11

[Year]
AHLUSSUNNAH WAL
JAMAAH
AHLUSSUNNAH
1
2

[REFUTATION OF NUR
ARGUMENT OF
BARAILVISM]
[Type the abstract of the document here. The abstract is typically a short summary
of the contents of the document. Type the abstract of the document here. The
abstract is typically a short summary of the contents of the document.]
3

Page

5A NUMBER OF BARAILVIS ARGUE THAT HOLY PROPHET WAS A NU:R . SOME CROSS
6LIMITS BY CLAIMING THAT HE WAS NOT A HUMAN BEING [INSAN\BASHAR] BUT
7BELONG TO A SPECIAL SPECIES CALLED NUR WHICH APPEARED AS A HUMAN BEING
8YET NEVER BECOME A HUMAN BEING. SOME BELIEVE THAT HE WAS A HUMAN BEING
9BUT OF VERY SPECIAL TYPE WHICH WAS MADE FROM NUR.
10THE WORD NUR MEANS LIGHT YET THIS IS JUST AN ANTERNATIVE WORD. IN THIS
11ARTICLE THEIR ARGUMENT FROM AL MAIDAH 14 IS DISCUSSED IN DETAIL.
12BARAILVI ARGUMENT FROM AL MAIDAH 14:13THE VERSE SAYS:-=
14QAD JAA ACUM MINALLAHI NU:RUN VA KITA:BUM MUBI:N. 15 AL MAIDAH.
15VARILY CAME INTO YOU FROM DEITY [ALLAH] NUR AND CLEAR BOOK. Barailvis argue
16that Va/VAU means and implies a distinction unless there is a Qarinah [Indicator ]. So
17Nur is not Kitab. If and Kitab is Quran. So Nur is Not Quran. If not Quran then the
18Holy Prophet . So he is the Nur. Some further add if nur then not a human being.
19ANSWER: BISMILLAHIRRAHMAANIRRAHIM. BISMILLAHIO VAL HAMDULILLAH
20ASSALATU VASSALAMU ALA RASULLILLAH
21First PREMILINAY
22HOLY PROPHET WAS A HUMAN BEING [BASHAR/INSAN] .THIS IS A ISLAMIC AXIOM.
23IF NUR CONTRADICTETH HIS HUMANITY [BASHARIAH/INSANIAH] THEN HE IS NOT
24NUR [GHAIR NUR], IF NOT THEN HE MAY BE A NUR BUT NOT AS A BELIEF BUT AS A
25PROBABLITY.
26NOTE:IF NOT NU:R THEN AFDAL MIN CUL LI AN NU:R AL HADIS

27DISCUSSION:
28IF by the Word NU:R AL CALA:M AN NAFISY is meant and by the Word KITA:B AL
29CALA:M AL LAFZ:IY is meant then the Letter [Word] VAU remains as a word of
30distinction since:311] ACCORDING to majority of SUNNIS who believe in AL CALA:M AN NAFSI:Y , AL
32CALA:M AN NAFSIY IS ETERNAL [QADI:M] and AL CALA:M AL LAFZ:IY IS H:ADI.
33There is no one among those Sunnis who believe in AL CALA:M ANNAFI:Y, that
34<<<<AL CALA:M AN NAFI:Y is NOT ETERNAL.>>>> .
35Majority of Majority Of Sunnis [ASHAIRAH AND MA:TURIDIAH] do believe that AL
36CALA:M AL LAFZ:I:Y is Not Eternal

42
5

Page

37There is a SEPERATION [MUGHAIRAH] between AL CALA:M AL LAFZ:IY [not

38Eternal]and CALA:M AN NAFIY [Eternal].So the objection That <<the words KITA:B
39and Nu:r both can not be used by Deity for Qura:n , SINCE the word /letter Vau
40between the the word Nu:r and Kita:bun Mubi:n { Kita:bun Mubi:n [m] }
41[ pronounce :Kita:buMunin]demands that both Kita:b and the Nu:t must be distinct
42from each other>> becomes incorrect and unsound according to Majority Of
43ASHARITES AND MATURIDITES. Since <<THE ETERNAL [QADIM IS]AND IS DISTINCT
44AND SEPARATE FROM EACH AND EVERY H:A:DI [NOT ETERNAL/TEMPORAL>>]and
45<< EACH AND EVERY H:a:DI IS DISTINCT AND SEPARATE FROM ETERNAL>>
46A Minority ofMajority Of Sunnis [ASHAIRAH and MATURIDIAH] how ever believe that
47both of the two CALA:MS /KALA:MS id est AL CALA:M AL LAFZ:IY and AL CALA:M
48AN NAFSIY are Eternal [QADI:M].
49Even in this case both of them are two different Attributes Of Deity. Al Cala:m An
50Nafsiy is an ESSENTIAL ATTRIBUTE Of DEITY [ Nounly ALL-H SUBHA:NAHU: VA
51TAA:LA:] and Al Cala:m Al Lafz:iy is an ACRIVE ATTRIBUTE OF DEITY [Nounly ALL-H
52SUBHA:NAHU: VA TAA:LA:].The word Vau Can be used between two different Types
53Of Divine ATTRIBUTES say ESSENTIAL AND ACTIVE.
54The Claim:
55[ IF

AL CALA:M AL LAFZIY is Active if it is Eternal.

AL CALA:M AL LAFZIY is ETERNAL THEN it is ACTIVE ]

56
57Proof of the claim:AL CALA:M AL LAFZIY is Active if it is Eternal.
58PROOF:- According to ASHARITES Of the Majority of Sunnis ACTIVE AFFIRMATIVE
59ATTRIBUTES are HADIS. [1]
60There are only SEVEN[or eight]AFFIRMATIVE ESSENTIAL ATTIBUTES.THEY ARE AS
61FOLLOW:621]HAYA:H [LIFE OF DEITY]
632]ILM [KNOWLEDGE/OMNISCIENCE OF DEITY]
643] QUDRAH [POWER/OMNIPOTENCE]
654]IRA:DAH or MASHYAH [INTENTION/WILL/VOLUTION OF DEITY]
665]BASR [ATTRIBUTE OF CAPABILITY OFSEEING/WATCHING OF DEITY]
676]SAM [ATTRIBUTE OF CAPABILITY OFHEARING/LISTENING OF DEITY ]
687]AL CALA:M AN NAFIY[SPEECH/DICTUM/DICTIONIS OF DEITY].
69Any other affirmative Attribute of Deity is Active and Not Essential.
73
8

9
10

70
71So if AL CALA:M AL LAFZ:IY is and Affirmative Attribute Of Deity then it must
72ACTIVE and Not Essential.
73If ACTIVE then Temporal.So an ASHARITE can not claim that AL CLA:M AL LAFZ:IY is
Page | 4
74an ESSSENTIAL ATTRIBUTE since:751] ONLY THE ESSENTIAL AFFERMATIVE ATTRIBUTES OF DEITY ARE ETERNAL [1]as
76according to them.
772]THERE ARE ONLY SEVEN AFFIRMATIVE ATTRIBUTES WHICH ARE SSENTIAL[2] as
78according to them.
79So if some one claims that AL CALA:M AL LAFZ:IY is Eternal then He cannot be an
80ASHARITE unless and other vise he has been influenced either by SALAPHITES
81[SALAFIS ONE OF THETHE MINORITIES OF AHLUSSUNNAH] OR MATURIDITES
82[MATURIDIAH ,A SUB DIVISION OF MAJORITY OF AHLUSSUNNAH] or both.[3]
83So such a person is either BELONGS TO H:ANABALAH OR BELONGS TO MATURIDIAH.
84Since SALAFIS do not believe in the Eternity Of CALA:M AL LAFZ:IY. So they are
85differ on this ISSUE from H:ANA:BALAH.
86IF such a person is Maturidi then he can not believe that AL CALA:M AL LAFZI:Y is
87ESSENTIAL AFFIRMATIVE ATTRIBUTE OF DEITY. Since Maturidiah are relatively more
88inclined to reason then ASHARIES and believe in only eight ESSENTIAL DIVINE
89ATTRIBUTES OF DEITY. SEVEN OF THEM ARE THE SAME AS STATED ABOVE. THEY
90ADD AN OTHER ATTRIBUTE TACVI:N. FOR CERTAIN REASONE THEY ARE GIVEN
91BELOW.
92
931]HAYA:H [LIFE OF DEITY]
942]ILM [KNOWLEDGE/OMNISCIENCE OF DEITY]
953] QUDRAH [POWER/OMNIPOTENCE]
964]IRA:DAH or MASHYAH [INTENTION/WILL/VOLUTION OF DEITY]
975]BASR [ATTRIBUTE OF CAPABILITY OFSEEING/WATCHING OF DEITY]
986]SAM [ATTRIBUTE OF CAPABILITY OFHEARING/LISTENING OF DEITY ]
997]AL CALA:M AN NAFIY[SPEECH/DICTUM/DICTIONIS OF DEITY].
1008] TAKVIN [EXISTANTIALITY,CREATIVITY,CAPABILITY TO BRING IN EXISTENCE]
101Any other affirmative Attribute of Deity is Active and Not Essential.

