THERE IS A REFUTATION OF AL VERQA ON

Response to Al-Warraq's 'Attack against

the Trinity'
www.muhammadanism.org/Trinity/al-warraq_trinity.pdf THE WRITER HAS TRIED TO DEFEND THE ATHANASIAN DOGMA OF TRINITY . EVERY ONE HAS A RIGHT TO DEFEND HIS OR HER BELIEVES. WE DO NOT WANT TO REFUTE THE REFUTATION OF AL VARRAQ. IT MAY ANNOY OUR CAHOLIC AND ORTHODOX BROTHERS AND SYSTERS. HOW EVER THE THE AUTHOR OF THE REFUTAION HAS ASKED FEW SO CALLED \ALLEGED CHALLENGING QUESTIONS. WE ARE ONLY ANSWERIN AND RESPONDING TO FIVE OF THEM. THE REMAING TWO OF THEM SHALL BE ANSWERED SEPERATELY INSHALLAH THE WRITER HAS ASKED THE FOLLOWING QUESTIONS: . Are the Knower and the Known both subsisting in the being of God? 2. Are the Lover and the Beloved both subsisting in the being of God? 3. In what ways is the personhood of Allah different from human personhood? 4. Does Allah have a Will and an Intellect? 5. Does an intellectual hypostasis of Allah know and love Himself? If so, how? 6. Is the knowledge of Himself only known in the Preserved Heavenly Tablet? 7. Is Allah the source (progenitor) of the knowledge of His intellect? 8. Or is the creation the source (progenitor) of Allahs knowledge of His intellect? 9. Or is there some other source (progenitor) of Allahs knowledge of His intellect?

WE HAVE TRIED OUR BEST TO ACCEPTY THE CHALLENGE. IT MUST BE NOTED THAT WE DO NOT WANT TO HURT ANY ONE FEELINGS THAT IS WHY WE HAVE NOT REFUTED THE REFUTATION SINCE IT MAY HURT FEELINGS. THERE ARE CERTAIN PRIMILINARIES WHICH MUST BE READ.
FIRST PRIMINLINARY:ACCORDING TO ROMAN CATHOLIC DOGMA OF TRINITY OF GOD, GOD IS A TRIUNE BEING ,I.E GOD IS A BEING WHICH IS A TRINITY. THERE IS ONLY ONE PERSE SUBSISTENT ESSENCE\SUBSTANCE\OUSIA IN THE BEING WHICH IS GOD ,THREE MUTUALLY DISTINCT HYPOSTASES\HYPOSTATIC PERSONS AND FOUR RELATIONS AMONG THREE HYPOSTATIC PERSONS , ALL IN THE OUSIA OF THE BEING WHICH IS GOD. THE BEINGNESS (EXISTENCE) OF THE BEING ,WHICH IS GOD IS IDENTICAL TO THE PER SE SUBSISTENT ESSNCE\OUSIA OF GOD , HENCE THE PER SE SUBSISTENT OUSIA\ ESSENCE OF THE GOD IS A BEING. THIS BEING IS VERY IDENTICAL TO THE BEING WHICH IS GOD. THUS THE BEING WHICH IS GOD IS ALSO THE BEING IF THE GOD. SECOND PRIMILINARY:ACCORDING TO THE RAMAN CATHOLIC DOGMA OF TRINITY THE PER SE SUBSISTENT ESSENCE\OUSIA IS PRIOR TO EACH AND EVERY HYPOSTATIC PERSON\ HYPOSTASIS . ON THE CONTRARY ACCORDING TO THE GREEK ORTHODOX DOGMA OF TRINITY THESE HYPOSTATIC PERSONS \HYPOSTASES ARE PRIOR TO THE PARSE SUBSISTEN OUSIA \ESSENCE. ACCORDING TO CATHOLICAL TRINITY :1) THE SECOND HYPOSTASIS DOES:-

