon a Historical Improbability.It is once again to
escape the scope of the present book to discuss the Historical Probability of
this event in particular and such events in general. Laws and principles of
Historicity cannot be suspended by the greatness of Vanns scholarship.
Although I respect him as a scholar , but even his arguments be subject of
critical studies

Why Mutasim sent him and not kept him in the prison in the capital is a
question but not an argument.
A question about an event cannot challenge the historicity of the event. So it
is not the responsibility of a historian to answer the questions which he
reports. There may be a number of reasons can be suggested but this
question even if not answered can not be a disprove of the reported events .
A possible answer is that Mutasi:im did admire the knowledge of Imam. He
only ordered to scourge him so that he may copulate. But when he found
out that Imam is not going to copulate he ordered him to send him to his
house since it was clear to him that this procedure is just useless and is not
going to work. Ancient Monarchs who ruled by degrees and orders some time
can be difficult to rationalize and to reason.A lot depend upon their will which
may vary from one time to an other time, even if the time period between
these two times is short. If Van Esss findings are trusted then it is implied
that all the reliable and trustworthy records and reports are wrong and
incorrect; they distort, modify and transform the original and actual
informations that were circulating about him in Sunni centres and circles ;
they suffer so much that Sunnis accepted the transformed and distorted
reports as legal and legitimate. This implies that is contemporaries were
unable of remembering and memorizing the events ad sayings related to him
with accuracy and correctness. If what Imam
Did, and What was Done to Him, What Imam said and what was said to him,
no thing was reported correctly then the historicity of Imam does cease to
exist once for all. This is certainly Vanns
Bias against the canonical, official
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and authentic reports about Imam and a bias for the inauthentic and noncanonical Anti H:anbal reports. Since Vann Ess not only accepts Anti H:anbal
reports uncritically, but also tries to argue in favour of them. The image
Ima:m Ah:mad Bin H:anbal thus produced from the work of Vann Ess is not
followed from the alleged neutral and Critical methods adopted by Vann Ess,
but from the pre-supposed and presumed Vanns own designed Character of
Person of Imam Ah:mad Bin H:anbal. The methods of criticism are also
chosen , using the axiom of human choice,to be in accordance and in
concordance with the pre-supposed image of Imam Ah:mad Bin H:anbal.
Vanns view of Imam, images of Acts ,Events and Sayings including the
alleged copulation is certainly not based on critical methods but on the pre
supposed axioms like:=
a)The official reports of Sunni Works are distorted,b)The reports of
unconsciousness are false,c)Imam could never Have been reliesed if
he had not copulated,d)the memorable event of sustaining on his
views did not occur, e) other memorable events also did not occur, etc.
The Prime weakness and powerlessness of the entire designed system
of criticism is imbedded in the bias against Imam. Vanns
reconstructed alleged history does lack historicity and produce an
imaginative character which does lack actuality and existence
simultaneously. It can never be explained that, why such a person
would have become a special case, why rich and powerful events were
ascribed to him within a very short period of time.
If Imam would have really copulated by the argument of force and
punishment, then it would ynot be a new thing for Sunnis, since some
Sunni Scholars did copulate under the imperial threats , yet the
reverted latter when they found them selves in some what safe
position.
Sunnis were certainly not looking for a hero who could withstand the
imperial force. It is well known to them that any force conversion is not
a conversion and if a person drifts from sunni believes under pressure,
and if he is unable to bear it, it is permitted to copulate apparently, but
to revert as soon as the force ceases.
Any how it is not an image of Imam that emerged from the alleged
critical methods of Vann Ess but the image is prior to the emergence in
the mind of Vann Ess and he selected a method not so critical but
biased against the historical character of the person of Imam Ah:mad
Bin H:anbal. To transform historicity of Ima:m to concoction and
concoction to historicity, converting the history of Imam to a story
about him is thus a fallacy .As stated
above, the stated above fallacy
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in terms of the apparent method of Vann Ess is definitized, as that his

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

as stated earliar.
It can never be explained assuming Vanns self Styled Portrait of Imam
Ah:mad is correct, why such a person would have become a special
case and why rich and powerful events were ascribed to him. Sunnism
hath survived even if Ima:m had copulated. A number of Sunni scolars
copulated under imperial terror , like IObn Sad, etc. but Sunnism
Survived, and Sunnis never invent false tradition to save their scholars
from copulation under force and pressure from the Government. So
such a suggestion is highly improbable and strongly implausible, even
if no other argument is use.
The motive behind all such labour of Van Ess is nothing but to make a
historical character as an unhistorical one and to make an implicit
accusation on Canonical circles and centres that they are not reliable in
their science of traditions, their acceptance and rejections. Thus a total
rejection of the entire Sunni Canonical System against the Non Sunni ,
and Non Canonical system or both. There may be some more desired
consequences yet the above mentioned are sufficient for the present
work to PRESENT. One of such intentions is almost certainly to make
doubt in the Volumetric work of M-snad Ah:mad Bin H:anbal, one of
the source of many Canonical Traditions.
As a proof one may once again present that if Vann was neutral he
would have been neutral to both of types of the works and he would
have treated equally the reliable and unreliable literatures.He would
Have come to the conclusion that both types of the reliable and
unreliable traditions are iunreliable and no one knows what happened.
But this is not really THE CASE.
It must be noted that there is a difference between Historical
Certainty and Mathematical Certainty. It appears that in the case of
Canonical Sunni works a mentality is some how developed that they
require Mathematical Certainty, and if this type of certainty is not
fulfilled then there is falsehood in them; they even do lack historical
certainty; and in the case of Heretical works and works of Heretical
writers, he has pre-supposed Historical Certainty even if they are not
only not reliable but also unauthentic and untrustable. The self
designed image of Imam was in the mind of Vann and the reasons
may be initially known to Vann Ess himself and in his work made his
image to appear.
Epilogue:
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Critical study of his criticism reveals that system of his alleged

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

I detail and independent discussion on J Vann Esss argument may be seen in

an other article which may not be the part of this work. But let it be
supposed that after being flogged Imam did copulated but this is a
conversion by force. No court of law in the religious or secular world can
accept such a conversion by force. All the courts secular or religious allows a
person to revert to his former believes since thirty lashes are no thing but
conversion by force. Argument of force not force of argument. If Galileo
copulated by force that Earth is static and stationary, did his heart also
copulated. Did earth stopped revolving around the Yellow sun. ? So there is
no fault if IT IS ASSUMED THAT Imam reverted back. But this is just a
supposed case. One may most humbly ask J Vann Ess , What if J Vann Ess is
compelled to write a refutation of his own work by force. Can his heart also
copulate.? Also if Al Ja:h:iz: was present , one might have asked hime how
many floggings he is going to resist before he might have copulated the Non
Mu:tazilite believes; if he was ever forced to change his sect by flogging and
scourging. Perhaps he knew his heart better that it is estimated by others.
Let it be supposed that Imam after being scourged several times did
copulate but no court of law can accept this as a legal copulation, it is a
copulation by force and when Imam got rid of the applied force he reverted
to his principle and previous believes. No one can consider it as a hypocrisy
since it was a conversion by flogging and not every one stand against the
pain. But the canonical traditions and reports do say that such an
assumption is incorrect and wrong. It can never be explained , why such a
person have been loved by people so much that imam Ah:mad became a
syble of firmness on once views.
Hoping that it will help people in the English speaking world to understand
Muslims and their patience against different sorts of terrorism and injustice ,
I may now depart from my readers with love, affection and good will, all at
the same time. An other allegation of Vann is that he imagines that Imam
capulated and to hide this event canonical books report he did fall
unconscious . But the contrary may be said that the story of copulation was
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concocted be omitting the event of being unconscious while whipping and

flogging. The portrait of Imam which Vann has tried to shew by his self
reasoned argument is a pre-supposed one. It pre existed in Vanns mind.
Only he has tried to produce evidences as if it is the result of his work. That
is why his arguments are uni-directional and single dimensional. That is why
he is not allowing the possibility of converse. That is way he is accepting the
truth of Non Canonical reports as so trustworthy. If he was so just , he would
have taken both types of work ,for and against , equally, and would have
assigned equal probability to each one of them. But every thing in this case
is presumed. One may reconsider veery thing once again. Any how I do
respect him for his works but as for as his arguments are concern , they can
be criticized on rational grounds. Since Laws of argumentations are impartial,
and his arguments may be judge according to them.

PART2
An Indian King
Once upon a time some where in the Subcontinent of the continent Asia
called Indian Subcontinent, there was a kingdom ruled by a Hindu ruler. He
some how got the knowledge of Islam and tried to know about details about
this relatively new religion.
In the court he tried to discuss the matter with the courtiers and nobilities.
Maha Raja:= I have heard that the religion of Arabs is prevailing and people
of different parts are accepting this religion.
Courtier1: Maha Raja if I may be allowed to speak I have heard that is new
religion is spread by the Argument Of Force and not by the Force of
Arguments.
Mara Raja: And What are thy sources for this claim.
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Coutier1: Ihave heard it from some of our scholars that Arabs generally do
not like Philosophical questions.
Mahara Raja := I doubt it .
Courtier1:= Maha Raja , we can find the truth just by asking the Muslim
Caliph to provide us some answers to some Philosophical Questions.
Maha Raja := Dost thou have any?
Courtier1: Yes Maha Raja we may ask to our theological scholars to send
some question.
MahaRaja:= Let a Philosopher be called.
After some time a Scholar inters the court.
Hindu Philosopher:Hari Om
Maha Raja stood from his thrown to shew respect.
Maha Raja: Great Saint I have called thee for a purpose.
Hindu Philosopher: Sir I have been informed and I have brought a set of
questions.
Maha Raja := I want thee to state just a single question and thou maist Judge
the weight of the reply when thy question is replied by the Scholars of the
new faith.
Hindu Philosopher:= I have a better idea, Why not ask the Muslim Ruler to
send us a Muslim Scholar so that we may discuss with him in person.
Maha Raja:= A very good idea indeed.
Maha Raja to the Epistle writer.
Maha Raja: Write as I say.
Royal Writer:= As thee commandest.
Maha Raja:=
From Maharaja to The Great Muslim Caliph:
Respected Caliph Of Muslims I am interested in thy religion .How ever I am
informed that thy religion does not like reason. If thee canst send me a
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Muslim Scholar to answer some of our questions in regard to thy faith and
articles of faith I shall be obliged. I want to know the truth where this
allegation is true or false.
From Maha Raja.
In the court of Caliph Harun Rashid a sound breaks.
Speaker:= Caliph a deligation from India Wants to be in thy Court.
Caliph Harun:= The deligation is permitted to enter the court.
The deligation enters the court.
A Member Of the Deligation:
Great Caliph Of Muslims I have an Epistle from our Maha Raja. Wilth thee
please permit me to read it in the court.
Caliph Harun. Thou art permitted.
The leader of the delegation reciteth the contents of the epistle.
A fter hearing the Epistle the Caliph Harun said.
Harun:= Thou art our guest . We shall send a legal Scholar [Faqih] as thou
hast requested.
Some days latter a legal scholar was chosen to be send to India with the
Indian Delegation.
The delegation returned with respect and gifts to the Indian Maha Raja.
In the court of Indian Maharaja a courtier says to the Maha Raja.
Leader of the delegation.
Maha Raja Our Caliph has send a Scholar for the purpose of discussion.
Thou mayst ask him any question about our faith.
Maha Raja:= Call for our Scholars and tomorrow we shall see by my own
eyes.
The very next day A the court was waiting for the debate.
The Hindu Scholar:= With thy permission am allowed to ask the Arabian
Scholar a simple question of theological Philosophy.
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Maha Raja: Thou may ask right now.

Hindus Scholar asks the Arabic Legal Scholar:
Hindu Scholar: Sir I have heard that thee believest that thy Deity is
Omnipotent and all Things are Possible to Him.
Muslim Scholar:= Yes that is true . We do believe that Deity is Omnipotent
and Can do all things.
Hindu Scholar:= If thy Deity is Omnipotent then Doeth He the Power to make
an other Deity like Him?
If He doeth Not then He ceaseth to be Omnipotent. If He doeth have this
power then this meanth He can destroy His Oness.
If He can Destroy His Unity then He ceaseth to be the Deity.
Muslim Scholar: This is a theological question and legal scholars do not like
to indulge in such questions.
Maha Raja:= Is that all thou canst say?
Muslim Scholar :Yes Sir.
Maha Raja:= Thou disappointed me. I have seen enough. Thou mayst return
to thy country.
To the Royal Writer of Epistle.
Maha Raja: Write to the Caliph Of Muslims. Seeing is beleaving. I have seen
that thy religion cannot answer a simple question of theology. Why should
one accept thy religion. It is not for enlightened persons.
In the court of the Great Muslim Caliph a speaker saith that the Our scholar
hath returned but was unable to reply a single question.
Harun:= This is a disgrace .
Speaker:= May I read the Text of the Indian Monarchs epistle.
After hearing the Epistle Caliph asked the delegation about the question
asked in the Indian Court.
Member of Delegation: Sir He asked a Question which I do not like to repeat.
Caliph: What was the question?.

