CAN ENGINEER ALI MIRZA OF JHELUM EXPLAIN THE VERSE (04:03:142) A CHALLENE TO ENGINEER ALI MIRZA

1438 AH,2017 CE

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A Challenge to Engineer “Ali: Mirza:Can he explain the verse 142 of “ Su:rah “A:li Page 2 of 9

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“Imra:n “ (04:03:15:142).

[REVISED ]

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Surah Aal-I-Imran Ayah #142 Translated in English

3:142Share

Literal Translation.

Do you think that you will enter the garden while Allah has not yet known those who strive hard from among you, and (He has not) known the patient.

Interpreted Translation

Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?

142 ‘A:L “IMR A:N. [04:03:15:142] OR [04:03:142]

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Page 5 of 9 The Holy Verse of Qur’a:n in its literal meaning or real meaning negates the Divine Knowledge of Future events and consequently negates the Divine Omniscience. Therefore an interpretation is necessary.

Jahmiah , Rafid:iah Buda:’iah etc . probably used this verse not only to negate the Divine Knowledge of future but also to shew that := 1] Divine Knowledge Doeth not comprehend Each and Every Existent, Non Exitent, Event of Past, event of Present, Event of Future.

NA”U:DH:U BILLAH VA ‘ASTAGH:FARULLAH

2] Divine Knowledge is not Eternal .

NA”U:DH:U BILLAH VA ‘ASTAGH:FARULLAH

3] Divine Knowledge is Finite and Limited.

[In short Divine Knowledge is Not Omniscience].

NA”U:DH:U BILLAH VA ‘ASTAGH:FARULLAH

4] Divine Knowledge increases as time passes and events occur.

NA”U:DH:U BILLAH VA ‘ASTAGH:FARULLAH

5] Non Eternals are Associated With Divine Essence or Non Eternals Sustain in Divine Essence.

Non Eternal Divine Knowledge is Associated With Divine Essence or Non Eternal Divine Knowledge is Sustained In Divine Essence. Also Divine Knowledge is not Essential.

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[ ] NA”U:DH:U BILLAH VA ‘ASTAGH:FARULLAH

We do not think that the Engineer Of Jhelum would have gone to this extreme. If not then he must interprete this Holy Verse.

What we ask := “How he interpret s it and according to which rules of interpretations he interprets it?.

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Page 6 of 9 He must have to state them.

If he cannot then it is exposed that this Engineer of Jhelum is a Man With Out Any Principle. A Principleless Person. His principlelessness is exposed.

How ever if he believes that Divine Knowledge is neither Eternal Nor Comprehensive then this implieth that Non Eternal is Sustained in Divine Essence. Also this implies Jahl [Nescience/Ignorence].In this case he follow Jahmites , Ma”badites ,Budaites etc. [2] NA”U:DH:U BILLAH VA ‘ASTAGH:FARULLAH We ask “Ali; Mirza: the following questions:= 1] What is the Literal meaning of the words in the text of the sentence of the verse “ Va Lamma Ya”Lamillahu” ?

Is it not “ ‘ALL-H Hath Not Known it Yet”? Or “ ‘ALL-H Knoweth Not It Yet” .

If not then what it is?

2] What is the Interpreted meaning of these words in the text of “A:yah. Is it not “ALL-H HATH NOT MADE IT EVIDENT YET”? If not then state your own meaning , AND DERIVE IT BY THE LAWS OF “ARABIC. Also state explicitly whether your meaning is an interpreted /virtual meaning or real /literal meaning.

3] What do you say about a person who insist on the Literal Meaning and discards the interpreted meaning. Is he a Muslim or Not. Also it is possible that a person becomes a Kafir by taking the Literal meaning of this verse? If so then are there some other verses in the Text Of Holy Qur’a:n which cannot be taken in their Literal meaning or it is the only verse in the Entire Text Of Holy Qur’a:n? It must be noted that this question is in regard to those verses where the Engineer of Jhelum considers that Not to Interpret is Kufr?

4] Is there any Evidence/Indicator in the text of this verse which implies interpretation and discarding of the Literal Meaning? Or the Evidence /Indicator is External and Exterior. If so then this Indicator /Evidence is in some other portion of the Text of Holy Qur’a:n or in the Text(s) of ‘Ah:adi:th: ‘As:s:ah:i:yah.

In any case proper reference is required.

5] If some one tries to prove Literal Buda’ [Not Metaphorical Buda’] FROM THIS VERSE ,DO YOU THINK literal meaning is a proof of it or not?

[Please note:= We do not ask about Metaphorical Buda’ which is different from Literal Buda’ in this question , I.E Q#05]. So any discussion on Metaphorical Buda’ shall be out of context in the answer of question 5].

6] Do you believe in Metaphorical Buda’ or not?

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Page 7 of 9 [Please state either in affirmation or in negation. No further discussion is required. The condition STATED ABOVE of Question 5 is not applicable in Q#6 ].

7] What is the Literal Meaning of the Word Shai’ . Is it Existent /Mauju:d ? If not then what it is?