PROCEED \ISSUE FROM THE FIRST HYPOSTASIS BY A PROCESSION \ ISSUANCE CALLED GENERATION. B) PROCEED \ ISSUE AS A TERM OF AN IMMENANT ACT OF THE DIVINE ATTRIBUTE \QUALITY OF INTELLECT. 2) THE THIRD AND LAST HYPOSTASE \HYPOSTASIS DOES:A) PROCEED \ ISSUE FROM THE FIRST AND SECOND HYPOSTASES BY A PROCESSION \ISSUANCE CALLED SPIRATION. B) PROCEED\ ISSUE AS A TERM OF AN IMMENAT ACT OF THE DIVINE ATTRIBUTE OF WILL. ORTHODOXIAL TRINITY DIFFERS FROM CATHOLICAL TRINITY ON THESE ISSUES. 1] THE SECOND HPOSTASIS IS ATERM OF THE ACT OF UTTERING OR IT IS THE ATTRIBUTE OF POWER OF GOD. THIS TERM IS CALLED LOGOS. 2] THE THIRD AND THE LAST HYPOSTASIS IS ISSUED\PROCEEDED ONLY FROM THE FIRST HYPOSTASIS. THEIR BESIC BELIEF IS THAT IT IS ISSUED INDEPENDENT OF THE SECOND HYPOSTASIS. HOW EVER SOME COMPROMISING MINORITY IN GREEK ORTHODOX BELIEVE THAT IT IS ONLY ISSUED\ PROCEEDED FROM THE FIRST HYPOSTASIS BUT THROUGH THE MEDIUM OF THE SECOND HYPOSTASIS. BOTH GREEKS AND ROMANS HOW EVER AGREE THAT THE FIRST HYPOSTASIS IS AN UNISSUED \ UNPROCEEDED HYPOSTASIS. THIRD PRIMILINARY:ATTIBUTES AND QUALITIES OF GOD THE BEING ARE REFFERED TO THE PERSE SUBSISTENT ESSENCE\ OUSIA OF GOD THE BEING. HOW EVER THIS PER SE SUBSISTENT ESSENCE \ OUSIA OF THE BEING OF GOD IS NOT A SUBSTRATUM IN WHICH DIVINE ATTRIBUTES\QUALITIES SUBSIST, RATHER THESE ATTRIBUTES\ QUALITIES ARE IDENTICAL IDENTITICAL TO THE PER SE SUBSISTENT ESSENCE\OUSIA OR ARE RELATIONS B/W THE PER SE SUBSISTENT ESSENCE\OUSIA OF GOD THE BEING AND THE CREATED BEINGS. FORTH PRILMILINARY:DIVINE ABSOLUTE ATTRIBUTES\QUALITIES [ SOME TIME CALLED DIVINE ATTRIBUTES\QUALITIES] ARE IDENTICAL TO THE PER SE SUBSISTENT ESSENCE\OUSIA OF THE BEING GOD. DIVINE RELATIVE ATTRIBUTES\QUALITIES [SOME TIMES CALLED RELATIVE ATTRIBUTES\QUALITIES] ARE RELATIONS IN GENERAL ARE EXTERNAL RELATIONS. ATTRIBUTES\QUALITIES LIKE OMNISCIENCE,OMNIPOTENCE,WILL ETC. CONSTITUTE SPICIAL CASES. THEY ARE HOW EVER IDENTICAL TO THE DIVINE PER SE SUBSISTENT ESSENCE\OUSIA. FIFTH PRIMILINARY:AS THE PER SE SUBSISTENT ESSENCE\OUSIA IN THE DIVINE BEING OF GOD IS IDENTICAL TO THE ATTRIBUTES LIKE SELF EXISTING,OMNIPOTENCE,OMNISCIENCE,WILL,INTELLECT ETC. EACH ONE OF THE ABOVE MENSIONED ATTRIBUTES ARE PRIOR TO EACH AND HYPOSTASIS. FURTHER IT IS INCORRECT TO ASSUME THAT :1] TOEACH AND EVERY HYPOSTASIS THERE IS A WILL SUCH THAT THERE ARE THREE WILLS, ONE TO EACH HYPOSTASIS. 2]TO EACH AN EVERY HYPOSTASIS THERE IS AN OMNIPOTECE SUCH THAT THERE ARE THREE OMNIPOTENCES. 3]TO EACH AND EVERY HYPOSTASIS THERE IS A SELF EXISTENCE SUCH THAT THERE ARE THREE SELF EXIISTENCES. INSTEAD OF THREE WILLS THREE OMNIPOTENCES ETC. THERE IS ONLY ONE WILL, ONLY ONE OMNIPOTENCE ETC. WHICH ARE ASCRIBED TO THE PER SE SUBSISTENT ESSENCE \ OUSIA OF THE BEING GOD. THESE ATTRIBUTES ARE NEITHER DISTINCT FROM THE ESSENCE NOR COMMUNICABLE TO THE ESSENCE BUT IDENTICAL TO THE PER SE SUBSISTENT ESSENCE OF GOD THE BEING. THESE ATTRIBUTES \QUALITIES ARE:1]EITHER IDENTICAL TO THE ESSENCE REGARDLESS OF ANY THING. 2] OR IN REGARD TOEVERY THING WITH OUT EXCEPTION. BUT PER SE SUBSISTENT ESSENCE \OUSIA OF GOD THE BEING IS COMMUNICABLE TO EACH ONE OF THE ABOVE MENSIONED ATTRIBUTE \ QUALITY AND EACH HYPOSTASIS IS IDENTITICAL TO THE PER SE SUBSISTENT ESSENCE \OUSIA OF THE BEING OF GOD IN ONLY ONE REGARD. NEITHER CERTAINLY IN ALL REGARDS [ TOALL THINGS] NOR CERTAINLY REGARDLESS OF ANY THING. CONCLISION:1] INSPITE OF INFINTELY COMPLEX INTERNAL STRUCTURE OF GOD IT IS CLAIMED THAT SIMPLICITY IS THE ATTRIBUTE \QUALITY OF GOD. 2]INSPITE OF BEING PER SE SUBSISTENT IT IS CLAIMED THAT THESE HYPOSTASES ARE NEITHER ARE NEITHER SUBSTANCES NOR ESSENCES. 3]INSPITE OF BEING VERY CLOSE TO BE A PERSON \ HYPOSTASIS THE DIVINE PER SE SUBSITENT ESSENCE \OUSIA IS NOT A PERSON \HYPOSTASIS. A NUMBER OF NON TRINITARIANS HAVE ARGUED THAT THE PER SE SUBSISTENT ESSENCE APPAEARS TO BE THE FORTH HYPOSTESIS THUS TRINITY BECOMES QUARTINITY OR TETERANITY. BUT CAHOLIC THEOLOGIANS HAD ANTICIPATED THIS OBJECTION .THEY DECLAIRED THAT SINCE IT IS COMMUNICABLE TO EACH OF THE HYPOSTASIS IT IS NOT A PERSON\HYPOSTASIS. HAD IT BEEN INCOMMUNICABLE AND DISTINCT FROM THEM IT WOULD HAVE BEEN A HYPOSTASIS\PERSON. HOW EVER ONE MAY RENAME THEM PERSON-OID OR HYPOSTASIS-OID . THIS NEW TERM NOT ONLY SHEWS THAT IT IS NOT A PERSON \HYPOSTASIS BUT ALSO SHEWS THAT IT IS NOT AN IMPERSONAL ESSENCE\OUSIA.

