One Hundred Theological Questions For Ali Mirza

1 ONE HUNDRED THEOLOGICAL QUESTIONS FOR ENGINEER “ALI MIRZA: ACTS AND ATTRIBUTES OF DEITY Engineer “Ali Mirza: has accused several Sunni Scholars of the Far Past and have ascribed Kufr in regard to theological questions and problems. So a set of hundred questions is presented to him so that he may reply [each one of ] them,and so that we may comment on his heretic believes. These questions are carefully selected from different sources, are arranged systematically.

Is “Ali: Mirza: Of Jhelum prepared to answer them. We are however prepared to study his responses strictly and logically with full devotion.

Some questions about Divine Acts and Attributes are asked and it is simply hoped that Engineer “Ali Mirza: of Jhelum shall attempt to reply them one by one in explicit words. The explicity is a condition for each Ali-mirzite response.

1] What is the difference between Divine Attributes and Divine Act?.

Please define each one of the two from authentic sources and give two example of each from Qura:n and ‘Ah:a:di:th:.

2] Do you believe that Divine Attributes are Associated with Deity [‘ALL-H] are they are separated from Deity like all Creations?

3] Do you believe that Divine Act are Associated with Deity [‘ALL-H] are they are separated from Deity like all Creations?

4] Please select the correct answer to the following:= Divine Attributes Are……………………..

1] Eternal [Qadi:m] and Uncreated [Ghair Mah:lu:q]. 2] Eternal and Created. 3] Not Eternal [Temporal/H:adith:] But Uncreated. 4] Not Eternal and Created. 5] None of these.

4] Please select the correct answer to the following:= Divine Acts Are……………………..

1] Eternal [Qadi:m] and Uncreated [Ghair Mah:lu:q]. 2] Eternal and Created. 3] Not Eternal [Temporal/H:adith:] But Uncreated. 4] Not Eternal and Created. 5] None of these.

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2 5] What do you believe about the very nature of each Divine Attribute.

Are Divine Attributes Immanent?

6] What do you believe about the very nature of each Divine Acts.

Are Divine Attributes Immanent?

7] Do you include ‘Istiva:’ and N-zu:l of Deity [‘ALL-H] as H:a:dith: or Qadi:m?

If H:a:dith: then Created or Uncreated?

If Qadi:m then Qadi:m Bidh: Dh:a:t or Qadi:m Bizzama:n?

8] Do you believe that every H:adith is a Creation?

9] Do you believe that every Uncreated [Ghair Makh:lu:q] is Eternal [Qadi:m]?

10] Do you believe that ‘istiva:’ and N-zu:l are Divine Attributes or you believe they are Divine Acts?

11] Do you believe in Theophany?

12] Do you differentiate between Theophany and Beatific Vision?

13] Do you believe that ‘Istiva:’ and N-zu:l are Voluntary Acts of Deity or they are Involuntary acts of Deity?

14] Do you believe that some Attributes of Deity are Voluntary Attributes ?

If so then provide some examples of them. At least two must be given.

If so then provide some examples of them. At least two must be given.

15] Do you believe that some Acts of Deity are Voluntary Acts ?

16] Do you believe that Deity or His hand or His Eyes can be touched by different parts of human beings?

17] Do you believe that Deity can touch different parts and organs of Human beings ?

18] Do you believe that Deity can write sentences by his Divine Hands using or holding a pen whether the Heavenly Pen [The First Creation] or an earthy pen or even a ball pen or a pencil.

19] Is it possible for Deity to Descend [N-zu:l] upon His Prophet?

20] Do you believe that Divine Acts are in Power Of Deity.

21] Do you differentiate between Active Attributes Of Deity and Essential Attributes of Deity?

If so then please inform us about the Divine Attribute 2 Of Omniscience whether it is Active or Essential.

