AHLUSSUNNAH WAL JAMA:’:AH
Does Mirza:Jhelumi: Consider The Dogma Of Incarnation Of G-d as Shirc Does Engineer ‘:Ali Mirza: Consider Dajja:l as Mushric?Does Mirza: Jhelumi: Consder Dajjal as Ka:fir on the basis of the dogma of Divine in Incarnation? Saiyid Muh:ammad Zahi:r
Mirza: Jhelumi: and his religious system has serious
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flaws. In this article these flaws are explained.
Introduction 3
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Mirza: Jhelumi: is a heretic and does not represent ‘Isla:m, but his own innovated ideas in the Holy Name of ‘Isla:m. He is a person who believes that the Dogma: Of Incarnation Of G-d is not Shirc. He also be believes that a person can be Mushric and Muslim simultaneously. Such believes are worst heresies ever innovated in the name/noun of ‘Isla:m. Key Words Mirza: Jhelum (b:1977 CE) is the Noun used for Muha:mmad ‘:Ali: Mirza: the Engineer. Incarnation, Incarnation Of G-d, G-d Incarnate, Incarnated G-d, Nus:auiris, Alaviah ,Sha:m (Syria) , Dajjal . This Article consists of Preliminaries, Discussions and Conclusions. It is a request to all the followers and disciples of Mr Mirza: Jhelumi to read this article impartially and then decide whether this person is worthy to be listend to or he is a person not to be listened to. Is he not the person who is distorting the truth of ‘isla:m. First Preliminary Nus:airiah is a sect of Shia’ism. They are also known as ‘:Alaviah/Alavites/Alawis. The Alawis, or Alawites (Arabic: علويةAlawīyah), are a ghulat sect of Islam[12][better source needed] primarily centred in Syria. The Alawites revere Ali (Ali ibn Abi Talib), considered the first Imam of the Twelver school.
The group is believed to have been founded by Ibn Nusayr during the 9th century and fully established as a religion. For this reason, Alawites are sometimes called Nusayris (Arabic: نصيريةNuṣayrīyah), although the term has come to be used as a pejorative in the modern era. Another name, Ansari (Arabic: انصاريةAnṣārīyah), is believed to be a mistransliteration of "Nusayri". https://en.wikipedia.org/wiki/Alawites
Nus:airiah/Nusayriyyah Shi'ite cult is named after its purported founder, Abu Shu'ayb Muhammad ibn Nusayr (d.868). Nusayri/Nus:airi beliefs are a mixture of Islamic, Gnostic and Christian beliefs with some modifications. Nus:airiah believes that Saiyiduna: ‘:Ali is an Incarnation Of G-d. 3
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The Nusayris/Nus:airis believe in some other doctrines which have led them to be treated as heretics by Sunni Muslims. Reference 1
The belief in incarnation. The Nusayris believe that Ali is God in the flesh. Ali created Muhammad from his spirit, and Muhammad created Salman, an early Shi'ite saint. These three form a Trinity in which Ali is described as the 'meaning', Muhammad is the 'name' and Salman is the 'door'. The rejection of the Qur'an and all forms of prayer associated with the Sunni tradition. All Islamic teaching can be interpreted spiritually and therefore does not have to be taken literally. Nusayris believe in reincarnation. Contrary to Islamic belief, the Nusayris claim that women do not have souls and, therefore, there is no need to explain the secrets of Nusayri doctrine to women. Nusayris have their own distinct religious leaders, called shaikhs. These shaikhs are believed to be endowed with a kind of divine authority. One of the Shaikh's duties is to lead religious and other forms of ceremony. Nusayris have special feasts in which they celebrate the anniversaries of their sacred figures.At the age of 19 Nusayris undergo an initiation rite in which they begin to learn some of the secrets of the sect. Nusayris are in fact born into the sect; the initiation ceremony serves to confirm their membership. http://www.philtar.ac.uk/encyclopedia/islam/shia/nusay.html
Reference 2 The 'Alawis believe that God has appeared on the earth seven times, the most recent being in the form of the greatly revered Imam Ali. https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-andmaps/alawis Reference 3 The Noṣayris believe that the deity manifests itself in history in the form of a trinity. Influenced by the concept of cyclical revelation, which may have been borrowed from the Ismaʿilis, they also believe that this trinitarian revelation is not limited to a single episode, but is in fact a theophany that has recurred in the seven eras (called akwār, adwār or qobab/qebāb) in the course of history. According to the Noṣayri trinitarian doctrine, documented as early as the 10th 3
