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1]BISMILLAHIRRAHMA:NIRRAH:I:M
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2]A CRITIQUE OF ENGINEER ALI MIRZA ON HIS BELIEF ABOUT ‘ILM ‘AL GHAIB(6a).
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3]CRITIQUE (3,1)
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4]INTRODUCTION:=
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Engineer Ali Mirza has tried to prove (in his lecture 6a)that “ILM AL GHAIB is an Attribute of Holy Apostles including
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Holy Prophet S:”AV .See lecture 6a. How ever he differs from a Bans Barailvis on only in concept of “ILM ‘AL GHAIB but also in the interpretations of those Verses Of HOLY QUR’A:N which clearly Do Refute “ILM ‘AL GHAIB from each and every Ghair ALLAH without Exception.
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In this research paper we criticize only Engineer “ALI MIRZA and his followers [ALIMIRAIZ\ENGINEERITES\JHELAMITES etc.]
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This Excogitation is not concerned with Bans Barailvism.
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5]BELIEF OF ALI MIRZA ABOUT ILM AL GHAIB:-
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Engineer Ali Miraz of Jhelum believes that Holy Prophet [SAVS]does/did know ‘ILM ‘AL GHAIB.
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According to him Ghaib is a relative term and it means that some thing is beyond the SENSES of Human Beings.[It is generally assumed that there are five senses in a human being. How ever some believe in SIX senses and some in four senses. A number of philosophers believe in ten senses, five of which are said to be EXTERNAL five of them are said to be INTERNAL by them.How ever it is evident that Ali mirza do not believe in Internal senses. It is safely assumed that Ali Mirza believes in only five senses ].
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According to the Engineer Ali Mirza of Jhelum ; “ If there is a thing (say Θ) and some one gets its knowledge from five senses or from the means of scientific instruments, equipments, machines etc, through observations and experiments , then the knowledge of thing “Θ” is NOT ‘Ilm ‘Al Ghaib’. How ever if some one does get its knowledge from REVIELATION or ASPIRATION then the Knowledge of the thing (say Θ)is ‘ILM ‘AL GHAIB’, as according to the Enginner.
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Engineer further argues that DEITY ALL-H (SVT) is not “ALIM ‘AL GHAIB in the true/real meaning (Prime/First meaning), since ALL-H KNOWETH all things with out exception, and no thing is Absent from ALL-H. Every thing is present in respect to HIM (SVT) in a single[and unit] Moment [of time]. So ALL-H is “A:LIM ‘AL GHAIB(KNOWER OF AL GHAIB)” in relative meaning and not in absolute meaning; that is relative to HIS Creations and Creatures. Ali Mirza further proceeds as follow:1
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If the Holy Prophets know something from revelation then it is not AL GHAIB with respect to the DEITY ALL-H, but it is AL GHAIB with respect to other Rational Suppositums or Rational Existents.
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6]A DELIBERATE MISCONCEPTION MADE BY ENGINEER “ALI MIRZA OF JHELUM
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Engineer “ALI: MIRZ says that if some one [who so ever he may be] believes Holy Prophet [S:”AVS] holds the Attribute Of Knowledge of ‘Al Ghaib in the sense Holy Prophet has an Ability to know the events and things of Past , Present and Future, events in the world or outside the world , then it is Shirc. He very intelligently overlooked the belief of “ILM AL GHAIB in the sense Holy Prophet DO/DOES Know each and every event and each and every thing from the Beginning to the End , with out a single Exception. This is called
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CUL “ILM MA:CA:NA VA YACU:NA ‘ILA YAUMIL QIYAMAH. To say that the Holy Prophet [S:”AVS] Does Know each and every event from the very Beginning to the very End , IS FAR MORE DANGEROUS then to say Holy Prophet [S:”AVS] had the capability or ability to know an event from the Beginning to End [whether in past or present or future] when ever Holy Prophet [S:”AVS] WILLS TO KNOW.
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This misconception becomes a conspiracy when it is found that the believers of the said ability or capability are either not found or are rarely found , while the believers in CUL “ILM MA CANA VA YACUNA MIN YAUMIL AUVAL ‘ILA YAUMIL ‘A:KHIR are generally found in abundance. This is not the whole problem, a very large number of them which are in multitudes also believe that CUL “ILM MA: CA:NA VA YACUNA ILA YAUMIL QIYA:MAH [Of Holy Prophet (S:”AVS)] is just a very small portion of “ILM ‘AL GHAIB of Holy Prophet [S:”AVS].
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The proportion suggested by them between the former and the latter is the proportion of A WAVE OF AN OCEAN and the
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very Ocean Itself.
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Mathematical Representation of their claim is as follow:=
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W:O::C:I
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Where W=Wave of an Ocean, O=The Ocean,C=Cul”Ilm Ma:ca:na Va Yacuna Ilal Qiyamah,I=”ILM ‘AL
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GHAIB [ASCRIBED TO HOLY PROPHER(S:”AVS) by these people]. It is very stra
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It is very strange to see that engineer “Ali Mirza does not condemn this belief or ever state this belief and condemn a belief which is rarely found. One may sense a great conspiracy in this.
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NOTES:=
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1][Some time plural form of verbs in English are deliberately used for the Holy Prophet (S:”AVS).,SOME TIME WITH\ OR/. This is plural of Majesty, not an error]
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2] Ability is more correct word then capability but as the Engineer “Ali Mirza has used the latter, so it was also mensioned.