3 22] Do you opine that Divine Active Attributes [‘As:s:fa:t ‘Al Fi”liah] are “At:a:’i: or they and neither Essential [Dh:a:ti] nor “At:a:’I: [Bestowed] .

23] Do you believe that Deity Hath Power to be Mustavi On “Arsh.? Or you believe Deity Doeth not Have Power to be Mustavi On “Arsh. If you do believe that Deity Hath this Power then the question is Doeth Deity Have Power to be Mutavi on Earth [‘Ard:], His Prophets ,His Angels, His Books , on different things on earth, on Sun, on Moon or on any other heavenly body whether astronomical or theological?

24]Do you believe that When Deity Descendeth on the Heaven of the World , Doeth His ‘Istiva:’ on “Arsh continueth or it ceaseth to be?

In case if you believe that it continueth then the question is whether you believe that both of them exist Simultaneously ?

25] If Deity Descendeth on the Heaven/Sky of the World then do you believe that after some time Deity Ascendeth to some where from where he Hath Descendeth?

26] Do you believe that Divine Hands [Yad] are Divine Attributes or they are Divine Hypostases?

The same question is for Divine Eyes [“Ain],Qadam[ Foot/Leg] , Fingers [‘As:a:ni”]? Also state what is the difference between a Hypostasis and an Attribute if you believe that they are Hypostases. If you consider them as Attributes then state what do you mean be the word Attribute.

27] Do you believe that Deity is the Locus of His Attributes or He is the Locus of His Act or Do you believe that He is the Locus of Both Attributes and Acts?

28] Do you believe that Deity was Mustavi on “Arsh before its Creation?

If so the do you believe that Deity can be Mustavi on Ma”du:m [Non Existent]?

29] Do you believe that the Ability Of Deity to See/ Watch is Eternal or Uncreated or both or Neither?

The same question is repeated for the Ability of Hearing/Listening.

30]Do you believe that the Act of Seeing is Eternal ,or Uncreated or Both or Neither?

The same question is repeated about the Divine Act Of Listening hearing.

31] Do you differentiate between the Ability of See/ Watch and the Act of Seeing/Watching, in the Divine Case?

If you do then is this ability an Attribute or an Act?

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4 Also explain whether the Divine Act of Seeing/Watching is Voluntary act or involuntary act of Deity in the case you believe that it is an Act Of Deity and not an Attribute Of Deity.

The same question is repeated for Divine Ability of Seeing/ Watching.

32] Do you believe that Deity can appear in some parts of His Created Universe ? For example in a room or in a chamber etc. Also can Deity appear in a Solid Body say a piece of Solid Iron or Silver. The question is just about the Power and not about the exercise of the Power. So any answer in regard to the exercise and practice of power shall not be to the point if it is given so.

If you believe that THAT Deity Hath Power to Appear in some Parts of the World then His appeared form [Appearance] is Eternal or not, Created or not? In the case it is Either Created or not Eternal or both, is this Appearance or appeared form associated with the Deity or the Very Deity Himself.

If you believe so then please inform us that whether you believe that Deity Can appear at each and every space of the world of it is Not in His power. It is known that due the influence Zubair “Ali Zai you do not believe that Deity is Omnipresent. But the question is whether He can become Omnipresent or it is beyond His Divine Powers?

33] Are Sins and Transgressions committed by human and Jinn beings Creation of Deity or they are not?

34] If a person believes that Divine Attributes are “Ain then whether he be a Heretic or not?

If a person believes that Divine Attributes are Ghair whether he be a Heretic or not?

If a person believes that Divine Attributes are La “Ain Va La Ghai , whether he be a heretic or not.

If a person believes that Divine Attributes are none of the above three stated options then whether he be a heretic or not?

35] The question 34 is repeated by changing the word Attribute each time it occurs by the word Act. 36]Do you believe that Sha’n of Deity is Eternal or not. If Eternal then Why Deity Hath said that each day “Kull Yaum….” Is this Yaum H:a:dith: .