A)

FIRST QUESTION:ARE THE KNOWER AND THE KNOWN BOTH SUBSIST IN THE BEING OF GOD.? ANSWER:THIS QUESTION

IS BASED ON THE SUPPOSITION THAT THE KNOWER [ GRAMMATICAL \ MORPHOLOGICAL ACTIVE PARTICIPLE] AND THE KNOW [ MORPHOLOGICAL\GRAMMATICAL PASSIVE PARTICIPLE] MUS BE MUTUALLY DISTINCT FROM EACH OTHER. THIS SUPPOSIIONIS SUPPOSED TO BE A CONDITION FOR THE ATTRIBUTE OF KNOWLODGE. IF THIS CONDITIOBN IS IMPOSED THEN KNOW ONE CAN KNOW ITS OWN SELF SINCE IT VIOLATES THE CONDION. IF ANY ONE KNOWS ITS OWN SELF THEN THIS CONDITION IS BECOMES INVALID AND INCORRECT. IN MOR STRICT WORDS THE SUPPOSITION THAT THE ABOVE CONDITION IS TRUE BECOME FALSE. ACCORDING TO ISLAM GOD\DETY NOUNLY ALL-H [ARABIC TETRAGRAMMATION] IS A SELF NECESSARY ESSENCE, SELF NECESSARY EXISTENT AND SELF EXISTING [ EXISTENT] THIS ESSENCE [ADH DHA:T] IS OMNISCIENCE, THAT IS IT IS ASCRIBED BY THE ATTRIBUTE\QUALITY OF OMNISCIENCE. OMNISCIENCE IS ONE OF THE ESSENTIAL ATTRIBUTES\QUALITIES OF THE DIVINE ESSENCE. OMNISCIENCE DOETHIMPLY THAT GOD \DEITY DOETH KNOW IN NECESSITY ALL THE EXTERNAL POSSIBILITIES ,EXTERNAL POSSIBLES, EXTERNAL IMPOSSIBILITIES , EXTERNAL IMPOSSIBLES ,INTRINSIC ESSENCE, ESSENTIAL QUALITIES\ATTRIBUTES OF THE ESSENCE , AND VERY PER SE SUBSITENT ESSENCE IT SELF. AS THE NECESSARY ESSENCE I IS OMNISCIENT , THAT ESSENCE DOETH KNOW IN NECESSITY THE VERY SELF OF IT SELF. TO KNOW THE VERY SELF OF THE ESSENCE ITSELF IS NECESSARILY IMPLIED AND AND ESSENTIALLY IMPLICATED BY THE BY THE VERY ATTRIBUTE \QUALITY OF OMNISCIENCE ITSELF. IN THIS CASE THE KNOWER [ GRAMMATICAL\MORPHOLOGICAL ACTIVE PARTICIPLE OF THE TERM KNOWLIDGE] IS IDENTICAL TO KNOWN [MORPHOLOGICAL \GRAMMATICAL PASSIVE PARTICIPLE OF THE TERM KNOWLIDGE] .THUS GOD \ DEITY IS SELF KNOWING BECAUSE OF OMNISCIENCE. AS STATED ABOVE THAT THIS QUESTION IS BASED ON A SUPPOSITION OR A SUPPOSED CONDITION THAT THE KNOWER AND THE KNOWN MUST BE NOT ONLY MUTUALLY DISTINCT BUT ALSO MUTUALLY INCOMMUNICABLE. THIS CONDITION CAN NOT BE APPLIED TO EVERY ATTRIBUTE \QUALITY. AT MOST ONE MAY SAY THAT IN A NUMBER OF ATTRIBUTES AND QUALITIES THIS CONDITION IS TRUE. BUT THIS CAN NOT BE GENERALIZES TO EACH AND EVERY ATTRIBUTE\QUALITY OF GOD. A SIMILAR FALLACY OCCURS IF SOME ONE CLAIMS THAT THIS CONDITION IS INVALID IN CASE OF EACH AND EVERY ATTRIBUTE. IT MAY BE NOTED THAT DIVINE OMNISCIENCE IS A TARGET OF THOSE MATHEMATICIAN AND LOGICIANS WHO ARE ATHIESTS. ARGUMENTS FROM CANTORS THEOREM AND