11

12

Page

102AS CALA:M AL LAFZ:IY does not belong to the above CLASS of ATTRIBUTES, it is an
103ACTIVE ATRIBUTE.
104IF one how EVER claims THAT the ETERNITY OF CALA:M AL LAFZI:Y ,AND CLAIM
105THAT HE is MATURIDIY, he cannot believe that IT IS ESSENTIAL.[4]
106THIS COMPLETES THE PROOF.

Q.E.D

107Thus there is a difference between ESSENTIAL AND ACTIVE AFFIRMATIVE

108ATTRIBUTES OF DEITY.
109Such a difference of ESSENTIALITY AND ACTIVITY of Divine Affirmative Attributes Of
110DEITY is SUFFICIENT for the used of the LETTER VAU/WAU[SINGLE LETTER
111WORD/LOFZ:] to be used between two different types of Divine Affirmative
112ATTRIBUTES.
113So the argument falls down and declines.
114The argument could only be valid if it was claimed that the word NU:R and Words
115KITA:BUN[m] MUBI:N
116Both are used one and same SUBJECT; Either both are used for AL CALA:M AL
117LAFZ:Y or both are used for AL CALA:M AN NAFSIY.
118As the objection presumes that the word NU:R and the word KITA:MUN[m]MUBI:N
119are used ONLY for AL CALA:M AL LAFZIY or both are used ONLY for AL CALA:M AN
120NAFSIY, it can be valid against a person who accepts any one of the stated above
121alternatives. These alternatives are mutually exclusive, BUT not MUTUALLY
122EXHAUSTIVE. Hence both alternatives cannot be true. How ever any one of them
123may be discarded. There are a number of possible choices and and any one of them
124may be chosen for the word NU:R even if the words KITA:MUN[m]MUBI:N are
125fixed for AL CALA:M AL LAFZIY.
126HOW EVER IF IT IS ASSUMED FOR SAKE OF AN ARGUMENT THAT BOTH OF THEM
127ARE ESSENTIAL ATTRIBUTES OF DEITY THERE IS NO DISPUTE AMONG MAJORITY OF
128SUNNIS TO USE THE WORD VAU BETWEEN ANY TWO ESSENTIAL ATTRIBUTES OF
129DIVINE ESSENCE ID EST DEITY NOUNLY ALL-H (SUBH:A:NAHU: VATA:LA:)
130Until now the views of Salaphites and H:ana:balites are not discussed. The discussion
131was delayed , and is discussed below.
132Salphits And H:anabalites:133A large majority if<< AHLUSSUNNAH VAL JAMA:AH>> is either ASHAIRAH or
134MA:TURI:DIAH.Some time their union is also called ASHA:IRAH ( in extended

135
14

15
16
135meaning/sense).But a minority of them are called ATHARIAH which are divided into
136several groups. Most well known of them are SALAPHITES [Salfiah]and H:ana:balah.
137Salaphites deney ALCALA:M AN NAFSIY. But even according to them the Divine
138CALA:M is divided into two types. A] One That Is Associated With Divine Essence Of

Page | 6

139Deity.[5]. B] One That Is Not Associated With the Divine Essence stated above.
140There is no dispute among the Stated above Majority over the division or over the types
141stated above. However the dispute is upon the identification of the first type ID EST
142One That is Associated With The Divine Essence. According to Majority Of Sunnis It Is
143NAFSIY while according to the this fraction of Minority It Is Lafz:iy.
144So One can safely claim on this standard that THE WORD NU:R meanet THE TYPE A
145OF CALA:M stated above and the words KITA:BUM[m]MUBI:N is used for the type B
146stated Above. The H:ana:balah also agree with Salaphites on the issue ,except that
147they differ over the Nature of type A Of Divine Cala:m stated above. But this does not
148disturb the stated above commentary of the verse id est << The word NU:R In the
149Verse is used for The type A stated above, and the words KITA:BUM[m]MUBI:N In
150the Verse is used for the type B stated Above>>.[5]
151NOTES:1521]Some Elders of AHARITES how ever believed in Eight ESSENTIAL AFFIRMATIVE
153ATTRIBUTES adding Q-dm TO THE LIST. Few added Existence /Esse TO THE LIST.
154Some added the attributes which are appearently parts like V-JH,YAD,EYE etc.as
155well.
156But none of them added Active Attribute to the list.They are how ever few in
157number.
158[2]May also be called AFFIRMATIVE POSATIVE ATTRIBUTES Of Deity.
159[3]How ever this requires a proof and an evidence. That is the REQUIRMENT OF an
160EXPLICIT quotation which beyond any shadow of doubt MUST SAY that<< The
161PERSON X in ASHARITES believeth that AL CALAM AL LAFZ:I is Eternal or Essential
162or Both.
163[4]Although Majority Maturidiah believe in the Eternity of Active Attributes in a way
164which is different the Eternity of Essential Attributes , IT is very unlikely that that
165they believe that AL CALA:M AL LAFZ:IY is eternal. AL CALA:M AL LAFZ:IYIs Not
166Eternal even according to them. Since it is believed by all Muturidiah
167As aAudible[MASMU].If it was believed to be Eternal they would have considered it
168as

17

18

Page

169Inaudible. Thus Cala:m Al Lafz:I constitueteth a very special case,even according

170to Minority Of Maturidiah which believes that There is perfect similarity between
171the Eternity of Active Attributes and ESSENTIAL ATTRIBUTES.
172For details about Maturidi view about the differences between the Eternity of Active
173Atrributes and Essential Atributes See SH-RH: FIQH ACBAR by MULLA ALI QARI:
174RAH:MATULLAHI ALAIH .
175[5]SOME SCHOLARS believe that DEITY is NUR in the Real meaning of the word Nur
176and Others Believe that Deity is Nur in the Rational Vertual meaning [MAJAAZ
177AQLI] SINCE Essence of Deity Is Zahir Bil Qudrah And Muzhir Al Gahair Bil Qudrah.
178They do not include Izhar and Zahur in essential Attributes of Deity. This shall be
179seen latter.
180SECOND PREMILINAY:=
181It may be argued that some Mutazilite believed that the word Nu:r and the word
182Kita:bun[m]Mubi:n both are used for Qura:n.
183But Mutazalite did not believe in AN ETERNAL CALA:M OF DEITY whether it be
184CALA:M AL LAFZ:IY or CALA:M AN NAFSIY. So the Argument<<>> is valid against
185Mutazilah and not againt AHLUSSUNNAH.Since Mutazilah believed that the word
186NU:R and the words KITA:BUN[M] MUBI:N both are used for the AL CALA:M AL
187LAFZ:IY, the only CALA:M of DEITY. But the same cannot be said for {MAJORITY
188OF}SUNNITES. How ever if it is assumed that the word Nu:r and the words
189Kita:bun[m]Mubi:n both are used for One and same CALA:M wheter it be LAFZ:IY or
190NAFSIY, then the Letter Vau is not in the original meaning of distinction.
191There are certain reasons to assume the probability of taking the word Vau for the
192Vau of Commentary/Explanation as well.
193There are several verses in Qura:n where the word NU:R is used for Qura:n.
194This negates the certainty of taking the letter Vau for a distinction between the
195word that preceedeth it and the word which is posterior to it.
196As according to the principle If certainity is lost argumentation ceaseth the
197argument doeth cease once for all. [IDHA: JA:AL IH:TIMA:L BAT:ALAL ISTAD-LA:L].
198Thus the argument is invalidated and the claim becomes proofless.
199THIRD

Preliminary

200There are certain objections on this answer. How ever it must be noted once for all
201that even the weakest Probability of this maketh the argument to cease ,the
202necessary condition of an argument to be valid , is that it MUST be Cetrain.So it is
203immaterial whether the probability is Weak or strong. Even the weakest probability
204is Sufficient to Annhiliate the validity Of the Argument.
197
20