37] If Sha’n Of Deity a Divine Attribute then the Question is “Is Attribute in Deity or Deity is in Attribute?

38] The question 38 is repeated by replacing the word Attribute by the word Act. 39] Is Divine Will Eternal or Not. If Eternal then Whether the Verses of Holy Qur’a:n which indicates that It is Not Eternal interpretable or not? If not then provide a valid explanation for them.

If Divine Will is not Eternal then whether it is associated with the Deity [ Divine Essence ] or It is Not.

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5 40] Do you believe that Existence of Deity is an Attribute Of Deity or It is the Divine Essence?

41] Do you believe that Deity Hath Power to revert time, to move Time Backwords, to Stop time from moving backwards and Forward, and to Annihilate the very time, also to accelerate or decelerate the time and to reaccelerate it?

42] Is time an Attribute Of Deity or an Act of Deity or Neither?

43] Is there any thing that is both Attribute of Deity as well as Act of Deity.

44] Is the Deity and Divine Essence one and the same or there is some distinction between the two. If there is then please state WHETHER IT BE Virtual or Real?

45] Do you believe that any Eternal thing whether it be the Divine Essence, or Divine Attribute, or Divine Act or Divine Notion is Not in Divine Power /Omnipotence?

46] How do you respond to the argument of Atheists against the very existence of Deity by using Cantor’s theorem. Please do not use the Response of Professor Gary Mar and His Work “Why Cantor Theorem Against God Does not Work. Provide one of your own answers.

47] How do you respond to the argument of Atheists against Divine Omniscience using the following statement.

N= No One Knows that N is True.

Atheists claim that truth of this statement cannot be known to Deity hence He is not Omniscient. [‘Astaghfarullah] .Please make a response to this argument with out using any other argument put forward by any one else.

48] Please inform whether the Nu:r of Deity is Divine Attribute or Divine Essence or Divine Noun or Divine Act or Divine Notion as according to you?

In case you do differentiate between Divine Essence and Deity then state is this Nu:r the very Deity Himself n the case you deny each one of the stated above option in this question?

49] Do you differentiate between the Divine Kala:m/ Cala:m and Divine Takallum/Tacallum?

If so then define and explain the differences between the two.

If not then please state explicitly that Takallum is Kalam and Kalam is Takallum.

50] Do you Attribute the Act of Laughing to Deity. If so then please explain whether this act is Voluntary or Involuntary, Eternal or Not Eternal, Created are Not Created, Associated or Not Associated (With the Deity).

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6 51] Do you believe that the Divine Acts Have no Beginning, or you believe that they have a Beginning.

52] Please inform about your belief whether The Act Of Creation of Created things is itself a Creation of Deity or it is Not.?If it is then Does this Creation i.e Act Of Creation requires an other Act of Creation, or it is Created with out any Act of Creation?

[If Not then why the same can be said for other Creations that they are Created without any Act of Creation] If it is not a Creation Of Deity then whether it is Eternal or Not. If Not Eternal then please explain whether it is Associated with the Deity or It is not?

If Eternal then please explain why the Creations are Not Eternal when the act of Creation of Creations is Eternal?

53] Do you believe in Buda: in Divine Knowledge? If yes then in which meaning.

1] Real,Literal and Uninterpreted meaning.

2] Virtual,Not Literal and Interpreted meaning.

If in the second category them please explain this meaning , and what is your comments about those who reject this meaning.

54] Do you believe Deity is a Necessary Being, if so then is there an ‘IJMA:” on It? Or An Explicit H:adi:th: or an Explicit Verse of Qura:n?

What do you say about one who disbelieves that Deity is Necessary Being?

55] If “Arsh [Divine Throne] is supposed to cease to exist then Shall Deity Continue to be Mustavi with out “Arsh ?

56] If Deity Descendeth on the Heaven/Sky of the World then Doeth Deity Descendeth on it next time without being ascending ?If so then is it not Tah:s:i:l ‘Al H:a:s:il [Achieving the achieved] which is impossible?