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century, two hypostases (aqānim) emanate from the supreme aspect of the deity. This supreme aspect is named maʿnā (connoting “meaning,” or “essence”) and is sometimes identified with God Himself. The first of the two hypostases is the esm (name) or ḥejāb (veil). These terms represent the two aspects of its dialectic nature: pointing to the divinity and thus revealing it to the initiated, while veiling it from the uninitiated. The second is the bāb (gate), meaning the gate through which the gnostic believer may contemplate the mystery of divinity, while aiming to attain a mystical union with the deity. This trinity is believed to have been incarnated in historical or mythical persons. The plethora of beings playing a role in the Noṣayri divine realm include biblical figures alongside those from the Greek, Iranian, and Arab traditions. Complete lists of the triads in which the divinity was incarnated in the various cycles appear only in relatively late sources (see, e.g., Aḏani, pp. 61– 62; Bar-Asher and Kofsky, pp. 172–83). These lists are reminiscent of the lists of Imams in the Ismaʿili and Druze cosmic cycles of revelation. There is general agreement regarding the identity of the first two persons in each triad, whereas the third is subject to variation. The pairs constituting the maʿnā and the esm/ḥejāb of the first six triads are: Abel and Adam, Seth and Noah, Joseph and Jacob, Joshua and Moses, Asaph and Solomon, Peter and Jesus. The reason for this inverse order of presentation, son before father or pupil before teacher, becomes clear through comparison with the seventh and final triad. In the seventh and last cycle, “the Moḥammadan cycle” (al-qobba al-moḥammadiya) that opens the Muslim era, the trinity was incarnated in three central figures of early Islam: ʿAli as the maʿnā, Moḥammad as the esm, and Salmān Fāresi as the bāb. Giving ʿAli primacy over Moḥammad, a feature shared by various extremists (ḡolāt) sects, seems to have set a precedent for the inversion of the first two persons representing the maʿnā and the esm in the other triads. The various figures representing the bāb in the six cycles before the Muslim era include both unknown names, like Yāʾel b. Fāten, and Dān b. Osbāʾot (the latter presumably a corruption of the Hebrew Adonāy Ṣebāʾot), and more familiar ones, such as the archangel Gabriel or Ḥām b. Kuš (see Bar-Asher and Kofsky, p. 179 ).There are, however, also other series of bābs. In the following passage, taken from one of the sect’s sacred texts, the Ketāb al-majmuʿ (a short collection of prayers consisting of sixteen chapters, tr. in Dussaud, pp. 161–98, and in Salisbury, pp. 234–64), the belief in the trinity is summarized as follows: “I testify that my sovereign ... ʿAli who produced the lord Muḥammad out of the light of his essence, and called him his Name, his soul, his throne, and his seat, and his attributes
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... I testify that the lord Muḥammad has created Salmān out of the light of his light, and appointed him to be his bāb, and the bearer of his Book” (ašhado be-anna mawlāya ... ʿAli eḵtaraʿa al-sayyed Moḥammad men nur ḏātehi wa-sammāho esmaho wa-nafsaho wa ʿaršaho wa korsiyaho wa ṣefātehi ... wa ašhado be-anna al-sayyed Moḥammad ḵalaqa Salmān men nur nurehi wa-jaʿalaho bābaho wa ḥāmela ketābehi; Salisbury’s tr. with slight modifications, pp. 245–46; Dussaud, p. 168). http://www.iranicaonline.org/articles/nosayris Alawites hold that they were originally stars or divine lights that were cast out of heaven through disobedience and must undergo repeated reincarnation (or metempsychosis[79]) before returning to heaven.[72][80] They can be reincarnated as Christians or others through sin and as animals if they become infidels.[72][81] In addition, they believe that God might have incarnated twice; the first incarnation was Joshua who conquered Canaan, and the second was the fourth Caliph, Ali.[82] https://en.wikipedia.org/wiki/Alawites It may be noted that Alavaite is just an other word for Nusairiah or Nusairites.