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Member: The Question was : If Deity is Omnipotent then Doeth He Possess

the Power to Make Another Deity Like Himself. If He doeth not hath this
Power He ceaseth to be Omnipotent. If He doeth Hath this Power He ceaseth
to be Unit Deity.
Caliph: Can any one answer this conundrum?
A Courtier: Sir if I may say that only Dialectics and theologians Can Response
to Theological Question. Theologian are disliked in thy court. If only thou
hath allowed them in thy court Sir , We would not be ashamed of this
disgrace.
Caliph: Is there a theologian in the court. If no one then bring some one.
[Only a young student accepteth that he is a student of theology. No one else
accepteth.]
The young student is brought in the court, who sayth. Sir I am a student of
theology as well. How ever as theologians are not liked in the court I kept it
as a secret.
Caliph: If thou can answer a theological Conundrum. [Then a courtier
repeateth it]
Student:= Great Caliph Of Muslims. This question is analogous to the
Questions , Can Deity make Himself Weak and destroy or Annihilate His Own
Omnipotence? Can Deity become Ignorant and make His Omniscience to
cease.
Caliph: Some other problematic questions.
Student : Not at all Sir. Divine Power is Omnipotence in the sense that it is on
each and every Possible and Contingent. Absurdities,Contradictions
Impossibilities and Incontingencies all Exclude Omnipotence of Deity.
Exclusion Of them do not limit Divine Power from being Omnipotence.
One Courtier: If they Exclude Divine Power then it becomes finite , limited
and bounded.
Student:= Not at all Sir, It is still infinite since there are infinite Possibilities
and Contingencies. No Contingent and no Possible Exclude the Divine Power,
so it is Absolute and Omnipotence.
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Caliph:= I do accept my mistake to impose an useless ban on Theologians

and Dialectics. Let this boy be send to Indian Maharaja.
Courtier. Sir he is just a student. He may not be able to answer more
complex questions. It is there fore requested that thou mayst send a Scholar
of theology.
Caliph: More complex questions. Is there a single question that is more
problematic then these. So send him soon.
Student to the Caliph:= Sir I am just a beginner. There are many things to be
learned.
Caliph: Bring me a Scolar of the subject of theology.
A theological Scholar is brought in the court.
A courtier narrates all the events.
The Scholar: Sir I am prepared to face all sorts of questions. Like a
Mathematician who when finds a new problem attempts to solve it, we also
attempt to solve theological problems if a new problem cometh in our
knowledge.
Caliph := Dost thou agree to visit the Indian Subcontinent.
Theologian respondeth in affirmation..
Ha:ru:n the Caliph :=To the royal Writer of the court.
Write as dictated.
Indian Maha Rja I am sending thee a person perfect for discussion.
Unfortunately I chose a person who was not a theologian but a legal
specialist.I hope thou mayst reconsider thy opinion once again.
Mamu:n one of the sons of The Great Caliph [Ha:ru:n Arrashi:d] was hearing
all this with Great Care. He said to one of the courtiers.
Mamun:= I want to study Theology. Arrange a Teacher for me.
History doeth not recard what doeth happen to the theologian,after he is
send to India.
@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@
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@@@@@@@@@@@@@@@@@@@@@@@@@@@
[Several years letter]Haru:n hath died and hath divided the entire his
Caliphatic territories between his two sons, Amin the son of his beloved wife
Zubaidah, and Mamu:n son of his boundmaid. But a war hat broken between
the two step brothers
Mamun is at was with his step brother Amin.
The two step brothers are struggling for the throne and the crown.
Amin and Mamun are two brothers who have a common father but their
mothers are different. Oness of their father is unable to unite them and to
make them to live in peace.
How ever Mamun is extra ordinary brilliant . In the war Amin is killed and
Mamun wineth the crown and the throne. Now he is the Caliph .
In the court of Mamun.
Mamun: As the Caliph Of Muslims I assure that I shall always remain faithful
to the religion. My policy is liberal. I do not want people to live under fear but
in love. There is full freedom of speech ,and I believe that we can settle all
the religious and sectarian disputes by dialogues ,discussions and debates.
Courtiers: Hail to the new Caliph.
Mamun Looking at a Bound Maid asketh her to sit beside him.
As she cometh she maketh an objection
Bound Maid: Dear Caliph I cannot sit beside thee.
Mamun: Why Am I not worth of thee.
Bound Maid: No Sir but thy mouth smellest which I cannot bear.
Mamun is ashamed , and asketh the Royal Physician to give him medicine for
this.
A Courtier: Great Caliph Punish the Woman, she hath make some disgrace in
thy highness.
Mamun: Not at all. This is her right and I have assured every one freedom of
expression.
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If she hath not told the truth no one else would have. She is one of the best
woman in the court who loveth truth .
An Other Courtier: What a Justice. Hail to Mamu:n.
An other time inside the court.
Mamu:n : Let us play a game. Any one toucheth any thing in the court then it
is his or her.
All the people begineth to touch different expensive things. A man even
toucheth the crown of Mamu:n.
Mamu:n: Take the crown. Now it is thine.
Man : Mamu:n is Great, the lover of peace, justice, and truth.
A Bound maid cometh and touches Mamu:n.
Bound Maid: I toucheth Mamu:n, as he himself is inside the premises of the
courth. Now He is mine.
Every one in the court is astonished.
Mamun: Thou hast owned me. Now I am Thine. I take thee as my queen.
Courtiers:= Hath any one seen such a person who liveth by love and ruleth
justice.
Mamu:n: To rule with fear is the worst kind of government , to rule with love
and friendship is the best kind of government.
An other time in the court.
Mamu:n to one of his slaves in the court.
Mamun: Just bring me a cup of water.
Slave:= Why should I. If thou are thirsty thou shouldst go thy self.
Mamu:n to another slave.
Mamun:= A cup of water .
Second Slave: Why thou art so idle. Go thy self.
A Courtier:= Great Caliph Punish them.
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Mamun:= No . In no way. It is very bad to punish if some one speaketh what

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

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PART 4
Mamun On the Thrown:
After the war was over the winner celebrates a victory. In his speech he says:
I believe in peace, and justice. I believe in total freedom of religions. How
ever I believe that Islam is the most advance and rational religion which
may be proved to be true on basis of rational arguments.
In my court there there must be a place of inter religious debates and
discussions.
I my self am a student of theology and can decide which thing is true.
I love peace , justice and truth.
IN the court of Mamun there was a period of Religion discussions. Jews,
Christians, Majusis , all sort ofreligous scholars were present in the court.
Qadi Abu Davud was one of the leading scholars of Mutazilah sect and used
to defend Islam as according to Mutazilah.

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

Majusi [Zoroastrian] Scholar:=

There are two types of Creators. The Good Deity Is the Creator Of Goodness
Who is called Ahura Mazda or Yazdan. The Evil Deity Is the Creator of Evil
Who is called Angra Mainu or Ahriman. The Good Deity cannot Create any
thing Bad and Evil. The Evil Deity Cannot Create any thing Good. The Good
Deity cannot even create a being which hath power to do a single evil or bad
act since to grant such a power is Evil and Bad independent of the point
whether it will be exercised or not. Thus the Power to Do an Evil or a Bad act
is itself Evil or Bad or Both. Thus the Good Creator or Good Deity Cannot
have the Power to do any thing Evil or Bad. He equally lacketh the Power to
Create any thing which hath the Power to do any thing Bad or Evil. Since it is
also Bad or Evil to have Power to do or to excersise an Evil or a Bad Act. But
Evil and Bad do exist in the world but Evil and Bad cannot exist without a
Creator.If the Good Creator Maketh Evil and Bad in the World then He
becometh Bad and Evil.So it is necessary to believe in duality and not in
unity. What I mean is:=
If there is only One Deity and If He is Good, then there cannot be any bad
and evil in the World, not a single one. Otherwise The Only Deity is not
Good. In brief the dogma of Unity Of Deity or Unity Of Eternal Creator
cannot explain the Existence Of Evil and Bad in the World. How ever there is
only one Good Deity. This is not Polythiesm. Bad Creator is not a Deity. To be
the Deity the Being must be Good.
Qadi Abu Davud:=
Can the Good Creator whom thy calleth Ahura Mazda or Yazdan stop the
Bad Creator Whom thy calleth Angra Mainu or Ahrman from making Evil. If
thou sayst No then this mean He is weak . He lacks the Power to stop the
Bad Creator from Creating Evils. If so then He ceaseth to be Good and
Perfect. He is them Imperfect. Imperfect is Bad.Hence If He is not Perfect
then He is not Good.If He Hath this Power and doeth not prevent the Bad
Creator from Making Evil and Bad , then He Himself is Bad and Evil, and not
Good at all. An Omnipotent Existent is no thing but a Deity. So thou dost
believe in two Deities.
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If thou still dost not accept that thou believeth in two Distint Deities then
thou must define the term Deity.
The Majusi Scholar remained in Silence.
Mamu:n:= I think think thou hast no answer . I invite thee to accept Unity .
Majusi: Great Caliph thou cannot force me to thy religion.
Mamu:n:= Yes thou art correct. Thou mayst remain to thy religion.
Majusi Scholar:= Gratitude for thee and thy Justice.
Speaker:= Tomorrow there is going to be a debate between Qadi Abi Davud
and Christian Scholars.
Time is over for todays debate.
This is repeated several times.

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THE GREAT DEBATE BETWEEN Qadi Abu Davud and his opponents.
Next day at same time the debate was about to begun between Qadi Abi
Davud and Christian Scholars.
Speaker:= Today we are having a great discussion between Qadi Abi Davud
and his Christian Rejoinders.
Mamun:= By my permission the debate must begin now.
Speaker: Let the grand debate begin.
Qadi Abi Davud: To my respectable Christian opponents , my first objection is
on the Dogma Of Trinity.
I may ask Christian Scholar to Explain Trinity from authentic sources .
Christian Scholar:= We believe that [Pater]Father is Deity , YiosSon Is Deity
and [Pnuma] Spirit is Deity , Yet Deity is One.
We do not believe in three Fathers or in three Sons or in three Spirits.
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Also We do not believe that: Father is Son, Son is Father, Son Is Holy Spirit
and so on. Father is Not Son, Son is Not the Spirit, and Spirit is neither the
Son nor the Father.These three are truly distinct from one another.Yet Father
is unissued, Son is Issued from the Father and the Spirit is issued from both.
Qadi Abu Davud: If Pater(as) [Father],Yios[ Son] and Holy Pnuma[Spirit] are
three mutually distinct Hypostases then there are three Deities not just
One .If there is just One Deity then Father is Son, Son is Holy Spirit, Holy
Spirit is Father ,also Son is Father and so on. It is just the change of names or
epithets . Even Christians believe that the Son and Logos are one and the
same Hypostasis not two mutually distinct Hypostases.
Christian Scholar:= Actually we believe that the Pater(as) [Father] , Yios[Son]
and Holy Pnuma [Spirit] are three mutually and truly distinct Hypostases in
One Ousia Of Deity. They are Homoousia. None of the Hypostasis is Deity in
the sense of Trinity. So Deity remaineth One.How ever Yios and Logos are just
two names of one and the same Hypostasis.
Qadi Abi Davud:= It appears that my argument is still valid. If there are three
Hypostases in a single Ousia Of Deity then each Hypostasis is a Deity then
three Hypostases are three Deities . If there is only One Eternal then Pater
,Yios and Divine Pnuma are just epithets or nouns of one and the same
Eternal thing as in the case of Yios And Logos. Plurality of Eternal Hypostases
is the Plurality Of Eternals.
First Christian Scholar: No Hypostasis is Deity in the sense of Trinity.
An Other Christian Scholar:= Sir Iesous Messiah is the Logos [Word] Of Deity.
If Logos Of Deity then Uncreated, If Uncreated then Deity.
Qadi Abi Davud:= Only Deity is Uncreated not Word Of Deity.
First Christian Scholar;= Then in this case thou hath to admit that Quran is
also created. Dost thou believe in this.
Qdi Abi DAVUD is silent for some time, when a Jewish Scholar asked the
Caliph to say some thing.
Jewish Scholar:= Am I allowed to say some words Great Caliph.
Mamun: Thou art.
Jewish Scholar:=I think this question is problematic for Respectable Qadi Aby
Davud.
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I only explain our view that we believe that Torah is Word Of God but not
Eternal. When Deity Yahvah Said Let there be Light these spoken words of
Yahvah are not Eternal, AND IF NOT Eternal then not Uncreated, and If not
Uncreated then Created.
An other Jewish scholar:= Great Caliph:= May I be allowed to say some thing
in this regard.
Mamu:n := Affirmative, thou mayst.
The second scholar: I do dispute in this regard with our Great Schola:r. I say
The Words spoken by Deity which are quoted in Genesis are Neither Eternal
Nor Created but Done and Spoken.
Mamu:n: I do Thank thee for thy openion but I do believe that any thing that
is not Created is Eternal and any thing that is not Eternal is Created.
Mamun [ talking to Qad:I] It appeareth that the Great Jewish Jewish Scholar
[pointing at the first one] hath a perfect answer to the Christian argument.
What dost thou say Qadi Abi Davud.
Qadi Abu Davud:= Yes, Yes Sir I second the Jewish Scholar.
First Jewish Scholar:= My Gratitude to thee O Great Caliph.
Mamu:n:= Accepted. Now back to the discussion.
Words of Deity are Created by the Deity.So Quran is also a Creation Of Deity.
But then a great disturbance bagin inside the court. Muslim traditionalist
rejected this view that Quran is a Creation.
A Orthodox Muslim: Great Caliph Quran is not a Creation Of Deity. It is
Uncreated Speech Of Deity.
Qadi Abu Davud:= If Quran is a Divine Speech which is Not Created then the
Divine Word is also Uncreated. If so then Iesous is implied to be Uncreated.
Orthodox Scholar:= Great Caliph , May I be pleased be allowed to response
to Qadi Abu Davud.
Mamun:= Orthodox Circles cannot debate in Philosophy and Theology. They
only use traditions and in intellectual debates Traditions cannot be used. I
cannot allow thee .
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Christian Scholar:=
Great Caliph, please allow me to suggest that make a single opinion about
Quran among Muslims before discussing other religions. I suggest that there
must be a debate among Muslims about the very nature of Quran prior to
any debate with Christians.
Then the sound of the announcer raised: Time of the debate is over . It
shall be continued tomorrow.
TRANSITION OF A JUST INTO AN UNJUST.
In the evening Qadi Abu Davud was in privacy with Mamun.
They were discussing the issue of Quran and its Createdness.
Qadi: If we say that Quran is a Word of Deity then then either It is Created or
Uncreated . If Uncreated then it is almost the same thing the Athanasian
Christians say about Iesous Messiah. So Great Caliph I do suggest that the
Orthodox must be compelled to change their view about Quran.
Mamun: What if they refuse.
Qadi: Then Orthodox should be declared as as Heterodox and Heretic.
Exercise thy Power ,Force and Energy to make a consensus on the issue.
Force them to accept Mutizili version of Islam.
Mamun: But in my Caliphate every one hath a right to believe what he liketh
to.
Qadi:= Jews, Christians ,Zoroastrians may have such rights but heretics and
Apostates do not have such a right. I assure thee that if thou punisheth them
then by Deity It Shall be Necessary Upon Deity to Reward thee. A necessity
which is inevitable even for the Great Deity Himself and not in His Power to
remove the necessity of reward.Jews , Christians and Zoroastrians do not
represent Islam. But these Orthodox represent Islam. So it is a matter of
representation of Islam. May I remind thee that these Orthodox also believe
in Befitic Vision Of Deity as well. What an Irrational mind. If they are
accepted as the true representative of Islam then they Islam shall no more
be a rational religion.
Mamu:n recalling the past.
Mamu;n:
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Yes I remember an event in my Fathers time when an Orthodox was unable