57] There are five known Senses in a human being. Two of them like Seeing and Listening are also Divine Attributes. So are Divine Attributes of Seeing and Listening Divine Senses?

If they are then whether Divine Senses are Bila Kaifah.? If not then what is the meaning of hearing and listening with out being senses? Please explain.

58] We know that you deny the Divine Power to Violate the Promise made by Deity Himself.

The question is, if a thing/act is in Power of Deity , but Deity Promiseth not to do it, so doeth this promise excludeth the said act/thing from the Divine Power? If so the Doeth it not mean that Divine Power is a Variable?

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7 59] Do you believe that Deity can see his creations. If so then does the image of the Creations are formed on the Essence of Deity or He Seeth with with out an image? If with out image then is there any H:adi:th: that there is no image of a thing on the Divine Essence of the things Seen by the Deity?

60] Do you believe that Deity Hath the Attributes of Abilities to Taste and to Smell?

[NAUDH:UBILLAH] If not then one what reason. Both religious and rational reasons are required.

61] Do you believe that Deity Can Be smelled or Tasted or Deity is tasteless and odorless. Provide evidences from Qur’a:n and H:adi:th: .

62] Do you believe that some Creation of Deity may /can exist in the Essence Of Deity.

If not then do you believe that Deity can exist in some of His creations. If not then define the difference between the two.

63] Do you think that Deity Hath Not the Power to Punish a Person who is Infallible or Innocent or both just as He Hath no Power to Punish His Own Divine Self? Or there is a difference between the two stated above cases. If there is then please explain in Explicit words and sentences. Note the sentences shall be strictly analyzed so please be careful while writing an answer to this question.

64] Please inform us whether you believe that it is in Power Of Deity to Forgive Kuffars, and Satan? Also Do you believe that Deity Hath Power to do K-r-m/Generosity [Karam] on them.

In the case if you do then also inform do you consider K-R-M on them as Z:ULM on them?

65] Do you accept a single tradition in which Holy Prophet did eat “Dates” or Did drink “Milk”.

Is so then it is proved that “ To Eat Dates [Phoenix Dactylifera] ” and “ To Drink Milk” are Good acts. If they were defects or Evil acts Holy Prophet Must not heave eaten Dates and Did not Drink Milk? So the Question is whether Deity the Almighty Hath the Power to eat Dates and to Drink Milk. If you say Deity Doeth not Have this Power then provide any Argument other then the argument that “to eat or to drink them is Evil or Bad or both and Bad and Evil are Impossible on Deity (Naqs: “Alallah Muh:a:l) Since it has been proved that they are neither Bad acts nor Evil acts otherwise Holy Prophet Who is Infallible and innocent must never have eat fruit of dates and must never drink the Milk. If you say that some acts are Good for Human beings but Bad AND Evil on Deity.

If so then state the conditions reliable sources which differentiate an act which is Good on Both Deity and Human Beings and the Acts which are Good on Humans and Bad and Evil Upon Deity so that you may apply the Principle Bad and Evil are Impossible on Deity. Note : No Counter Question is allowed.

Please response properly. No Anti Venom is allowed.

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8 66] Please state whether Deity Hath Power to Order human beings to worship Ghaiullah. If you believe Deity Doeth Not Have this Power then bring the Rational Reason. Since Khairabadi school of thought at best can say that a Statement or a affirmative or a negative sentence with ascribed with falsehood cannot be spoken by Deity. But in case of imperative sentences it is clear that an Imperative sentence or an interrogative sentence [ they are BOTH CALLED ‘Insha:’ in “Arabic] are neither ascribable by truth nor by falsehood. So you cannot use the argument that falsehood is impossible even on the Khairabadi grounds. So explain on what reason you believe that it is impossible. If you consider it impossible then please explain do you believe it Scriptural Impossibility [‘Al Muh:a:l ‘Ash Shar”iah] or Rational Impossibility [‘Al Muh:a:l ‘Al “Aqaliah]. Involve your answer with proofs.