LOGIC OF UNKNOWABLE PROPOSITIONS ARE WELL KNOWN IN THE WORLD OF SCHOLOLARS. BUT IF IT IS ACCEPTED THAT KNOWER AND KNOWN MUST NOT BE ONE AND SAME THEN IT WOULD BE A FAR MORE GREATER ATTEMPTED PROOF AGAINST THE HOLY ATTRIBUTE\QUALITY OF OMNISCIENCE THAN THE PRIVIOUSLY STATED TWO ATTEMTED ARGUMENTS/PROOFS. INCREATED BEINGS KNOWLIDGE OF ONES OWN BEING IS DIFFERENT FROM THE KNOWLIDGE OF A SEPARATE BEING. THUS TWO DIFFERENT KNOWLIDGES AND NONE OF THEM IS OMNISCIENCE. BUT IN DIVINE CASE THERE IS ONLY ONE KNOWLIDGE WHICH IS OMNISCIENCE. BY THE VERY SELF OF OMNISCIENCE GOD \ DEITY DOETH KNOW ITS OWN SELF BUT ALL THE DIVINE THINGS [ ATTRIBUTES\QUALITIES] AND NONDIVINE THINGS. LET IT BE SUPPOSED THAT CONSCIENCE AND INTELLECT [ INTELEGENCE] ARE TWO DIVINE ATTRIBUTES\QUALITIES BESIDE OMNISCIENCE. THEN AS GOD \DEITY IS OMNISCIENT THE DEITY\GOD MUST KNOW IN NECESSITY HIS EACH AND EVERY ATTRIBUTE\QUALITY, GOD\DEITY MUST KNOW HIS ATTRIBUTES \ QUALITIES OF CONSCIENCE AND INTELLECT. IF KNOWLIDGE IMPLIES\IMPLICATES OF EACH AND EVERY ATTRIBUTE\QUALITY IMPLIES A HYPOSTASIS THEN THE TOTAL NUMBER OF HYPOSTATIC PERSONS\HYPOSTASES MUST BE EQUAL TO THE TOTAL NUMBER OF DIVINE ATTRIBUTES\ QUALITIES WHICH IS VERY VERY GREATER THAN THREE. IF GOD\DETY DOETH POSSES INFINITE ATTRIBUTES\QUALITIES THEN IT IS IMPLIED THAT THERE ARE INFINITE HYPOSTASES IN THE DIVINE PER SE SUBSITENT ESSENCE. BOTH OF THESE CONCLUSIONS ARE NOT ACCEPTABLE TO CATHOLICS AND ORTHODOX TRINITARIAN THEOLOGIANS. THIS ALSO SHEWS THAT THE QUESTIONER IS NEITHER A CATHOLIC NOR AN ORTHODOX. ANOTHER PROBLEM IS IF KNOWLIDGE OF EACH ATTRIBUTE IMPLIES A HYPOSTASIS\SUBSISTENT SUPPOSITUM THEN THE KNOWLIDGE OF EACH HYPOSTASIS MUST IMPLY A HYPOSTESIS\ SUBSISTENT SUPPOSITUM. ONE AGAIN THE NUMBER OF HYPOSTASIS BECOMES VERY VERYGREATER THAN THREE IF IT IS A FINITE NUBER AND BECOMES INFINITE IF IT IS NOT A FINITE NUMBER. THE CONCEPT OF INFINITE HOMOOUSIAL HYPOSTASES IS STRICTLY AGAINST THE DOGMA S OF ROMAN CATHOLIC AND GREEK ORTHODOX TRINITY. THIS ONE AGAIN SHEWS THAT THE QUESTIONER IS NEITHER A CATHOLIC NOR AN ORHTODOX. HE IS PROBEBLY SOME ONE WHO HAS HIS OWN DOGMA OF TRINITY. PROBLEMS TO THE QUESTIONER:IT MUST BE NOTED THAT THESE PROBLEMS ARE PRESENTED TO SHEW THAT THE QUESTION OF THE QUESTIONER IS INCORRECT AND BASED ON ANINCORRECT SUPPOSED CONDITION , IT IS CERTAINLY NOT AN ATTACK ON THE DOGMA OF TRINITY SCIENCE SINCE WE DO NOT WANT TO HURT OUR CHRISTIAN