[In old formation] and W:O=C:I
[In new information]
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ALI MIRZA’S STRANGE DISCUSSION ABOUT ILM AL GHAIB AND IMAN BIL GHAIB. 2
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Engineer Ali Mirza says that if Deity Informed His Prophet Through Revelation Or Aspiration, [Not through the Senses Of THE PROPHET], then it is AL Ghaib for the Prophet and Its Knowledge for the Holy Prophet is Knowledge of AL GHAIB. But when the Holy Prophet informed his Ummah about the thing stated above, then the knowledge of the thing is not the knowledge of Al Ghaib for the Ummah. How ever the faith of any Muslim [S:ah:abah] ON the thing after hearing \Listening directly from the Holy Prophet is ‘Ima:n Bi Ghaib [Faith On Al Ghaib].
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This is what Engineer “Ali Mirza says:-
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7]SAMMARY OF ALI MIRZA’ MEANING OF THE WORD ‘ALGHAIB’
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What ‘Ali Mirza Said CanBe Summarized in three points[N-ca:t]
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a]According to the Engineer the word AL GHAIB is a relative term. It is not an Absolute term. A term in Absolute meaning is Impossible since in absolute sense it means that a thing is even absent from ALLH,
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Where as all things are present to DEITY in a single moment [‘A:N]of time.
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As its Absoluteness is impossible, the only possible meaning is a Relative Meaning. It is used only in this meaning. [All This Implies That Al Ghaib is not divisible In Absolute and Relative AL Ghaib].
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b] According to Ali Mirza of Jhelum as the term Al Ghaib is a relative term then it may be used for any [Created]Rational Suppositum and any [Created]Rational Existent with respect to other[Created] Suppositums and[Created] Existents.
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c]It is possible for a Muslim [S;AH:BI:] that knowledge of a thing is not the Knowledge of Al Ghaib, Yet the faith of the Muslim [S:AH:ABI:] on the very same thing is Faith on Al Ghaib.
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CRITIQUE OF THESE THREE POINTS OF ALI MIRZA:-
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Several Points may be presented against the [points of ‘ALI MIRZA.
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1]He says that every thing is present for Deity in a a single moment [of time].
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The question is in what sense a thing is present in front of Deity.???
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If in the PHYSICAL SENSE then it is Impossible since Neither DEITY Nor DIVEN OMNISCIENCE Is Physical.
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If in the sense that it is not ABSENT from Divine Attributes Of SEEING/LOOKING,HEARING/LISTENING, and KNOWLEDGE, then in this sense no thing is AL GHAIB [whether the ting is Existent or Non Existent,
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Necessary or Unnecessary, Possible or Impossible, Absurd or Not Absurd, Contingent or Incontingent] then Nothing is AL GHAIB.
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How ever if it meaneth that it knowledge is only for the Deity then any thing that is ONLY KNOWN to DEITY is AL GHAIB.
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So by definition in the second meaning ABSOLUTE AL GHAIB MEANETH, “ A THING THAT IS BEYOND THE KNOWLEDGE OF ALL CREATIONS,CREATURES, RATIONAL AND IRRATIONAL SUPPOSITAMS, RATIONAL EXISTENTS ETC.]The term Absolute Ghaib doeth not mean to be Absent from the Omniscience Of ALL-H.
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Just like Absolute Power does not Include Divine Essence in It and Divine Essential Attributes in It.
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[ The term Absolute GHAIB does not includes things from Omniscience such that they necessary Exclude the Divine OMNISCIENCE.].
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In this meaning the term Relative Al Ghaib means that it is known to Deity, and to some of His creations.
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2]It must be noted that the word Ghaib have a number of Meanings .Ali Mirza of Jhelum is using this term in some other meaning as stated above.But if he has a right to use this word in one meaning ,others have an equal right to use the very same term in other meanings. [IF and THEN, argument].
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3] If every thing is Present for Deity in a single moment, then this moment is either the moment of time or it is an unit part of some thing beyond time. If it is the moment of time then time is also creation of one of the parts of the thing. This is impossible.
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If it is a moment of some thing beyond time then it is either Makhlu:q or Ghair Makhlu:q. If Makhlu:q then it is a SHIRC to claim that All Makhlu:q are present in a part of Ghair Makhlu:q. If it is MAKHLU:Q thenit means that the thing it self present in itself along other things, and this is impossible. Some other impossibilities are not discussed for sake of brievity.
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4]What the Engineer has opined about Knowledge of Al Ghaib and Faith On Al Ghaib doeth Imply that he himself is taking the word al Ghaib in two Composite terms in two different manings.
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We must state this in form of a theorem:-
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8]CLAIM:-
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Engineer Ali Mirza Of Jhelum Have taken the word ‘AL GHAIB in two different terms (a) ‘ILM ‘AL GHAIB (Knowledge of Al Ghaib)and (b)’I:MA:N BIL GHAIB (Faith On ‘Al Ghaib) [at least] IN TWO DIFFERENT MEANINGS.
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PROOF:
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Suppose a thing Θ is Ghaib and its knowledge is knowledge of Ghaib in some sense of the word ‘AL GHAIB for the Holy Prophet [S.AVS]. Let this sense be sense A.
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Now according to Engineer Ali Mirza Of Jhelum , if the Holy Prophet Informs some one about the thing say
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Θ, the Knowledge of the thing say Θ is not the Knowledge for the Person .But as the person [A S:AH:A:BI in our supposed case] certainly hath Faith on the thing Θ , the faith can not be the Faith On ‘AL GHAIB in the sense A. Consider the faith of the Holy Prophet on the said thing which is supposed to be informed by Deity through the medium of REVELATION OR ASPIRATION. Since it is Impossible Upon The Holy
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Essence Of the Holy Prophet that he lacketh faith on anything if Informed by the Deity ALL-H. The Impossibility is undisputed.
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Faith of the Holy Prophet(SAVS) on the thing can be faith on Al Ghaib if the thing is AL GHAIB in the very same sense i.e Sense A.
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Faith of Holy Prophet Upon His Own Prophethood is Faith on HUD:UR since Prophethood of the Holy Prophet is an Attribute of the Essence of the Holy Prophet and the Knowledge of any one of His Attrribute for Him is ‘ILM ‘AL H:UDURI [KNOWLEDGE OF SELF AND IMPLIED BY SELF]not ‘ILM ‘AL GHAIB ( From any standard).