67] If you believe that Deity Hath Hands ,Foot, and a Face then please inform whether Divine Face is ‘Afd:al than Divine foot and Divine Hands or they are all equal? Please document your answer with S:ah:i:h: Traditions.

68] Will you please inform us whether you believe that Wrath [Gh:-d:b] Of Deity is Eternal or it is Not. If it is in your belief then whether it is Voluntary or Involuntary.

If you believe it is involuntary eternal then the implication is that it becomes Impossible for Deity to Love any one. That is Deity is always in Wrath and ANGER, from Eternity and is Perpetually in Wrath and Anger. [Na”u:dh:billah]. If it is not in your belief then please inform us whether it is Creation or It is Uncreated. Also If Not Eternal whether it is Associated With Deity or Separate From Deity.

69] Do you believe that Deity Hateth/Detesteth Evil and Kufr or Not. If Not then is this not Kufr. If Deity Hateth them then the question 68 is repeated with the slight change of the word Wrath or Anger or both by Hate and Detestation.

70] What do you say about a person who says that Deity doeth not have the Power to Forgive a Kafir, yet the Prophets do have this power since to Forgive a Kafir is a defect and defects are Impossible Upon Deity and not on Prophets; Omnipotence of Deity Excludeth such defective acts but Omnipotences if Prophetes do not. Do you believe that this argument is correct. If not that do you consider such a person as a Muslim.

71] Do you believe that the Deity is the Cause of Good Things Only and not the Cause of Bad Things or Evil Things or both?

72] Do you interpret the verse of Su:rah Nu:r about the Deity and the Lamp as a similitude or take it literally?

Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.

[24:36]

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9 73] Do you believe that H-lu:l is a Shirk. If so please quote an authority and provide a proof?

74] Do you believe that Deity Can make a close chamber such that Even He cannot see inside it? If not then please explain the meaning of Divine Power [Ability to do/ Canhood/Canness].

75] Do you believe that Deity Doeth Hath the Power to make a Creation so Good/Virtuous that even He lacks the Power to make another Creation equal to its goodness/Virtue ?

76] Do you believe that Deity Hath the Power to Make a so unbreakable so that even He doeth not Have the Power to Break it? [Please note it down that these are not Atheistic Questions. Since this Engineer some time uses such types of questions against other so it is necessary to know about his own believe so that he may know his own limits which he has seemingly forgiven].

77] Do you believe that Divine Nouns [‘Asma:’] and Divine Attributes are one and the same or they are different. If they are different then please explain the said difference and also the difference of them from Divine Essence [Dh:a:t].

78] We know that you believe that Qur’a:n is not a Creation, please answer whether it is Eternal or not. If it is then does this not imply that “Arabic Language is Eternal? Is so then is “Arabic an Eternal Language and an Attribute of Deity [‘ALL-H]?

79] Do you believe that Deity can reveal in Panjabi or it is as impossible as to speak a false Assertive Declarative or false Negative Declarative Sentence as it is according to Khairabadi school of thought?

80]Ghula:m Rasu:l Sa”i:di: has written that Naz:i:r of every human person in Per Se Impossible or Per Se Absurd [Muh:a:l Bidh: Dh:a:t] . This implieth that Naz:i:r of Every Human Person is out of Divine Omnipotence. Do you think this is Kufr and disgrace of Deity. [See Sharh: Muslim Vol 3] Naz:i:r means exact similitude.