to reply a simple question of an Indian Scholar in India. Then My father sent a
Dialectic to discuss with them . All I know to the best of my knowledge that
the Dialectic never returned . I hope that he may have find a very good place
in the court of the Indian Monarch. But this shall not be repeated again.This
was the turning point in my life. I began to take interest in Theological
problems. Only Mutazilite version of Islam appeared to me as the rational,
and all others are irrational. Any how We shall meat an argument by an
argument.
Qadi: Exactly that is the point. Thou mayst see that if Quran is Uncreated
then there is no way to say that
Iesous is Created . If the Prophet Iesous is Created then Quran is Created.
Mamu:n: Exactly that is .
Qadi : The basic principle is that There is only one Eternal. Plurality of
Eternals whether It be plurality of Hypostases or Ousias or Else is
unacceptable that is why we do not agree with Athanasian Christianity and
Zoroastrianism. Our Mutazili Axiom [Al Usul Al Maudu:ah] that there is
Only One Eternal , based upon which we refute Plurality Of Eternal
Hypostases and Plurality Of Eternal Creators is in danger. If we reject
Christian Plurality and Zoroastrian Plurality then the same is true for these
Orthodox elements. But they I know do not stop here. They Believe that each
and every Divine Attribute is Uncreated and Unmade. Any theng unmade is
Eternal beyond doubt.
Mamum;= I know it. Their belief is irrational , since there are infinite Divine
Attributes. Is there a way to annihilate there theological system. The Dogma
of Unity Of Eternal is the fundamental Principle upon which we Mutazilite
can challenge Plurality Of Eternals whether it be Plurality of EternalCreators
or Plurality Of Eternal Hypostases or else.
Qadi : Wilst thou issue a degree to all Orthodox to change their view about
the Uncreatedness of Holy Quran. See Quran is a Speech and a Speech
consisteth of more then one word. If Several words are Uncreated then on
what ground can we argue Christians to believe Iesous as Created Human
Being.
For he is just a Divine Word among several Divine Words.
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Like One we have. There is essentially no difference between Divine Words

and Human Words.
Mamun:= Yes thou art right.
I Must Issue a degree tomorrow .Even If my respected teacher Imam Ma:lic
would have been alive at this time I would have attempted to convert him.
How ever unwillingly I would have shewn no sympathy for him. Fortunately
He is not alive . Other wise I would have used argument of force if force of
argument would have failed.If he were alive I would have even included his
respected Noun as well.
THE GREAT INJUSTICE
Next Day in the Court of Mamun:
Speaker: Attention Please: The Great Caliph is going to address the court and
to issue a degree [Mih:na].
Mamun:
I as the leader of all Muslims claim that Quran Is a Creation Of Deity. It is not
Uncreated as believed by Orthodox who are actually Unorthodox. If Quran is
Words Of Deity and WORDS OF Deity are Uncrearede then on What grounds
We can claim that Iesous is Created. So any one who believeth that Quran is
not Created is not a Muslim and Shall be Punished in extreme. They do not
enjoy any right or freedom of belief since they are distorting the face of Islam
due to their Irrational and UNREASONABLE BELIEF.
They believe that Deity Shall be seen after then End of the world. This defies
all the laws of visibility and vision. They believe that Human Acts are
Creations of Deity. This defies Divine Justice. They believe that Deity hath
Power to doWhat He Hath promised not to do . But Deity cannot do this. For
this is nothing but a power to make a False Promise which is nothing but to
speak falsehood. They believe that Muaviah [R,D] is a Companion of Holy
Prophet and deserveth to be respected as a Companion Of Holy Prophet. Any
one who saith well or good to Muaviah is outlawed .Even my respected
teacher held these believes. But now I have the power . I must not make any
compromise on the Issue on the Createdness of Quran. One who doeth not
change his belief on this particular issue shall be punished with full might .If
my respected teacher was alive, I would have shewn him absolutely no
mercy. How ever it is not just argument of power, we are ready to remove
any doubt if raised by any Orthodox or traditionalist in this regard.
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But it must be made clear that if after the removing of doubts no one is
allowed to remain on his former belief of Uncreativity Of Holy Quran. Qadi
Abu Davud and I Shall decide weather the doubts are cleared or not. Of
cource we cannot continue the debate indefinitely.If some one attempteth to
answer our answers he shall be punished.
From now on all the Judges in the courts of law shall be appointed after
confessing that Quran is a Creation. Qadi Vaqdi is just an example of
believers in the creativity AND CREATEDNESS OF Qura:n..
Finally I send a questionnaire to different orthodox scholars in regard to their
believes about Quran.
There names are:
1] Bishar Bin Valid
2]Abul Hasan
3]Ubaidullah BinUmar Cawariri
4]Ibrahim Al Mahdi
5]Ahmad Bin Hanbal
6] Sajjadah
7]Muhammad Bin Nuh.

A Christian Scholar:= At last Abu Davud has diverted his attention from us.
Second Christian Scholar:= Can such useless debates change the belief, I
doubt.
First Christian Scholar:= It shall be interesting to see how Qadi Abu Davud
dealeth with Muslim Orthodox.
Second Christian Scholar: Yes Of course it Shall be. Orthodox and Rationalists
are two parallel lines which never meet. For the first time on the globe one
may see how these two parallel line meet.
First: I suppose it shall be a historical moment in the history of histories,
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1111111111111111111111111111111111111111111111111111111111111
111111111111111111111111111111111
Ishaq Bin Ibrahim the chief enquirer gathers a meeting and enquireth about
the faith in regard to the Nature Of Holy Quran.reation suspend his judicial
powers.
Say to Bishar, that he liethfor there is no stipulation between me and him.
Ask him to accept the belief of Creativity Of Quran. If he recanteth publish it
in public , and if persisteth, bring his head to me.
Say to Ali Bin Abi Muqatil := Thou art not he who said to the Caliph that
thou verily canst absolve and bind.
Say to Zyadi that he used falsely to claim clientship with a spurious son.
Say to Ibn Nuh thathe employeth himself in taking usury to the hindrance of
his knowledge, now he hath added infidelity as well.
Say to Ahmad Bin Hanbal that I my self am aware of the manner of his
arguments, which is pure ignorance and invalidity.
Say to Sajjadah that his occupation hath made him to forget Unity Of Eternal.
Say to Ubidullah Bin Umar Carirri that it is exposed that he taketh bribes.
To Ishaq: One who accepteth the belief publish it in general public. And one
who rejecteth it bring him in chains to the Capital except Bishar and Ibrahim.
If the persist then their heads must be brought instead of them.
Ishaq maketh an enquairy.
All except the faith except four. They are as Sajjadah, Ahmad Bin Hanbal,
Muhammad Bin Nuh andUbaidullah Bin Umar.
SECOND ENQUIRY:=
In the second enquiry Sajjadah losteth his wicket and submiteth himself.
Ishaq: Now who is going to accept the faith of the Caliph. Thou Thou thou
thou.
Sajjadah:= I accept his views. I pronounce Quran is Created.
Ishaq: Release Sajjadah at once.
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THIRD ENQUIRY
In the third one Ubaiduallah is bold out and accepteth the faith of Mamun.
Ishaq:= I say now who is going to accept the belief that QURAN is CREATED.
If you people insist and persist on thy Orthodoxy then be prepair to meet the
Caliph in person.
Ubaidullah:= Sir Iam prepaired to accept the belief of the Caliph.
Ishaq : Release Ubaidullah .
Now he looketh at the two remaining persons still struggling for the truth of
Orthodoxy and Quranic Truth.
Ishaq : What thou sayest Ibn Nuh.
Ibn Nuh:= I am prepaired to face my fate. I believe what I have believe in
Past and shall continue to believe in it in future.
Ishaq : Chain him.
And what thou sayest O Ahmad Bin Hanbal.
Imam Ahmad Bin Hanbal:= I persist on my believe.
Two of them refuse to surrender and to submit. They had to fight the might
of the Mornarch.
In the darkness when orthodox hath last all hopes like wickets in a Cricket
Match two men were still struggling to end the match on the last ball of the
match, not before it.
They are standing the most fast bowling of the Monarch. The last wicket of
the Orthodox was struggling to save the match as often seen in game
Cricket.
Mamun seeth in depth all the reports in the Court of Mamun.

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

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Mamun:= Any one who believeth in the Orthodox views is a heretic.

Whosoever believeth that Quran is a Not a Creation is not a Muslim,
according to my reasoning.
1111111111111111111111111111111111111111111111111111111111111
1111111111111111111111111111
IBN NUH DIETH:=

Ibn Nuh:= If thou art alive to face the trial , thou must not fail.
Imam Ahmad:= Self of Mine Knoweth It.
Ibn Nuh:= Look Ahmad , Deity is Himself the savior of His Religion. He
requireth not me or thee.
Togather we are a team. If thou dieth I shall be left alone.
Imam Ahmad:= May I be as fortunate as thee.
Ibn Nuh:= I am fortunate enough to die before the trial.
Imam Ahmad:= Mayst thou live.
Ibn Nuh:= I think Iam about to die.
During the travelling fro Bazitine to Bughdad Ibn Nuh falleth ill. His illness
increases before the trial hath to begun. He is about to die .
Mamun is in Roman Terrotaries namely Byzantine.
IN THE COURT OF MAMU:N.
A Courtier asketh him that a scholar wanteth to come in the court.He
informeth Mamun that the scholar saith that he hath some questions about
the belief of Creation Of Quran. He saith he Shall accept this belief if his
doubts are replied logically, other wise he saith that the Caliph may allow in
peace. Qadi Abu Davud is in Baghdad but Bashar Bin Muraisi is present who
is an equivalent to Qadi Abu Davud and useeth to assist him in debates.
Mamun himself is over confidenced upon his own knowledge.
So he granted him peace if they are unable to refute his doubts on the
Creativity Of Quran.
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Man := Caliph my noun is Abdul Azi:z Al Makki.