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If the knowledge of a thing is KnowledgeAl Ghaib in sense A of the word ‘AL GHAIB then faith of the Holy Prophet [S.A.V.S] on the thing stated above is the Faith on the Ghaib in the sense A.(STRICTLY in
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Sense A).
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Since Faith is impossible with out knowledge.
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Now consider the case of the Muslim stated above. According to the Standard Of “Ali Mirza Of Jhelum.
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As the very same thing is’Al Ghaib For the Holy Prophet S.A.V.S but not for the Muslim stated above in sense A of the word AL GHAIB, then the faith of the Muslim stated above is certainly Not Faith On Al Ghaib in the very same sense say sense A.Since it is Not ‘Al Ghaib in the sense A.
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If it is ‘Al Ghaib in regard to faith then the sense must be different say Sense B.
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Othewise even for the Muslim stated above the Faith of the said Muslim on the said thing is Not Faith On ‘AL GHAIB in regard to sense A. This implies shift from one sense to an other sense of the word ‘AL GHAIB as Engineer Shifts from one composite term to an other composite term.
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Q.E.D
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As the word ‘AL GHAIB is used in both of the two composite terms in two different senses\ meanings proved above, the context of “Ali Mirza is falsified , in which his senses are presented.
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5] From the above proof the following two results are concluded.
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5,1]If the knowledge of a thing say Θ isKnowledge of ‘AL GHAIB for the HOLY PROPHET SAVS, because the knowledge of the thing say Θ is directly Reveled to Him [S:AVS] by Holy Deity [He did not acquired the knowledge fron normal senses] , Then Faith Of The Holy Prophet on the very same thing say
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Θ is Faith on AL GHAIB, keeping the sense\meaning of the word ‘AL GHAIB conserved in both composite terms a] “ILM ‘AL GHAIB [Knowledge Of ‘Al Ghaib] and b]’I:MA:N BIL GHAIB [Faith On ‘Al Ghaib]. Say the Sense or Meaning ‘A’.
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In the meaning ‘A’ of the word ‘Al Ghaib no one who is not directly reveled by Holy Deity ALL-H [SUBH:NAHU: VA TA”A:LA:] can have Faith On ‘Al Ghaib.
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This cannot be accepted even by Engineer “Ali Mirza of Jhelum.
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5,2]If the faith of a Muslim on a thing say Θ is Faith On ‘Al Ghaib, in some Sense \Meaning B, even if the thing is orally and verbally informed by the HOLY PROPHET [S:”AVS] then the Knowledge of the thing informed say Θ is the Knowledge Of ‘AL GHAIB. This is unacceptable in the engineered system of the Engineer. Since he believes that only selected Apostles and Messengers Of ‘ALL-H do have the Knowledge Of ‘Al Ghaib.
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9]Possible Arguments Of The Engineer Ali Mirza Of Jhelum in His defence.
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It is possible that Engineer ‘Ali may try to defend his position. We do have tried to anticipate and to estimate some of his possible
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Responses.
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1] As it has been said that no thing is ‘AL Ghaib with respect to Deity ALL-H (SUBH:ANAHU VA TA”A:LA:), and every thing is present in a single moment of time in Divine Presence [H;ud:u;r], then nothing can be’ALGHAIB For The Holy Deity ALL-H [Suh:anahu: Va Ta”a:la:],To call some thing as ‘AL GHAIB is in relation to His Creations. This does shew that the word is used in a relative meaning for the Divine Case , and it is relative to Creations and Creatures Of Deity. Then the very same word in a relative meaning can be used for Creations .
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If One Creation Knoweth something and another doeth not Know It then THE Thing is ‘AL GHAIB for the other creation. So the Knowledge of the That thing is Knowledge of Al Ghaib in regard to the second creation [OF ALL-H].
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In principle this defense is answered and replied. How ever in this case an other answer is provided.
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This defense means that “ if the frames of reference are Creations Of ALL-H, in the Divine Case, the same Frame of reference may be use in Case Creations relative to Each Other.
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This is one of the Great Fallacies made on self style reasonings.
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There is Only One Frame Of Reference and That is the Divine Case. As Deity Knoweth Knowledge Of ‘Al Ghaib in the meaning the things That are Known To Deity Are Not Known to Any One Of His Creation [WITH OUT ANY EXCEPTION].
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So if a thing is ONLY KNOWN TO DEITYand No Creation Knoweth It then It Is ‘AL GHAIB. If atleast one of the Creations of DEITY Knoweth It Then It Is ‘Knowledge Of SHAHA:DAH WITH RESPEECT TO ALL-H [SVS].This same respect is conserved even for the cases of GHAIR ALL-H.
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Let suppose the case that ALL-H KNOWETH ABOUT A THING SAYΘ, and only One Of His Creation Knoweth It.The rest of Creations Of Deity ALL-H do not Know It. Now the Knowledge of the thing Θ for the Only Creation Of ‘ALL-H that Knoweth It Cannot bde termed as Knowledge of ‘AL GHAIB, since the frame of reference is conserved in the word ‘AL Ghaib [ even if the word ‘AL GHAIB is relative.]. The word cannot be used in any other relative meaning in the TERM “ILM AL GHAIB [Knowledge Of ‘AL GHAIB] .
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The question may be asked that if a thing is only known to Only One Creation Of Deity and Not not known to any other Creation [with out any Exception] then what type of knowledge is it, Also what it may be called.
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[How ever one may suggest that it may be Called “ILM MAKHSUS LIL MAKHLU:Q AL VAH;ID etc. But this is not “ILM ‘AL GHAIB .