[In may be noted that Khairabadi school of thought did not go to this extreme. They only claimed that Naz:i:r of Holy Prophet is Muh:a:l Didh: Dh:a:t. Even this was considered as a Disgrace to Divine Omnipotence. But Ghula: Rasu:l Sa”i:di crossed all limits. So Engineer “Ali: Mirza: must provide his answer about Ghula:m Rasu:l Sa”i:di: in regard to the Naz:i:r of every human person. Also he analogues Ghula:m Rasu:l Sa”i:di with Saiyiduna: “Umar Bin :Abdul “Azi:z. Such a situation to make such an analogy is a disgrace of Saiyiduna “Umar Bin “Abdul “Azi:z RH: AS WELL.] 81] Do you believe that a single thing is Absurd Per Quod or Impossible Per Quod [Muh:a:l Bil Gair] . If so then give an example of it from Qur’a:n and an Example from S:ah:i:h Hadi:th: .

82] Do you believe that the Word Kun is spoken by Deity prior to the creation of a thing is Eternal or Not.

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If Eternal then this implieth the Eternity of the Created thing since the word Kun is not Eternally anterior to the Created Thing. If Not Eternal then it is Either a Creation or Not If not then whether it is Associated with the Deity or Not? If it is a Creation then whether this implieth an infinite series of Creations Anterior to each creation. Please explain? How do you escape the inevitable consequences?

Also If Deity Created the Heavenly Pen then Did He said Kun Anterior to Its Creation. If so then in the case you consider the Divine Word Kun as a Creation Of Deity, then the Pen ceaseth to be the First Creation Of Deity and the Divine stated above Word becometh the First Creation. If you consider this Word as Neither Eternal nor Created then please inform us whether you believe it is Associated with Deity like Divine Attributes or not? If you believe that Holy Prophet is the First Creation instead of the Pen then the same question is repeated for the Holy Prophet.

83] Inform us whether you consider that the Word Kun is ‘Afd:al then the Holy Prophet or Holy Prophet is ‘Afd:al that the word Kun in your believes? Provide your proofs or reasons or both.

84] Can Deity make a Thing without saying the Word Kun? Please answer with the proof from Qur’a: and S:ah:i:h: H:adi:th: both.

85] Do you believe that Beatific Vision is a Divine Attribute or a Divine Act? In the case it is Divine Act the question is whether it is associated with Deity or Not. In the Case it is an Act it is associated with Deity or the Human Being Who Shall see Deity?

86] Do you believe that Divine Voice is a Sound?

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87] Do you believe that Divine Voice can be recorded? The question is just about the Possibility. There is no implication on the exercise of this possibility either from Deity Himself or From the Human Beings. Please consider this note seriously and sincerely .

88] Can Deity Write a thing from the Divine /Heavenly Pen by using his Divine Hands?

In the case your answer is affirmative then please respond tothe following := If so then the movement of Divine Hands Created or Uncreated, if Uncreated then Eternal or not. In the case you claim that Divine Hand hold the Heavenly Pen with out touching It th and WITH OUT moving then please inform us whether the Writing written is Creation Of Deity or It is Not. Also Is this writing a Divine Act. Also if there is no movement even then there is an Act of Divine Hand. So please inform whether this Act of Divine Hands is Creation or it is Uncreated? If Uncreated then Eternal or Not Eternal.

[On reading this question it is found that question 88 resembles question 18. So it is decided that question 88 may be considered as a part of question 18. In this case the total number of Questions becomes 99 instead of 100. So it is decided that one question may e added after the 100th questions so that apparently there may be 101 questions yet those who consider question 88 as a part of question 18 may get 100 questions.]

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12 89] Will you please inform us about your belief a person who believes that Not only Deity But also Divine Attributes can be worshipped. Is such a Person a Mushrik. Please note that the person is not worshipping any creation of Deity.

90] The question 89 is in regard to Divine Essence, but in question 90 the question 89 is repeated about Divine Acts.

91] The question 89 is once more repeated in regard to Divine Nouns.

92] Do you differentiate between the Dogma the Negation of Divine Attributes and the Dogma of the Identity of Divine Attributes. If you do then please explain the difference correctly. If not then what do you say about those who do differentiate between the two dogmas stated above?