Mamun:= Thou are a scholar of ShafaI school of thought. I do have heard
thy name. I have also heard that thou art a theologian even if thou art an
Orthodox.
Imam Abdul Aziz:= I have come to challenge Mutazali scholars on the issue
of Creation of Quran. Can they with stand the purity Quranic truth.
Mamun:Thou wantest to debate with us.
Imam Abdul Aziz: That is the only reason I have risked my life to come to
thee.
Mamun:= If thou are defeated then thou must not have any option but to
accept the belief that Quran is Created. In that case if thou persisteth on thy
believes then thou shall be punished.
Imam Abdul Aziz: But what if I win, If I win then let me go in peace.
Mamu:n:=If.
Imam Abdul Aziz:=
I persist that thou may impose a condition that the debate must be from the
text of AL QURAN.
Mamun looking at Bahar:= He is the debater from our side. Defeat him and
go in peace. Other wise I have stated what shall I do if thou persisteth on thy
Orthodoxial Believes.
Bashar:=I request thee to drop this condition. If this condition is dropped I
shall prove the claim that Quraan is a Creation, a Creature of Deity. If I fail to
do so by blood is permitted .
Mamu:n: I do drop the condition.
Imam Abdul Aziz [looking at the rival debater]:= It is upon thee to decide
whether I begin the debate or thee.
Bashar: Thou mayst begin.
Abdul Aziz:= Dost thou believe that Quran is a Created?
Bash-r Is this a question to be asked? Qura:n is Created.
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AbdulAziz:= If Qura:n is Created then Quran is a Creation.

Bash-r: Yes . It is just a tautology.
Imam Abdul Aziz:= My next question is, If Quran is the Creation then Who
is the Creator Of Quran , Deity or some ONE Else.
Bash-r:= Of course It is the Deity Who is the Creator Of Quran.
Abdul Azi:z:= If Deity is the Creator Of Quran then Deity Must Have
Created Quran.
Bashr:= Once again it is nothing but a Tautology. Hath thee come to ask
about tautologies?
Abdul Azi:z:= I want thee to confirm thy believes so that there must not be
any confusion.
Bashar:=. I Do Believe That Quran is A Creation Of Deity , and Qura:n is
Created By the Deity. Both of the two statement do imply one an other.
I do repeat that, This is not a question to be asked since it is a very obvious .
Abdul Aziz:= No As per rules of argumentation thou art the claimant, and a
claimant must state his claim in explicit words.
Mamu:n: Thou art right.
Bash-r:= Whar sort of Explicit sentences thou wanteth? I do believe that I do
have replied thee in the most explicit sentences and expressions.
Abdul Aziz:= Yes thou hast, now my question is:= If Deity Hath Created
Quran Then there are only following cases and thou hast to accept any one
of them necessarily?

Bashar:= Say so.

Imam Abdul Aziz:= Either the Deity Hath Created Quran in His Own Divine
Self Or He Hath Created the Quran In Association With His Essence Or He
Hath Created Quran Separate From HimSelf.
There is no forth option for thee.
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Bashar is silent and doeth not make any respond. He is astonished.

Mamu:n after some time asketh Abdul Aziz.
Mamun:= It is clear that Bashar hath no proper answer for thy argument ,
how ever before leaving the court thou shall explain thy argument. Even I
have never thought of this in my entire polemic life.
Abdul Aziz:= Sir It is very clear . If Bashar opteth for the first, then it is Per
Se Impossible and Per Se Absurd that any thing Is Created In Divine Self.
Mamu:n := True:
Abdul Aziz:=If Bash-r opteth the second option then this is equally Perse
Absurd and Perse Impossible. I repeat that, If any thing say Qura:n is
Created In Association With the Divine Essence then this is again Per Se
Absurd and Per Se Impossible for any thing to be created In Association With
Divine Essence, is Per Se Impossible. It is Perse Impossible for any Creation
to be Associated With Deity.
Mamun:= So the first two Options are Impossible. If Impossible then not in
Divine Omnipotence. But what about the third option.

Abdul Aziz:= Now if the third option is accepted then Quran is not a Divine
Speech and Deity is not the Speaker Of the Speech. Creator Of a Speech
cannot be the Speaker Of the Speech. In this case Quran is a Speech with out
a Speaker. To do an act is one thing and to Create an act is an other thing. So
Deity cannot be an Active Participle i.e Speaker Of any Speech what so ever.
If so then this meaneth that Jahmites are right that Qura:n is not the Divine
Speech. Thou believeth that It is created yet it is Divine Speech. Logically
either It is Uncreated Divine Speech or not the Divine Speech at all. In this
case thou must have to accept the dogma of Jahmite that Deity is not the
speaker of Qura:n and Qur:an is not His Speech. But Mutazilites differ.
Cretion of Qura:n logically and rationally implicateth Jahmites and not
Mutazilites.
Baha-r is silent so is Mamu:n.
Abdul Aziz looking at Mamu:n asketh, May I ask another related Question to
my learned opponent.
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Mamu:n:= Thou canst.

Abdul Azi:z :=Is Deity the Creator Of Act Of Creation as Well. If He is then
this is absurdum ad infinitum.This is that each Act Of Creation is a Creation
,there for there is a Creation prior to each and every creation. And this is Per
Se Absurd.This implieth that Deity cannot Create any thing. If He is not then
He is Just a doer of the act or doing of Creation and not the Creator Of the
Act. The Prime Doer and the Prime Agent.
Bash-r is silent. Mamun is puzzled, the court is confused.Other Mutazili
scholars are furious.
Mamuns sound like a sound coming from the grave :Thou hast won the
debate. I do not have any idea , how to respond thee. Thou art allowed to
leave in peace.
Abdul Aziz leaveth the court.

Mamun looking at Bashar.

Mamun: Although I am not losing my faith in the Dogma Of Creation Of
Quran , but it appears that thou hath to work hard to work out all the
possible arguments of the opponents. This man hath surely made a problem
in my head.I must consult Qadi Abu Davud to find a way in order to refute
this argument. But I my self believe that this argument is going to trouble
even QADI ABU DAVUD. If we two are unable to make a positive response I
am in doubt that addition of Qadi Abu Davud is going to make any difference.
BASHIR:=Why didst thou not kill him?
Mamun:= I granted him peace with the condition he shall win. He did win it. I
cannot violate my words.
Bash-r := Murmuring. Only Deity cannot violate his promice, but humans
can.

Mamu:n:= Confirmed, but Humans Shall not, even if they can. Deity Cannot
speak a false statement and human must not speak a false statement,
specially not the Caliph, and I am the Caliph.
See I have rejected thy permission of 37
thy blood.

38

Bash-r:= Gratitude.
MAMUN BECOMETH SICK and dieth
The problem in the mind made Mamun some what sick. He soon becometh
ill.
How Ever Mamun did not live long after this debate. He died in August 833
AC.
Not beyond the suspition of curse of two noble characters of History.-----If this was not the only cause of his ultimate illness then it was probably one
of the causes of it.
REPORT OF DEATH OF MA:MUN CONVEYED TO H:ANBAL
A man : Hanbal dost thou know Mamun hath died.

Hanbal: Looking up at heavens . But this is not the end. It is the beginning of
something even worse then the things in the period of the Dead Mamun.
Abu Is-h:a:q Bin Ha:ru:n Al Mutasim Billah [796-842] ascendeth to the
throne after Mamu:n.

ARRIVAL OF HANBAL IN BAGHDAD

Following the terms of the agreement,
Ibn H:anbal is removed from the
prison and taken to the house of the prefect to meet with two Mutazili
Scholars representatives of Mutasam.
First Mutazali scholar:=
We have to shew thee some thing.
Imam Ah:mad Bin H:anbal: What is to be shewn?
At first, the imam was mystified by his interrogators.
They showed him some pictures of the heavens and the earth, and other
things.
Imam :What are they?
Second Mutazili: Pictures Of Heavenly Hell and Heavenly Paradize.
Imam: So they have even come to this.
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First Mutazili:= Is it not so Qura:n is an accident. An Accident needs a locus

to be sustainte in?
Imam Ah:mad Bin H:anbal:= I dont know what you two talking about.
Looking at the first one of the two.
Imam Ah:mad Bin H:anbal:=But shalt thou tell me ,If Deity is Eternal and
Omniscient, then He always have known the text of the Qurans Necessarily.
,
Therefore Qura:n Eternal atleast in the Divine Knowledge.
First One: Qura:n is Created even in Divine Knowledge.
Imam Ah:mad Bin H:anbal:= Any thing in Divine Knowledge is certainly and
Necessarily Eternal other wise Divine Omniscience is implied to be a
Creation.
The Second One:= Then Divine Knowledge is Created.
Imam Ah:mad Bin H:anbal:= Then thou art an unbeliever.
Now it is not only the matter of Quran but also of Divine Omniscience.
One Of the Mutazali scholar:= W e cannot continue to discuss further after
thy this statement.
They leave.
The prefect maketh a last
effort to persuade Ima:m Ah:mad Bin H:anbal to be convinced :
Prefect:=Ah:mad Bin H:anbal, its your life at stake! The caliphhas vowed
not to kill you by the sword, but instead to thrash thee and cast thee
Ah:mad Bin H:anbal and to transport to the palace, where
into a place where thou shalt never see the sun..
Imam Ah:mad Bin H:anbal:= Is this the proof they have for their believe in
the Createdness Of Qura:n?
Prefect: No we have a number of proofs.
Doeth Deity not say, We have made Qura:n in Arabic. (43: 3)? If
Deity made it, didnt he create it?
Imam Ahmad Bin Hanbal:But thou thy self believest that the infinitive Jaal
[Making] is not used in the meaning of creation. Qura:n saith He
made them like a field of chaff (105: 5), in which the same verb (ja_ala)
clearly
means to make into, not to create.
Prefect:= Now I know that thy obstinacy is great.
I give up.
Imam Ah:mad Bin H:anbal:= Is this not obstinacy to make others to
copulate by force and take their freedom from them.
Prefect ordered := Sent him to the Caliph
39 al-Mu_tasim.

40

He spent the night in confinement.

IMAMS UNCLE ON THE MOVE:
Is-h:a:q b.Hanbal goeth to the prefect, Is-h:a:q b.Ibra:h:m, requesteth for
his
release.He remindeth the prefect that they both the are descended from the
abna_ of Marv, and that their ancestors had fought side by side. This
appeared to works some how.
Is-h:a:q Bin Hanbal:- My nephew hath done no apostacy. He only differeth in
the interpretation.
Ish:a:q Bin Ibra:hi:m:= So what I may do for thee.
Is-h:a: Bin H:anbal:- I suggest that
a grand debate may be held under supervision of Caliph himself and in may
consisteth of scholars and jurists.
I do not insist that it may be of Ahmad Bin Hanbals view?
Prefect: I shall convey thy request to the Caliph personally.
Imams Uncle:= I am sure that if they are able to provide convincing
arguments and valid proofs my nephew shall accept their belief.
Family members andfriends and Uncle Of Imam Ah:mad Bin H:anbal
One of the friends to Ish:aq Bin Hanbal:=
Thou hast suggested a trap for thy nephew. All his opponents and rivals shall
be invited and a single person cannot debate with a group of opponent
scholars how so ever great he may be.
Uncle:= I shall beg Ahmad Bin Hanbal to accept their belief , this is the best
I can do, and I do have no other alternative.This is no choice.It is a
compulsion.
Imam: If there is no choice then it is necessary to make it.O Deity , Make a
Choice for me, Since Thy Intention is Absolutely Free on All Possibles.
Uncle and the Nephew:
Uncle:= Nephew I thing it is beyond human limits to stand against an empire
singlehandedly. So have mercy on us and accept their believes.
Imam: For what crime, I am to accept my faith as a sin.
Uncle: Thou may revert to thy original faith latter.
Imam:=If the scholar assents out of terror, and the ignorant out of
ignorance,when truth shall be replaced by falsehood, light by darkens and
everything shall be topsy-turvy?
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Uncle: Mark it Nephew, up till now thou hast seen nothing, they shall scourge
to and pain thee.On that day even thou shalt copulate. Do it before that day.
Imam: = I may see the day too.

IBN AL HAIS.AM AND HIS ADVICE:

Hanbal is in Prison waiting for the trial and probable punishment next day.
When he heareth a voice:
A man: Art thou Ahmad Bin Hanbal.
Hanbal:= I am .
The Man:= Let me introduce by self Ibn Al Haisam.
Hanbal:= I do think that I Have heard this noun before.

Th e Man:= Yes! Thou must have . I am a Robber , perhaps the greatest of all
robbers of the time.
Imam Ahmad Bin Hanbal:= What thou wanteth. What a robber hath to do
with me?
Ibn Haisam:= Are we not both slaves of Deity, His bound men?
Imam Ah:mad Bin H:anbal:= Certainly we are.
Ibn Haisam:= Can a bad slave of Deity say some thing to a good one?
H:anbal: Yes. But who is good is only known to Deity.
Ibn Haisam:= A have come to thee to advise thee.
A good advise from a great sinner and transgressor.

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Ibn Haisam:= Let me tell thee some thing first. I am whipped and scourged
countless number of times just to admit that I have commited crimes. But I
never confessed.
Hanbal:= Why ?
Ibn Haisam:= For my love for falsehood and wrongness was so great. But Is
thy love for truth and righteousness as great as my love for wrongness and
falsehood.

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

Ibn Haisam:= As thou saist.
Hanbal: Continue and proceed.
Ibn Haisam:=In my entire life I have done no good except one and that is I
solemnly believe that Quran is Uncreated Divine Attribute.
Ibn Haisam:= I do not know whether Deity shall forgive me or not ,but if thou
prayest for me I have a hope.
Imam Hanbal: I can only say May Deity forgive thy sins.
Ibn Haisam Neglecting Imams response:-There is a test for thee and Deity
Hath put thee to an special test.
If thou failest Hanbal then thy sin shall be the greatest sin in the history of
the world. For
It is the issue of entire righteousness. I know not the future but it is the most
obligatory duty to stand against the tyrant ,brute and unjust for the sake of
righteousness, truth ,and reality.