BROTHERS AND SYSTERS WHETHER THEY ARE ORTHODOX OR CATHOLICS OR PROTESTENT THAT IS WHY WE HAVE MADE NO ATTEMT TO REFUTE THE REFUTATION OF IBN AL VARQA. WE HAVE RESPONDED TO THE SO CALLED CHALLENGING QUESTIONS AGAINST ISLAMIC DOGMA OF ABSOLUTE UNICITY OF GOD\DEITY. OBVIOUSLY THESE QUESTIONS ARE INVENTED BY A SINGLE PERSON AND CERTAINLY NOT OFFICIAL QUESTIONS OF ORTHODOX AND CATHOLIC SECTS. WE MAINTAIN THE DIFFERENCE B/W THE TWO. 1ST PROBLEM:_ IF THERE ARE ATLEAST TWO MUTUALLY DISTINCT HYPOSTASES IN GOD|DEITY <the first one is the knower and the other one is the know> THEN THE FORMAR MENSIONED HYPOSTATIC PERSON CAN NOT KNOW CAN NNOT HIMSELF, IF IT IS ASSUMED THAT THERE IS A CONDITION THAT THE KNOWER AND THE KNOWN MUST BE MUTUALLY DISTINCT AND INCOMMUNICABLE. SINCE IF THE FORMER MENSIONED HYPOSTATIC PERSON DOES KNOW HIMSELF THEN IT IS IMPLIED THAT THE HYPOSTATIC PERSON\HYPOSTASIS IS THE KNOWER OF HIMSELF AND IS KNOWN TO HIMSELF. BUT THIS CONDITION IMPLIES THAT THE FIRST HYPOSTASIS\ HYPOSTATIC PERSON IS DISTINCT FROM HIMSELF, AND INCOMMUNICABLE TO HIMSELF. THIS IS IMPOSSIBLE. CONCLUSION:- IF THE FIRST HYPOSTATIC PERSON \ HYPOSTASIS KNOWS HIMSELF THEN THIS CONDITION IS INVALID. IF THIS CONDITIONIS INVALID THEN NOT ONLY THE HYPOSTASIS MUST KNOW IT SELF BUT THE PERSE SUBSITENT ESSENCE MUST ALSO KNOW ITSELF IN THE ATHANASIAN ANDPOST NICAEAN DOGMAS OF TRINITY (CATHOLIC DOGMA AND ORTHODOX DOGMA OF TRINITY). THE SAME IS TRUE IN THE DOGMA OF ABSOLUTE UNICITY OF ISLAM THAT DIVINE PER SE SUBSISTENT ESSENCE KNOWETH IT SELF NECESSARILY AS THIS SUPPOSED CONDITION IS INCORRECT,INVALID AND WRONG. 2ND PROBLEN:- LET SUPPOSE THAT THE CONDTION << KNOWER MUST BE DISTINCT FROM THE KNOW IN ALL CASES OF KNOWLIDGE>> IS TRUE. IF THE CONDITION IS TRUE FOR THE SAKE OF AN ARGUMENT THEN THE FIRST HPOSTATIC PERSON DOES NOT KNOW IT SELF. IF IT DOES NOT KNOW IT SELF THEN IT CAN NOT KNOW ANY THING WHETHER THE THING IS A HYPOSTASIS OR A BEING OR AN ESSENCE OR AN ATTRIBUTE. SINCE IT IS IMPOSSIBBLE TO KNOW ANY THING IF SOME ONE DOES NOT KNOW HIM SELF. A BASIC AXIOM OF KNOWLIDGE. IF THE QUESTIONER DENEIES THIS THEN CONSEQUENTLY HE MUST HAVE TO ACCEPT THAT THE FIRST HYPOSTASIS DOES NOT KNOW HIMSELF AND IS IGNORENT OF HIMSELF. THIS CONCLUSION CAN NOT BE ACCEPTED BY ANY CATHOLIC AND ANY ORTHODOX. HENCE BOTH MAJORITY CHRISTIAN SECTS ARE WITH US AGAINST THE QUESTIONER. 3RD PROBLEM:THE SECOND HYPOSTASIS CAN NOT KNOW HIMSELF IF THIS CONDITION IS SUPPOSED TO BE VALID. SINCE THE KNOWER MUST BE DISTINCT FROM KNOWN , AND THE SECOND HYPOSTASIS IS KNOWN AND NOT THE KNOWER AS ACCORDING TO THE INCORRECT CONDITION. 4TH PROBPEM:THE PER SE SUBSISTENT ESSENCE\OUSIA CAN NOT KNOW IT SELF, AND THIS IMPLIES THAT IT IS IGNORENT OF ITSELF. WE TAKE THE LAST PROBLEM IN SOME DETAIL. ACCORDING TO THE HIDDEN IN CORRECT CONDITION STATED ABOVE ON MAY SEE THAT DIVINE PER SE SUBSITENT ESSENCE \ OUSIA DOES NNOT KNOW IT SELF. LET IT BE ASKED :DOES THE PER SE SUBSISTENT ESSENCE \OUSIA KNOW IT SELF. THERE ARE TWO POSSIBLE ANSWERS. 1] THE PER SE SUBSISTEN ESSENCE \OUSIA DOES NOT KNOW IT SELF. 2] THE PER SE SUBSISTEN ESSENCE \OUSIA DOES KNOW IT SELF. a)IF THE PERSE SUBSISTENT ESSENCE \ OUSIA DOES NOT KNOW IT SELF THEN IT IS IGNORENT OF IT SELF AND KNOWLIDGELESS ABOUT ITSELF. THIS IS AN IMPERFECTION. b) IF IT DOES NOT KNOW IT SELF IT DOES CEASE TO BE OMNISCIENT. c) IF IT IS NOT OMNISCIENT THEN IT CEASES TO BE THE DIVINE ESSENCE. d) IF IT DOES NOT KNOW ITSELF IT CAN KNOW NOTHING. ETC. IF THE DIVINE PER SE SUBSISTENT ESSENCE \ OUSIA DOES KNOW IT SELF THEN THE SUPPOSED CONDITION BECOME INCORRECT. CONCLUSION . THIS IS AN INVALID CONDITION. ACCORDING TO ISLAMIC TRUTH OF ABSOLUTE UNICITY THE DIVINE PER SE SUBSISTENT ESSENCE DOES KNOW IT SELF.THE SUSBSITENT PER SE ESSENCE SUBSISTS IN IT SELF. THE DIVNE ESSENCE IS SELF KNOWING AND SELF KNOWN TO IT SELF. IT IS NOT THE CASE THAT THERE IS SOME THING THAT IS NOT THE ESSENCE YET IT SUBSISTS IN THAT ESSENCE ANS IS KNOWER AND THERE EXIST AN OTHER THING THAT IS NOT THAT ESSENCE AND SUBSISTS IN THE ESSENCE.
THE SECOND QUESTION:-IN WHAT WAY DIVINE PERSONHOOD DIFFER FROM HUMAN OERSONHOOD.? ANSWER:- NOTE:- THIS IS THE THIRD QUESTION BUT IT IS RESPONDED IMMEDIATLELY AFTER THE FIRST QUESTION. IN THE NOMENCLATURES OF ORTHODOX SUNNI SYSTEMS OF DIALECTISM AND THEOLIGY THE WORD LIKE SUBSTANCE [AL JAU-HAR],PERSON [ASH SHAKHS] ,HYPOSTASIS [ AL AQNAUM] , SUPPOSITUM [ AL JAUHAR MA ASSIFAAT] ARE NOT USED FOR THE DIVINE ESSENCE [ ADH DHAAT/ ADH DHA:T] WHY MUSLIM THEOLOGIANS OF ORTHODOX CREED DO NOT USE THE WORD PERSON FOR GOD IS VERY CLEAR. THERE ARE SEVERAL REASONS. ONE OF THEM IS AS FOLLOW. IN THEI NOMENCLATURE SYSTEM A PERSON IS A RATIONAL SUBSTANCE [JAUHAR MA TAAIYUNAAT ASH SHAKHSIAH].

