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
[Pick the date]

Mirza: Jhelumi: and his

religious system has serious
flaws. In this article these
 Page 1 of 11

flaws are explained.

Introduction

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

1
 Page 2 of 11

and Christian beliefs with some modifications. Nus:airiah believes that Saiyiduna: ‘:Ali is an
Incarnation Of G-d.

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-and-
maps/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

2
 Page 3 of 11

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 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

3
 Page 4 of 11

... 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.

4
 Page 5 of 11

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.

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

5
 Page 6 of 11

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.

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: .

6
 Page 7 of 11

But in either case the person is a Muslim and not a Non-Muslim according to the mentioned
above system.

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

7
 Page 8 of 11

Discussion One

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 .

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 G-
d.

Believes Of Muslims

8
 Page 9 of 11

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.

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.

9
 Page 10 of 11

The author is not responsible for errors of grammar and spellings and any thing due to them.

This

10
 Page 11 of 11

DOES ENGINEER ‘:ALI: MIRZA:

CONSIDER THE DOGMA OF
INCARNATION OF G-D AS SHIRC

11