21
22

205A NUMBER OF OBJECTIONS are made to disprove the probability and to disprove this
206explanation of the commentary.
207But if they are supposed to be valid even then this does not prove that the word
208Nu:r it used for the Essence Of the Prophet PeaceBe Upon Him.But if it is supposed
209thatPage
the Word
| 8 Nu:r is used for the ESSENCE OF THE PROPHET, then it is necessary
210that each and every objection is true ALONG WITH OTHER NECESSARIES.
211In this preliminary one must discuss the objections which may be raised against this
212Explanation Of the Commentary Of The Verse.
213FIRST OBJECTION.
214I f the word Nu:r is used for AL CALA:M AL LAFZ:IY then the Word/Letter Vau
215cannot be used in the meaning of CALA:M ALAFZ:IY. Since in this case the real
216meaning of Vau is a<< distinctive and /And Of Distinction>> that implies that
217Cala:m Al lafz:iy Is distinct from itself ,Since the Words Kita:b un [m]Mubi:n is used
218for CALA:M AL LAFIY.
219If the word Nu:r is used for CALA:M AN NAFSIY, then this implies an impossibility.
220<<<< AL CALA:M AN NAFSIY is Eternal According to All the believers Of AL
221CALA:M AN NAFSIY.And An Eternal Can Not Come In Creations. As the Universe,
222Space-Time Manifold ,Human Beings all are creations and creatures It is Impossible
223and Rationally Absurd for The Eternal AL CALA:M AN NAFSIY to COME in one of
224the Creations , in some of the creations or in All the creations. Further it cannot
225assume any Non-Eternal Nature. The Divine Expression ANA:M : says that Nu:r and
226Kita:bun[m]Mubi:n Came among you [people]>>>>.
227ANSWER: This is an incorrect objection, even incorrect according to MAJORITY OF
228BARAILVIS.The reasons are given below:2291] According to majority of Barailviah Both AL CALA:M AL LAFZ:IY and AL CALA:M
230AN NAFSIY Are Eternal. Only a minority of Barailiah believes that AL CALA:M AL
231LAFZ:IY is Not Eternal. So this objection is also upon them. It is illogical ,irrational
232AND, unreasonable to claim that CALA:M AL NAFSIY cannot come since it is eternal,
233yet Cala:m Al Lafz:y can come even it is eternal. Such a claim is incorrect.
234Thus this objection can be made only by the minority of Barailviah, and not from
235Majority of Barailviah. But they can only make it if they make an objection upon the
236Majority Of Their Sect. Since their Majority believes that the words KITA:BUN[M]
237MUBI:N is used for CALA:M AL LAFZ:IY.
238The official representative of Barailiah is the majority of Barailviah and not the
239minority of Barailviah. One who maketh such an objection cannot belong to the

23

24

240majority of Barailviah since if a person can believe that One Eternal[say AL CALA:M

Page

241AL LAFZ:IY] Can Come in Created [Human] Beings, then he can not believe in the
242impossibility of an other Eternal[say AL CALA:M AN NAFSIY].
2432] According to The founder of the sect Maul-vi Rad:a: /Raz;a:[1856-1920/21] Of
244Bans Baraili, United Provinces ,British india [1858A.C-1947A.C], AL CALA:M AL
245LAFZ:I and AL CALA:M AN NAFSIY are one and the same; he declairs all those who
246believes them as two Attributes ,as in Error in a single stroke.
247So if in any case he is compelled to take an Eternal ATTRIBUTE.
248

THE FOUNDER OF THE CULT CLAIMED THAT CALA:M AL LAFZ:IY and

249AL CALA:M AN NAFSIY both are ONE and SAME , AND IS ETERNAL .He
250did not claimed that there is a
251WELL AS NAFSIY .
252LAFZ:IY

Non Eternal

Cala:m which is LAFZ:IY AS

HE DID NOT CLAIM THAT THERE IS ONLY ONE CALA: M THAT IS NEITHER

NOR NAFCIY .

253Thus according to the stated above founder there is only ONE Divine
254CALA:M which is LAFZ:IY as well as NAFSIYThis Only Divine Calaam Is
255Eternal.So according to his specific belief there is No Non Eternal
256Divine Calaam. So this objection is upon the very founder himself, since
257almost and atleast the founder chose the only Cala:m either for The
258words Kita:bun [m] Mubi:nor for the wor Nu:r.
259SINCE IF THERE IS ONLY ONE CALA:M WHICH IS LAFZ:IY AND NAFCIY THEN IT IS
260CERTAINLY ETERNAL.
261If he taketh it for Nu:r then he cannot say:-1] that the word Nu:r is used
262for the Essence Of Holy Prophet [S:AL LAL LA: HU ALAI VA
263SALLAMA].2] He becometh one of the denouncer of the claim that
264Eternal Cannot come in [Creations] [say Human Beings.]
265 If he CHOSETH it for the words KITA:B UN[ m]MUBI:N, then at least he
266becometh one of the denouncer of the claim that Eternal Cannot come
267in [Creations] [say Human Beings.].Even this is sufficient to shew that
268this objection is based on an Claim which is not accepted even by the
269founder of the sect.
270[[So if the Words NU:R and KITABUN[M]MUBI:N in the verse mean Quran
271the the word /letter VAU means A DISCTINCTIVE ANDeven then it Possible
259
26

10

27
28
272that the word Nu:r doeth mean AL CALA:M AN NAFSIY and the words
273KITABUN[M]MUBI:N do mean AL CALA:M AL LAFZ:IY.
274The only objection on it is that If the word Nu:r meaneth AL CALA:M AL
275LAFZ:IY then THEN IT can not come in Human beings since an Eternal
276Cannot
IN CREATIONS, It is Rationally Immpossible.
Page | Come
10
277This objection is invalid and unsound since A large nuber of Barilvis
278believe that AL CALA:M AL LAFZ:IY is also Eternal AND DUE TO VERY
279SAME REASON , they cannot take the words
280KITABUN[M]MUBI:N in the meaning of AL CALA:M AL LAFZ:IY.
281Even their founder cannot take these sated above words for the only
282Divine CALA:M which is both]]
283AL CALA:M AL LAFZ:IY and AL CALA:M AL LAFZ:IY.
284Now a minute minority of Barailvis can make such an objection, ie those
285who believe that AL CALA:M AL LAFZ:ITY is NOT ETERNAL.
286But they can be responded . They shall be responded latter.
287Second

Objection.

288As according to a number of philosophical minded Sunnis both EACH and

289Every ESSENTIAL AFFIRMATIVE ATTRIBUTE is Identical to DIVINE ESSENCE.
290That is the reason a distinctive And cannot occur between any two Such
291Attiributes.
292ANSWE TO THE SECOND OBJECTION.
293There are several answers to this objection. They ar given below.
294ANSWER TO THE SECOND OBJECTION:295According to Majority Of Asharites and Maturidites the Essential
296Affirmative Attributes Of the Divine Essence Are Neither Identical Nor
297Separate,Associated and Communicable to the Divine Esesence.
298So there is no problem in using a distinctive Vau between any two
299Essential Affirmative Attribute Of Deity. The word And Is Used For Them.
300If it is accepted that AFFIRMATIVE ESSENTIAL ATTRIBUTES OF DIVINE
301ESSENCE are Identical to the Essence then:It must be known the true
302believes of those who believe in Identity among Ahlussunnah. They do not
303deney the Divine Attributes like Philosophers .They do not say that they
304are just pure negations. I.e Knowledge means Not Ignorence. Etc.They say
29

30

Page

11

305how ever that Affirmative Essential Attributes Of the Essence Of Deity are
306Identical in Misda:q and areNot Identical in Mafhum which the consider as
307abstraction [Intiza:].Some other expressions for their ideas are as
308Affirmative Essential Attributes Are Identical but the Mafhu:m [Concept]Of
309each Essential Attribute is SEPERATE. A number of other possible
310expressions are as follow
3111] The Manashi [ORIGINATORS] Of Essential Sifa:t Are AIN Of DHA:T and
312The Mafahim are Ghair Of DHA:T.
3132]Manashi Of Mafahim are the S:iFAT which are Identical to the Divine
314Essence and the Mafahim of S:IFAT are Separate [Non Idsentical].
315The founder Of Khaira badi sect and an extreme critic of traditional
316Asharism and Maturidism who neither believed in Jal AlBasi:t nor in Jazz
317La tajazza , and a believer in the Identity Of Essential Attributes, accepted
318that If Mutacallamin means by the term La AIN Va La Ghair la AIN Bil
319Mafhum and La Ghair Bil Misda:q THEN they are right. See Imtina: An Nazir
320[ Persian work].
321So the word AL AIN does not means AIN in Misdaq and Ain In Mafhum,
322[ABSOLUTE IDENTITY], but Ain Only In Misdaq.
[Non Absolute Identity].
323The believers of Identity do not believe in La Ain Vala Ghair, they disoute
324from the traditional ASHRAISM AND MATURISM on the following issues.
325They do not consider the Mafahim as sifat but the Mansha of each Mafhum
326AS Sifah.
327They consider that the Mansha Of each Mafhum is Identical To the Divine
328Essence.But The believer Of La Ain Vala Ghair do not believe that the
329Divine Essence is the MANSHA of Sifat. Also the do not believe that Sifat is
330the Mansha of Mafhum of themselves.
331 The dispute between Mutazila and these Identitist Sunnis is that the
332former do not believe in such a way. Some of them deney openly that No
333Sif-h is Affirmative . They are all negative. That is Divine Omniscience
334means Divine Non Ignorence, Divine Power means Divine Non Weakness
335etc.This is negation of Sifa:t [Attributes].Some of them term Essential
336Attributes as Relatives. Example. They say that the Divine Essence is
337Powerful and Power with reference to the Object Of Powers [Maqdur], the
338Divine Essence Is Knowledge and Knower with reference to Object Of
339Knowledge [Malum]. And so on.
340But these Identitist[Of Indian Sunnis] do not believe in this RELATIVE
341IDENTITY OR IDENTITY OF REFERENCE(S). The Mafahim are not relative the
3111
32