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It either belongs to “ILM ‘ASH SHAHA:DAH if LAW OF EXCLUDING THE MIDDLE IS APPLICABLE BETWEEN “ILM ‘AL GHAIB AND “ILM ‘ASH SHAHADAH or THE KNOWLEDGE OF THE MIDDLE/MEDIUM if the said law is not applicable.
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In either case it Excludes the Attribute “ILM ‘AL GHAIB ,where ther term is in the said meaning [i.e the things(whether Exitents ,NonExistents,Necessaries,UnNecessaries,Possibles,Impossibles,Cotingents,Incontingents,Absurds,Not Absurds) Are ONLY and ONLY Known to the ONLY and ONLY ‘ILAH ( DEITY)’ALL-H (S.V.T)]. If it is “ILM ASH SHAHA:DAH, it is With Respect to Deity, even if the Created
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Suppositum OR Created Existent have never seen by HIS/ITS/HER Physical Eyes. If it is accepted that “il,m Bil Vah:y is not “ILM AS SHAHA:DAH then any thing informed to Holy Prophet S:”AVS By ‘ALL-H SVT Through V-HY [Revelation\Aspiration] is Not Knowledge Of Al Ghaib irrespective of the fact whether OMNIPOTENT Deity ‘ALL-H DID SHEW it to His Holy Prophet Or Not..
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The answer is that one may suggest a number of atomic or molecular terms for this thing but no one has right to call it Knowledge Of ‘Al Ghaib by changing the meaning or reference of the word ‘AL GHAIB in the composite term ‘ILM ‘AL GHAIB[Knowledge Of ‘AL GHAIB].
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Further it must be noted that the different meaningof the word ‘AL GHAIB is found in ‘Arabic LAXITONS and Even In Textus Receptus Of Holy QUR’A:N. One may use this word in different meanings. BUT No one is allowed to use is word in some other meaning or sense IN THE CONSTRUCTIONS “ILM ‘AL GHAIB AND “A:”LIM ‘AL GHAIB. [Itmust be noted that what so ever is true for the term “ILM ‘AL GHAIB
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[Knowledge Of Ghaib] is also True for the term “A:LIMUL GHAIB [Knower of AL GHAIB], so the latter term is not discussed in particular.
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10]Conclusion Of View of ‘Ali Mirza:=
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Engineer “Ali Mirza Opines that when a thing is informed to Holy Prophet (S:”AVS) by the Holy Deity ‘ALL-H through (the Medium of) Revelation or Aspiration then the Knowledge of the Thing is the Knowledge Of ‘Al Ghaib for the Holy Prophet [S”AVS]; but when the very same Thing is informed by the Holy Prophet [S:”AVS] to S:ah:abah RD (orally and verbally) THEN this is Not Knowledge Of ‘Al Ghaib but Faith On Ghaib.
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The reasons told by the Engineer are as follow :=
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A] Holy Prophet [S:”AVS] hath seen it.
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B]The ‘Ummah [ S:AH:BAH RD] hath not seen it.
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C] Holy Prophet [S:”AVS] is informed through Revelation\Aspiration.
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D] ‘Ummah [S:ahj:abah RD] are informed orally and verbally.
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This implies that there are two Necessary Conditions for the Knowledge of a thing to be Knowledge of ‘Al Ghaib, in the system of the Engineer.
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1]Information through Revelation\Aspiration.
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2]Seeing the thing [ at least for a moment?]
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If any one of the condition is not satisfied then the knowledge of the stated abov thing ceases to be the
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knowledge of ‘Al Ghaib.
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Consequenes Of View of ‘Ali Mirza:=
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Consequences of View of Respected “Ali Mirza are as fallow:=
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1] This does imply that Holy Apostle Of ‘Allah did NOT HAVE Faith On ‘Al Ghaib [‘Ima:n Bil Ghaib]. ‘AL “AYA:Z:. BILLAH TA”A:LA.
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2] This does imply that if Holy Apostle Of ‘All-h Hath faith on ‘Al Ghaib then the Holy Apostle [S:”AVS] hath not seen it, yet he hath been informed about it through Vah:y by ALL-H. The moment Holy Prophet\Apostle [S:”AVS]seeth the thing His Faith On ‘AL GHAIB easeth. “AL “AYAZ:. BILLAH TA”A:LA: .
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An other important point which must be noted that the word ‘Al Ghaib is used in two different meanings in two religious terms a] Knowledge of ‘Al Ghaib. b]Faith on ‘Al Ghaib.
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If they are in one and same meaning then this implies unbearable consequences inconsistent in the system of Respectable Engineer.-
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Suppose that the word ‘AlGhaib is used in the term Faith On Ghaib in the very sense it is used in the term Knowledge of ‘Al Ghaib.
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Then Faith On ‘Al Ghaib BI-IMPLIETH Knowledge of ‘Al Ghaib.This implieth negation of any one of the two implieth the negation of the other one in Bi-implication.
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This is not acceptable in the system of the Engineer , since ,this implieth Knowledge Of ‘AL GHAIB to each an every S:AH:BI INPARTICULAR and each and every individual of ‘Ummah in general.This explodes his system.
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Suppose that the word ‘AlGhaib is used in the term Knowledge Of ‘Al Ghaib in the very sense it is used in the term Faith on ‘Al Ghaib.
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Then Faith On ‘Al Ghaib BI-IMPLIETH Knowledge of ‘Al Ghaib.
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This Bi –Implieth negation of any one and negation of the other as stated above.
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This implieth that negation of ‘ILM ‘AL GHAIB FROM S:AHABAH IMPLIETH NEGATION OF FAITH ON ‘AL GHAIB FROM S:AHABAH RD. A GARLIC FORM OF RAFID:IYAH.
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Even negation of Knowledge of ‘Al Ghaib From Saiyiduna ‘Ali RD implies Negatin of His Faith On ‘Al Ghaib . ‘AL “AYAZ:. Billah TA:A:LA: .
