[Year]

AHLUSSUNNAH

SAIYID Z:AHI:R NAQVI:

[CAN ALI: MIRZA: OF JHELUM

CITY EXPLAIN THE VERSE
(9,7,17,142)]
Engineer Ali: Mirza: is asked to explain the verse (9,7,17,142), with keeping the questions and points in
this articles, such that his answer may be comprehensive and cover each and every question and point
given this article.
Page 2 of 11

9,7,17,142
A Literal Translation is :=

1] And We made a promiSe with Moses/Mu:sa: for thirty nights and

perfected them by [the addition of] ten; so the term of his Lord was
completed as forty nights.

And Moses said to his brother Aaron, "Take my place among my people, do
right [by them], and do not follow the way of the corrupters."
Some Interpreted translations are as follow:

2] 142. And We appointed for Musa (Moses) thirty nights and added (to the
period) ten (more), and he completed the term, appointed by his Lord, of forty
nights. And Musa (Moses) said to his brother Harun (Aaron): "Replace me
among my people, act in the Right Way (by ordering the people to obey Allah
and to worship Him Alone) and follow not the way of the Mufsidun (mischief-
makers)."

3] And We made an appointment with Moses for thirty nights and perfected
them by [the addition of] ten; so the term of his Lord was completed as
forty nights. And Moses said to his brother Aaron, "Take my place among
my people, do right [by them], and do not follow the way of the corrupters."

The Mas:dar (Infinitive) of the verb Vaadna: is Vadah . The verbs derived from Mas:dar
Va:dah ( meaning To Promise ,Infinitive) are Transative and requires Grammatical
Objects.

Meaning of the word Promise

1] a declaration that one will do or refrain from doing something specified.

Page 2 of 11
Page 3 of 11

2] a declaration ( assurance in statement) by some one, either that an event shall

occur in future or that a particular thing will happen in future.
A declaration is a sentence which is Kh:abar and not Insha: . So a Kh:abar is either true or false and an Insha: is neither true nor false.

Alternative translations of the word promise Stipulation, Asseveration.

Literally verse Doeth mean that Divine Essence [Dh:a:tul Ba:ri:] Made a Promise with Moses [Mu:sa: AS]
for thirty days and them completed it by adding then more days.

This A:yah according to our Ahlussunnah needs and interpretation and to deviate from the literal
meaning is Necessary. Since Buda: are of two types. 1] Buda: Fil Ilm. That is Absolutely Absurd.

2] Buda: Fil Khabar that is Relatively Absurd .

In either case , the it is necessary to take the Interpreted meaning and not to take the Literal Meaning.

This verse requires either Tavi:l or Tauji:h or both.

The believers in Buda; whether they believe in Buda Fil Ilm or Buda Fil Kh:abar do not take the
interpreted meaning but take the literal meaning. They suppose that this verse is a Proof of Buda:
[Nau:dh:billah].

The argument of Budais as is as follow:=

Divine Essence promised Moses PBUH for a Period of Thirty Days. But then violated the promise and
added ten more days. Thus the total period of days did became Forty days.

As promise means a Declaration that some event shall occur or shall not occur in Future, A Promise of
Thirty days is a Declaration that an specified event shall occur at the end of Thirty days. To add ten more
days is a Buda:. As Divine Essence cannot violate His Promise in Normal terms and conditions then this
is a case of Buda:

A CHALLENGE TO ENGINEER ALI: MIRZA: O F JHELUM

CITY.
Now we come to discuss the system of Engineer Ali MIrza: of Jhelum city. As per our claim , the
Engineer cannot explain this verse according to his own system.

Page 3 of 11
Page 4 of 11

So, if he accepts the challenge and try to explain this verse them he must consider the following points

1
of Knowledge [A translation of His invented term Ilmi Point( )] given below:=

1] Does Engineer Ali: Mirza Of Jhelum believe in Some Kind of Buda or does not believe in any Kind of
of Buda. The Engineer must explicitly state it so that no AMBIGUITY exists in this regard.

2] If Engineer take the word Va Va:adna: [And We Promised] in the Literal meaning then the question is
:= To violate the promise is Buda: or not. If not Buda: then does Engineer Ali: Mirza: considers that this
Holy Verse states or implies Violation of Promise. If it is Buda: then he must explain the term Buda: as
Something which is neither the Violation of Promise nor Observance Of Promise. Since a simple
Observance of Promise cannot be termed as Buda:. Violation cannot be termed as Buda: as according

2
to this question.( ) So what is this Neither Observance of Promise Nor Violation of Promise, if some
kind of Buda: is not a Violation of Promise????? Engineer Ali: Mirza: must explain this thing if he
accepts that this verse proves some kind of Buda: . But if he accepts that this verse does not teach any
kind of Buda: what so ever , even then he must state all kinds of Buda: and then he should shew that
this verse does not prove any kind of Buda: what so ever.