AND

GOD IS NOT A SUBSTANCE. WHY GOD IS NOT A SUBSTANCE IS AN OTHER QUESTION.

THE ANSWER IS THAT GOD IS SELF BEYOUND THE GENUS AND DIFFERENTA HENCE GOD\DEITY IS NOT A SUBSTANCE. BUT WHY GOD IS BEYOUND THEM IS AN OTHER QUESTION. THERE ARE SEVERAL ANSWERS TO THIS QUESTION. ONE OF THEM IS AS FOLLOWS:A LARGE NUMBER OF THEOLOGIANS BELIEVE THAT EXISTENCE\ESSE IS A VERY SPECIAL CASE OF IDENTITY AND IS ABSOLUTELY IDENTITICAL TO THE DIVINE ESSENCE HENCE IT IS SELF TRANSCENDENTED FROM GENUS AND DIFFENTIA. HENCE PERSONHOOD \ HYPOSTASISHOOD IS NOT A PROPERTY\ATTRIBUTE\QUALITY OF GOD. HOW EVER A VERY NEGATIVE CONCEPTION MAY APPEAR IN THE MINDS OF OUR CHRISTIAN FRIENDS THAT ISLAMIC GOD IS AN IMPERSONAL GOD AND IS NOT A PERSON THEN. A CRITICAL RESPONSE IS THAT THERE ARE CERTAIN COMMUNICABLE ATTRIBUTES\QUALITIES OF ESSENCE OF GOD WHICH IF FOUND IN A SUBSTANCE MAKE THE SUBSTANCE A PERSON\SUPPOSITUM \PERSONAL SUPPOSITUM. HENCE ISLAMIC GOD IS A PERSON IN THE CHRISTIAN TERMONOLOGICAL SYSTEM YET EVERY THING DEPENDS UPON THE DEFINATION OF THE TERMS SYSTEM. MEANING OF THE WORD PERSON\HYPOSTASIS\SUPPOSITUM MAY DIFFER FROM RELIGION TO RELIGION, SYSTEM TO SYSTEM, SECT TO SECT, CULT TO CULT ETC. IT MUST BE NOTED THAT ISLAMIC GOD IS NOT AN IMPERSONAL GOD IN THE SENSE\MEANING IT LACKS THE PROPERTIES\QUALITIES\ATTRIBUTES OF A PERSON. BUT IT IS NOT A SUBSTANCE. IN ANCIENT TIMES THE TERM SUBSTANCE = OUSIA WAS USED FOR ESSENCE OF GOD AND THE TERM HOMOOUSIA WAS AN ACCEPTED TERM. YET SAINT THOMAS OF CATHOLIC SECT DISCARDED THE USE OF THE WORD OUSIA=SUBSTENCE IN THE PROPER SENSE\MEANING FOR THE ESSENCE OF GOD\DEITY. SINCE ACCORDING TO HIM THE PROPER MEANING OF THE TERM IS NOT APPLICABLE TO GOD AND DIVINE ESSENCE. IT IS CLEAR THAT SAINT THOMAS BORROWED THE IDEA FROM ORTHODOX SUNNI SYSTEMS WHO BELIEVE IN LAA JAUHAR WALA ARD: [ NEITHER SUBSTANCE NOR ACCIDENT] IN CASE OF DEITY AND DIVINE ESSENCE [ THAT IS DEITY IT SELF] BUT SUPPOSING FOR A WHILE THAT GOD IS A PERSON THEN PERSONHOOD OF GOD DIFFERS FROM PERSONHOOD OF ANY CREATED PERSON SAY HUMAN BEING,ANGELIC BEING, SPIRITS, IN THE VERY SAME SENSE\MEANING THE ESSENCE OF GOD DIFFERS FROM THE ESSENCE OF CREATED BEINGS. ALSO IF GOD IS A PESON THEN ESSENCE OF GOD\ DEITY IS IDENTICAL TO THE PERSON OF GOD\DEITY AND PERSON OF DEITY IS IDENTICAL TO THE ESSENCE OF THE DEITY IN THE VERY SIMILAR SENSE \MEANING THE ESSE OF GOD\DEITY IS IDENTICAL TO THE ESSENCE OF THE GOD\DEITY AND THE ESSNCE OF THE DEITY\GOD IS IDENTICAL TO THE ESSE OF THE DEITY\GOD; [ESSE=EXISTENCE]. IF GOD IS A PERSON AND ESSENCE OF GOD IS IDENTICAL TO THE ESSE OF GOD IN THE VERY SAME SENCE OF IDENTITY THE DIVINE ESSE IS IDENTICAL TO DIVINE ESSE THEN THE PERSONHOOD OF GOD IS IDENTICAL TO THE ESSENTIALITY\ESSENCE OF DIVINE ESSENCE. HOW EVER REASONS MAY BE DIFFEREN IN EACH CASE OF ESSE AND PERSONHOOD\PERSONALITY. THERE MAY BE SOME SORT OF DISTINCTION B\W ESSENCE AND PERSON IN CASE OF CREATED PERSONS AND CREATED ESSENCES. ONE CAN EVEN SUPPOSE SOME DISTINCTION B/W A CREATED ESSENCE AND A CREATED SUBSTANCE SUCH AS i)LOGICAL DISTINCTION, ii)ENTITICAL DISTINCTION,iii)REAL DISTINCTION,iv) RELATIVE YET, v)FORMAL DISTINCTION, vi) DEFINATIONAL DISTINCTION, vii) VERTUAL\IMAGINARYDISTINCTION

APPLIED THEN THERE CAN BE NO DISTINCTION B/W DIVINE ESSENCE DIVINE SUBSTANCE, AND DIVINE PERSON.

YET IN THE CASE OF GOD IF THESE TERMS ARE

A LOT DEPEND UPON THE DEFINATIONS IN THE CASE OF DEFINED TERMS AND MEANINGS TAKEN IN THE CASE OF UNDEFINED TERMS. THIRD QUESTION:IS ALLAH THE SOURCE \PROGENITOR OF THE KNOWLIDGE OF HIS INTELLECT OR THECREATION IS THE SOURCE\PROGENITOR OF THE KNOWLIDGE OF HIS INTELLECT OR THERE IS SOME OTHER SOURCE \ PROGENITOR OF THE KONWLIDGE. ANSWER:BEFORE DISCUSSING KNOWLIDGE OF INTELLECT IT MUST BE KNOWN THAT DIVINE KNOWLIDGE IS OMNISCIENCE, AND NOT NON OMNISCIENCE. IT HAS BEEN STATED ABOVE THAT DIVINE OMNISCIENCE IS A TARGET OF ATHIEST SCHOLORRS WHO