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Itmust be noted that Rafid:yah is even a disgrace for Saiyiduna “Ali RD and his two Fatimide Sons RD.Saiyiduna
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It is a Revenge Of ‘Allah from the Engineer for disgracing Sayiduna Mu”aviah RD that the System Engineered IS even against “Ali the forth Caliph of Islam.
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11]LITERAL MEANING IS NOT ACCEPTED EVEN IN THE SYSTEM ENGINEERED BY THE ENGINEER.
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It must be noted once for all that the literal meaning of the word Ghaib meaneth “UNSEEN”.
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[The word ‘AL is the Arabic Definite Article. When the word is used Anarthrous then it may be in definite sense on the demand of context].
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But this meaning is not taken by the engineer in the term Knowledge Of Al Ghaib. Since he restricts “ILM ‘AL GHAIB [Knowledge Of ‘AL Ghaib] ONLY to APOSTLES OF ALL-H.If the meaning “Unseen” is taken in the term Knowledge Of Al Ghaib then “ILM ‘AL GHAIB becometh a common Attribute of all human beings. For example if a person hath not seen MACCAH\MAKKAH ,MADINAH, BUGHDAD , BERLIN , LONDON , DAHLI [DEHLI\DELHI] then each of the stated above places is AL GHAIB for him, and the knowledge obtained and acquired by ‘AL KHABAR ‘AL MUTVATIR [CONSECUTIVE NEWS] kis the knowledge. But Respectable Ali Mirza cannot accept that it is a common Attribute of All human beings.He believes that it is an Attribute Of chosen Apostles Of ALL-H.
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Now it is crystal clear that Engineer himself takes some meaning of the word in the composite terms and rejects the other meanings. The choice of meaning is upon his own resoning. But he has no right in insist on his selected meaning.
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[ Anarthrous meaneth unarticulared noun, Greek: Anarthros]
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12]CHANGES IN THE MEANINGS OF RELIGIOUS TERMS ARE
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PROHABITTED.
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In the terms of Religion [‘AL ‘IS:T:ILA:HA:T ‘AD DI:NIYAH] meaning are conserved and any other meaning whether real or virtual, primary or secondary is strongly prohibited . In certain cases use of Religious Terms in some other meaning is Cufr\Kufr, is some cases it is Fisq and insome cases it is Unorthodoxy and Heresy [Bid”ah]. In this section this aspect shall be discussed ‘INSHA: ‘ALL-AH.
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OF ALI MIRZA FROM BANS BARAILISM IN REGARD TO ILM AL GHAIB AND IN REGARD TO ‘A:YA:T REFUTING IT FROM GHAIR ALLAH.
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1]Bans Barailism and “ALI MIRZAISM [ JHELUMISM/ENGINEERISM] differ on two issues on “ILM ‘AL GHAIB.
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Bans Barailvism believes that CUL“ILM MA: CA:NA VA YACU:NA is Included In the “ILM OG AL GHAIN,which is known to Holy Prophet S:”AVS. A number of Bans Brailvis do believe that the tota knowledge of NABI AS is like an Ocean and CUL “ILM MA : CA;NA VA ACU:N ILA: YAUMIL QIYQMQH is like a wave on the surface of the Ocean. On the other hand some BANS BARAILVIS are satisfied with the belief that all the Knowlede Of ‘Al Ghaib Of Nabi S:”AVS is included in the stated above CUL “ILM MA:CA:NA VA YACU:NA ‘ILA: YAUMIL QIYAMAH.
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On the contrary the sect\cult of “Ali-Mirzaism [and “ALI MIRZA HIMSELF]is silent on the issue as if he is not certain whether this CUL “ILM MACANA VA YACUNA ‘ILA: YAUMIL QIYA:MAH belongs to the Knowledge Of ‘Al Ghaib ascribed to”NABI S:”AVS, or it does Not.
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2] Engineer “Ali: Mirza [Founder of “Ali-Mirzaism\Engineerism sect ] differ from Bans Barailvism in the responces of[ Argumentations from ]‘A:YA:T presented by Majority of ‘AHLUSSUNNAH VAL JAMA:”AH
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Against the claim of Attributing Knowledge of <Al Ghaib> <and Knowledge of All that occurred and all that ocuur and all that shall occur from the beginning of the Cosmos to the end of it or> Cul “Ilm Ma: Ca:na Va Yacun ‘Ilam Yaumil Qiyamah.
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Bans Barailism tries to particularize the word “ILM or its derivations by Essential Ilm or its derivation.
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They accept that these ‘YA:T are not M-H:CAM on Zahir [Apparent meanings\Literal Meaning].They accept that these words are particular in meaning if general in form.
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The Engineer instead of adopting this approach owes to the approach of Exception.
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He says that Some Apostles of ALLAH [Not All]HAVE EXCEPTION from these ‘A:YA:T [Verses].
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He makes it as a ANALOGUE of SH-FA:”AH. That shall be discussed latter.
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The reason is that his teacher Shaikh Zubair Ali Zai strongly disliked to discuss in terms of Essential [Z:,A:TI:] and Bestowed [“ATA:’I]. So in respect of his teacher he also dislike these two terms.
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NOTE:=
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13]DIFFERENCES
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One may not think that the Engineer never uses the term like Essential [Z:.a:ti:] and Bestowed [“At:a:’I’] is his lectures. He has used these terms in his lecture 6a. He has also willingly or unwillingly said that Divine Knowledge is Essential and the Knowlidge Of Holy Prophet [S:”AVS] Is Bestowed. What is meant is not that he never uses these Philosophical and Theological terms. He some times does do so. The point is some what different . He does not particularize the word “ILM or its derivatives [S:-RF/MORPHOLOGY] by “ILM ‘AZ:.Z:.A:TI and its suggested derivatives, as Bans Barailivis often do, he makes an EXCEPTION. It is another matter that as a result of this exception he accepts the division of Essential and Beastowed.
