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‘AHLUSSUNNAH WAL JAMA:”AH

DEFINITION OF
MUTVATIR H:ADI:TH AND
ALI MIRZA OF JHELUM
SERIES INHERESIES OF ALI MIRZA OF JHELUM
HUSAM
[Pick the date]

DEFINITION OF
MUTVATIR H:ADI:TH AND
ALI MIRZA OF JHELUM
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Engineer “Ali: Mirza: and the


Definition of Mutva:tir H:adith:
Engineer “Ali Mirza of Jhelum has made some Amendments in the Principles [‘Us:u:l ‘Al H:adi:th:]

Na”u:dh:ubillah. This is a proof that he is a great Heretic of Twenty First Century of Common Era [CE].

So it is required to prove that he has done such a Heresy.

According to all Muh:addith:i:n the Definition of a Mutva:tir H:adi:th: is a follow:

A Speech of Holy Prophet that is Conveyed to Us BY SUCH A Large Number of Narrators /Reporters such
that their agreement on Falsehood is Naturally Impossible [‘Al-Muh:a:l ‘Al “A:di:].

Hadith al –Muta:vatir is taken as an absolute truth and one who


rejects it is considered Ka:fir. Mutawatir has following types:

1] Mutva:tir bil lafz:

2] Mutva:tir bil ma”na:

This [i.e Mutva:tir] is very difficult to prove. How ever it must be noted that Qur’a:n is conveyed to us
WITH Tava:tur [Consecutively].

But Engineer |Ali Mirza of Jhelum has made a simple Formula:

If Shaikh: ‘Al Ba:ni: [RH:] and Zubair |Ali: Zai agree on a Tradition that it is Mutva:tir then it becomes a
Mutva:tir regardless of the Definition of the Mutva:tir H:adi:th: .

So he at times present their agreement [which is often a coincidence] .

But this is a heresy. If any one of the above stated persons declares or both of them declare that a
Tradition is Mutva:tir. Meare the declaration cannot make the Tradition Mutva:tir.

One must have to study that whether the tradition satisfieth the Definition of the Mutva:tir or not.

If it doeth not then the declaration is wrong , incorrect ,inaccurate and invalid.

This is the basic point. So in this case both or one of the two is accused for committing an Error or a
mistake. This accusation in such a case shall be True ,

But one shall not go beyond it. Since to commit an Error is Humans Property in general.

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Some times some Scholars declare a H:adi:th: as Mutva:tir in Virtual meaning. For example if there are a
number of S:ah:i:h: ‘Ah:a:di:th: which agree in the Text either Proximately or Approximately but differ in
the Chains of Narrators /Reporters. For example if the number of such Tradition become Nine or Twelve
or Fourteen etc. some say it has become a Mutva:t:ir. But actually what they mean is that it has come
close to Mutva:t:ir. But this is just an opinion that may be rejected.

According to us Either a Tradition is Mutva:t:ir or it is Not. If it is not Mutva:t:ir then it can not be near
to Mutva:t:ir. Since there is no positive and definite Number which can be said that this is the least
Number of Mutva:tir and that Tradition is less than the mentioned number but very close to it.

Now it can be shewn that A number of Sa:h:i:h: Traditions cannot be declared as Mutva:tir unless and
Otherwise it is conveyed to us by a Multitude of Reporters that it becometh Naturally Impossible that
these people could agree on Falsehood,

Now five or twelve or fourteen such traditions cannot constitute a Mutva:tir Tradition.

How did such a confusion arose:

It may be noted that a Number of Weak Tradition [with the Necessary Condition of Not So Weak]
converge they become H:asan Li Gh:airihi.

Similarly a number of H:asan Li Dh:atihi Traditions converge they become S:ah:i:h: Li Gh:airihi:.

So some people extrapolated this idea and began to declare that a Number of S:ah:i:h: Lidh:atihi
Traditions converge then they become Mutva:tir or become close to Mutva:tir.