USE MATHEMATICS [ CANTORS THEOREM] AND LOGIC [ ALLEGED UNKONOWABLE STATEMENTS] IN ATTEMPTS TO DISPROVE DIVINE OMNISENCE CONSEQUENTLY A JEWISH OR A CHRISTIAN OR AN ISLAMIC GOD\DEITY] . IT IS STRANGE THAT THE QUEST6IONER WHO IS A THIEST MAKES QUESTIONS WHICH IF NOT ANSWERED PROPERLY MAKES DOUBTS IN DIVINE OMNISCIENCE. IT IS THE DUTY OF ALL JEWISH,CHRISTIAN AND MUSLIM SCHOLORS TO DISCURRAGE ASKING SUCH QUESTIONS WHICH MAKES DOUBTS IN DIVINE OMNISCIENCE IN THEIR MUTUIAL DISPUTES, AND LEAVE THIS DUTY TO ATHIESTS . ANY HOW IT IS NOT TE RESPONSIBILITY OF ANY ONE SECT OR RELIGION BUT IT IS THE RESPONSIBILITY OF ALL SEMETIC RELIGIONS WHO BELIEVE IN DIVINE OMNISCIENCE. INTELLECT OR CONSCIENCE IS THE KMNOWLIDGE OF ONE OWN SELF IN CREATED BEINGS THE KNOWLIDGE OF OWN SELF IS DIFFERENT FROM THE KNOWLIDGE OF A SEPARATE BEING.THUS TWO KNOWLIDGES. BUT IN DIVINE CASE THERE IS ONLY ONE KNOWLIDGE AND THAT IS OMNISCIENCE. GOD\DEITY DOETH KNOW HIS OWN SELF ,AND NOT ONLY KNOWS HIS OWN SELF BUT ALL DIVINE AND NON DIVINE THINGS BY THIS OMNISCIENCE. [ DIVINE THINGS=DIVINE ATTRRIBUTES\QUALITIES,ESSENCE,BEING]. HOW EVER IF IT IS SUPPOSED THE INTELLECT,CONSCIENCE,OMNISCIENCE ARE THREE DIVINE ATTRIBUTES\QUALITIES FOR SAKE OF AN ARGUMENT THEN:1]AS GOD\DEITY IS OMNISCIENT HE MUST KNOW EACH AND EVERY ATTRIBUTE OF HIS DIVINE SELF. IF KNOWLIDGE OF EACH ATTRIBUTE IMPLIETH A HYPOSTASIS THEN THE TOTAL NUMBER OF HYPOSTASIS BECOME VERY VERY GREATER THEN THE NUMBER THREE. SINCE THE TOTAL NUMBER OF HYPOSTSES MUST BE EQUAL TO TOTAL NUMBER OF ATTRIBUTES. ATTRIBUTES ARE INFINTELY MOR THEN THREE. EVEN IF FINITELEY MORE THEN THREE EVEN THEN THE NUMBER OF HYPOSTASES BECOME MORE THAN THREE. 2] AS KNOWLIDGE OF EACH ATTRIBUTE IMPLIES A HYPOSTASIS THE KNOWLIDGE IF EACH HYPOSTASIS IMPLIES A HYPOSTASIS. THAT IS WHY GREAT ATHANASIAN THEOLOGIAN THOMAS RELEIED ON SCRIPTURAL ARGUMENT RITHER THAN RATIONAL ARGUMENT. HE WAR FAR MORE KNOWLIDGIABLE THE THIS QUESTIONER. COMMOING BACK TO THE QUESTION IF GOD\DEITY IS THE PROGINATOR \ SOURCE OF HISEACH AND EVERY ATTRIBUTE \QUALITY THEN HE IS THE PROGEITOR OF HIS OMNISCIENCE,INTELLECT,CONSCIENCE AS WELL. BUT IF GOD\DEITY IS NOT A PROGINATOR OF SOME OF HIS ATTRIBITES THEN IT MAY BE THE CASE THAT THESE DIVINE ATTRIBUTE\QUALITIES ARE BY SELF. A NUMBER OF THEOLOGIANS SUGGEST THAT ABSOLUTE ATTRIBUTES ARE ATTRIBUTE BY SELF. IT MAY BE THE CASE THAT SOM SPECIAL CASES OF RELATIVE ATTRIBUTES ARE ALSO BY SELF,AND EVEN DEITY\GOD IS NOT THE PROGINATOR. IT IS UP TO THE LEARNED QUESTIONER TO CHOOSE AN ANSWER, WHICH SUITS TO HIM. BUT ONE MAY ASK THIS ELIGANT QUESTIONER THE FOLLOWING ELGAN QUESTIONS:1] IS GOD\DEITY THE SOURCE \PROGINATOR OF INTELLECT OF GOD\DEITY? 2] IS GOD\ DEITY THE SOURCE\PROGINITOR OF HIS TRINTY? 3] IS GOD\DEITY THE PROGINATOR\SOURCE OF THE FIRST HYPOSTATIC PERSON ? 4] IS GOD\DEITY THE SOURCE\PROGINATOR OF THE SECOND HYPOSTATIC PERSON? 5] IS GOD \DEITY THE SOURCE OF HIS VERY OMNISCIENCE? 6] IS GOD THE PROGENITOR OF HIS OMNIPOPTENCE? IF GOD\DEITY IS NOT THE SOURCE IN SOME OR ALL CASES THEN IT IS ALSO CERTAIN THAT NEITHER A CREATION CAN BESOURCE\PROGENITOR NOR ANY OTHER THING CAN BE A SOURCE SINCE ANY OTHER THING [ ANY THING OTHER THAN GOD\DEITY] IS A CREATRION\CREATURE AND NOT GOD\ NOT DEITY. A PROPER RESPONSE: OMNISCENCE IS A DIVINE ATTRIBUTE\QUALITY AND KNOWLIDGE OF EVERY THING IS IMPLIED BY THE OMNISCIENCE. IF OMNISCIENCE IS IDENTICAL TO THE DIVINE ESSENCE IN THE VERY SAME SENSE ESSE IS IDENTICAL TO ESSENCE THEN IT DOES NOT REQUIRE OA PROGENITOR\SOURCE, IT IS SELF ATTRIBUTED . AN ATTRIBUTE OF GOD IS NOT SOME THING WHICH REQUIRES A SOURCE IN THE VERY SAME MEANING OF THE WORD SOURCE A GREATED BEING REQUIRES A SOURCE.