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So according to Bans Barailvism the ‘AYA:T are particularized [TAKHS:I:S:] primarily, and in “AliMirza’ism Exception is made Primarily. Please keep this difference between the two sects in mind while hearing lectures of Engineer “ALI: MIRZA OF JHELUM.
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14]ARGUMENTS OF ALI MIRAZA:=
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Argument of Engineer “Ali Mirza is quite simple.
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He says that as ‘ALL-H SVT [HATH] CATAGORICALLY Denied All sorts of SHAFA:”AH in Surah ’AL BAQARAH Verse 254.
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But in the next AYAH ALL-H, BAQARAH Verse 255 ‘ALL-H[ SVT] Maketh an Exception, The same is the case with “ILM ‘AL GHAIB. Ins some verses ‘ALL-H HATH
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CATOGARILY DENIED “ILM ‘AL GHAIB FROM ANY OTHER EXISTENT as if it is a Specific Divine Attribute[LUQMA:N:34;’AL ‘AN”A:M:50 ETC.] But In some other
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‘A:YA:T ‘ALL-H [‘ATTACVIR:24;’AL JINN :26,27;’A:L “IMRAN:179;]Hath made an Exception for some Of His His Holy APOSTLES.
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LET THE SET Of ‘A:YA:T WHICH DENY “ILM ‘AL GHAIB FROM EVERY ONE EXCEPT ALL-AH BE CALLED SET A.
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LET THE SET OF ‘A:YA:T WHICH ARE PRESENTED BY THE ENGINEER TO MAKE IN THE ‘AYA:T OF SET A BE CALLED SET B.
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15]DISCUSSION ON THE ARGUMENTS:=
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ANALIZATION OF ALI-MIRZITE ARGUMENT:=
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There are two Sets Of ‘A:YA:T. Set A consisteth Of Those ‘A:YA:T,Which deny “ILM ‘AL GHAIB from ALL Except ‘ALL-H. Set B consisteth Of Those ‘A:YA:T A about which Engineer “ALI MIRZAH claimeth that they make an Exception for Some [Not All] Apostles Of ‘ALL-H.
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This is based on a secret argument, which Must be Exposed at this level of discussion.
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Engineer “ALI MIRZA Thinks that ‘IZ:HA:R OF GHAIB [Exposition Of Ghaib] and ‘IT:T:ILA:” OF GHAIB [Information Of Ghaib] are Either two Types Of “ILM OF ‘AL GHAIB [Knowlegege Of ‘Al Ghaib] or imply It.
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The argument of ‘ALI Mirza is complited.
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NOTE;
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There are atleast two types of Knowledge. A]Knowledge Of ‘Al Ghaib. B] Konowledge Of ‘Ash shahadah.
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If law of excluding the middle is applied to them then any type of Knowledge that is not Knowledge of ‘al Ghaib is the Knowledge Of ‘Ash Sha:dah.
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But if this law is not applicable then there are Mediums between the two. In this case “ILM BIL ‘IT:T:ILA:’ is
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At least one Medium between the two.
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ANSWERING and REPLYING Engineer Ali
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‘AYA:T of Set B do not make any exception in any one of the ‘AYA:T of Set A neither Collectively nor individually. Since Neither ‘IZ:.HA:R Of Ghaib Nor ‘IT:T:ILA:” Of Ghaib is “ILM ‘AL GHAIB but “ILM BIL VAH:Y” [Knowledge Through Revelation\Aspiration]. The claim that<< If a thing which was initially not in the Knowledge Of Holy Prophet [S:”AVS] and Not Known to Him, does come in His Knowledge then it is “ILM ‘AL GHAIB>> is based on the definition Engineered by the Engineer. “ILM BIL VAH:Y cannot be termed as “ILM ‘AL GHAIB” This is not a problem of Literal meaning but a term of DI:N and SHAR”.
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A Knowledge implied by ‘IT:T:ILA:” (information) or ‘IZ:HA:R (Exposition) are “ILM BI ‘ITTILA” “ALA GHAIB or “ILM BI ‘IZ:.HA:R “ALA GHAIB. So they belongs to a separate category of Knowledge and cannot make an Exception.
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If literal meanings are to be chosen then the VERY same trick can be played for the term “ILM BIL VAH:Y. A person may claim VAH:Y for himself, and if enquired , he may open Books Of Arabic LAXITONS arguing that he has used the said word in this or that meaning and not in the religious meaning.
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INCORRECT INSERION OF A WORD TO DISTORT THE
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TRANLATION OF AN ‘A:YAH.
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Engineer “Ali Mirza has incorrectly translated the part of ‘A:YAH 50 SURAH ‘AL ‘-N”A:M “” LA ‘A”LA-M ‘AL GHAIB
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As” I by my [own self\khud ] do not know.
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Mirza Of Jhelum.
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Where as this ‘A;yah means:-
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I DO NOT KNOW
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The difference between the two is very sharp. The addition of the word in brackets had particularized the meaning of the verse. This is a Tahrif in meaning.
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The meaning taket by “Ali Mirza means that the verse saith :=
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I BY MY OWN SELF DO NOT KNOW AL GHAIB, as if I may know by the Self Of Deity Other than My Self. ‘AL “AYAZ BILLAHI TA”ALA:.
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But the real meaning is general in regard to the negation of Knowledge from the Self Of Holy Apostle [S:”AVS].
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I DO NOT KNOW meaneth ”NEITHER I KNOW BY MY SELF NOR BY THE SELF OF ANY OTHER OR BY ANY SELF OTHER THAN MY SELF.” SINCE I DO NOT KNOW IT ATALL.