But this extrapolation is incorrect. What the Engineer of Khelum did is that when he finds that there are
a Number of S:ah:i:h: Li Dh:atihi Tradition with Similar Texts or with Texts concerning about same event ,
they combine to constitute a Mutva:tir. This heresy was actually emphasized by the former Teacher of
the Engineer OF Jhelum whose proper noun was Zubair “Ali: Zai.

Engineer is still doing TAQLI:D of such people when he finds that such a thing is in his favour.

There is an other law which is less stated that if a large number of D:a”i:f [Weak] traditions converge
then they make them more weak , since this implieth that such a Tradition as constituted as a
conspiracy.

D:a”i:f cannot become a Sah:i:h: Li Gh:airi: even if thousands of them converge, and H:asan Lidh:tihi:
cannot become S:ah:i:h: Li Dh:atihi: even if thousands of H:asan LiDh:a:tihi converge. Their maximum
limit is to become S:ah:i:h: Li Gh:airihi: .

A Single S:ah:i:h: Lidh:a:tihi is more powerful that a S:ah:i:h: Li Gh:airihi: regardless of the Number of
H:asan Li Dh:atihi: which constitute the S:ah:i:h: Li Gh:airihi: .

Problems in declaration

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Sometimes a group of scholars declare a H:adi:th: as Mutva:tir but some other scholars differ. This is
due to certain reasons. One of the reason is that those who declare a H:adi:th: as Mutvatir OPINE that

A number is sufficient to declare it Mutva:tir and the other scholars deny this number opined by them.

For example a Number is 14. Suppose a person claims that if there are fourteen S:ah:i:h: Traditions then
then the become Mutva:tir. So he calls such a tradition as Mutva:tir. But an other person may disagree
on the number. He may suggest a greater number .

In any case if this is the case then the Tava:tur of the tradition is disputed. A disputed Mutva:tir is not a
Mutva:tir in such cases.

IS MAN CUNTU MAULA: a Mutva:tir H:adi:th:

This tradition is claimed to be Mutva:tir but when there is a dispute whether a Tradition is Mutva:tir or
nor one must refer the definition of the Mutva:tir H:a:di:th: .

If it is conveyed to us by such a large number of people that there Agreement on Falsehood [Kidh:b] is
Naturally Impossible only then it canbe Mutva:tir otherwise not , since in such a case the Definition is
satisfied.

Let the number of traditions be n, where n is a Natural Number.

First one must discard all the Weak Traditions from it.

Since Weak Traditions are neither significant nor considerable.

They are immaterial and theire Existence and Non –existence are Equal.

Let the number of suct traditions is m

So the total number of tradition left is “n-m”.

Now deduct all the H:asan LiDh:atihi: from them. Let the number of H:asan Lidh:atihi is p.

So the left Traditions are n-m-p.

Let n-m-p =a.

Let a be all S:ah:i:h: Li Dh:atihi: .

But in such a case is the natural number “a” so great that it is Naturally Impossible for persons of this
number to agree on Falsehood?

Is the Number Five, or Twelve or Fourteen. What is the number?

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Suppose that some one claims that the number fourteen is such a Number. But then he must have to
provide Citations from the Authentic books of Principles of H:adi:th: . His own claim claim of some one

How so ever great scholar he may be, is useless and obsure.

Engineer “Ali Mirza: Of Jhelum declare any one who denies the Tradition Man Kuntu Maula ….

Or even accepts it but deny its claimed Tava:tur as Ka:fir.

So it is up to the Engineer “Ali: Mirza: to provide:=

1] Total Number Of S:ah:i:h Traditions of this H:adi:th: .

Is the number Eight or Eleven or Twelve or Fourteen or Else?

2] He had to provide the References from the Authentic books of ‘Us:u:l ‘Al H:adi:th: that this number is
sufficient enough to constitute a Mutva:tir H:adi:th: .

As the Heretic Engineer is ready to declare any one as Ka:fir , who declare this H:adi:th: as Gh:air
Mutva:tir, it is quite saf not to say any thing in regard to its Tava:tur in this composition. Only he is
questioned , and it is upon him to prove FROM THE TEXTS OF AUTHENTIC BOOKS OF ‘US:U:L ‘AL
H:ADI:TH: and not just opinions of great scholars.