93] Do you believe that “Ad-l [Justice] is Necessary [Vajib]Upon Deity. If yes then why only “Ad-l why not forgiveness etc?

If no then do you consider “Ad-l is Contingent [Possible/Mumkin] Upon Deity or Absurd/Impossible [Muh:a:l]Upon Deity.

Also state the meaning of “Ad-l.

94] Do you believe that Deity Hath the Power to Bestow Power to any one of His Prophet to annul all the Laws of Shar”. If so then is that not a Shirk?Is this not a Power to make a lesser Deity/Demigod. Such a power of annulment cannot be with any creation of Deity.

If you do not believe in such a belief than please explain whether one who believes in such a thing and such a person, is a Mushrik according to you?

95] Do you believe that to ASK FOR HELP FROM GHAIRULLAH IN MA FAUQ ‘AL ‘ASBA:B [BEYOND REASONS] is a Shirk. If not then is it not inself a Shirk to declare that such a belief is not a Shirk?

If it is then Ghula:m Rasu:l Sa”i:di: in his book Taud:ih ‘Al Baya:n HAS advocated this belief. So does in not imply that you yourself have committed a Shirk. Please read the views of Ghula:m Rasu: l Sa”i:di: in regard to the verse ‘I:YYAKA NA”BUDU VA ‘IYYAKA NASTA”I:N, Surah Fa:tih:ah, in the said book. Please comment on this portion of this book if you think you are not a supporter of Ghula:m Rasu:l Sa”i:di inregard to his explanation of the quoted above verse?

96] Do you believe that there are certain Divine Attributes which are incommunicable that they are neither found in Created Beings Essentially[Dh:a:tan/Za:tan ] nor found in them Betowedly[“At:a:’an].If so then how do you exclude “Ilm ‘Al Ghaib from such types of Divine Attributes.

If you do not believe in such types of Division then this means you believe atleast in the Possibility of Attribute of Creativity in Creations. Is this not a Shirk. If not then this means that atleast you believe in the Potentiality of Being Worshipped as a Bestowed Attribute [‘Iist-h:qa:q ‘Al “iba:dah “Al “at:a’i] Na”udh:ubillah and ‘Astaghfarullah.

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13 97] Do you believe whether Deity Hath Power to REWARD for an Evil Act and to PUNISH for a Good act?

98] Do you believe that it is in Divine Omnipotence to make all Prohibited meat permitted and all permitted meat prohibited ?

99] If Deity Punisheth a Person or Rewardeth a person these two Divine Acts are Created or Not , If not then whether they are Eternal or Not, If Not then associated with the Deity or Not. If not then what is the difference between the Creation and these acts of Deity.

[As rewarding and Punishing are evidently and obviously Not Eternal this question is especially asked.]

100] Last but not the least, Maulvi Rad:a Of Bans Barili [1856 CE-1930EC] beleaves THAT if a Person believes that the Eternal Knowledge of Deity [‘ALL-H] and the Non Eternal Knowledge of Holy Prophet are equal, and “KULL MA: YA”LAM ‘ALL-H YA”LAM MUHAMMAD” AND THE ONLY DIFFERENCE BETWEEN THE TWO KNOWLEDGES IS OF ETERNITY AND NON ETERNITY, EVEN THEN SUCH A PERSON IS A MUSLIM. SEE FOOT NOTES OF ‘ADAULATUL MAKKIAH .

So is this a Shirk according to you or it is not. Please it MUST BE NOTED THAT MAULIVI RADA:A: SB OF BANS BARAILI UNITED PROVINCES BRITISH INDIA, Himself does not believe in this yet he also did not consider this belief as a Kufr. He in his zeal even ascribed this very idea to Muh:addith: Dahlivi RH: .