HOW EVER SUPPOSING A SOURCE OF DIVINE ATTRIBUTE\QUALITY OF KNOWLIDGE OF DIVINE ATTRIBUTE\QUALITY OF INTELLECT THE QUESTIONGOES ONAS FOLLOOW:WHAT IS THE PROGENITOR\SOURCE OF ATTRIBUTE\QUALITY OF INTELLECT OF GOD\DEITY? IS IT SOURCELESS\PROGENITORLESS? IS THE BEING OF GOD ITS SOURCE\PROGENITOR? IS Parsesubsistent essence\ousia is the source??????ETC. NOTE:-1] AS THE SECOND HYPOSTASIS IS A TERM OF ATTRIBUTE \ QUALITY OF INTELLECT OF GOD AS ACCORDING TO THONISTS, IT CAN NOT BE A SOURCE\PROGENITAR OF INTELLECT. IF IT IS CLAIMED THAT THE FIRST HYPOSTESIS IS THE SOURCE\PROGENITOR OF THE ATTRIBUTE OF INTELLECT OF GOD THEN THE QUESTIONGOES ONE WHAT IS THE SOURCE OF FIRST HYPOSTASIS. IF FIRST HYPOSTASIS IS SOURCELESS THEN THE ATTRIBUTE OF INTELLECT ,ATTRIBUTE OF OMNISCIENCE,ATTRIBUTE OF OMNIPOTENCE, ATTRIBUTE OF SELF EXISTENCE CAN ALSO BE CALLED SOURCELESS\PROGENITORLESS. 2] A HYPOSTASIS CAN NOT BE A SOURCE\PROGENITOR OF AN ATTRIBUTE \QUALITY IF GOD\DEITY SINCE ATTRIBUTE\QUALITY OF GOD\DEITY ARE PURELY IDENTICAL TO THE DIVINE PER SE SUBSISTENT ESSENCE. 3] AN ATTRIBUTE IS AN ATTRIBUTE AND NOT A HYPOSTASIS OTHER WISE THE NUMBER OF HYPOSTASES GOES MORE THAT THREE. CONCLUSION:- IF DIVINE PARSE SUBSISTENT AND SELF SUSTAINED ESSENCE IS THE SOURCE \PROGENITOR OF ALL THE DIVINE QUALITIES\ATTRIBUTES , THEN BEING A SOURCE\PROGENITER OF ATTRIBUTES \QUALITIES NEITHER MEANS THAT THERE ARE HYPOSTASES IN IT NOR MEANS THAT DIVINE ESSENCE IS A SOURCE\PROGENITOR [MANBA] OF THEM. 4TH QUESTION:-

4]. DOESNALLAH HAVE A WILL AND AN INTELLECT?. ANSWER:ALLAH [ARABIC TETERGAMMATION] HAS A NUMBER OF ATTRIBUTES. DIVINE INTENTION\WILL IS ONE OF THEM. AS FOR AS INTELLECT IS CONCERN ALLAH IS OMNISCENCE AND ALLAH DOETH KNOW HIS OWN ESSENCE THAT IS HE HIMSELF BY HIS OMNISCENCE. TO TO HIS DIVINE SELF ALLAH DOES NOT NEED AN ADDITIONAL ATTRIBUTE. HOW EVER THERE IS NO PROBLEM IF GOD ALLAH HAS AN OTHER ATTRIBUTE TO KOW HIS DIVINE SELF. BUT INTELLECT\CONSCIENCE CAN NOT LIMIT OMNISCIENCE AND CAN NOT STOP GOD KNOWING HIMSELF AND HIS INNER SELF THAT IS IDENTICL TO HIMSELF BY OMNISCIENCE. AT BEST THIS MEANS THAT GOD\DEITY KNOW HIS SELF BY TWO ATTRIBUTES A] OMNISCIENCE. B]CONSCIENCE\INTELLECT\INTELLEGENCE. ALL VOLUNTARY ACTS OF GOD\DEITY ARE FROM WILL\INTENTION. 5TH QUESTION:IS THE KNOWLIDGE OF HIMSELF IS ONLY KNOWN IN THE PRESERVED HEAVENLY TABLET? ANSWER CONSERVED HEAVENLY TABLET [LAUH:] IS FINITE , BOUNDED AND LIMITED. IT CONTAINS ALL DETAILS OF ALL OCCURRANCES WHICH HAS TO OCCUR FROM THE BEGENING OF THE WORLD\COSMOS TO THE DAY OF JUDGEMENT. IT EXCLUDES ALL ETERNALS AND OCCURANCES WHICH SHALL OCCUR OFTHER THE DAY OF JUDGEMENT.IN COMPARE TO DIVINE OMNISCIENCE IT IS INFINESTIMAL AND INFINITELY SMALL. NEITHER IT CAN RECORD THE EXAXT INFINITE KNOWLIDGE OF INFINITE AND ABSOLUTE DIVINE ESSENCE NOR IT CAN RECORD THE VERY DIVINE OMNOISCENCE.