If a books not an authentic book on the subject yet it is written by a great scholar, and he says a
tradition as Mutva:tir yet on the definition it is not so , he has erred and one must not do his Taqli:d.

Some scholars are of the view that:-

1] If there is a consensus on a Tradition that it is Mutva:tir then that Total number of S:ah:i:h: LI
Dha:tihi: which constitute the Mutva:tir Tradition is either the Necessary or Sufficient contition for
declaring another constituted Tradition as Mutva:tir or not Mutva:tir. But if there is no consensus then
such a Claim is Proofless. H:asan Li Dh:a:tihi and D:a”i:f Traditions are not considered.

2] There is an ‘Ijma:” on the Tava:tur of the Tradition.

3] Controversial and Disputed Tavatur is not considered at all.

4] ‘Ah:mad Rad:a: of Bans Baraili made an other Creteria that if a large number of people accepts a
Tradition , it becomes independent of its Sanad, that is it becometh Mutva:tir.

But this is incorrect.

It is possible that with a large number say η of S:ah:i:h: Traditions , the claim of Tava:tur is also required,
and with out the claim the number is just Necessary but not Sufficient.

But this can not be accepted η =5 or 8 or 12 or 16.

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Opinions may differ but one thing is that the only thing that is neither controversial nor disputed is that
if a Tradition is conveyed to us from such a large number of narrators and reporters that their consensus
on a false and wrong report Is NATURALLY IMPOSSIBLE then it is Mutva:tir in all periods from the
beginning of the sentence to the time of receiving.

Further discussion may be done latter sine this is a work on Engineer’s Conspiracy on Tava:tur
[Succession or Consecution of report] and not on the Tava:tur itself.

Questions for the


Jhelumite Engineer In
Regard to Tava:tur :-
1]The Quran is considered Mutva:tir because all verses are Muta:tir. Is the H:adi:th: “Man Cuntu Maula:
…..” is Mutva:tir like the verses of Sacred Qur’a:n?

2] What is the Criteria of Tava:tur , according to the Engineer Of Jhelum?

3] If a person accepts the Text of a Mutva:tir Tradition as S:ah:i:h: but does not accept it as Mutva:tir,
then Is such a person a Ka:fir?

4] What are the types of Mutva:tir Traditions?

5] Are there some Traditions of H:adi:th: [‘Ah:a:di:th:] whose Tava:tur is disputed and controversial
among Sunni: Scholars of ‘Ah:a:di:th: [Muh:addith:u:n]?

6] Is there a difference between Mutva:tir and Close to be Mutva:tir?

7] If a Traditions is claimed to be Mutva:tir then the claim requires a Proof. What the proof is according
to the definition of the Term Mutva:tir or it is just on the claim that a Tradition is Mutva:tir?

8] Is the Claim of Tava:tur in regard to a H:adi:th: is the Proof of Tava:tur?

9] If some one denieth a Tradition that is Not Mutva:tir but “Close to Mutva:tir” , is such a person
Muslim or not a Muslim? If not then what is the difference between Mutva:tir and “Close To Mutva:tir”
in regard to the denial of each of two types?

10] Is S:ah:a:biah of Saiyiduna: ‘Abu: Bakr RD: Muta:tir?

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11] Is ‘I:ma:n of Saiyiduna: “Abu: Bakr RD: Mutva:tir?

12] Is the ‘Ijma:” on the Kh:ilafah of Saiyiduna: ‘Abu: Bakr RD: Mutva:tir?

13] Is the ‘Afd:aliah [Supermacy] of Saiyiduna: ‘Abu: BakrRD: over all companions Mutva:tir?

14] If a Scholar declareth a Traditions as Mutva:tir and an other declareth it “Close to Mutva:tir” then, is
it the case that one of the two is Ka:fir?

15] Can the Mutva:tir be divided into two : 1] MutvaLtir Li Dh:atihi: ,2] Mutva:tir Li Gh:airihi: ?.

If so then is it the case that Mutva:tir Li Dh:a:tihi: is ‘Al Mutva:tir ‘Al LafzI: , and Mutva:tir Li Gh:airihi: is
‘Al Mutva:tir ‘Al Ma”navi: ; or these two sub divisions are different from the terms as stated above?