From the above it is clear that Nusairiah/Nusairites or Alavites/Alaviah believe in the dogma Divine Incarnation and even in the Dogma of Tritinity,with some differences from Athanasian Trinity. But the dogma of Trinity of G-d is considered as Shirc in ‘Isla:mic Theology. Second Preliminary The Dogma of Incarnation is Kufr and Shirc. Any one who says that the Dogma of Incarnation is not Shirc or not Cufr or Neither Shirc nor Cufr is himself a Ca:fir and a Mushric. If some one believes that a Prophet of G-d is an Incarnation of G-d then the Person is Ca:fir and Mushric. If some one believes that a Non-Prophet [Gh:airunnabi:] is an Incarnation of G-d then the person is Ca:fir and Mushric. If some one believes that a Muslim is an Incarnation Of G-d then the person is Ca:fir and a Mushric. If some one believes that a Non-Muslim [Gh:airu Muslim] is an Incarnation of G-d then he is Ca:fir and a Mushric. 3
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So to believe about any person whether the person be a Prophet or a Non-Prophet, a Muslim or a Non-Muslim that the person is an Incarnation of G-d or G-d Incarnate or Incarnated G-d , is Cufr and Shirc. If some one claims about himself that he/she is an Incarnation Of G-d or he/she is G-d Incarnate or he/she is Incarnated G-d, then he/she is Ca:fir and Mushric. Third Preliminary Some people believe that there are only three articles of Shirc. They are given below :1] The belief of Plurality of G-ds/g-ds. 2] The belief of Plurality of Self Existing Essences. 3] The belief that some Separate From G-d [Gh:airullah] has Essential Attributes. They are wrong in imposing the condition of Onliness. Since Incarnation is a Shirc and is other that the three stated above Articles Of Shirc. Also the belief of plurality of Existences of Eternal Essences is Cufr and Shirc. Forth Preliminary It appears that Mirza: Jhelumi: either does not believe that the Dogma of Incarnation is not Shirc or does believe that a person can be a Muslim and a Mushric simultaiously if he believes in dogma of Incarnation and claims to be a Muslim. That is if a Muslim begins to believe in the dogma of Incarnation he continues to be a Muslim and does not cease to be a Muslim, a Muslim who can be a Mushric as well. But this Shirc does not make the person Non-Muslim. This shews that Mirza: Jhelumi: and his disciples [Jhelumites] are the worst heretic persons of the present millennium. Fifth Preliminary In one of his videos Mirza: Jhelumi: has declared Nus:airiah /’:Alaviah as Ca:fir on the only basis that they declare Mirza: Jhelumi: and his follower [and others?] as Ca:fir. He does not declare them as Ca:fir on the basis of the belief of Incarnation of G-d. 3
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He further says that if they cease to declare those mentioned above as Ca:fir , then he shall immediatlely cease to declare them as Ca:fir. How ever purporates that he is sure that they shall not cease their declaration mentioned above. Mirza: Jhelumi: does not declare them as Ca:fir on the basisof their belief of Incarnation of G-d. This is an irrefutable proof that according to Mirza: Jhelumi: the belief of “Incarnation Of G-d” is not Cufr. Since if this belief is Cufr with certainty then a Nus:airi cannot be declared as a Muslim unless and otherwise he reject the dogma of Incarnation and some other Cufrs like consecration of wine etc. It is not possible for any one to hold a pure Cufr belief ( Belief Of Cufr) )and to remain a Muslim simultaneously. So this means that Nus:airi:s cannot become Muslim just by declaring others as Muslim. They must have to give up their former belief and to accept ‘Isla:m. But as Mirza: Jhelumi: declares that they only need to cease declaring others as Ca:fir , means that he does not consider this belief as Cufr. Otherwise he must not have said such a thing. Is it possible that Mirza: Jhelumi: believes that the belief of Divine Incarnation is Shirc but not Cufr? Is a person who believes in the Dogma Of Divine Incarnation a Muslim even if he is a Mushric, according to the apostate religious system of Mirza Jhelumi: ? One must recall at this point that according to the Mirza: Of Jhelum a person can be a Muslim and a Mushric simultaneously. So it is possible that Mirza: Jhelumi: may consider a Nus:airi: who cease to declare Mirza: Jhelumi: and his disciples as Ca:fir becomes a Muslim and is a Non-Mushric. It is also possible that such a person is a Mushric and a Muslim simultaneously according to the Apostate Religious System of Mirza: Jhelumi: . But in either case the person is a Muslim and not a Non-Muslim according to the mentioned above system. 3