33
34

12

342are abstracted directly from their Manashi which are Absolutely identical
343TO THE Divine Essence, and does not require a terminal object as is seen
344in references and relations.
345Any how what so ever be the explanation it is actually out of the original
346scope
this article.
Pageof
| 12
347The actual answer is that they are Not Identical in Mafhu:m/ Mafa:hi:m.
348So if Cala:m Al Lafz:i and Cala:m An Nafsi are both supposed to be
349Essential Attributes then they are not Identical In MafahIm. The word Vau
350is Distinctive in regard to Mafhum. This is sufficient for Vau to be
351Grammatical distinctive.There is no condition of distinction in regaer to
352Masadiq as according to these Identitist. Sot they allow the sayings as
353AlIlm Val Qudrah Val IradaH Val Cala:m etc. How ever these Identitists
354only believe in the stated above Identity of Affirmative Essential
355Attributes , and not of Affirmative Active Attributes. Even the Identitist
356who claim them selves as Maturidiah did not say that ACTIVE ATTRIBUTES
357OR IDENTICAL TO DIVINE ESSENCE.
358So this argument that the word Vau cannot be used between Nu:r and
359Kitabun [m] Mubin IF THE former means AL CALA:M AN NAFSI, AND THE
360Latter means AL CALA:M AL LAFZIY, BECOMES INVALID.
361So it is accurate and valid to use the word Vau between any two Essential
362Attributes Of Deity even if they are consider to be Identical To Divine

:] since the Mafahim of any two

364Essentiaal Attribute Of Divine Essence are distinct
365and different from the other.This doeth not require
366any indication or Qarinah. MAFHUM OF AN Essential Attribute
363Essence [AIN DHA:TIL BA:RI

367is Additional to the Essence not the Misdaq

368How

ever if it is accepted that AL CALA:M AL LAFZ:IY is An

369Active ATTRIBUTE and Al CALA:M AN NAFSI is ESSENTIAL
370ATRRIBUTE then the word Vau can be used between an
371ACTIVE Attribute and an Essential ATTRIBUTE
372Further they shall face a lot of problem in a number of Quranic Verses and
373Expressions. FOR EXAMPLE
374;3751] IN THE VERSE DHALICAL KITA:BU LA RAIBAFIH.(BAQARAH 2
376) In this case the meaning of the verse shall become :

35

36

Page

13

377.. DHA LI CALLAHU LA RABAFIHI THIS IS AN INTERPOLATION IN THE

378DIVINE MEANING. NAUDHUBILLAH.
3792)INNA: ANZALNA:HU QURA:NAN ARABIYAN. YUSUF -2.
380In trhis case the meaning of Verse shall become INNA ANZALNAHU ALLAHA
381NAUDHUBILLAH.
3823) AAL H:AMDU LILLAHI ANZALA ALA: ABDIHIL KITA:B ( AL C-HF) VERSE
383ONE SHALL BECOME . ANZALA ALA ABDIHILLAHA. NAUDHU BILLAH
3844)MA ANZALNA ALAICAL QURA:NA LI TASHQA: (T:A:HAA:, 2).
385The meaning of the verse shall become ALAICAL LLAH LI TASHQA .
386Naudhubillah
3875] FI HA DHAL QURAN. [17-89] ahall mean FI HA DHALLAH ,
388NAUDHUBILLAH.
389Similarly a number of verses shews that even in the case of IDENTITY OF
390CALAM WITH THE DIVINE ESSENCE AND DIVINE SELF THE DIFFERENCE IN
391THE MEANING DOETH EXIST AND THIS IS SUFFICIENT FOR THE VALIDITY OF
392THE WORD VAU. We have shewn a number of impossible meanings in the
393case which must yield if the argument is assumed to be correct.
394BELIEF Of Maulva Rada Of Baraili:395It must be noted that Maulivi Raza Of Bans Baraili was not an Identitist
396and believed that the Sifa:t are QA:IM with the Essence [QAIM BIDH
397DHA:T (1)]. QIA:M=SUSTAINMENT, QAIM=One That is sustained
398[Associated] in/with the Essence. In this case there is no problem that the
399word Vau can be used for any two Attributes if both are in sustainment /
400association with the Divine Essence.
401(1)The word

with

may appear to be non grammatical in English [see the

402expression Sustained With instead of Sustained In] yet It is what the
403sense is of the Arabic Expression is.To translate as Sustained in the
404Essence is a distertion of the Principle Arabic Expression which is
405conveyed by the term Qaim Fidh Dha:t. And this is not so since the Arabic
406Expression meaneth BIDH DHATIL BARI
407THIRD OBJECTION
408 COMMENTATORS DID not discusse where the word Nur is used for Lafzi or
409Nafsi but only have discussed about QURAN.
410ANSWER. ACCORDING TO MAJORITY OF SUNNIS QURAN IS OF TWO TYPE. A]
411LAFZI. B] NAFCIY [NAFSIY]. THERE IS NO THIRD TYPE.
3713
38

14

39
40
412NOW IF THEY HAVE USED THE WORD QURAN THEN THERE ARE THE
413FOLLOWING LOGICAL POSIBILITIES.
414A] THEY HAVE USED THE WORD FOR ALCALAAM AL LAFZI.
415B] THEY HAVE USED THE WORD FOR AL CALAAM AN NAFCIY.

Page | 14

416C] NON OF THEM.

417D] BOTH OF THEM.
418E] AN UNION OF THEM.
419OPTION D IS OUT OF QUESTION. SO THIS OPTION IS DISCARDED.
420AS

MAJORITY OF SUNNIS BELIEVE THAT CALAAM AL LAFZI IS HADIS

421AND CALAAM AN NAFCIY IS QADIM THERE IS INTRINSIC ABSURDITY
422OF A UNION OF HADIS AND QADIM.[HADIS AND QADIM CANNOT
423UNITE SINCE IT IS INTRINSICALLY ABSURD]. IF IT IS ASSUMED THAT
424BOTH ARE ETERNAL , THEN THERE IS NO UNIONN OF ANY TWO
425ETERNAL DIVINE ATTRIBUTES. IF SOME ONE CLAIMS SO THEN THIS
426UNION MUST ALSO BE ETERNAL AND AN ETERNAL IS EITHER THE
427DIVINE ESSENCE OR AN ATTRIBUTE OF DIVINE ESSENCE SO THE VERY
428UNION OF THESE TWO ATTRIBUTES OF DIVINE ESSENCE BECOMES
429AN ETERNAL ATTRIBUTE OF THE DIVINE ESSENCE. BUT IT REQUIRES
430CITATIONS AND QUOTATIONS FROM IMAMS OF SUNNIS, OTHER WISE
431THIS CLAIM IS NOT ACCEPTABLE. SO THE CLAIMOF UNION IS
432DISCARDED AND IS INVALID. IF THE OPTION C IS ACCEPTED THEN IT
433IS A GENERAL WORD FOR BOTH OF THEM. IN THIS CASE ONE HA TO
434DECIDE WHETHER THE WORD IS USED FOR ALCALAAM AL LAFZI OR
435AL CALAAM AN NAFSI. IF IT IS CLAIMED THAT IT IS USED FOR BOTH
436OF THEM SIMULTANIOUSLY THEN IT IS A WEAK CLAIM.
437THUS

THE ONLY POSSIBLE OPTIONS ARE A AND B. SO IT IS CERTAIN

438THAT ONE WHO HAVE USED THE WORD QURAN IN THE COMMENTARY
439HAS USED FOR ANY ONE OF THEM. IF MORE THEN ONE TIME THEN
440ONE HAVE TO DECIDE EACH TIME.
441AS

MUTAZILAS DO NOT BELIEVED IN CALAAM AN NAFCIY, THEY WERE

442COMMELLED TO TAKE VAU AS TAFSIRY.
443BUT

SUNNIS WHO TAKE THE WORD KITAB IN THE VERSE FOR QURAN
444AND THE WORD NUR FOR QURAN CAN NOT TAKE CALAAM AN NAFCIY

41

42

BOTH PLACES, OR CALAAM AL LAFZIY AT BOTH PLACES IF VAU IS

446FOR DISTINCTION.
Page

15

445AT

447SO

IF THEY HAVE NOT USED WORD AL CALAM AL LAFZI OR AL

448CALAAM AN NAFCIY IT IS INCONTEASTABLE THAT THEY MEANT ONE
449OF THEM AT ONE PLACE AND OTHER OF THEM AT THE NEXT PLACE
450OR VICE VERCA.
451THERE

IS NO OTHER POSSIBILITY BESIDE STATED ABOVE.

452IMPOSSIBILITY OF ANY OTHER POSSIBILITY IS A DEFINITE PROOF.
453FORTH
454QURAN

OBJECTION.
IS NOT NUR BUT THE PROPHET IS THE NUR.