Ahmad Bin Hanbal:= Great is thy argument.

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

I have no hope for Divine Forgiveness but by belief in Uncreatedness Of Holy

Quran and if thou faileth thou shalt have no hope at all. It is not the matter of
thee
Ibn Haisam:=
Gratitude to thee O Ibn Hasam, for thy words are a blessing from Deity. They
erased all the terror of Mutazalite Punishment from by heart and mind.
O Deity,He is Thy sinner but not an insurrector.
Both men begin to cry almost simultaneously. One for his occured acts in the
past and other for his possible acts in the future.

Hanbal looking towards heavens; Let not me fail the test. O Deity save Ibn
Haisam for his faith is truth if not his acts.
Hanbal:= O Deity if Thou wantest to test me then Give me the strength and
power to satisfy the test.
Hanbal looking at Ibn Haisam. But he hath gone as he hath never been there.
O Deity ,Thy Omnipotence is so great that if the whole Cosmos Sinneth thou
Canst forgive the entiretity of Cosmos. O Deity Forgive Ibn Al Haisam.
Hanbal Looking up at heavens: O Deity , Do not put me to a Divine Test. For I
am too weak to be Tested.
Ahmad Bin Hanbal:= I know not any thing but One thing , Quran is
Uncreated,
It is the issue of entire righteousness. I know not the future but it is the most
obligatory duty to stant against the tyrant ,brute and unjust for the sake of
righteousness, truth ,and reality.
Both men begin to cry almost simultaneously.
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FIRST DAY OF TRIAL:=

The court of Mutasim is fully prepaired for the trial of Imam Ah:mad Bin
H:anbal.
Imam is brought in the court where a number of courtiers receive him.
Imam : Is it a debate or a trial.
A Courtier:= It is a trial.
Imam: A trial on what transgreesion.
An Other Courtier:= Trial on the crime of believing in a Heretical Dogma.
Imam: What is the herecy then if Orthodoxy is termed as herecy.
No one answereth.
Speaker:= Silence in the Court. Caliph is about to speak. There is a silence in
the court.
Mutasim:= The Official religion of the Caliphate is that Qura:n is Createrd
and not Eternal. One who doeth not believe in it is a heretic inspite of his
orthodoxy.
Ah:mad Bin H:anbal is brought in the court for a trial. I do have full
confidence on the official scholars and debaters to produce sufficient proofs
and arguments to convince Ah:mad Bin H:anbal
Imam Ah:mad Bin H:anbal:=
I have been interrogated and argued multitude of time , but uptill now a
single evidence from Qura:n or H:adis is not produced.
Muyasim: Let the trial begin.
A Mutazali scholar reciteth the charge sheet against Imam Ah:mad Bin
H:anbal.
He is charged of the following transgressions:=
1:

He believeth in the heretic dogma of Uncreatedness of Qura:n.

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2: He believeth in the beatific Vision Of Deity.

3:He declaired some of our debaters as Unbelievers.
4: He termeth herecy as orthodoxy.
Qad:i: Abu Davu:d:=
What thou hast to say in thy defence.
Imam : I do admit that Quran is Uncreated Divine Speech.
Imam looking at Mutasim:
My Creed is to follow Holy Prophet and His Companions. This is the orthodoxy
not herecy.
If I follow that creed why should I be tried.
A number of Mutazalah scholars begin to argue Ahmad Bin Hanbal. But they
fail to convince him.
Imam Ahmad:= Bring any evidence or proofs from the words of Deity or from
the words of Prophet.
Mutasam: Why?
Hanbal:= But I cannot believe in thy faith just on the basis of some
theological or philosophical arguments.
Mutasam:= If thou acceptest my religion about Quran then I assure thee
that thou shalt become my beloved just as my own son is beloved. Not less
than him

Qadi:= Very Good Sir.

H:anbal: My demand is that a proof may be provided from the two most
authentic and authorative sourcrs .
Mutasam: Then He shall be scourged with out any peace and salvation.
Qadi: What if he did not.
SUFFERINGS OF HANBAL IN THE COURT OF MUTASAM
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In the court Mutasam was saying to Qadi Abu Davud.

Mutasam: Hanbal is a great scholar of traditions. If he accepteth this belief
then it is dearer to me then any other thing.
Qadi Abu Davud:= I demand H:anbal to produce his proofs for the
Uncreativity Of Qura:n.
Imam. The burden of proof is upon those who want to make a trial and not
upon the one who is a victim of the trial.
Qadi: It is a n evasive way.
Imam:= It is thou who wantest to convince other and not me to convince
thee. For trial is not for thee but for me.
Mutasim:= Do some thing to convince him. These theological discussions
are too dry to understand.
Qadi:= Quran is a Creation since it informed about the recent events. When
an event used to occur, Quran used to discuss
the event.
This is self evident proof of creation of Qura:n.
Imam: May I ask is Divine Knowledge not up to date with events.
Qadi: Yes It is.
Imam:= Then what thou saist about Divine Knowledge,Is it also a creation.
There is a silence in the Court.
SECOND DAY OF TRIAL:=
H:anbal is produced once again in the court.
Shuaib asketh:= What is thy belief about Deity and and Quran.
Imam: This question is asked several times since my imprisonment and even
before it.Both of
them are uncreated.
What is thy proof on the uncreatedness of Qura:n. Cnast thou prove it from
the Texts of Qura:n
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or from the texts of traditions of Prophet.

H:anbal:- It is an Islamic AXIOM , a Religious Necessity that Deity and Divine
Attributes
are all uncreated.Therefore
Qura:n is Uncreated Divine Attribute of Speech.
To ask for a proof of Uncreatedness of Qura:n is just like to ask for a proof of
Uncreatedness of the very Essence Of the Deity, or Divine Omniscience or
both.
These articles of faith do not require any proofs .
Mutasim is quite bored with such discussions.
Qad:I Abi Davud:= Dost thou believe in traditions of Prophet?
Imam: yes.
Qad:I Abu Davud.:I f we present some traditions of the Holy Prophet then
Shalt thou copulate.
Ima:m: Present them first.
Qad:I asketh Barghu:th to recite the traditions:
Barghuth:
The first tradition is from Abdullah Bin Umar. He narrateth that Fasting and
Quran shall advocate for humans. Fasting shall
say Lord [Rabb] I abstained him from his
desires and food in day so accept my
remomendation in regard to his affires; and
Qura:n shall say I abstained him from sleep in
night so accept my recommendation in regard
to his affires.
This tradition accepts Deity as Lord of Qura:n. If Deity is Lord of Quran then
Qura:n is His Creation.
The second tradition is:
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Ima:m : These traditions cannot be taken literally ,they must necessarily be

interpreted
according to the necessary Axioms of Isla:m. When Mutazilahs find the Text
of a Tradition
how so ever canonical against them they do not interpret it but deny it. But
when they find the Text of
a tradition how so ever non canonical which supporteth them they accept it.
Qad:i:= What are their interpretations?
Imam:= I believe that the interpretations of ambiguous texts of Qura:n and
Traditions are only
Known to Deity, not even to Prophets,Messengers,and Apostles Of Deity,
Even the Last Prophet, so I cannot state any
one of them.
Shuaib:= State them.
Imam keepeth silence.
Barghuth: He is unable to response.
Imam: How can I state what only Deity Knoweth,and What is only known to
Deity. What is
Only known to Deith is not even known to Prophets and Angels with out any
exception.
Canst thou state any thing that is only known to Deity without any
exception?
Qad:I Abu Davud is unable to response and becometh furious.
Mutazili scholars begin to repeat their arguments in different words. Imam
responseth them
explicitly and soberly.
With each argument It is clear to Imam that Mutazilahs have no new
argument, They have
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presented what they possessed. Now they were compelled to repeat yet in
different
words and expressions.
In all surrejointers and surrebuters Mutasim is quite bored.He is not of this
field.
If Mamu:n were alive he may have witness the powerful rebuttals presented
by Imam Ah:mad Bin H:anbal.
But Mutasim is inspired by the knowledge of Imam Ah:mad Bin H:anbal.
Even Mutazilahs are surprised to see who he refuteth them with out the aid
of theology and philosophy
Using logic simply.
The trial is at its end for today.
Mutasim heareth the last words of Imam:
I have repeated several times that if thou believest Qura:n is Created then
thou canst not
accuse Jahmiah. Jahmites for their belief that Qura:n and Knowledge Of
Diety both are
Created.
Today Mutazili scholars of Baghdad have seen limits of their theological
system.
The last hope of Traditionists [traditionalists] is batting on a pitch supporting
fast and spin bowlers of Mutazilahs,
yet solid in defence. Several Mutazili Bowlers are changed in the second day
of the cricket of polemics
each after comleting his overs, but none is able to take the wicket of H:anbal.
The assembly at night.
In night an assembly was held and different Mutazilah scholars are present.
They are discussing about the last day about
the polemic
49 cricket. They have discussed there

50

system . Abi Duad made a new argument for

the secret weapon on the last day. All the
participants agreed theat this is an irrefutable
refutation of the Uncreativity and
Uncreatedness of Divine Speech.
TRIAL OF HANBAL ON THIRD DAY.
Qadi:= What is thy belief about Al Quran.
Hanbal:=Quran is the Speech Of Deity.
Qadi; Iam not asking about whether Quran is the Speech Of Deity or It is not,
I am asking whether It is Creation Of Deity Or Not. We all believe Quran as
Speech Of Deity . Only Jahmites deny it. So the Question is Whether Quran is
the Divine Speech Or Not? It is not the Question whether Quran is the Divine
Speech Or Not.
Hanbal:=Quran is Uncreated Speech Of Deity.
Qadi: I warn thee Hanbal that this is a highly Philosophical Issue and thou
dost not know Philosophy. Thou art a Traditionalist and a Legalist , So if thou
art unable to under stand the problem We may let thee go giving thee the
benefit of doubt. If thou art unable to understand the nature of the problem
just confess it in explicit words. What dost thou say?
Hanbal := Quran is Uncreated Attribute Of Deity.
That is all Which I say. Since If it is Created then it is not a Divine Speech,
and if it is a Divine Speech then it is not Created.
Qad:i= Now there is no benefit of doubt for thee.
Bashar:= He is taking us to the same position which Abdul Aziz took me.
[H:anbal repeateth with out being asked.]
Hanbal: There is no doubt that Quran is Uncreated Speech and Attribute Of
Deity.
Qadi: I presume that thou confesseth that thou understand The problem
properly and accurately.
Hanbal := Ibelieve that Quran is Uncreated and Unmade.
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Qadi: There is only One Uncreated. There is no Uncreated beside ThatOne.

This implies that Quran is a Creation.
Hanbal:= There is no such evidence that Deity is the Only Uncreated.There is
no evidence that Quran is created. If thou wanteth to convince me that
Quran is Created then thou must produce a single evidence from the Words
and Speech Of Holy Prophet with reliable and authentic references and chain
of reporters.
Qadi: Dost thou saith any thing which the Holy Prophet did not say?
Hanbal:= On what authority thou claimeth that Quran is a Creation Of Deity.
Words of Holy Prophet are accepted authority in Islamic Issues.
Qadi:= Dost Deity not say that He Hath made Quran in Arabic. [ Verily do
We made it an Arabic Quran" (43:2).]
Now everything which God made He must have created.
Mutasam: Very Good Qadi Abu Davud. Hanbal demanded for an evidence
from Words of Prophet and Thou hath produced an evidence from Quranic
Words, The Words Of Deity Themselves .A more powerful proof then required.
I thing the demand is provided .
This sort of argument is understood by Mutas:im because it doeth not
involve philosophical and theological concepts.
Hanbal in emotionless voice speaketh as cool as Pure Logician := The world
Making in Arabic is not a synonym of the world Creation.The word
making may be interpreted other wise.
Qadi:= But the word Making meaneth/imlieth Creation.
Hanbal:= Only when this transitive verb have only one grammatical object.
But if this transitive verb Making hath two grammatical Objects then not.
Refrence. In Surah Isra 39 Deity Saith:=
Do not make any Deity beside ALL-H.
Qadi:= Dost thou think that this word doeth not imply Creation in the
secondary meaning.