16 ] Is the Tradition that No one gets any thing in heritance from Prophets [La: N-R-Th:] , Mutva:tir?

If it is Mutva:tir then ;are all those who deny this Tradition Ka:fir?

If this Tradition is Not Mutva:tir then how many Traditions it lacks from being Mutva:tir?

17] If Zubair “Ali: Zai declared a Tradition as Mutva:tir and some one denieth that it is Mutva:tir then is
such a person a Ka:fir, when Zubair “Ali: Zai has his own Criteria of Tava:tur?

18] What is the Criteria of Tava:tur according to Zubair “Ali: Zai if H:ad:ru: .

19] Is it possible that Zubair “Ali: Zai committed an error according to his own Criteria of Tava:tur, while
declaring a Tradition as Mutva:tir?

20] Questions 18 and 19 are repeated for Shaikh: ‘Al Ba:ni RH: instead of Zubair “Ali: ?

21] Is Tradition of ‘At:t:air Mutva:tir?

22] Can a very large Number of Weak Traditions only constitute a Mutva:tir Tradition?

23] Can a Very Large Number of H:asan Li Dh:atihi Traditions Only constitue a Mutva:tir Tradition?

POINTS TO BE NOTED:-
ONCE AGAIN IT IS INFORMED THAT PLEASE KEEP IN MIND:Why we are asking this questions and
conundrums , may be answered as follow:Engineer ‘’Ali: Mirza: declares great scholars of Minority
of ‘Ahlussunnah as COMMITTER OF KUFR on the bases of some Theological Errors. These
questions and conundrums may reveal the fact that Engineer ‘’Ali: Mirza: is a Mu’’t-z-li: minded
person and his ‘I’’t-za:l can be unveiled if he attempts to answer these questions and conundrums.
His own beliefs are full of contradictions, inconsistencies And Absurdities. In this situation Engineer
o Jhelum Must accept that his there is some Kufr in his beliefs ACCORDING TO HIS OWN
STANDARD.DISCLAIMERTHE AUTHOR IS NOT RESPONSIBLE OF ANY DISTORTION OF MEANING
DUE TO TYPING ERRORS AND SPELLING ERRORS COMMITTED BY THE TYPIST.A possible

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allegation:-Some people who are not the students of Theology and Dialectics may declare that such
questions are Disgrace and Disrespect in Divine Glory. To them it is responded that this is not the
case, but if so then why Engineer of Jhelum is declaring Great Scholars as COMMITER OF KUFR
when he himself does not know that his declaration requires a deep research. TO THE FOLLOWERS
OF THE ENGINEER OF JHELUMENGINEER OF JHELUM HIMSELF USE THEOLOGY TO DECLARE SOME
GREAT SCHOLARS AS COMMITER OF KUFR SO THEN ONE MUST INVESTIGATE HIS THEOLOGICAL
GROUNDS. THINGS ARE VERY DEEP AND HE CONSIDERS THEM JUST STICKING ON SURFACE

DISCLAIMER
.

AUTHOR IS NOT RESPONSIBLE FOR ANY


MEANING OR DISTORTION IN MEANING OR
APPARENT GRAMMATICAL ERRORS WHAT SO
EVER ,DUE TO THE TYPING ERRORS.
A REQUEST TO THE FOLLOWERS AND
LISTNER OF ENGINEER “ALI: MIRZA:
IT IS PROVED BEYOND ANY SHADOW OF DOUBT
THAT THE ENGINEER OF JHELUM IS ON THE M-
NH-J [ TRACK] OF HERESY. SO FOR SAKE OF
‘ALL-H ALMIGHTY ,DRIFT FROM HIS .
YOU HAVE BEEN INFORMED. ON THE DAY OF
QIYA:MAH NO ONE CAN ACCUSE US FOR NOT
INFORMING THEM “ ‘INSHA:’ALL-H ” .

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MAY ‘ALL-H SAVE US FROM THE HERESY OF THE


ENGINEER OF JHELUM.

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