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How ever there are evidences that Mirza: Jhelumi: does not consider the Dogma Of Incarnation as Shirc. 1] In his lecture Mirza: Jhelumi: did not declare Nus:airiah as Mushric. If he would have considered them as Mushric then he would have said :-“If they cease to declare us as Ca:kir they would become a Muslim and a Mushric simultaneously”. But he did not said it. This means that according to him if they cease to declare Mirza: and his followers as Ca:fir , he shall declare them as Muslim and Non-Mushric. 2] He does not consider Qa:diani:s as Mushric. He mentions Nus:airiah with them. This means he does not consider them as Mushric other wise he would have made this distinction between the two religious groups. Since such a distinction was required at this portion of his lecture. 3] A stated in Preliminary Three Mirza: belonged to the group of people who believe that there are only three Articles Of Shirc, and Incarnation is not one of them, so it means that he continues to hold this belief. If he had rejected this belief of onliness he would have mentioned it some where in his lectures. But upto the best information he has never dropped the condition of onliness in explicit sentences. Any implicit sentence ,if any it out of the domain of the requirement. (It must be noted that even the ancestral sect of the Mirza: Jhelumi: considers the belief of Incarnation as Cufr. They do not say that if a Nus:airi: ceases to declare Non-Nus:airis as Ca:fir , then he becomesa Muslim .) 4] Mirza: Jhelumi: has not discuused this issue for a long time. So although it is improbable yet possible that he may have changed his mind from the belief that a person can be both Muslim and Mushric simultaneously. If he is done so then this means that he has excluded believes like Incarnation, Deification , Sonship of God, Fatherhood of God from Shirc. Na’:u:dh:ubillah Va ‘Astagh:farullah
Discussion One 3
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If Mirza: Jhelumi: believes that the Dogma: Of Incarnation is neither Cufr nor Shirc , then this is in perfect harmony and complete consistency with his belief that they shall not be declared as Ca:fir by Mirza: Jhelumi: if the stop declaring him, his disciples and his followers as Cafir. So they shall become Muslim and Non-Mushric according to his verdict. Discussion Two If Mirza: Jhelumi: consider this belief as Shirc then this means that he shall begin to consider them as Muslim and Musric simultaneously. Since he believes in two types of Mushrics , 1] who are Muslims 2] who are Non-Muslims. How ever this is improbable as it is discussed in Fifth Preliminary . A Possible Defense It is possible that Mirza: Jhelumi: may attempt to defend himself by saying that he is using the “ Principle Of Ta’:li:q Bil Muh:a:l. He may say that he thinks that it is Impossible for a Nus:airi: to believe that Saiyiduna: ‘Ali: is the Incarnation Of God and accept that one who do not believe Saiyiduna: ‘:Ali: as God, is also a Muslim. This is misuse of the Priniciple. Since Incarnation of G-d is Absolutely Impossible and Per Se Absurd.But it is Absolutely Possible that a Person who believes in the Incarnation does not declare those who does not believe in the Incarnation stated above as Ca:fir. It must be noted that if a thing is Absolutely Impossible yet it is Absolutely Contingent that a person may believe an Absolutely Impossible as Absolutely Contingent. We do not need to go in detail at this point , yet one can provide an example. Incarnation Of G-d by any way is Absolutely Impossible but may people not only believe that Incarnation is Absolutely Contingent but also believes that it did/does occur. So to confuse between an Absolutely Impossible and a belief that an Absolutely Impossible is Absolutely Contingent is incorrect , they are entirely different things. Also instead of suspending a supposed event on the supposed occurrence of an Absolutely Impossible , Mirza: Jhelumi: is Suspending the supposed event on the belief of Nus:airites. If Mirza: Jhelumi had said that he shall cease to declare Nus:airies as Ca:fir if they cease to believe in Incarnation, even then his claim would have been incorrect. Since Nus:airi:s believe in several Articles Of Cufr. This is one of them. 3
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Further discussion shall be present to the readers separately. Insha:’All-h.