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

Qadi Abu Davud looking at Mutasam and other Mutazalite courtiers saith:Great Caliph this man is not so simple as we hath presumed. He argueth as
if he is a Logician.
Although he is not a theologian he knoweth sufficient logic to combat us
polemically.
Barghus to Mutasim:=Now he is going to point out a number of places in
Quran where we Mutazilites interpret the Quranic words and discard their
real and literal meaning, like the word Hand used for Deity.
Qad:I Abu:Davud looketh at Barghus to response in his place, as he is some
what tired and is exhausted brainically.
Shuaib:= We accept the principle of interpretation in principle, how ever
who so ever who claimeth that the word in Quran or in words of Holy Prophet
are not in literal meaning must provide at least one evidence. Hanbal on
what grounds thou rejectest the the literal meaning in this verse.
Also what is the interpretation of the verse.
Qadi Abu Davud: Great Caliph, A man like Hanbal shall not make any
interpretation and shall simply say that that interpretation of certain Quranic
verses are Only and Only Known to Deity and no one Except the Deity. So it
is useless to ask him what is the meaning he taketh. The thing which is
significant is on what grounds he doeth not take the verse in literal
meaning.This is what he hath done yesterday.
Mutasim: I demand the reason why thou not take the meaning of the word
Making in the verse literally.
Hanbal: Quran is Speech Of Deity and Speech Of Deity Is an Attribute Of
Deity like Omniscience of Deity is an Attribute Of Deity. To say Quran is
Created is just like to say that Omniscience of Deity is Created.
Mutasim remembereth the last words of yesterday.
Imam continueth:Also All the Attributes Of Deity are Eternal and Uncreated
with out any exception. If Quran is a Creation then it ceaseth to be a Divine
Attribute,and if so then it ceaseth to be Divine Speech, and this is what
Jahmiah saith.
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Imam then turned to the caliph and said:

These people have no ability to distinguish one thing from another, nor any
capacity
To distinguish between Divine Attributes and Creations Of Deity.To declare
One Of the Divine Attribute as A Creation implieth that All the Other Divine
Attributes are Created. Then why Jahmites are blamed when they say that
Divine Knowledge is not Eternal? .
As for the verse what so ever it may mean it doeth not mean that Quran is a
Creation.
Meaning of certain verses ARE ONLY KNOWN TO Deity and no one but
Deity.As I have said yesterday, I shall not add any thing today in the regard
of interpretation.
There is a silence in the court for a moment as time hath stand still , and
past present and future all overlap and superimpose one an other. None was
expecting that Imam Ahmad an orthodox could reply an expert of debates as
such. But then a sound broke the timeless ice as if the time continued to flow
after a timeless pause.
Qadi:= Thou repliest as expected.But If Qura:n is Uncreated then is there is
any evidence from Quran or H:adi:s which stateth that Qura:n is Uncreated.
Are Qura:n and Ah:adis not silent in regard to Uncreatedness Of Al
Qura:n?.What thou sayst on this issue?.
Imam looking at the Monarch:= On what basis doest thou summon me to
agree with them, and dost not summon them to agree with me if the
Speech Of Deity and the Ah:adi:s of His Prophet are silent on this issue.? All
they have is an interpretation which they do have some ,fabricated and
concocted. They only do have an opinion which they have some how offered.
Interpretations and Opinions may differ.One have equal rights to offer an
alternative interpretation or a rival opinion.
If thou thinkest that these are just opinion then thou have no right to force
others to accept Mutazilite opinions and interpretations.
Mutas:im underastands Imam arguments and this was sensed by Several
Mutazilahs in the court.

Qadi Abu Davud Looking at Mutasam .

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

A Mutazili Scholar:=It is all our fault. He is being debated since he was first
arrested. Buring this time he learned our arguments and ways of arguments,
and deviced their anti-arguments. That is the only reason he appeareth to be
invincible in debates with us.
Qad:i: :=Please allow me to take a different approach.
Mutasam. Thou mayst:=
Qadi Abu Davud:= Not all Attributes are alike. There hath been Abrogation in
Some Verses Of Quran in the life time of Holy Prophet but there is no
Abrogation in Divine Omniscience.
Hanbal := Some Characterstics Of Divine Attributes may differ from Attribute
to Attribute but Their basic Nature Of Uncreativity and Uncreatedness is the
same. If Quran is an Attribute Of Deity then It is Uncreated and Unmade, and
if it is Created or made then it is not a Divine Attribute. Quran is in Divine
Knowledge , Doeth abrogation in verses implieth Abrogation in Divine
Knowledge. If not then thy theory of Abrogation doeth not explain the
Abrogation.Thou mayst reconsider thy theory once again.

Barghuth:= Qadi Abu Davud , It appeareth that Hanbal is going to give us a

tough time. He is causing doubts in the belief of Createdness Of Quran. If he
continueth in this way he shall succeed in making doubts in out belief. Thou
mayst take some other approach if thou canst.
Qadi: Yes, I initially thought that Hanbal would be an easy target but he is a
difficult person.
Qadi looking at Hanbal;
Qadi: What do thou say about Iesous Messiah.Is He Not Word Of Deity.
If he is Created then Quran is Created since Quran is a Speech of Deity and A
speech consisteth of words.:=

Hanbal: Iesous is a Prophet and a Human Being. He is not an Attribute Of

Deity as per Islamic believes and articles of faith.
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Qadi Abu Davud:= But he is said to be Word Of Deity.

Hanbal:= The Word Word in the case of Iesous the Messiah is a appellation or
a metaphor or a figure or a cognomen .A word In virtual meaning. But Quran
is not a Speech in virtual meaning but in real meaning. Iesous Messiah is not
an Attribute Of Deity but a Prophet Of Deity and a Human Being as according
to Necessary articles of Faith , there fore the word word is interpretable
.Dost thou consider Qura:n as a Speech Of Deity in the virtual meaning and
not in the real meaning? This Mutazilite Dogma implieth Jahmite Dogma
that Qura:n is not the Divine speech in the real meaning.
Hanbal Looking at Mutasam:=
Dost thou believe that Quran is a Prophet and a Human Being ?
Dost thou not believe that Iesous is a Prophet and a Human Being?.
If you Mutazilites themselves differentiate between Iesous(May Peace Of
Deity Be Upon Him) [ISA] and Quran then why You use this argument
against Orthodox circle Of Islam.

Every one was silent.

Mutasam was furious against the powerful refutation by Imam Ahmad Bin
Hanbal. Perhaps the only parts of the debate he could understand more
correctly then polemical and theological parts.
Qadi Abu Davud:= If Quran is not a creation then it is the Creater, since there
is no middle .
Hanbal:= One who believeth that there is only one Uncreated can say such a
thing. Not Only Deity but His Attributes are Un-Created. Law of Excluding the
Middle is not valid in this case.
Abu Davuds fury is seen on his face.He recognizeth that Law Of Exclusion Of
Middle is valid between a statement and its logical negation.

Qadi Abu Davud:= Caliph look at his dithyramb . He concocketh an answer

instantly as if he hath anticipated all the debate prior to the time.
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Shuaib:= Hanbal it is strange that thou art able to stand against such
arguments but the Dogma thou art advocating is incorrect beyond doubt.O
Hanbal Thou hast proved that Orthodox can debate which I initially doubted.
Barghuth: Looking at Abu Davud: He is wasting the time of the court creating
more problems then expected.
Mutas:im :=I encumber thee to take final approach so that I may not wast
my time on Hanbal.
Qadi Abu Davud looking at the court THEN AT Mutas:im claimeth:=
Qadi:=Great Caliph, Now I present the most powerful Argument we have
made specially for him last night, which I have not presented Yet.
How ever before its presentation , I once again ask Hanbal that if he
admiteth that he is unable to under stand the problem, he may be given the
benefit of doubt.
Hanbal:= I say Quran is Uncreated Speech Of Deity and Uncreated Divine
Attribute.
Qadi: Once again thou hast made the doubt to ceased, and consequently the
benefit of it.
Imam Ahmad:= Quran is Uncreated Divine Attribute Of Speech beyond any
doubt and suspicion .
MUTASIM: What thou saist O Hanbal?
Hanbal:= Bring some evidence from Words of Prophet or even Words of
Companion Of Prophet to prove that Quran is a Creation.
Qadi: I Must deduce it from the fundamental believes and Articles Of Faith Of
Islam.
Hanbal: Thou mayst attempt to.
Qadi looking at Mutasim:= Now Great Caliph I must present the most
powerful argument rather proof of the belief.
Looking at Imam Ahmad Bin Hanbal.:
Dost thou believe that Deity is the Creator Of All Things.
[SHAI=THING,PLASHYA:]

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Imam : Affirmative and Confirmed. Deity Saith so in Rad:18 [ALL-Hu

KHA:LIQ CULL SHAI]
Qadi:= Is Quran a Thing?
Hanbal:=If thou wanteth to, thou mayst predicate this word to Quran. [The
word may be used in different meanings depending on contexs].
Qadi Abu DAVUD: If Deity is the Creator Of All Things and Quran is a Thing
then Deity is the Creator Of Quran, and If Deity is a Creator Of Quran the
Quran is the Creation Of Deity.
Mutasim; What a powerful argument. By all my knowledge , I can Swear
Upon Deity that it is irrefutable argument.
Qad:i Abi Duad:=An irrefutable refutation of Orthodox and their Dogma of
Uncreatedness Of Qura:n Sir.
Mutas:im: Self of Mine understaneth it clearly.
Qadi: O Hanbal thou canst not escape from this argument. So thou must
believe in the Creation of Quran right now. Now thou hast no option but to
say Quran is a Creation and a Creature Of the Deity.
Hanbal doeth not pay any attention to the remarks of Mutasim.
Hanbal:=Dost thou not believe that Every Self Shall die.[KULLU NAFASIN
DHA:IQATUL MAUT]
Qadi: Yes it is so ,but this is an irrelevant answer.
Imam Neglecting Qadis comments proceedeth:
Hanbal: Doeth Deity Not use the word Self for Himself. [ VA YUH:ADH DHI
RUKUMULLAHU NAFSAHU]
Qadi: Yes but what this hath to do with the discussion.
Imam:= Dost thou deduce that Deity Shall Die?
There is a pin drop silence in the court. Even Mutasim is shocked by
hearing this counter argument. This sort of argument he understandeth.
Qadi, Shuaib,Barghuth, the committee of Mutazilah scholars and Mutasam
ALL ARE speechless. No one hath expected this counter argument [AL JAVAB
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AL ILZAMI]. They were all shocked once again as before. But this time It Was
Hanbal Himself who broke the timeless ice.
Hanbal:= As you Mutazilite make Exception of Divine Self when you say All
Selves Shall die, I make an Exception for the Divine Speech when I say All
things are Created. These Mutazilites are unable to distinguish between
Divine Attributes and Creatures of Deity.
A MURMARRING BEGAN IN THE COURT.
Shuaib to Qad:i : Next he is going to argue that if All things are created then
Deity Himself is Created other wise There is an exception. What a logic of
Exception. We have taken the Orthodox leader [Imam] as an easy task yet he
hath proved to be the most difficult task.
Qad:i: := (In an apologitical way proceedeth). What I mean is Every Thing
Other than Deity? Thou hast analysed my argument and found an appearent
flaw in it. Now I repeat my argument inserting the word Other. Any thing
other than Deity is a Creation Of Deity.
Imam Ah:mad Bin H:anbal:=Divine Attributes are not Other than Deity. Even
Mutazilis believe that Divine Omniscience is not other than Deity. The same
is true for Divine Speech.If Mutazili theologians are not considering Quran
as a Divine Attribute even then they have to consider it in Divine
Omniscience.So atleast in regard to Divine Omniscience Quran is neither
Created nor Other than Deity.If it is said that Quran is not in Divine
Knowledge then Divine Knowledge ceaseth to be Omniscience. I now reword
my argument. If Divine Knowledge is Eternal and Omniscience then Deity
Must Necessarily always have known the Qur_an. So Quran is Eternal
atleast in regard to
Divine Omniscience.If it is said that Divine Knowledge is a Creation then this
is A BLASPHAMY.
Qadi:= Great Caliph this man is causing and creating more problems then
estimated.
After all he hath
some how learned to use Logical and Theological arguments.
Our continual debates appeare to have compelled him to give more thought
to the refutation of our arguments and to reform orthodoxs arguments
logically and theologically.
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Mutas:am [In an voice full of fury] Thou call it problem, he is causing

unsolvable paradoxes and unanswerable conundrums.
Qadi: He is asking new and new questions which were not heard
before.Instead of accepting our arguments he is trying to make flaws in them
so that they become invalid and cease to be sound. His dithyramb is great.
So I may resign from the debate right now and thou may use Arguments of
Force where Forces Of Arguments failed.
I declared him guilty of Orthodox Heresy and he Must be Punished with the
extreme punishment.
Mutasam:All the result of debates are but in vain.
So If thou still insist on thy believes then Ishall have no alternative but to
scourge thee indefinitely until thou accepteth this belief.
Imam : Bring me any proof from Quran or Ahadis.
By the Deity, had I seen any proof [in what they say], I would have
I am a man of reports of Holy Prophet and His Companions and their
accounts (atha r wa-akhbar).
So fear Deity regarding
the Qura:n, saying Doubt about the Qura:n is kufr. I am not a doubter or a
[Mutazili] theologian; I repeat once again that all Divine Attributes are
Eternal and Uncreated is the basic Islamic AXIOM and doeth not requireth
any proof from any source what so ever.
On the contrary Mutazilahs have only an interpretation which they have
invented. An openion which they have concockted. A dogma they have
fabricated. They have no evidence from Quran. Traditions or from
Necessaries and Axioms of Islam.
On what basis do you summon me to agree with them. If thou thinkest that
what so ever I say is also an openion then why to summon me to accept their
opinion. Why not vice verca.
Hanbal appealeth, I am a man of reports and accounts (Al a:tha:r wal
Akhba:r).So fear Deity regarding
me, and return to the Deity!.
Al-Mu_tasim BECOMETH silent, and seemed about to relent.
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But then
Ibn Ab Dua:d and Is-h:a:q bin Ibra:h:m INTERRUPTED .Ibn Ab
Dua:d declared that Ibn H:anbal was misguided and misguiding, an opinion
Ish:a:q := H:anbal hath defied two
Caliphs Mamu:n and thee, releasing him would be a disgrace for the entire
Abbasid dynasty.
This line of reasoning, TEMPORARILY, WORKED. Mutasim grew angry and
rude. Mutas:im became in Excited state and lost all the reasons and
changed his initial attitude towards Imam.
Mutasam:=I shall punish thee.
Mutasam begineth to strike on the head of Hanbal. After several hard blows
Imam falleth unconscious.
A man throweth water on the head of Imam so that he may be resuscitated.
Imam Resuscitateth.

