One may respect Ibn Qudama as a Sunni Scholar yet his

enmity against Majority of Ahlussuunna Wal Jamaaah is

evident. He made several groundless objections and
baseless allegations against them [ ASHAIRAH AND
MATURIDIYAH]
He reports strange believes against Ashairah and Maturidiah not from Authentic
Scholars of Ashairah and Maturidiah , but from UNKNOWN persons. He even
disrespect Iman Ashari who was the Unparalleled Theologian in the world of
Theology.
It is necessary to shew some of the flaws in the believes of Ibn Qudama so that his
followers may know inconsistency in his believes.
Note:= We have used present tense and have directly addressed Ibn Qudama as if
he is alive, for the sake of direct discussion.
Discussion on Calam An Nafsi:=
Ibn Qudama is an opponent of Calam An Nafsi.
He has made several objections against it.
ORIGINAL POSITION OF ASHAIRAH AND MATURIDIAH:=
Ashairah and Maturidiah believe that there are two types of Quran. One that Does
Subsist In Divine Essence. The Other One That is Distinct and Separate from Divine
Essence. The former is Eternal and Uncreated and the latter is Temporal and
Created. The former is called AL CALAM AN NAFSI and the latter is called AL CALAM
AL LAFZI.
The former is beyond words and sounds.
DISSCUSSION:Asharite and Matiridite both believe in two types of Calams [Speeches]. 1] One That
is Self A ssociated With Divine Essence i.e ALL-H ,2] One That Is Not.
Ibn Qudama makes an objection that this means that there are plurality of Qurans.
But he clearly neglects that atleast two types are necessary even upon his own
Believes.
WE DO TRY TO SHEW THIS IN SIMPLE WAY:=
One may ask Ibn Qudama a simple Question:=

Is Quran Speech Of ALL-H?

If he says NO then he ceases to be a Muslim.
If he says yes then the Question Proceeds further.
Is this Speech Of ALL-H an Attribute Of ALL-H.
If he says NO then He ceases to be a Sunni.
If he says yes then the Question Proceeds further.
Is This Speech Of ALL-H A ssociated With Divine Essence.
THIS IS A VERY CRITICAL QUESTION.
If he says yes then he MUST HAVE TO ACCEPT THAT QURAN IS ETERNAL
AND UNCREATED, This Quran Cannot be in Divine Omnipotence, Cannot be
Divisible, Cannot be a composition of Sounds and words.
This is what Asharites amd Maturidites say.
If he insists that this Quran is com[posed of temporal sounds and words
then ALL-H is a Locas of Temporals, and this is what Karramites
\Karramiah say. According to Karramiah Temporals may Subsist in Divine
Essence , which is Absurd and Impossible.
If Ibn Qudamah says that this Quran is separate and distinct from ALL-H
then he is in perfect agreement with Mutazilites.
Further he could not say Quran as Uncreated. Since any thing Distinct and
Separate from ALL-H is Temporal and Created.
Some Philosophers did believes in ten Eternal Intellegences or
Rationalities. Does Ibn Qudama seconds their view.
For sake of arguments let it be suppose that Ibn Qudama says that Quran
is Uncreated but Distinct and Separate From Divine Eseence i.e ALL-H
[SVT].
Now the question is :Is Quran Associated ONLY WITH IT SELF or Not.
In the first case it ceases to be an Attribute and becomes an Essence or a
Substance, Whether Essence or Substance but one thing is clear . It
becomes a Per Se Subsistent.

Can a Distinct Essence or Distinct Substance or Distinct Per Se Subsistent

[Qa:im bi Nafsihi] be IUncreated. Is this not Shirc and Cufr.
Did \ Do Ibn Qudama know WHAT IS IMPLIED BY HIS BELIEVES??
If Quran is not Associated With It self then it is Associated with some
thing other then ALL-H.
Now in this case Quran is not an attribute of ALL-H but the Attribute of
that thing upon his own standard.
But in this case if it is Uncreated then the one to which it is Associated
with cannot bufr.e created either. This is the basic point.
Is there any Pe Se Subsistent whether an Essence or a Substance or a
Suppositum which is distinct and separate from ALL-H and is uncreated??
Is this not Shirc and Cufr.
W e think we have proved our point.
However we now claim that Ibn Qudama is unable to shew the difference
between Created and Uncreated.
We ask Ibn Qudama the following Question:=
Does Quran Has a beginning or it does not.
If it does not then Quran is Beginning less and beyond beginning. This is
what one call Quran is Eternal. If Eternal then It either is Per Se Subsistent
or Not . If yes then It either Exist in Divine Essence or distinct from Divine
Essence. If in the Divine Essence then Quran becomes a Hypostasis, than
that is what Major Sects Christians say.
If It Does not Exist in Divine Essence then It is Distinct from Divine
Essence. If so then it is either an Essence or a Suppositum or a Substance.
To believe that there is a Substance or an Essence or a Suppositum
Distinct From ALL-H and is uncreated is CERTAINLY A SHIRC AND A CUFR.
SUPPOSE THAT QURAN DOES NOT SUBSIST IN DIVINE ESSENCE.
SUPPOSE THAT QURAN IS NOT AN ESSENCE
SUPPOSE THAT QURAN IS UNCREATED.
SUPPOSE THAT QURAN IS NOT BEGINNINGLESS.
Under these four supposition we argue Ibn Qudama as follow:=

IS ALL-H [SVT] HIMSELF UNCREATED OR NOT??

IBN QUDAMA cannot say ALL-H [ SVT] is not uncreated. Since if Speech Of
ALL-H [I.E QURAN] is Uncreated then ALL-Himself Is Primarily Uncreated.
Now the question is Doeth ALL-H have a Beginning or ALL-H is
Beginningless [Beyond Beginning]
If ALL-H has a beginning then this is certainly Cufr and Shirc.
If ALL-H is With Out A Beginning then there are two types of Uncreated
things.
1] BEGINNING LESS UNCREATED. 2] WITH BIGINNING AND UNCREATED.
As the latter is distinct from ALL-H the Question is what is the difference
between a created one and an Uncreated one with a beginning.Both of
them are distinct and separate from ALL-H.Both of them do have a
beginning. So no distinction between a creation and an Uncreated with a
beginning may be made be Ibs Qudama.
We do not follow the tricks of Ibn Qudama who cleverly ascribed to
Aharites and Maturidites what so ever he thought is implied by their
believes. The very same trick was adopted centuries latter by RADA SHAH
OF BANS BARAILI against the true followers of IMAM ASHARI AND IMAM
MATURIDI. .
One thing is how ever clear RADA OF BANS BARAILI WAS INSPIRED BY THE
OBJECTION OF PLURALITY OF QURAN , MADE BY IBN QUDAMA , AND BEGAN
TO BELIEVE THAT AL CALAM AL LAFZI AND AL CALAM AN NAFSI BOTH ARE
ONE.
END OF PART 1