3] He must clearly state that whether according to his alleged research whether some Ahlussunnah

[Including Muh:addith:i:n ( Ima:m Bukh:ari:, Ima:m Muslim etc.) and Fuqha:(Ima:m Ma:lik, Ima:m
Abu: H:ni:fah etc) ]

believe in some kind of Buda: or none of Ahlussunnah believe in any kind of Buda:. Unambiguous and

Explicit Sentences are required.( )3

4]He must clearly state whether the belief of :=

4.1] Buda: in the Divine Knowledge is a belief Of Kufr or Not.

4.2] Buda: in the Divine Promise is Kufr or Not.

4.3]Buda: in the Divine Will is Kufr or Not.

5] As the promise means a statement [sentence in assertive or negative mood] telling someone that
the speaker of the sentence/statement definitely shall do something or definitely shall not do some
thing or that something shall definitely happen/occur in Future or some thing definitely shall not occur
in Future. So any deviation from the stated things in the statement of Promise is a violation of Promise.

So the question is how the Engineer of Jhelum tries to Explain this verse if the Promise of Thirty days are
changed to forty days by addition of ten days. He must not take help of great Ahlussunnah Scholars and
must try to explain on his own. If he takes helps and do not observe this condition then he must also
admit that this is not his personal research but a borrowed one .

Page 4 of 11
Page 5 of 11

6] He must answer the question ,Does he agree with a Buda:ist who somehow try to prove Buda: or a
particular type of Buda: from this verse . If yes then he is exposed. If no then he must refute the
argument in support of Buda: from the Text of This Verse.So that one may know how he refutes them.

7] He must state the difference between Violation of Promise and Buda: With Examples (If he
differentiates between the two).

Suppose that Divine Essence Promiseth P with some one say S. We all know if it is supposed for the
sake of argument that if the Divine Promise is violated [ Nau:dh:ubillah ] P then this imlieth that
P is not fulfilled.

But what if the Buda: in the Promise occurs.

Is the Promise P is fulfilled or it is not? If it is then what is the difference between Buda: and Observance
of Promice? If not then what is the difference between Buda: and the VIOLATION of Promise. The
stated difference must be in explicit sentences. Implicit sentences requested not to be used.

8] Suppose that if some one says that

if Divine Essence MAKETH a Promise P with a Divine Will .
Now if Divine Essence Doeth not fulfill His Promies with the Divine Will Keeping constant then it is a
Violation of Promise. If the Divine Essence Doeth Not Fulfill the Promise P with change of Divine Will

then it is Buda: and not violation of Promise

. Then does The Engineer Of Jhelum Ali: Mirza agrees
with this statement Or he does not agree with it .

If he agrees then he must say affirmative.

If he does not agree then he must say negative.

If he does not agree then he must state whether not to fulfill a promise whether By a changed Divine
Will or Without any change in the Divine Will is a Violation of Promise or not? He must also state
whether the Divine Will changes or not?

9] Does Engineer Ali: Mirza: believe that Divine Will Changeth or he believes that Divine Will never
Changeth?

[This question is greatly related with question 8 ,yet it is asked separately for some Polemical reasons].

10] If some one define Buda: Fil Khabar as Abrogation in Promise or Abrogation in
Kh:bar then Does Engineer Ali: Mirza: accepts this meaning of Buda: ?.

If so then he must also state that Abrogation In Kh:abar is permitted in Divine Speech or it is
not? Some Budaist say that Buda: is a type of Abrogation. According to them Abrogation in
Imperative sentene Insha: is Naskh: Al Ah:ka:m [annulment] and Abrogation
Assertive and Negative Sentences [Declarative Sentences/Kh:abar] is Buda: Fil Akh:ba:r].
Does Engineer Ali: Mirza: agrees with this statement?.If so then the question is: Can he

Page 5 of 11
Page 6 of 11

provide proofs from Qura:n and H:adith: that Abrogation/ Annulment in Declarative
sentences [AL J-MLATUL KH:ABARYAH] does not occur in Divine speech? If he can then it is
requested that he must present them .

