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ONE HUNDRED 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.
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.

5] What do you believe about the very nature of each Divine Attribute.
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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?
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If so then please inform us about the Divine Attribute Of Omniscience whether it is

Active or Essential.
22] Do you opine that Divine Active Attributes [As:s:fa:t Al Filiah] are At:a:i: or
they and neither Essential [Dh:a:ti] nor At:a:i: .
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 Madu: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.
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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?
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 Shan 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 Shan 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 Qura: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.
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 Cantors 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).
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.
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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?
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 Qura: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
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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.
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 Shariah] or Rational
Impossibility [Al Muh:a:l Al Aqaliah]. Involve your answer with proofs.
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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. [Nau: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]

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].
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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 Qura: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 Sai: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 Sai:di crossed
all limits. So Engineer Ali: Mirza: must provide his answer about Ghula:m Rasu:l
Sai:di: in regard to the Naz:i:r of every human person. Also he analogues Ghula:m
Rasu:l Sai: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 Qura:n and an Example
from S:ah:i:h Hadi:th: .
82] Do you believe that the Word
thing is Eternal or Not.

Kun

is spoken by Deity prior to the creation of a

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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 Qura: and S:ah:i:h: H:adi:th: both.
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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?

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.
12 is an Act of Divine Hand. So please
Also if there is no movement even then there

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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 100 th 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.]

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.
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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 Sai: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 Sai:di: in regard to the verse I:YYAKA NABUDU VA
IYYAKA NASTAI: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 Sai: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:ai]
Naudh:ubillah and Astaghfarullah.
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
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Eternal Knowledge of Holy Prophet are equal, and KULL MA: YALAM ALL-H YALAM
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.

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
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16

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
INCOHERENCE OF INCOHERENCE BY IBN RUSHD
AQIDAH OF IMAM IBN ATTAIMIAH RAHMATULLAH ALAIH
SHARH OF AQAID, SHARH OF MUVAQQIF ETC.
Summa THEOLOGICA BY THOMAS.
[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
RH:]

16

Ima:m Ibn Taimiah

17

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.]

17