455ANSWER.

THIS IS AN ABSURD CLAIM THAT QURAN IS NOT NUIR.

456THERE ARE SEVERAL VERSES IN QURAN WHICH DO STATE THAT
457QURAN IS NUR. THE CLAIM THAT QURAN IS NOT NUR IS OBVIOUSLY
458AND EVIDENTLY WRONG AND INCORRECT HENCE IN IS
459INCORSIDERABLE ONLY AN INSOUCIANT EXTREMIST CAN SAY SUCH A
460THING. THERE IS NO SUSCEPTIBILITY OF THIS SORT OF CLAIM .
461HENCE IT NEED NOT TO BE RESPONCED IN GREAT DETAIL.ONE MAY
462ASK THE FOLLOWING QUESTION AS WELL.
463WHAT

IS THE PROOF THAT THE WORD NUUR/NUR IS USED FOR HOLY

464PROPHET? SINCE THE LITERAL MEANING OF THE WORD IS NEITHER A
465MAN NOR A PROPHET. EVEN THE HOLY PROPHET IS NOT THE MAUDU
466LAHU OF THE WORD NUR.
467SO

ONE REQUIRES SOME ADDITIONAL PROOFS FOR THE CLAIM THAT

468THE WORD NUUR IS USED FOR THE HOLY PROPHET.
469IF

IT IS EVER PROVIDED THIS SHALL BE A PROOF THAT THE VERSE BY

470ITSELF DOETH NOT IMPLY THAT ITS WORD NOR IS USED FOR THE
471HOLY PROPHET, SIMILARLY THE WORD NUR IN THE DIVINE VERSE
472ALSO DOETH NOT IMPLY THAT, IF SO THEN THIS PROVES WITH OUR
473ADDITIONAL PRROF THIS BY IT SELF DOES NOT SUPPORT THE CLAIM.
474THIS VERSE IS NOT QATIYUDDALALAH. ON THE CLAIM THAT HOLY
475PROPHET IS A NUR UNLESSAND OTHER WISE BY SOME ADDITIONAL
476ARGUMENTS IT IS SHEWN THAT THE WORD NUUR WHICH IS A
477NACRAH [COMMON NOUN] IS USED FOR THE HOLY PROPHET. TO SAY
478THAT THE WORD NUR IN THE VERSE MEANS HOLY PROPHET SINCE
479HOLY PROPHET IS NUR IS THE FALLACY OF BEGING THE AGUMENT.
4315
44

16

45
46
480Those

Commentators of the past who have preferred HOLY PROPHET

481as the Subject of the word NUR in this verse never claimed that they
482have some Proofs with certainities in them.
483

Page | 16

484
485
486
487

FORTH PRIMILINARY

488The word NU:R meaneth MUZ:HIR LI GHAIRIHI AND Z:A:HIR BI NAFSIHI .

489So any thing that POSESSETH TO ADITIONAL ATTRIBUTE (1) IZ:HA:R LI
490GHAIRIHI (2) Z:-HU:R BI NAFSIHI: is called a NU:R in ARABIC.
491It may not be physical visibility . One that guide to the true or correct path
492is also a light.
493As according to great SUNNI IMAM T:ABRI: the commentary and the
494meaning of the verse

[AL MAIDAH -14] is as follow:-

495
496
497BIN

NU:RI MUHAMMAD S:ALLALLA:HU ALAIHI VA VA A:LIHI:

498VASALLAM
499LLADHI

-NA:RA ALLAH BIHIL HAQQ VA AZ:HAR BIHI: -L ISLA:M VA

500M-HQ BIHI SH-SHIRC FAHUVA NU:R LIMAN -ST-NA:R B IHI [T-BRI501ALMA:IDAH 14]
502So a human being doeth not cease to be a human being if these two additional
503attributes are bestowed to him , which are not bestowed to other human
504beings.
505FURTHER EXPLANATION
506
507The literal /Real /Primary meaning of the word Nu:r is Muzhir li Ghairihi Va Zahir
508Binafsihi.

47

48

Page

17

509This means any thing with these two attributes/qualities 1] Zahu:r 2] Izha:r is called
510Nur whether it is a Matter or it is Material or any other type of Substance .If the
511Essence of any human Being is associated with these two Attributes the Human
512Essence can be termed as Light.
513The Addition of these two Attributes Can Not Exclude any Human Essence from the
514domain of Human Beings [Insa:n/ Bashar]. Thus if the word Nu:r means any Thing
515whether Essence or Attribute which is Muz:hir Li Ghairihi Va Z:a:hir Bi Nafsihi then
516the Essence Of any human being does not cease to be the Essence of the human being if
517DEITY Bestowes these two attributes stated above to a human Essence.
518Similarly the SIMILARITY/LIKENESS of a human Essence doesnot Cease to be from an other
519Human Essence just because of these to Additional Attributes.
520If it is insisted that some of the similarity is lost and if this is accepted just for an argument
521then if is the case that the Principle Similarity is preserved and conserved. It is not lost. But
522Holy Prophet doeth not cease to be A human being and doeth not become some being which
523is beyond human being by the addition of these to stated above attributes , then he continues
524to be a Human being and His Similarity stated above also continues and none of them ceaseth
525in any meaning or sense of the word TO CEASE.
526So if a Barailvi argues that The Essence Of the Holy Prophet is (a) Nu:r , then he cannot claim
527that the said Nu:r is a Non Matterial Substance with these two Additional Attributes.At best he
528can claimthat any thing OR ANY SUPPOSITUM OR ANY ESSENCE OR ANY SUBSTANCE OR
529ANY NATURE [whether an Human being or an animal being or a plant being or a material
530being or a spiritual being or a piece of mud or clay or a portion of liquid or a star or a planet
531what so ever] has only two Attributes stated above then it is a Nu:r.
532So if the Holy Prophet or His Essence Is Nu:r then:-a)
533 He doeth not cease to be a human being.
534b)He doeth not cease to be in likeness of other human being.
535It may be noted that the Essence of Holy Prophet is Identical to the Holy Prophet,
536and Identical to the very self Of the Holy Prophet since the Essence of every Person
537is identical to the Person and Identical to the Self of the person.[ A suppsitum may
538be defined as an Essence with Its All Essential Attributes, not mere Essence] . Also it
539may be noted that that the words in the square brackets is just an explanation and
540not a disgrace,]
541Thus it is clear that if Holy Prophet is Nu:r then he does not cease to be a Human
542Being [insa:n/Bashar] and also does not

cease to be in likehood/likeness of other

543human beings , and does not cease to be Similar to other human beings WHO do
544lack these two Attributes.
4917
50

18

51
52

545So Nur is not some thing which is beyond human beings and has become a human
546being with out ceasing to be the nu:r, but the very human being it self. Since the
547word Nu:r can be used for any thing of any Nau which possess these two Attributes
548as stated above.
549Actually
Page |to
18claim that Nu:r is an Immeterial Substance can be trace back to the
550Dogma Of Saikh AL Ashraq AND Majus.
551Arabic concept of Nu:r is some what different from them.
552So if the word Nu:r means any thing that is phiscal light AND NOT A HUMAN BEING
553THEN in this meaning Holy Prophet is CERTAINLT Not Nu:r . But If It means any thing
554whether a human Essence or ANY THING ELSE which has only these two additional
555properties then Holy Prophet may be termed as Nu:r.It is not necessary that the
556word Nu:r means one that is Muz:hir for physical bodies and is Z:ahir as a physical
557body.
558In physical meaning the addition of just two non essential Attributes neither implies
559RITHTOUSNESS or WRONGNESS of the person. How ever in some non physical
560meaning it may be applied to ONLY lightous persons and essences.
561IN WHAT MEANING SOME ANCIENT COMMENTATORS CALLED HOLY
562PROPHET SALLALAHU ALAIHI VA SALLAMA AS NU:R
563Holy prophet exposed the TRUTH, THE TRUTH OF THE TRUE RELIGION, LAWS OF
564DEITY, SPEECH OF DEITY, VAH:Y etc. so He was termed as NU:R which neither
565contradicteth His Humanity and Of His Essence nor contradicteth his Similarity and
566likehood/likeness to other Human Beings and Human Essences. For an example one
567may quote I-MAM T-BRI:.
568The same is true for those Commentaries which use the word NU:R for the Essence Of HOLY PROPHET Peace be

569Upon Him.