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This translation was adopted by the Engineer “Ali Mirza from the sect of Bans Barailvism. But if he follows them at one place , he should follow them at other places as well. It is starange to se that “Ali Mirza disagree from them on the issue of H:a:d:ir va Na:z:.r [Omnipresence of Holy Apostle (S:”AVS)].What an Engineerig behind the Engineered System of the Engineer? To disagree from a sect at one place and to agree with the very same sect on the other place, just to shew his neutrality.
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AN INTRINSIC ANSWER FROM THE VERY VERSE:=
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IT IS EVIDENT AND OBVIOUS THAT IF THE WORD IN SQUARE BRACKETS
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ARE EXPONGED OUT FROM THE MEANING\TRANSLATION ;THEN THE
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VERSE I NOT ONLY CATAGORICALLY DENIETH THE KNOWLEDGE OF ‘AL
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GAHIB FROM ALL TYPES OF SELVES WHETHER IDENTICAL OR DISTINCT,
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BUT CERTAINLY DEFINITELY AND EXPLICITLY DENIETH THE MEANING
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TAKEN BY ENGINEER “ALI MIRZA.
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HE EVEN DO NOT INFORMS HIS AUDANCE THAT THE OMISSION OF THE
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WORD[S] STATED ABOVE CHANGE THE MEANING OF THE VERSE. IF ONE
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MAY ASK WHY NOT TO CLAIM OF EXCEPTION INSTEAD OF INSERTING IN
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MEANINGS.
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16]RELIGIOUS TERM AND THEIR FIX MEANINGS
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Them meaning of religious terms cannot be changed where they be atomic or composite.
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Example1: The word Nabi means “one that informeth”.
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But it cannot be used for any informer. Even ALL-H Cannot be called Nabi in this sense.
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It is clear that ‘All-h Informeth Holy Prophet [S:’’AVS] but ‘ALL-H and His Angles cannot be called Nabi\’Anbia’.
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Example2:
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Word Qur’a:n Meaneth “TO Read or To Recite”. But no other Book beside theBook Of Qur’a: n canbe called Qur’a:n.
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Example3:
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A man cannot be called Creator of his acts even if the meaning of the words To Creat [infinitive],Creator[Active Participle],Creation [Noun derived from Infinitive] Creativity [An Other Noun] are changed.
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Example 4]
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Ali Mirza uptill now Engineer “ALI Mirza agree with ‘AHLUSSUNNAH [And who knoweth the future] that Du”a Can only be asked from ALL-H. But if some one says Du”a can be asked from some Ghai ‘ALL-H as well,and if it is argued that this is a shirc, it is responded by this person :=
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I have changed the meaning of thde word Du”a and I do not take the meaning you take, then such a trick cannot save such a person from Shirc.
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An evidence from past.
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Engineer “Ali Mirza is a young man,but about two hundred years ago there was a man in Laknow [India] whose name was ‘ABDUR RAHMAN.
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This person changed the meaning of the Arabic word ‘IL-H [DEITY] in the Expression of Tauhi:d [C-L-M-H OF TAUH:ID] “LA: ILA:HA IL LAL LA:H” ‘AL “A:Z:. BILLAHI TA”A:LA: .
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What he concluded based on some reasoning [ far more advanced then the reasoning Engineered by the Engineer] That LA:L “UZZA, HUBAL are all ALL-H . ‘AL “AYA:Z:’ BILLAHI TA”ALA: .
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Then further proceeded to prove All things are ‘ALL-H . ‘AL “AYA:Z:. BILLAH TA”A:LA: .
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On of the CUFRIC MODELS OF VAHDATUL VUJUD.
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He committed a similar fallacy, the fallacy of changing the meaning of Religious Terms.
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Some Hindus and Jains often ask a question by changing the meaning of the word ‘ILAH in the Holy Expression of Uniticiy given above.
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They change the meaning of ‘Ilah from One that Really Deserveth To Be Worshipped
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To An Object Of Worship.
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They say BESIDE ‘ALL-H there are several Objects Of Worship say Idols and Statues, even if they do deserve to be worshipped.Then the make an objection that Expession Of Unicity cannot be true. ‘AL “AYA:Z:. BILLAH TA”A:LA: . They repeat the fallacy of “ABDURRAH:MA:N OF LACKNOW [INDIAN SUBCONTINENT].
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SEE FATAVA “AZIZIYAH EDTION 1973 AC, CARACHI.
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The word “AL GHAIB in the expression”ILM ‘AL GHAIB has very specific meaning and cannot be changed. Outside this construction it may be used in some other meaning as well.
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17] A DELIBERATE FALLACY:=
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A]It has been claimed by the Engineer ‘Ali Mirza OF JHELUM that:=
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“” It shall not be said for every thing \event that the Nabi: [“AS] did\do not know this , Nabi [“AS]does\do not know that. How ever if it is evident for an event\thing then it can be said with certainty and certitude.””
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Explanation:=
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Engineer Ali Mirza means that one should not say:=
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“Holy Prophet [S:”AVS] does\do Not know that this event or that event which occurred in the past, or which occurs in present or shall occur in future[Arbitrarily selected] from the beginning of the world to the end of the world; unless and otherwise the knowledge of a thing is negated by a H:ADI:S or an ‘A:YAH.
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This is an implicit support of Bans Barailism that Holy Prophet does know CUL “ILM MA CANA VA YACUN ILA YAUMIL QIYAMAH.
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If he has taken a neutral approach he would have said some thing like the following:=
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A]“” Neither Say That Holy Prophet [S:”AVS] did\do know an event Arbitrarily selected from Cul Ma Cana Va Yacuna Ila Yaumil Qiyamah, Nor Say that Holy Prophet did\do know the event.”” [or]
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B] “” It shall be said for every thing \event that the Nabi: [“AS] did\do not know this , Nabi [“AS]does\do not know that. How ever if it is evident for an event\thing then it can be said with certainty and certitude.””