8] Is it necessary to interpret a verse of Qur’a:n by an other verse of Qur’a:n? Or it can be interpreted by Reason or a H:Ladi:th: or both.

9] If Engineer “Ali: Mirza: interpret this verse by an other verse of Qur’a:n then does he allow any one to interpret that verse by this verse? If not then why?

For example if Verse A is Interpreted by Verse B by Engineer “Ali: Mirza: , what is his response if some one interpret the verse B by verse A. Please provide examples if YOU HAVE (any].

10] What are the total number of Verses in Holy Qur’a:n which are interpreted by Engineer “Ali: Mirza: and he does not take them Literally?

[It must be noted that this question is general ,where the Engineer from Jhelum interprets but not necessary declare those as Infidels who insist on the Literal meaning s. In the case at all places where he interprets, he considers that if some one takes the literal meaning is an Infidel/Ka:fir then he MUST say so Explicitly.]

11] If Engineer “Ali: Mirza: interpret this verse by the Text of A H:adi:th: then does he allow any one to interpret that H:adi:th: by this verse? If not then why? In case if Engineer “Ali: Mirza: claims that there is an ‘Ijma:” then he must state it explicitly that there is neither an ‘A:yah nor A H:adi:th: , but just an ‘Ijma:”.

Also he must refer to the proper sources to prove the claim of ‘Ijma:”. Also must state the subsect of ‘Ahlussunnah of the Authors of the referred Sources.]

12] Does Engineer “Ali: Mirza: believe that Holy Prophet does know the event of future [relative to the time of revelation of this verse stated above ] yet Divine Essence [D:a:tul Ba:ri:] doeth not? Also Doesthe Holy Prophet knoweth it that after the occurrence of it?

“Ali: Mirza of Jhelum must explain this verse with all these in mind which are stated above.

He must also state that in the case he does interpret this verse , whether Exhibition of Knowledge {Z:ahu:r ‘Al “Ilm} is an act of Divine Essence or an Attribute of Divine Essence . In the case it is a Divine Act then whether it is Non Eternal or Eternal. If Non Eternal then whether it is Sustained In Divine Essence or it is Separate from Divine Essence. Also If Exhibition of Divine Knowledge is Not Divine Knowledge then what is the difference between the Divine Attributes and Exhibition of Divine Attributes. Are Exhibitions of Divine Attributes Creations or Creatures?

In the case he considers Exhibition of Divine Knowledge as an Eternal Attribute then he cannot interpret this verse with the negation of this Exhibition since an Eternal cannot be Negated.

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Page 8 of 9 Does This Engineer Of City Of Jhelum believe that Divine Attribute of Knowledge is Eternal, but Divine Acts are not Eternal? If not then He must state it explicitly that whether he believes that Divine Acts Of Divine Essence [Dh:a:tul Ba:ri: ] Are Intentional/ Valuntary Acts of Dh:a:tul Ba:ri: or Unintentional /Involuntary Acts of Dh:a:tul Ba:ri:.

FOOT NOTES: [1] Although Engineer “Ali: Mirza: alleges that he does not believe that Non Eternals ARE NOT ASSOCIATED WITH DIVINE ESSENCE, yet he believes that Divine Essence can appear on/in his creations . For example he does believe that ‘Istiva:’ occurred after the creation of “Arsh and it does not Pre-Exist “Arsh , or Divine Essence Descendeth on the First Heaven the Heaven of the World [Sama:’udduniah]. This implieth that neither the Divine Act of Descension is Eternal nor Pre -Existent. So he is compelled to believe that these acts must Sustain In Divine Essence or Must be Associted With Divine Essence. But it is some thing he is not going to confess so easily. That is why we accuse him for implying interpretations and not believing in the above stated Non-Eternals Sustaining In Divine Essence etc.

[2] But in this case he must state that if Divine Knowledge is neither Associated With Divine Essence nor Sustained In Divine Essence then it is just a Creation and a Creature. Does Engineer “Ali: Mirza: believe that Divine Knowledge is a Creation/Creature.

TO THE FOLLOWERS OF ENGINEER “ALI: MIRZA: OF JHELUM IT IS SHOWN THAT “ALI MIRZA: IS A HERETIC AND HETERODOX. HE DOES NOT FOLLOW ‘AHLUSSUNNAH VAL JAMA:”AH. HE IS JUST AN OTHER VERSION OF JAMA:”ATUL MUSLIMI:N [Engongated Ta:] WITH SOME MODIFICATIONS. HE IS MORE CLEAVER THEN THE LATE FOUNDER OF THE JAMA:”ATUL MUSLIMI:N [Elongated Ta:].

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He has Rafid:ite tendencies while the founder of Jama:”atul Muslimi:n had Nas:ibite tendencies.

How many proofs you require to be convinced that he is a heretic. Do you still require some proofs?

It is a necessary responsibility to inform you about apostasy of the apostate engineer.

You are informed.

Acknowledgement Saiyid Zahi:r Naqvi a good theologian and a converted ‘Ahlussunnah [Deoband (and an Ash”arite+Muturidite)] from Twelvers asked to add some details in this challenge and some sub-questions with some of the major ones. His advises are accepted with thanks.

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