Note. It may please be noted that some scholars have ascribed a Non
571Existential Attribute which is negation of Heat or Hotness, in order to exclude
572Fire from the definition of Nur. If Nur is heatless then even the Body Heat of a
573Person is sufficient to exclude a person from the definition of the word Nur.
570

574FIFTH
575There

PRIMILINARY

are several other possible options for the word NU:R like 1]
576ISLAM,2] VAH:Y GHAIR MATLU:3,]H:ICMAH , 4]HIDAYAH,5]NABVAH
577[NOTE THE DIFEERENCE BETWEEN NABI AND NABVAH],4] HAQQ
578[ REALITY] 5] SIDQ [TRUTH] 6]IMAN [FAITH]7] MA-ARFAH
5798]TAUHID[ABSOLUTE UNICITY OF DEITY]8] SHARIAH 9]TASDIQ UL

53

54

SOME WHAT MORE GENERAL THEN FAITH].9]

581KNOWLEDGE10]10] VAHY QUDCI. THERE ARE ALSO SOME
582POSSIBLE ALTERNATIVES WHICH MAY BE TERMED AS LESS
583PROBABLE EG .1]IMAN BIL GHAIB.2]IMAN BIRRISALAH.3] IMAN BIT
584TAUHID4]IMAN BILQIYAMAH 5]IMAN BITTAIHID 6] TALIM UDDIN.7]
585RUH [THE RUH STATED IN SURAH AL QADR]If some of them are
586less probable even then an argument is ceased to be if a
587probability exist SINCE THE NECESSARY CONDITION for an
588argumentation is CERTAINITY AND CIRTITUTE.
Page

19

580AQAID.[TASDIQ

589Some

Sufis have opine that NUR is an ETERNAL ATTRIBUTE OF

590ALLAH. They say that the faithful receive THE NUR OF MA-RAFAH
591INDEPENDENT OF HILAH [PRACTICAL REASON] AS IT IS IN ARAAIS
592[A BOOK ON TASAIVUF]
593Some

Sufis say that Nur of Book and Nur Of Tauhid are due to
594Divine Grace. DIVINE ESSENCE GUIDETH PEOPLE TOWORDS IT
595SELF BY ITS ATTRIBUTES. IT MAY BE SAID THAT NUR OF QURAN IS
596SOME THING ADDITIONAL TO QURAN. Generalizing it may be said
597that NUR is some thing which is ascribed to QURAN, TAUHID,HID
598DIN PROPHET ETC. AND MAKETH THEM ZAHIR, YET IT IS
599RECONGNIZATION AND SELF EVIDENT TO EACH PERSON.
600NOTE.

SOME OF THEM MAY BE NOT FOUND IN BOOKS YET THEY

601ARE POSSIBLE SINCE THEY ARE THE EXPLANATIONS OF SOME
602TAFASIR ,
603IZ:A

JAAA HTIMAL BATALAL IHTIMAL.

604CONCLUSION:605NU:R

ARGUMENT OF BARAILVIS IS INVALID AND INCORRRECT.

606SIXTH Preliminary
607Literal

meaning of the word Nur is neither Human being Nor

608Prophet, and additionally not essence.

5519
56

20

57
58
609So

it requires a proof that the word nur is used for theHolyProphet

610Peace Be Upon Him.Uptill now all the tradions and Hadis provided
611are weak , and belong to mutashbihat.
612There
Page |are
20
613A]

two fold problems.

First weak traditions can not be used in the domain of beliefs.

614B]

Mutashabihat even if are sahih or even a verse of Quran can to

615be used for argumentations. They can only be interpreted as
616according to Zaruriat ad din [Islamic Axioms] and muhcamat ect.
617So

the traditions that the holy prophet was created from the nur
618of deity belongs to the set ofmutashabihat and cannot be used in
619arguments and argumentations.
620A

FABRICATION

621IN

ORDER TO DECIEVE TRUE AHLUSSUNNAH SOME MISCHIEVEOUS

622MIND FABRICATED A FALSE WORK KNOWN AS AL JUZ AL MAFQUD
623WHICH WAS PROVED AS A FORGERY BY EMINENT SCHOLARS .
624Actually this was done to reinvigorate the weak traditions which
625informs that Holy Prophet was created from Nur., This work
626provided false chain of reporters, which is now proved as a
627fabrication and forgery .
628One

may see these research works . to reproduce them is beyond

629the scope of this work.
630SEVENTH
631It

PRIMILINARY.

must be noted that some commentators of AlQuran[for example

632see Jalalain, RUH AL MA-ANI] have opined that the word Nur is
633used for the Holy Prophet but they do not believe in the certainity
634of this view but believe as a probablepreference over other
635possible options.But non of then deny the HUMINITY,
636MANHOOD ,SIMILARITY OF HOLY PROPHET AND HIS ESSENCE. So
637one may not be misguided if he ever find some Commentators

59

60

this word for Holy Prophet. An Example pof IMAM

639TABRIis given. See above.
Page

21

638accepting

640SOME

OF THEM HAVE STATED BOTH [ EG SEE MADAAR-C AN

641TASNZIL VA HAQAIQ ATTAVIL]. IN MADAR-C THE COMMENTATOR
642SAITH. EITHER IT IS INTENDED BY THE WORD NUR << QURAN>>
643SINCE IT PREVENTETH FROM SHIRC AND MAKETH THE REALITY
644/TRUTH [HAQQ] ZAHIR [EXPOSES] SI WHICH WAS HIDDEN
645[COVERED/NOT KNOWN ] OR IT IS MEANT BY THE WORD NUR
646[DHAT OF ] HOLY PROPHET SINCE GUIDENCE [H-DAYAH WAS
647EXPOSED BY HIM.] No one disputes the Humanity of HolyProphet.
648If some one saith that the word NUR was used for HIM he means
649that Because the truth, reality, religion Shariah etc were made
650Zahir by Him. So to use the word Nur for the Holy Prophet PEACE
651BE UPON HIM is one thing and to claim that HE was the Nur is
652another thing. The first doeth not imply the second. IF SOME ONE
653SAITHJ THAT I DO NOT KNOW WHETHER THE HOLY PROPHET
654PEACE BE UPON HIM WAS A HUMAN BEING [BASHAR/INSAN] OR
655NOT A HUMAN BEING [GHAIR BASHAR/ GHAIR INSAN] IS
656CERTAINLY NOT A MUSLIM SINCE HE DENEIES TH NECESSARY
657ARTICLE OF FAITH [ AXIOM OF ISLAM]. IT MUST BE KNOWN THAT A
658NECESSARY ARTUCLE OF FAITH [DARURIAT AD DIN/ AXIOM OF
659ISLAM] IS NOT DEPENDED ON NASS, IT IS INDEPENDENT OF
660IT..None of them have saith that << HOLY PROPHET WAS not a
661human being or not a man or not a ABD, Or NOT SIMILAR TO
662OTHER HUMAN BEINGS IN HUMANITY>>. It is not some thing
663which is inextricable or unsolvable.
664EIGHT
665Holy

PRIMILINARY

Prophet was a Human Being beyond any shadow of doubt ,

666He was NOT some thing which is nothuman yet like a human.
667[mithlul basher/mithlul insan] He was not some thing which was
668not human yet it appeared as if it was a HUMAN BEING. SOME
669even believe that Nur is not even The Prophet Muhammad but the
670very Nur appeared as if it was the prophet Muhammad. .We take
6121
62

63
64

22

671refuge

in the Divinity from such believes. Others believe that

672Prophet was not a Human Person but a SUPPOSITUM OF NUR
673WHICH APPEARED AS IF IT WAS A HUMAN BEING. Some
674denouncers of Huminity of HOLY PROPHET do believe that He was
Page | 22
675a Human Persom Constituted and made from NUR unlike any
676human being.Even the clay fom which he was made was NUR. But
677it is stated that Hur is just the addition of two more ATTRIBUTES
678stated above. There fore If Holy Prophet was Nur even then
679Neither His Humanity ceaseth nor His Humanity ceaseth.
680But

some extremist say that he was Not a Human Being but a

681MITHLUL BASHAR [ LIKE A HUMAN BEING/ HOMINOID] OR A MITH
682AL INSAN [HOMINID] NAUDHU BILLAH.
683Some

extremists say that He was a nur WHICH WAS ENCLOTHED

684with a human form , but in reality he was Not a human being .
685They use the unholy words of Libas al Bashariah or Libas Al
686Insaniah i.e Fabric of Humanity or Fabric Of Human hood.
687Both

of these believes are cufr. Since it is the denial of

688Humanness ,humanity ,humanhood,Human Essence and human
689self of the HOLY PROPHET.
690Some

claim that the NURANI PERSON ASSUMED THE HUMAN

691NATURE . THIS IS ANALOGOUS TO THE CHRISTIAN DOGMA THAT
692THE DIVINE PERSON ASSUMED THE HUMAN NATURE., WITH THE
693DIFFERENCE THAT THE CHRIASTIANS BELIEVE THE PERSON AS
694DIVINE AND IN GODHEAD AND THESE PEOPLE BELIEVE THAT THE
695PERSON IS NOT DIVINE I.E OUT OF GODHEAT. THE REST OF THE
696BEL;IEF IS THE SAME.
697THIS

IS A GREAT HERESY SINSE THIS ASSIGNS THE NURANIAH OF

698PROPHET A PRIMARY STATUS AND HUMANITY A SECONDARY
699STATUS. REALLY AND ACTUALLY HOLY PROPHET IS PRIMERILY A
700HUMAN BEING AND IF NUR THEN SECONDARY A NUR. Further they
701think than Humanity of Prophet is some thing inferior to his
702Nuraniah [lightness]. This is a disgrace to Prophetic Humanity and
65

66

of Prophethood and humanity of the Prophet. If HOLY

704PROPHET is Nur then His Nuraniah is Humanity [Bashariah/
705Insaniah] is NOT LESS THAN HIS NURANIAH Not nin the least
706sense of the words ,<< LESS THAN>>.
Page

23

703Humanity

707So

If HOLY PROPHET is a NUR THEN HE is PRIMERLIY a Human Being

708and Secondarily A NUR. His is NOT INCOMMENSURABLE in
709Humanity and Humanness.
710NINTH

PRIMILINARY

711The

word Vau is not used for the Difference of Essences, so the

712Essence of the Nur is not Different from the Essence of the Divine
713Book.
714Some

of the proves are given .