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So he does agree with Bans Barailism that Holy Prophet is attributed by the Attribute of “ Cul “ILM MA: CA:NA VA YACUNA ‘ILAL YAUMIL QIYAMAH.
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How ever for his own reason he does not want to say it explicitly. He therefore said it implicitly. But his views are exposed after analyzing his views microscope .
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One may believe what he may likes yet this is a very dangerous trick embedded secretly in his so called research paper, a very intelligent technique to convert a person to the belief of Cul “Ilm Ma Cana: Va Yacuna ‘Ila Yaumil Qiyamah.
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He deliberately uses ambiguous statements and sentences to confuse his auduance.
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This is way it is suggested that Lectures of Engineer “Ali: Mirza are extremely dangerous for those who are unable to understand the problem in depth.
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B]Engineer “ALI MIRZA states that ALL-H whatso ever Hewilleth, When ever He Willeth, what quantity of Knowledge He Willeth, He Bestoweth to Holy Prophet.
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There are certain conditions which “ALI MIRZA deliberately did not mensioned.
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With out these conditions it is a fallacy.
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1]This Knowledge is not Knowledge of ‘al Ghaib.
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2]This Knowledge is Not Cul “Ilm Macana Va Yacuna ‘Ila Yaumic Qiya:mah.
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Engineer “ALI MIRZA deliberately neglected them.
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18]‘AH:aDiS
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Engineer ‘Ali Mirza has presented sevsral S:H:I:H ul ‘ASNA:D ‘Ah:adi:is to prove his
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points.
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These Holy Tradition Of ‘AHA:ADI:S do not prove his point. Since they do not prove that
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the Holy Prophet [S:”AVS] Hath the Knowledge Of ‘AL GHAIB. They only do prove that
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Holy Apostle [S:”AVS] was reveled and aspired from ALL-H. This is discussed above that
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“ILM BIL VAH:Y is not “ILM ‘AL GHAIB. Engineer ‘ALI: Mirza has committed the same
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fallacy when he argued from the Traditions Of ‘AH:A:DI:S, which he has earlier committed
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when he argued from A:YA:T Of ‘ALQUR‘A:N ‘AL MUQADDAS. So instead of discussing
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each and every Tradition, this is supposed to be a sufficient Reply and a perfect Answer
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of all of his arguments from them.
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Some Points specially Discussed by Engineer “Ali Mirza.
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He mentions the following points:=
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1]Divine Knowledge is Essential and the Knowledge Is Bestowed.
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2] Divine Knowledge is Eternal [QAD:IM] and Knowledge id Temporal [H:A:DIS:.]
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3]Divine Knowledge is Infinite [LA MAH:DU:D] and Knowledge is Finite [MAH:DU:D]
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But he did not mention that if some one denies any one of the above,whether he remains
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a Muslim or not????And is there an ‘IJMA:” on these Issues.
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Why Engineer Ali Mirza did not mention these points is a very important question.
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Some discussion is needed in this context.
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19] An Urdu Translation Published by K.S.A
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Engineer “Ali Mirza: has also argued from a translation of Holy Qur’a:n published from the Kingdom Of Sa”udi “Arabia.
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This translation is made by Maulana: Muh:ammad of Juna Garhh. But the commentary is made by S:ALAH:UDDIN:N YUSUF.It is reviewd byDr. Vas:iyullah Bin Muh:ammad “Abba:s AND ‘Akhtar Jama:l.
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On page 192 the commentator does say that ALL-H informs “ILM AL GHAIB to his APOSTLES. This is a terrible mistake.
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The commentator and the reviewers have done an error and they over looked the difference between “ILM ‘AL GHAIB and
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IT:T:ILA:” “ALAL GHAIB. The latter is not a type of :ILM ‘AL GHAIB but a type of “ILM BIL ‘IT:T:ILA:”.
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So it is requested to the KING OF THE KINGDOM TO TAKE NOTICE OF THE ERROR and CHANGE IT IMMEDIATELY.
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Otherwise Musrics like “ALI Mirza and Ali-Mirzais [His followers] WILL TRY TO MISGUIODE MISLIMS OF THE WORLD.
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I suggest that it is necessary that Kingdom Of Saudi Arabia should make an other commentary,by a better commentator.
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How ever as for this commentator I think it is an error of pen. His error was not detected by two reviewers.
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May ‘ALL-H forgave their Error [if it is of pen].THIS ERROR OF PEN HAS OCCURRED AT SOME PLACES. Since on page 358 the very same commentator categorically denies “ILM ;AL GHAIB FROM EVERY ONE EXCEPT ALL-H.
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Note there may be a number of spelling mistake which shall Insha Allah be removed latter.
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Note. Arabic Terms and their translations are used Alternatively.
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Note Capatilization Of Letters are either of Majesty or they shew emphasis.
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Note C is often used for K since K kis nlot classical Latin word.
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NOTE:=
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One of the scholar has opined that “ALI MIRZA is a student \disciple of Husain Najfi of
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Sarghodha and has shewn several examples that he actually follow Husain Najfi instead of
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Shaikh “Zubaur “Ali Zai. Najfi is a Neo Mutazilite Is:.na ‘Ashrite, and “Ali Mirza appears to
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follow him. His hatred of Banu Umaiyah in general and Saiyiduna Mu”a:viah RD in
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particular can be traced back to Husain Najfi instead of Shaikh Zubair “Ali Zai, but he
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wrongly ascribes in to Shaikh “Ali Zai to misguide Salafite minded people.
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The task of Ali Mirza is to inject Shi’ism in SALAFISM in Particular and In All three sects
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of Sunnism ie Ashairah,Maturidiyah and Salfiah in general.’AL “AYA:Z:. BILLAHI TA”A:LA;.
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