But we do dispute WITH Maulavi Rad:a SB that such a Shirk can be ascribed to such a person . But in any case WE DO BELIEVE THAT ONE HOW DOES NOT CONSIDER A PERSON WHO DOES NOT CONSIDER A PERSON WHO BELIEVES IN SUCH A BELIEF AS A MUSHRIK IS HIMSELF A MUSHRIK. WHAT DO YOU SAY ABOUT THE BOOK STATED ABOVE. 101] If you do believe that Deity is a Creator of Every thing then He is the Creator of Human Acts as well.

In this case how do you differentiate between a Human Act and a Divine act if you consider both of them as Non Eternal . But if you claim that Divine Acts are Eternal then this means that Deity Hath done very thing in Eternity and He cannot do a single thing which is not Eternal. So in this case Deity is not Doing any thing, and Cannot do a single thing [as suggested by Aiyu:b Dahlivi ;a student of Khairabadi school of thought who some how crossed the limits of Islam by claiming that Deity can do nothing] and what so ever could be done by the Deity is done in Eternity.

So either the Engineer must have to explain the differences in the nature of Divine Acts and Human Acts [In General Divine Acts and Acts of Created Supposita/Beings, Or the Engineer Must have to accept that Deity Cannot do any thing just like the Deity Cannot Attribute Him Self By New Divine Attributes.

But there are some problems waiting for the Engine if he attempts to explain the differences of two types of Non Eternal Acts namely/nounly The Divine Acts and the Acts of Created Beings eg Human Acts.

So wait and see what are his esponses.

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14 More questions may be asked.

In Theological discussions some questions may appear to be very strange for a person who has not studied theology. So it is possible that being unable this man namely Engineer Ali Mirza may claim that some questions are disgracing. But it must be known that there is no disgracing in these questions.

Unfortunately as Theology is not taught in many Mada:ris it has become a strange subject for a normal person. But actually it is a very good subject. It is often used in defending Islam against Philosophical objections.

A NUMBER OF ERRORS IN SPELLING MAY BE FOUND DUE TO TYPING PROBLEM. AS THIS IS A PROTO TYPE DOCUMENT. ALTHOUGH SLIGHTLY IMPROVED FROM THE FIRST PROTOTYPE ARTICLES IT IS STILL A PROTOPTYPE ARTICLE. YET IT IS SLIGHTLY IMPROVED WE DO APOLOGY FOR GRAMMATICAL AND SPELLING ERRORS. WE MAY GET RID OF THEM IN SOME ADVANCE VERSION OF THIS ARTICLE. WE ARE NOT DOING ANY DISGRACE. HOW EVER IF ANY DISTORTION OF MEANING DUE TO TYPING ERROR EITHER IN SPELLING OR IN GRAMMAR OR IN CHOICE OF WORDS AND SENTENCES IMPLIES A DISGRACE IT IS JUST AN ERROR WHICH CAN BE JUST A TYPING MISTAKE/ERROR. BOOKS AL KHIALI ,ISAGHOJI ,SHARAH TAHZIB,QUTBI, MULLA JALAL etc.

SHARAH FIQH AL AKBAR BY MULLA ALI QARI RAHMATULLAH ALAIH AQAID TAHAVI IMAM TAHAVI RAHMATULLAH ALAIH [D 933 EC] INCOHERENCE OF INCOHERENCE BY IBN RUSHD AQIDAH OF IMAM IBN ATTAIMIAH RAHMATULLAH ALAIH [B 1263,D1328] SHARH OF AQAID, SHARH OF MUVAQQIF ETC. Summa Theologica by Thomas Aquinas [b1225,CE d 1274 CE ].

[The author is a Professor in a University in Carachee/Karachi and a student of comparative theology and a lover of ‘Ash Shah ‘Isma:’i:l Sahi:d ‘ima:m Of ‘Ahlussunnah. Yet he respect ‘Ima:m Ibn Taimiah RH:]

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15 He is also a critic of Engineer Of Jhelum. He and his students have tried to make objections on this newly founded sect of the Engineer.]

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