7151]

THE WORD BIHI IS PRESENT IN THE DIVINE TEXT WHICH

716IMPLIES THAT BOTH ARE THE PLACES OF AIN AL JAMA [IDENTITY
717OF COLLECTION]
IE THE MADAN OF SIFAT [ATTRIBUTE] IS ONE
718AND THE SAME [VAHID].
719SOME

ARGUE THAT THIS IS NOT A CERTAIN PROOF OF THE

720UNICITY OF THE ESSENCE OF NUR AND KITAB.
721TRUE

YET IT IS STILL TOO STRONG TO DISCARD THE MEANING OF

722DIFFERENCE OF ESSENCES OF THE WORD VAU.. IT IS MORE
723PROBABLE THEN THE OTHER. THIS IS A RESON WE DO NOT
724REJECT THE TO TAKE HOLY PROPHET AS THE SUBJECT OF THE
725WORD NUR. YET WE DO SAY THAT THIS IS EITHER LESS PROBABLE
726OR MOR PROBABLE THEN A NUMBER OF OTHER OPTIONS AND
727ALTERNATIVES. IT IS NOT AN ARTICLE OF FAITH.
728BUTHUMANITHY

AND HUMANHOOD OF THE HOLY PROPHET CAN

729NOT BE DISCARDERD , HIS SIMILARITY CAN NOT BE DISCARDED.
730ETC. IT IS EXPLICITLY STATED THAT IF HOLY PROPHET IS A NUR
731THEN HE DOETH NOT CEASE TO BE A HUMAN BEING, AND HIS

6723
68

69
70

24

732SIMILARITY

AND SIMILARITURE DO NOT CEASETH, ALSO HE IS

733PRIMERY A HUMAN BEING.
734If

this was a CERTAIN PROOF then it would have become

735impossible
Page | 24 to take this meaning.
736How

ever we do say that if the STATEMENT HOLY PROPHET IS A

737NUR IMPLETH THE STATEMENT HOLY PROPHET IS NOT A HUMAN
738BEING THEN HOLY PROPHET IS NOT A NUR. IF NOT A NUR THEN
739AFDAL MIN CULLI ANNUR AL HADIS.
74012]

There are several verses in QURAN WHERE THE WORD QURAN

741NUR IS USED FOR QURAN. SO ONE THE MEANING IS DEFINITIZE IT
742IS SUFFENTIENTLY STRONG TO DISCARD THE MEANING OF
743DIFFERENCE IS ESSENCES OF THE WORD VAU.
7443]

IF NOT VAU OF TAFCIR IT MAY STILL BE USED FOR DIFFERENCE

745OF ATTRIBUTES WHETHER THEY ARE USED FOR THE ATTRIBUTES
746OF SAME MADAN OR MAUSUF OR NOT. THIS MAY NOT BE
747INCLUDED IN VAU OF TAFCIR BUT IN THE CASE OF DIFFERNCE OR
748ATTRIBUTIC DIFFERENCE. BUT WE DO NOT INSIST ON THIS . SINCE
749IN SOME SENSE IT MAY IMPLY THE FORMER. BUT ONE MAY
750CONSULT VERSES LIKE
751VA

NZALNA LAICUM NUURUM MUBIINAA etc. IN ORDER TO

752KNOW THE DEFINITE OR PROBABLE MEANING OF THE WORD NUR.

This is a special topic and one may see the word Nur in
754Quran For Quran itself. It may be discussed separately in
755an independent article.
753

756How

ever we have shewn that If Nur meaneth CALAM AN NAFCIY

757AND KKIITAB MEANETH CALAM AL LAFZIY THEN THERE IS NON
758PROPBLEM AND THE WORD VAU CAN BE TAKEN IN THE SENSE OF
759DIFFERENCE AND DISTINCTION AS DISCUSSED ABOVE. NOTR
760EVERY TAGHA-R SIFATI IS TAGH-R TAFCIRI , AS THE WORD VAU
761CAN BE USED BETWEEN ANY TWO DIVINE ATTRIBUTE WHETHER

71

72

OF THEM ARE ACTIVE OR BIGTH OF THEM ARE

763ESSDENTIAL OR ANY ONE OF THEN IS ESSENTIAL THE THE OTHER
764ONE IS ACTIVE. ALSO THE WORD VAU CAN ALWAYES BE USED
765BETWEEN A QADIM AND A HADIS, AND CALAM AQL LAFZI IS
766HADIS AS ACCOREDING TO MAJORITY OF ASHARITES AND
767MATURIDITES. IF MAJORITY OF BARAILVIS CONSIDER BOTH OF
768THEM AS ETERNAL MAJORITY OF ASHARITES AND MAJORITY OF
769MATURIDITES ARE NOT RESPONSIBLE FOR TBARAILVIS . THE IMAM
770OF BARAILVIS RADA SAHIB OF BANS BARAILILY AS ALSO CLAIMED
771THAT CALAQM AL LAFZIY AND CALAM AN NAFCI BOT ARE ONE
772AND THE SAME ATTRIBUTE AND CONSIDERS ALL ASHARITES AMD
773MATURIDITES IN ERROR WHO BELIEVES THEM AS TWO
774ATTRIBUTES. IN MAY PLEASE BE NOTED ONCE AGAIN THAT
775ALTHOGH A NUMBER OF BARAILIVIS BELIEVE THAT ATTRIBUTES OF
776DEITY ARE IDENTICAL TO DEITY YET THEIR IMAM DID BELIEVE
777THAT THEY ARWE QAAIM AND NOT IDENTICAL.
Page

25

762BOTHE

778WITH

SUCH DISPUTES ONE CAN NEVER BE CERTAIN THAT THTE

779HOLY PROPHET WAS A NUR. BUT ONE THING IS CERTAIN RAITHER
780CERTAINITY AMONG CERTAINITIES, CERTAIN AMOMG CERTAINS
781THAT HE WAS A HUMAN BEING ,HE IS A HUMAN BEING AND HE
782SHALL BE A HUMAN BEING , HE SHALL NEVER CEASE TO BE A
783HUMAN BEING JUST LIKE HE SHALL NEVER CEASE TO BE A
784PROPHET OF ALLAH.

TENTH PRIMILINARY

785

One denies that Holy Prophet is not a Human being also

787denies his Prophethood. May ALLAH FORBID from this
788belief. Since the Necessary condition for the Prophethood
789was the Humaneess, humanity,humanhood and hHuman
790Essence. So one who claimeth that Holy [Prophet was just
791in a Libas [FABRIC OR SUIT] of Humanity then he meaneth
786

7325
74

26

75
76

that Holy Prophet Was NOT a Nabui but just in the Fabric
793of a Nabui . Naudhubillanh.
792

This is a pure cufr. It may be noted that Holy Prophet is

Page | 26
795the LAST prophet and no one shall ever be prophitised
796after him so we have used the wod was in the above
797sentences. It must be noted that the conditions are not
798sufficient. Since to claim them as a sufficient conditions is
799cufr.
794

Eleventh PRIMILINARY

800

It may be known that Vau Tfciri and T-GHA-R ASSIFATI are

802some what different.
801

To Say ALLAHU QADIR VA AALIM is an example of Vau Tafciri

804since both are predicated to One and same Divine Essence.
803

Simailarly to say Zaidun BASHARUN VA INSAAN is also Vau

806Tafciri.
805

In general to say A is B and C is Vau tafciri if B and C are

807

1] Predicates Of A.

808

2]Both are them are tentamount in meaning.

809

Another case is that is is more gernral then B.

810

SOME MORE CASES MAY BE CITED.