Conclusion 1 If the First discussion is correct then this means that Mirza: Jhelumi: cannot declare Dajja:l as Mushric. As Dajja:l shall claim to be G-d Incarnate and not another G-d. Since Dajja:l is a Jew and would show Incarnative Monotheism. In any case Mirza: Jhelumi: cannot declare Dajja:l as Mushric for claiming Divinity . If Mirza: declares Dajja:l as Mushric then there must be some other reasons but this Incarnative Divinity cannot be a reason since Mirza: Jhelumi: does not consider Incarnation as Shirc. Discussion 2 If the second discussion is correct then Mirza: Jhelumi: cannot declare a person as Ca:fir who claims Incarnative Divinity for himself yet deny polytheism , on the basis of this claim since This is not Cufr according to Mirza: Jhelumi: . So Mirza: Jhelumi: is compelled to admit that such a person is a Muslim Mushric and not a Cafir Mushric. Similarly Mirza: Jhelumi: of Jhelum cannot declare Dajja:l as Ca:fir on his claim of Incarnated Gd. Believes Of Muslims On the contrary Muslims believe that Dajja:al is Ca:fir due to several reasons, and claim of Divinity and Incarnation of G-d are two reasons among other reasons. So it is required to investigate where Muslims differ from Mirza: Jhelumi: and where they agree with him. Muslim agree with him that Dajja:l is a Ca:fir. But according to Muslims the claims of Incarnation and Deifications are two distict Cufrs and Shircs. So these two reasons are included in the Cufr of Dajja:l. 3
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But according to the religious system of Mirza: Jhelumi: these two are excluded from the Cufr of Dajja:l. So it is clear that a person who follows the religious system of Mirza: Jhelumi: ceases to be a Muslim immediately as e accepts his system. Conclusion 3 Nus:airiah also believe in Trinity. Dogma of Trinity whether it be of Athanasian Creed or Nus:airi: creed all are Shirc. So this also means that Mirza: Jhelumi: has made a distinction that he does not consider Nus:airite Trinity a Shirc. Conclusion 4 Mirza: Jhelumi has not mentioned their consecration of wine. To consider wine as legal is Cufr. AN APPEAL TO ALL THE FOLLOWERS OF MIRZA: JHELUMI: It is requested to think again about Mirza: Jhelumi: , his teachings and their implications. For the Sake of ALL-H the Almighty Being please do not follow him and his apostate believes. He is not preaching the True ‘Isla:m but a heretic religion borrowing many things from ‘Isla:m yet also his innovations which are pure Cufr. You are informed. Disclaimation The Author does not hold ant belief contrary to Ahlussunnah , so any thing which may make confusion about the belief of the author is either “For the sake of Argument or an error due to typist. The author is not responsible for errors of grammar and spellings and any thing due to them.
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DOES ENGINEER ‘:ALI: MIRZA: CONSIDER THE DOGMA OF INCARNATION OF G-D AS SHIRC
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