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

Mutasam: He is mocking me. Now I shall not shew any mercy on him.
Scourgers Scourge him ruthlessly.
Al-Mu_tas:im ordereth the lictors to approach Ibn H: anbal one by one, strike
two blows, and back away.
Two scourgers cometh and each one of them hitteth Imam two times. This is
continued.
On the first whip Couple of Whip Imam Sayth: BY THE NOUN OF DEITY.
On the second Imam sayth := LA HAULA VA LA QUVATA ILLA BILLAH [There is
No Power Except The Deity]
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Now the third Scourge couple striketh Imam.

On the third Imam Sayth:= Quran is Uncreated.

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

A battle hath begun between the pride of Mutas:im and his mind. He seseth
that some thing is not going correct.
H:anbal IS stripped of his shirt and placed between the posts.He adds that
he rebuked the caliph, warning him against spilling the blood of Muslims, and
citing an appropriate Hadis.
The text of H:adis doeth worked to an extent.Again the Caliph hesitated, but
again giveth in to the Mu_tazils,who are crying out that he is an
unbeliever.

T wice the caliph left his THRONE to remonstrate with the prisoner.
Seeing this Ish:a:q bin Ibra:him also resiumeth to reason with Imam once
again. _Ujayf b.
_Anbasa proddeth Imam with the hilt of his sword.
At one point _Abd al-Rah:ma:n bin Ish:aq stood by and recited the names of
all the scholars who had already capitulated.Ibn H:anbal only repeated his
slogan.After each pause the flogging capitulated.Ibn H anbal only repeated
his slogan. The whipping is resumed.
At one pause:=
Hanbal is being scourged ,which is continued for a long period of time.
A Police Officer [ Ishaaq Bin Ibrahim]: O Hanbal thou must shew some
sympathy on thy self. Why dost thou accept the belief that Quran is a Divine
Creature so that thou may be released .Thou may revert to thy believes
latter.
Hanbal: It is not just the problem of a single person. It is the collective
problem of Orthodox circle Of Islam. See there are people standing with there
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pens and paper just to record whether I stand firm on the belief of
UnCreativity Of Holy Quran or accept the Heretical and Unorthodox view of
Qadi Abu Davud and Mutazilah . If I accpeteth this believe I shall do a crime
which Shall be worst of all times. On the other hand I have not insurrected
against the Monarchs. But to keep my believes conserved I cannot make any
change . Monarchs make terrorism not us.
MEN REPORTING THE EVENT:A man : Still standing.
An Other Man:= He doeth not feel pain because Deity is With Him.
An Other Man: I have seen every thing now. Even the weakest person can
defeat the strongest of persons.
An other person: I believe Quran is Uncreated. Now if Even Hanbal himself
changeth his view, I shall Continue to believe that Quran is Uncreated.
Quran is Uncreated even if Hanbal saith other wise.
Hanbal listening to the man:=
I am going now. Now it is not a matter of Hanbal. Whipping may compel
Hanbal to change his view but not the Ultimate reality THAT Quran is
Uncreated, SINCE IT IS IMMUTABLE AND UNCHANGEABLE.
Men start leaving saying among themselves:= Quran is uncreated even if
H:anbal saith otherwise.
Out of the court they disperse.
After each pause the flogging is resumed, with the caliph calleth out to the
lictors to strike harder, hoping that he may copulate.But all in vain. H:anbal
doeth not copulate.
Ibn
H:anbal is eventually struck over thirty lashes and then Imam loseth
consciousness.
By the time mental state of Mutas:im is grounded . In his de-exsited state
he once again reverteth to his initial attitude to wards Imam .
Mutas:im after his mental state was grounded from the excited state
sayth:=
I do not know what to do about that man.When Ibn H:anbal passeth out
again,
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after being struck thirty-three or thirty-four times, al-Mutas:im, who

appeared frightened by the thought of killing him. Mutas:im ordered him
taken down.
The Text Of H:adis hath done its work. Sensing the reversion of mental state
to its initial position.
It appeareth that H:anbal is successful in convincing the Caliph that this
dispute is a subsidiary one , and either side have arguments.It is not the
matter if the faith. It is the matter of an interpretation; just an interpretation.
AFTER THE TRIAL
Ibn Ab: Dua:d now urgeth that he be imprisoned again because he would stir
up the people.But the caliph, who hath regained his sympathies and pities
for the Imam is unexitable this time.
Mutas:im ordereth pity him to be released.
Caliphs words are the ultimate authority. No Mutazili hath the power to
compel him if he hath made a decision. They are silent , but not in their
hearts as it is exposed from their faces.
Haru:n: Take him away.
One Whipper commeth close to Imam and saith in very low volume of
voice:= O Hanbal: I am just a man in service. Please doeth not curse me. I
Whipped thee but my Heart beleaveth : Quran is Uncreated.
Mutas:im: He is punished for his crime. As this punishement hath been
executed and completed I think there is no need to keem him captured, he
then may be isolated in his own house, and must be abstained from
sermons, addresses, lectures debates and discussions.
Imam is taken out f the court and courtiers and nobilities look at Ima:m with
unbelieveable eyes.
A Christian Scholar murmers := The heart of Mutas:im is like that of
Pontious Pilatus .
Different people returing to there cities:
Basrah:
Men: What did Hanbal Saith.
Reporters: He saith Quran is Uncreated even if Hanbal saith it otherwise.
Croud. Quran is Uncreated.
Dmishq:- The same.

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Cufah:= The same.

,Makkah:= The same.
Madinah: The same.
Misr:- The Same.
The official belief of the Monarch was rejected by the masses. Majority
preached this belief orally and secretly.

1111111111111111111111111111111111111111111111111111111111111
1111111111111111111
Mutasim Dieth:=
Mutas:im died in the year 842 AC. He never asked any thing about Ima:m .
Vasiq On the Throne [Reign :=842AC-847 AC]:=
Vasiq is the next ruler and an enemy of orthodox Islam. He continued the
same tradition to suppress the orthodox scholars by force and power. Yet he
did not tested Imam Ahmad Bin H:anbal since he did not want to undo what
his predecessor had done. Imam is still enclosed in his house and not
permitted to deliver lectures and sermons.

1111111111111111111111111111111111111111111111111111111111111
1111111111111111111111111111
THE MARTYR OF BEAFITIC VISION.
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In Vasiqs time there is an Orthodox Scholar, nounly Ahmad Bin Nas:r who
openly preached that Quran is Uncreated and beatific Vision Of Deity (i.e
Vision Of Deity Shall occur] after Dooms day or Day of Judgement.
He is called for a trial partially of his belief in Uncreativity Of Al Quran and
partially for the belief in Divine Vision. He is interrogated in the Royal Court
Of Vasiq.
Vasiq:= It is reported that thou believe that Quran is Uncreated and Beatific
Vision . It is even a greater Sin to believe that Deity Must Be Seen in after the
Divine Judgement .
Ibn Nasr[bravely]: Undoubtly I do believe.
Thou believe that Deity Can Turn Visible from the state of invisibility.
Ibn Nasr: I believe Deity Shall Be Seen With Certainity after the Great
Judgement.
Vasiq := On what grounds.
Ibn Nasr:= The tradition reporteth that the Holy Prophet Hath Said So.
Vasiq: Thou liest.
Ibn Nasr [ Neglecting the might of the monarch] :No thou dost lie.
And there was a silence in the court and all the courtiers and nobilities were
silence over this unexpected reply.
Vasiq:= I do deny to believe in a Deity Who Can Be Seen. Since Visibility is
Cannot be an Attribute Of Deity.
The Jury of Mutazalite Scholars:= We neither believe in Beatific Vision nor in
Theophany. So he must be killed and let his blood be upon us.
Qadi Abu Davud:= It is lawful to Kill this person for the sake of Deity himself.
Vasiq:= Bring my sword so that I be the only killer of this person and no one
share the apportunity to kill such a person but only my self.
Head Of Ibn Nasr is cut of from the rest of his Holy Body . His head is
IMPALED in Bughdad and his body is impaled inSurra Man Ra. [They
remained there for six LUNAR years in that state].
ABDULLAH BIN UMAR CHALLENGE TO QADI ABU DAVUD.
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A Speaker in the Court announces:

A man requesteth to appear in the court to the Caliph Vasiq.
Vasiq:= Who is he?
A Man := Sir he is an Orthodox scholar and perhaps he commeth to copulate
our view about D ivine Speech.
Vasiq:=

Permition is granted. Let him enter in the court.

The Man Entereth

AbdullahBin Umar:= Sir my noun is Abdullah bin Umar. Sir I want to know
the truth about Quran. But I have some doubts about the Createdness Of
Quran.
Vasiq := Qadi Abu David is here to answer all thy Doubts. But for this reason
thou hath come to the court.
Abdullah:= Not only for this reason. There is an other one . That is if he is
unable to answer my questions and doubts then I may be allowed to
continue to believe in what I believed so far.
Vasiq:= I think he is able to answer thee.
Abdullah:= I do hope that he is able to answer my questions. But If he
faileth then I may remain to by belief that Quran is Not Created.
Vasiq:= I can not think for a single moment that he can fail, yet if he doeth
fail then I give thee my words of honor that thou shalt be allowed to leave in
peace and thou mayst continue to believe in what thou hast believe in past.
How ever thou may not preach thy believes, thou mayst believe what so ever
thou hast believed till now. Let me inform thee that
In principle I do agree that he can be defeated yet it is practically not
possible.I have confidence on him.
Abdullah:= Let me ask him. Please let me allowed to ask.
Vasiq:= Thou art.
Abdullah:= Art thou ready to answer my doubts.
Qadi:= Doubts or questions.
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Abdullah:= Doubts in form of questions.

Qadi:= Then ask them and do not waste the time.
Abdullah: My first question is :=Is Qura:n Created?
Qad:i: := Yes undoubtly.

Abdullah:= My second question is, Did the Holy Prophet know Quran is
Created?
Qad:i: := Yes undoubtly. A belief of Faith and not known to Prophet , it is
impossible.
It must be known to the Holy Prophet Himself.
Abdullah:= Then my third question is, Why did he not asked his Holy
Companions to believe In Creativity Of Quran?
Qadi Abu Davud is silence as IF he is speechless for the last time in his life.
ABDULLAH looking at Vasiq:= Sir when Holy Prophet Who according to Thee
knoweth that Quran is Created never asked his Companions to believe in the
Createdness Of Quran then why did thou test people.
When Prophet HimSelf did not compel his companions to believe in Creativity
Of Quran why do you people do it. Dost thou know Islam more than the Holy
Prophet Himself.
Dost Qadi Abi Duad knoweth Islam more than the Holy Prophet Himself?
This line of argument worked well. Abdullah heareth Vasiq saying:=
Vasiq:= Why did I do a thing Which is not done by the Prophet Himself?
Why.? Why? Thou mayst go I think I need some privacy.
Vasiq looking at the nobalities and courtiers:= Theological discussions are
beyond my scope.But I know one thing. If this believe is so Important then
the Holy Prophet must have stated atleast once in his life time. They are the
guardians and the keepers of the traditions and words of Prophet. If Prophet
hath saith it only once the would have received the report of it as a tradition.
This meaneth that he was silent as if he did not know it. It can only be
explained that this belief is not a part of the Religion.
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Looking at Qad:I; := I think I should go . May the cout be adjourned .

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

A THEOLOGICAL JOKE
In the privacy Vasiq demandeth for a Joker to make some pleasant moments.
Joker:= First of all please allow me to make condolence for some thing.
Vasiq: Thou art.
Joker: My condolence is for the Holy Quran Itself.
Vathiq: Shocking: Why? Hath Quran Died? What kind of Joke it is?
Joker : Great Caliph Although Quran is living at present but sooner or later It
Shall Die.
Vasiq: What thou speakiest?.
Joker: Pardon me Sir, But Is Quran Not a Creation? If Creation then Temporal.
And It it is then it shall either die some day in future. Since all Creations Must
die some how and some day. If not die then annihilated. Since every Creation
whether living or not must perish some day.
Vasiq: Art thou a Joker or a Theologian? Leave me alone. I had asked for thee
to amuse me after all these mind aching theological problems , and thou
hast ached my mind more then a theologian. Leave me alone for Deitys sake
leave me alone.
A GREAT CHANGE
Next day in the court.
Vasiq: Today my first order that is to be issued that Qadi Abu Davud hast
been discussing a theological problem which is unnecessary and I am not
going to continue this any longer. How ever what so ever is done in the past
is considered to be valid. But even if Quran is Created, let WE ARE NO ONES
to enforce this belief upon others.
Qadi doeth not say a word and stepeth down from his position and leaveth
the court after this disgrace.
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Vasiq:=There shall not be any punishment on the matter of religion and

believes. What my predecessors, ancestors, and by my self did in past, shall
not be repeated by me and my siblings in future. Yet I do believe that Quran
is a Creation but from now on there shall be no such tests in the court.