811

But to say ALQUDRAH AND AL ILM ARE ATTRIBUTES OF

813DEITY is Taghair Sifati Since . 1] GRAMATTICALLY IN THIS
814CASE B AND C CARE NOT PREDICATED TO A. 2]B and C are
815not predicable on each other. Even though they have oine and
816same Mausuf, yet they are distinct atleast im meaning. This subtle
812

77

78

27

difference does shew that it is some what controversial to claim

818THAT IF THE WORD VAU IS BETWEEN Kitab and Nur then it is
819necessarily TAFCIRI. It may be TA-GHA-R AS SIFAT. NUR AND
820KITAB BEING JUST TO ATTRIBUTES OF QURAN.One may say
821AL ILM VAL QUDRAH VAL CALAM VAL BASR CULLUHUM
822SIFATULLAH.
Page

817

How ever one need not to insist on this since if TAGHAUR

824ASSIFATI AND VAU TAFCIRI ARE ONE AND THE SAME as
825claimed by some then there is a Vau tafciri only and only if either
826the word Nur and Word Kitab both are ued for CALAAM AL
827LAFZIY or both are used for CALAAM AN NAFCIY. If one of them
828is used for CALAAM AL LAFZI and of then is Used For
829CALAAMAN NAFCIY then the Vau cannot be Tafciri with
830certainity unless both of them are considered as Identical i.e One
831And the Same.
823

One may refer to Above preliminaries if needed.

832

TWELVETH PRELIMINARY.

833

But it must be noted that

834
835
836

837One

can not be Excluded from AHLUSSUNNAH WAL JAMAAH if he

838did not believe that Holy Prophet was not Nur or the word Nur in
839this verse is not used for Holy Prophet. There is no disgrace in this
840view , no blasphemy, no apostasy ,no heresy and no heterodoxy.
841Actually

it is a heterodoxy and a heresy to make FARU USUL or

842USUL FARU.

7927
80

81
82

28

843So

this is the reason that these commentators are not excluded

844from AHLUSSUNNAH ,BUT the PRESENT STUNCH believers of Nur
845are sinse they make FARU AS USUL. This is the essence of
846KHARJIAH, Who were first in all sects and cults who strasmutated
Page | 28
847FARU IN USL, and began to declare who disputed them as CAFIR.
848NAUDHUBILLAH. To declair some one out of folds of Islaam just
849because He does not believe that the Holy Prophet is a Nur is a
850greater error then to declair such a person Out of the Folds of
851AHLUSSUNNAHWALJAMAAH. .Raither to believe that Holy Prophet
852was/is A Nur and was only in a Suit or Fabric Of human Being is
853some thing which Expells a person not only from the Folds Ofr
854Ahlussunnah Wal Jam,aah but also From The Domain of Very Islam
855since << Humanity Of Holy Prophet>> is an Islamic Axiom as
856stated above. So if some ambiguous statements are found in
857some Sufic books they MUST BE INTERPRETED as according to
858Fundamental AXIOM OF ISLAM .
859CONCLUSION.
860HOLY

PROPHET is a human being. He may be called a Nur in a

861meaning which doeth not Contradict HIS HUMANITY AND HIS
862SIMILARITY TO OTHER HUMAN BEINGS. How ever he may not be a
863Nur even under this condition since to deny that he is a Nur even
864it doeth not contradict his humanity doeth not deny any Axiom of
865Islam or Any Axiom Of Ahlussunnah [DARURIAT AL
866AHLISSUNNAH]. It is just a case of preference of a meaning over
867others , which lacks certainty [YAQINIAH AND QATIAH]. The
868difference between some Scholars of the past who took the
869subject of the word of Nur as Holy Prophet either in the
870commentary of this verse or in some other expressions never took
871it as an article of faith or article of Ahlussunnah, but just in a
872probable meaning.S o their dispute with Barailivis is major one
873and with us is a minor one. Since we do accept the Possibility that
874the word Nur may be Applied to the Essence of Holy Prophet if It
875doeth not negate his Humanity, the Primacy and priority of His

83

84

HUMANITY, His Similarity and other Necessary Axioms of

877Islam and AXIOMS OF AHLUSSUNNAH.How ever we do add that
878even then it is not necessary to believe Him as A Nur since IF
879HOLY PROPHET IS A NUR EVEN THEN HIS HOLY HUMANITY IS
880AFDAL THAN HIS NURANIAH.If it is assumed that Holy Prophet was
881a Nur then It is the HUMAN ESSENCE [ZAATULINSAN]THAT
882BECAME NUR WITH OUT CEASING TO BE A HUMAN ESSENCE, BY
883TWO ATDDITIONAL ATTRIBUTES WITH OUT CEASING TO BE THE
884HUMAN ESSENCE, IT IS INCORRECT TO CLAIM THAT THE NUR
885BECAME A HUMAN BEING WITH OR WITH OUT CEASINGING TO BE
886A NUR.
Page

29

876HOLY

887In

the end one may say If Holy Prophet is a Nur then His HOLY
888HUMANITY is higher then his Nuraniah, IOf He is Not Nur then He
889is AFDAL MIN CULL AN NUUR AL HADIS.
890
891I
892
893Books of Barailvism
8941] SUBHAANUSSUBUUH BY MAULVI RAZA OF BANS BARAILI UNITED
895PRIVINCES INDIA
8962] VASAYA SHARIF BY MAULVI RAZA OF BANS BARAILI UNITED
897PRIVINCES INDIA
898
8993] MALFUZAT BY MAULVI RAZA OF BANS BARAILI UNITED PRIVINCES
900INDIA
901
9024] -NBA AL MUSTAFA BY MAULVI RAZA OF BANS BARAILI UNITED
903PRIVINCES INDIA

8529
86

30

87
88
904
9055] AL AMAN WAL ULA BY MAULVI RAZA OF BANS BARAILI UNITED
906PRIVINCES INDIA
907

Page | 30

9086]CANZ AL IMAN AND AL KHAZAAIN AL IRFAN BY MAULVI RAZA OF

909BANS BARAILI AND MAULVI NAIIMUDDIN MURADABADI UNITED
910PRIVINCES INDIA
9117] ADDAULATUL MAKKIAH BY MAULAVI RAZA OF BARAILI.
912BOOKS OF AHLUSSUNNAH
913SHARRAH AQAAID BY IMAM SAD UDDIN TAFTAZANI RAHMATULLAH
914ALAIH
915NABRAS BY ALLAMAH ABDUL AZIZ PERHARVI AND NOTES BY ALLAMAH
916BARKHURDAR RAHMATULLAH ALAIHUMA
917SHARAH MUVAQQIF
918FIQ AKBAR [ ASCRIBED TO IMAM ABU HANIFAH RAHMATULLAH ALAIH
919YET THIS ASCRIPTION IS DOUBT FUL YET THE ASCRIBED ARTICLES OF
920FAITH ARE CORRECT EVEN IF THE ASCRIPTION IS DOUBTFUL]
921SHARAH FIQH AL AKBAR BY MULLA ALI QARI RAHMATULLAH ALAIH
922AQAID TAHAVI IMAM TAHAVI RAHMATULLAH ALAIH
923AQIDAH OF IMAM IBN ATTAIMIAH RAHMATULLAH ALAIH
924
925AL KHIALI ,ISAGHOJI ,SHARAH TAHZIB,QUTBI, MULLA JALAL etc.
926SEE TAFASIR OF SUNNIS FOR DIFFERENT OPINIONS ABOUT THE
927VERSE.
9281] BAGHVI, 2]BAIDAVI, 3]TABRI, 4] IBN ATHIR, 5] IBN CATHIR, 6] TAFSIR
929CABIR OF IMAM RAZI,7]FATHULQADIR, 8] RUH AL MAANA,9] IBN AL
930ATIAH,10] JALALAIN, 11] KHAZIN,12}Q-RTABI,13]M-DAR-C AT TANZIL.

89

90

Page

31

931IT MUST BE NOTED IN THESE TAFASIR THAT VARIETY OF OPENIONS

932INCLUDING THE OPENION THAT NUR IS FOR [THE ESSENCE OF] PROPHET
933SAVS DOES MAKE IT A MATTER OF PROBABLE PREFERENCE AND NOT AN
934ARTICLE OF FAITH. ONE MAY ALSO CONSULT M-FRR-DAAT AR RAGHIB FOR
935DIFFERENT MEANINGS AND USES OF THE WORD NUUR /NUR.
936
937Note The word DEITY is Used instead of the word GOD since this latter
938word is often misused by atheist and makes disgracing statements.
939A NUMBER OF ERRORS IN SPELLING MAY BE FOUND DUE TO TYPING
940PROBLEM. AS THIS IS A PROTO TYPE DOCUMENT. ALTHOUGH SLIGHTLY
941IMPROVED FROM THE FIRST PROTOTYPE ARTICLES IT IS STILL A
942PROTOPTYPE ARTICLE. YET IT IS SLIGHTLY IMPROVED WE DO
943APOLOGY FOR GRAMMATICAL AND SPELLING ERRORS. WE MAY GET
944RID OF THEM IN SOME ADVANCE VERSION OF THIS ARTICLE.

SUB HANALLAH VA BI HAMDIHI

945

SUB HANALLAHIL AZIM

946
947
948
949
950
951
952
953
954
955
956
957
958

9131
92

32

93
94
959
960
961
962
963
964
965

95

Page | 32