[ We do believe that Naskh: Fil Kh:bar does not occur but we want to ask for the proofs from Ali: Mirza: himself since we
seriously doubt that he does take our proofs as invalid [Astagh;farull-h]. So it is necessary to ask him his proofs
if he does not believe in the occurrence of Buda: or Naskh: Fil Kh:abar or both . It appears that
he differentiates between Buda: Fil Kh:abar and Naskh: Al Kh:abar.If so then he must state the
difference. But we cannot ascribe it to him with certainty (that he takes our proofs as invalid)
since there are some ambiguities in this regard. So he must state it explicitly and
unambiguously. Additionally he must provide the proof while explaining this A:yah stated
above. If he does not then he must state explicitly that he does not.If he differentiates between the two
then he must explain whether he consider each one of the two as impossible or only one of the two as impossible or neither
one of the two as impossible . ]
11] Does Engineer Ali: Mirza: believes that Buda: Fil Qura:n is impossible and Buda: Fil
H:adi:th: is possible? He must explain the answer with examples. For example if he believes that
Buda: Fil H:adi:th: is also impossible then what would be the case if it was possible?
12] If Holy Prophet informs that a person shall go in Heavenly Paradise , and if the person does
not go in Paradise at the given time in future in regard to the H:adi:th: then is that a case of
Buda: Fil H:adi:th: ? If not then what is the difference between the violations of the
information of Holy Prophet in regard to future events and the Buda: Fil Kh:abar?

Note: We believe that such violations and Buda: are Impossible in Ah:dith:. Yet we want an answer from
Engineer Ali: Mirza: of Jhelum.
Does according to Ali: Mirza: this A:yah Doeth Support the claim that if Holy Prophet Maketh a
Promise or Maketh a Prophecy about a Person or a Group of Persons about Eschatological Reward(s) ,
yet he or they or some of them may be deprived of the Reward stated in this sentence with or with out
Buda:?

[Naudh:ubillah].
Note: We consider it Impossible to occur [Occurrenceial Impossibility],in either case, we want to see the
point of view of Engineer Ali:Mirza: of Jhelum.

13] If Divine Essence informeth that a person shall go in Heavenly Paradise yet for some reason
he doeth not go at the given time in regard to Divine Information i.e A:yah then is this a case of
Buda: Fil A:ya:til Qura:n ? [Nau:dh:billah]? If not then Shall such events occur in
Eschatological Future?

Note: We believe that such violations and Buda: are Impossible in Aya:t of Qura:n. Yet we want an answer
from Engineer Ali: Mirza: of Jhelum.

Page 6 of 11
Page 7 of 11

Does according to Ali: Mirza: this A:yah Doeth Support the claim that if Divine Essence Maketh a
Promise or Maketh a Prediction about a Person or a Group of Persons about Eschatological Reward(s) ,
yet he or they or some of them may be deprived of the Reward stated in this sentence with or with out
Buda:?

[Nau:dh:ubillah]
Note: We consider it Impossible to occur [Occurrenceial Impossibility],in either case, we want to see the
point of view of Engineer Ali:Mirza: of Jhelum.

14] How does Engineer Ali: Mirza: refutes the argument of Budaists from this A:yah
(9,7,17,142) stated above? An strict and explicit refutation is required if he refutes the
argument of Buda:ists.
Also what is the explanation of this verse in the Engineer Ali: Mirza:s system? Is his
explanation of this verse based on the basis of Literal Meaning or on the basis of Interpreted
meaning. An explanation with all the requirements is asked.
Note: We have not provided our explanation of this Holy Qura:nic Verse but we have asked the
Engineer to explain the verse .

Epilogue
We have find
some
Page 7 of 11
Page 8 of 11

tendencies
towards the
concept of
Buda: in the
lectures of
Engineer Ali:
Page 8 of 11
Page 9 of 11

Mirza:, so an
enquiry is
necessary
.That is why
he is
inquired.
Page 9 of 11
Page 10 of 11

As he is an expert in making ambiguous

statements and Satyr we have
demanded answers in Explicit and Strict
sentences and words so that there
cannot be any ambiguity. How ever we
do think he has some tendencies
towards the Dogma of Buda and in this
case his followers are requested to drift
away from him.
As for us we have only asked questions
to find the truth , no views and no
opinion about our believes may please
be made on the bases of this
questionnaire.
THANK YOU FOR STUDYING IT.

Page 10 of 11
Page 11 of 11

(1) Some of his invented terms are Non serious like Phakki [Digestive Powder, a Local Medicine] but
this term Point (s) Of Knowledge may be used since it is serious and not funny; this does not
connotes satire. A literal translation of this term is Knowledgical Point(s). The adverb of the
Knowledge as Knowledgical is not used in English Language. This is forcibly made as a new term.
How ever we use the word POINT as an alternative of his Semi English and Semi Arabic , Semi
Persian and Semi Ri:kh:tah term Ilmi Point.A discussion on some invented terms of the
Engineer shall be discussed in a separate article.
(2) We do consider that a Buda: is a violation of a Promise . How ever in this question it is assumed
not to be a Violation. An assumption for sake of argument.
(3) Any one who attempts to ascribe Buda: to any Ahlussunnah scholar his not speaking the truth
but speaking the falsehood. In the case if Engineer Ali: Mirza: speaks the stated above
falsehood he is exposed that he is a follower of Buda:ists and not an Ahlussunnah but a heretic.

Page 11 of 11