1111111111111111111111111111111111111111111111111111111111111
111111111111111111111111111111
Death of Vasiq:=
Vasiq dieth in the year 841 AC. His successor is Mutavakkil [841AC-847AC].
But he is an Orthodox in heart. Slowly and gradually he is trying to uproot
the Mutazilahs influences in the court. He is working wisely to get rid of
fanatics in the court ,who in the name of rationality have allowed all sorts of
irrational activities. Miutavakkil maketh Abi Davu:d deprived of his post.
Later He begineth to appoint orthodox scholars in Mosques. Time of Mutazili
Irrationalists is over. The clock cannot be turned back, and time cannot flow
backwards. Mutazilah hath lost their power. The claimant of rationality were
not so rational. Mutavakkil asketh Ima:m to write some believes of
Ahlussunnah Creed. Imam sendeth him an Epistle about the principle and
basic believes of Ahlussunnah Val Jama:ah Creed. The official belief is now
based on the Epistle of Ima:m. Mutavakkil ordereth to burry the body of Ibn
An Nas:r to be buried . His boly is still not buried, hanging with out head and
head hanging with out body. A large number of people attendeth his final
ceremonies. So large that even Mutavakkil becometh frightened of
insurrection. Although Orthodox , he is the caliph and is afraid of insurrection.
Imam is repeatedly requested to take the position of Prime Justice but he
constantly refuseth. His son accepteth the post and is appointed immediately
the vacant post.
Imam is annoyed but his son maketh an interpretation of his act which
minimizeth the annoyance to some extent.
How ever Mutazili rationalist were able to get rid of him by planning his
murder [in 847AC]. They accuse him falsly of Nasibiah, inventing stories
against him. He was not a Nas:ibi yet weak and forgered reports and
traditions are made against him.
But the time of Mutazilah was over. The Imam is an unquestionable
Authority. He never claimeth such a status
he ruleth the heart, a rule which
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hath only one constitution Love. The next Caliph also respected the IMAM .He
followeth the Creed of Ima:m officially. Even Caliph doeth not dare to dispute
from the Creed Of Ima:m. Every thing is now Topsyturvy.
DISCUSSIONS AT DIFFERENT PLACES
Mutazili theologians [M] are openly challenges by Orthodox theologians
,Logicians and SCHOLARS [0] at different places and evolution of Orthodoxs
responses and replication began. Each scholar refuteth on his own according
to his sensibilities They refute Mutazilahs independent of eache other. There
is no system . Every one is Unique till know.Every one attempteth to
response in his own style. On only Mutazilah but Philosophers and Jahmites
are also challenged.
At some place in the Abbasid Caliphate.
M] Quran is a Creation Of Deity.
O] No It is Not.
M] If Quran is not a Creation then it is Eternal.
O] Yes Quran Is Eternal.
At Some An Other Place.
M] As Iesous Is The Word Of Deity Created and Quran is Speech then It must
also be Created.
O] Iesous is called Logos [Word/Calmah] Of Deity Not Omilia
[Speech/Cala:m] Of Deity , and Quran is Omilia [Speech/Cala:m] Of Deity .
There is a difference between a Logos and a Omilia.
Logoi[Words] are not Divine Attributes but Omilia [Speech] is a Divine
Attribute.
AT AN OTHER PLACE
M] What is the difference between Athanasian Christianilty
Orthodox. They both believe in Plurality Of Eternals.

and Muslim

O] Mutazilahs neither know Athanasian Christianity nor Orthodox Islam.

Hypostases of Athanasian Christianity are not only Eternal but Per Se
Subsistent. Attributes Of Orthodox Islam are Eternal but Not Per Se
Subsistent. They Subsist in Divine Essence.
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At an other place:=
M:= If Quran is Created then Deity Cannot Violate His Promise since it is
Toutological to the claim Deity Can make a False Promise.
O] Deity and Attributes Of Deity are UnCreated and Eternal, but not the
Relative Attributes of the Attributes. Thou hast to make a distinction between
Attributes Of Deity and Attributes Of Attributes Of Deity. Omni-Speech is a
Divine Attribute, do not confuse Relative Attributes of Divine Attributes with
the Divine Attributes themselves.
At an other place:=
M] Deity Cannot been since It defieth laws of Vision.
O] Laws of Vision Can be Changed by the Deity Himself.
M] Necessary Condition of some one to be visible is to be finite and Deity is
Infinite.
O] There is no such Necessary Condition. Even this is not a Sufficient
Condition.
M] Then what is the Necessary Condition.
O] My task is to disprove the Claims that Corporeality and Finiteness are the
Necessary Conditions for the Divine Visibility. But I must even try to disprove
any attempt to prove them as Sufficient Conditions as well. Now Bring thy
arguments and Proves.
M] Infinite Cannot be seen by Finite.
O] Thy proof of thy claim is the claim it self and this is a fallacy of worst
kind.
At Some Other Place:=
M] All things are Created by Deity and Quran is a thing. So It is also Created
by the Deity.
O] Thou mayst be responsed in two ways:=
First Mutazilah them selves do not believe that All things are Created by
Deity. Since they do not believe that Human and Jin Acts are Created by
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Deity. If human acts are uncreated then Divine speech deserveth to be

uncreated primarily.
Second: If all things are Created by Deity then Deity Himself Is a thing. So
Deity is Created by Himself. But Deity is Uncreated Neither Created by
Himself nor by any one else.
Through out the Muslim world Mutazilah are challenged by Scholars of
Ahlussunnah . Gone are the days when Mutazilah used to use rational
arguments against Orthodox. Orthodox hath begun to response them ,
reason by reason,argument by argument,logic by logic and rationality by
rationality.How ever each one responseth in his own style. There is no
system.
Imam Ahmad Bin Hnbal hath become a symbol of orthodox circle. Even
subsects of Orthodox who disagree with Him respect Him as one of the
greated hero of Ahlussunnah.
LAST ATTEMPT BY A Mutazilah:=
Imam is dead. A Mutazilah maketh a last attempt to distort his teachings.
He writeth some heretical views and puteth it near his body.
He is exposed. Those who see the paper say:=
We Do Know his believes with certainty that this is a concoction. Hanbal
doeth not require any proof for his credibility . It is just a single page . If
thousands of such pages are found they are certainly false ,concoction and
fabrication.
Perhaps the greatest credit of H:anbal is that he doeth not require a proof,
RAITHER..He is a Proof in Himself.
Imam Dieth in 855 AC. Almost all the city hath come to addend his final
ceremonies. Men ,Women and even children have come. They are not only
Orthodox Muslims, but Jews and Christians are also among them to witness
the last sight of a person who stood like a Mountain against the Powers of his
time. He came as a opener and was not out in the Cricket match of Truth
against Falsehood. At the end if the match of his life he returned to NOT OUT
to the pavilion, after wining the match.
And when he was declaired Man Of The Match he refused to be so. A man
who fight a world that was against Him, and won.
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Hanbal Contra Mundum

ASHARI EMERGES:=
About 42 year latter in Basrah.

Mutazilah hast lost all the powers. Yet they are in the field. They are free to
believe what they want, they are free to debate. Jabai is the last Imam of
Mutazilism. He is a great debater aided by his step son and best of all
students. Abul H:asan Al Ashari.
One day:=
Ashari:= Sir , I have a conundrum for thee.
Jabai: Really but for what.
Ashari: As a mental and theological exercise.
Jabai: Ask then.
Ashari: What thou sayth for three brothers , one of them was a very pious
man and died in good, one of them was bad and evil and died in evil and
bad.
But the last one of them died young , and did not know good or evil.
Where shall they be treated by the Deity.
Jabai: The Good one shall be rewarded , the bad one shall be punished by
Deity.
But the last one Shall neither be rewarded nor be punished since Deity is Just
and Wise, and it is unjust and unwise to Reward some one who had done no
good ; similarly it is Unjust and Unwise to punish some one who had done no
Bad. Since all Evils are Bad.
Ashari: : What if the last one protesteth that O Deity, If thou hath Granted
me a long life , I would have got the reward like by first brother.
So it is a great Injustice and Unwise act thou hath done. What Thou hath tpo
say in my case.
Jabai: Deity Shall Reply that :I Knoweth that if I Granted thee a long life then
thou would have done bad and evil like thy second brother, therefore it was a
just and wise act not to grant thee a long life. So if I Hath not shortened thy
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life thou would have been punished like thy first brother.To save thee from
punishment is a Wise and Just Act.
Ashari: : But what if the second brother protesteth, O Deity Why did Thou
Not Shortened my life like my last brother, so that I might be saved from Thu
Punishment. This is neither a wise nor a just act to grant me a long life if
Thou Knoweth that I would do Bad and Evil deeds and acts.
Jabai is silent. Ashari is wateing for a response. It appeareth that time hath
stopped flowing and is suspended. Buth then every thing changed. Jabai is
Able to break the timeless ice.
Jabai: THOU ART MAD.
Ash:ari unable to response this argument went away.
No one knoweth where he hath Gone.
SEVERAL YEARS LATTER IN A MASJID [MOSQUE] IN BAS:RAH A MAN COVERED
BY A SHEET OF CLOTHE APPEARED.
THE MAN: One who knoeth me knoweth that I A am Abul H:asan Alashari
the former Mutazili Scholar.. One who doeth not know me , let him know
that I am Abul Hasan AL Ashari, the former Ashari Scholar.
I believed that I my self am the creator of my acts, in the absurdity and
impossibility of Beatific Vison of Deity,in the necessacity of Justice Upon
Deity,
And in the createdeness of Qura:n. But I disdress my self from all such
believes like I DISDRESS my self from this peace of clothe. And he doeth
throw it on the floor of the Masjid.
He hath books. All written based on logic and rational arguments refuting
Mutazilism.
People surround him with Joy. Now they hath a Sunni system to combat not
only with Mutazilah but also with the Muslim Philosophers as well. Ashari
School is born.

A DECAY LATTER IN THE COURT OF THE CALIPH OF THE TIME. Imam Ashari is refuting a Mutazili.

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Ashari sayth: Mutazilahs and Philosophers who deny Beatific Vision must know that there are rational and logical
proofs for that. I say to both of the groups that Beteafic Vision is Possible and Contingent . Since Vision only
requireth the Existence of the Existent, Not the Body. Existent is common to all existents, and Deity is also an
Existent.
There is no exception for Divine Existent and Divine Existent.
The court is silent.
One man wispereth to an other person: I know an other person Abu Mansur Maturidi in Ma Vara:annah-r. He
responseth this problem in a different way. He is also a Sunni Imam
Like Al ash:ari:.
Second Man: How he responseth.
First man [ Recalling his memory]. He saith:
I believe in Beatific Vision on the Testimony. But there is no proof on rational and logical grounds that it is impossible
and absurd.
We do know each and every attempted proof provided by Philosophers and Miutazilahs. Each one of them is invalid
and unsound. There first attemted proof is
Second man: Thou meanest that an other system Aof Ahlussunnah is founded beside System of Al Ashari:. ,
The firsth Man:= The answer is in affirmation, This is The Maturidi System.
The First man continueth : I remember his words , He is saying to Mutazilahs and Philosophers. Inform us some
thing that we know it not.
Meanwhile:

ASHARI SUCESSFULLY REFUTING A PHILOSOPHER OFTER SUCCESSFULLY REFUTING A MUTAZILI IS

ASKED.

WHOM DO THOU FOLLOWETH WHEN THOU REJECTETH PHILOSOPHERS, JAHMITES ,

MUTAZILITE, RAVAFID: , KHARJITES etc.

ASHARI: I do FOLLOW AHMAD BIN HANBAL.

First Man: Abu Mans:ur Maturidi also defendeth Ahlussunnah. But he follow
Imam Abu Hanifah RH.
An other man. May these two men never meet, so that we have two
Theological schools of Orthodoxism. If they ever meet they may merge into
one.
Plurality is the beauty of nature. May there be two systems of us
independent of each other.
His prayers appeareth to be accepted and they never meet till they die
probably not knowing one each other.
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BUT GONE ARE THE DAYS WHEM MUTAZILAH WERE THE RULING AUTHORITY.
Mutazilahs face defeats in theological discussions and debated with Ashari
amd Maturididi Theologians,Scholars,Philosophers and Rationalists [Ahlul
Maqu:lia:t].
But it all began with a single meek voice in the court . Qura:n is Uncreated,
and sounds of flogging, whipping and scourging.

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

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