Quote from: Fusion on July 16, 2022, 10:05:26 AM
Very interesting viewpoint. I see two different versions of what God knows (yours and emre). So as per your statements, when God talks about in several verses that he knows Ghaib and he has knowledge of all things, the context should NOT be things which does NOT exist..or happened yet... am I right?
You use the sentence quote "HE DOESN'THAVE KNOWLEDGE". this means that GOD does not have the capacity to know omniscience in which case Yes Freewill to humans makes sense. Otherwise omniscience and freewill are incompatible. However this may suggest that God's knowledge is imperfect and he can not know beforehand....
So I am still not sure what to conclude....
thanks
Allah is Haqq and His every name is in Haqq (reality, existence). Allah is telling that He'll give some people Jennet and some Jehennem, right? Now, are they exist or will be created?
Or, let's look at translation of 2:30 "Indeed,
I will make upon the earth a successive authority." (Sahih int.) This should mean that khaleefa (or in this translation "a successive authority") didn't exist, but Allah is going to make one. But this is not what Allah told in 2:30. He told "I am a maker of khaleefa IN (not upon) 'erD." He didn't use verb "I will make", but an active participle "a maker", which is telling that He's already began making khaleefa. If He haven't started then word khaleefa would be bogus. Same as I say "I will make ljsaflasljfajljajadlkjf", this is bogus. But if I start making something and somebody asks me "What is this?" I can tell "This is ljsaflasljfajljajadlkjf", because it exists somehow. Also note that Allah didn't use Khaaliq, but Jaa'il, because Khaaliq is describing a creator of something perfectly made according to some plan, Jaa'il is a creator in any phase of creating a thing from other thing. So, not just Allah has chosen a perfect word form in participle, but He used a perfectly chosen participle in the meaning.
Allah is not talking about unicorns, He is Haqq and He knows Haqq. Talking about not-existing is bogus and fantasy (in most cases sheyTaanic product). Some people ask "Can Allah make a stone bigger then him" or some similar questions, but this has a logical fallacy in that that nothing bigger then Allah exists and cannot exist. Also, if somebody asks "Does Allah know the future?" then he should define "future". We know the future only when it becomes present and we witness it. Yes, Allah know everything, but everything doesn't include unreal things, as He doesn't know what blood type is a unicorn, not due to lack of His knowledge but due to unicorns don't exist, they're unreal.
This is why what will come Allah knows only for things which are constants, as I made an example of the Sun and the Moon, but He cannot know about variables, as we are, even nothing happens without Him letting it to happen. Note that Allah doesn't say that He knows that leaf will fall before it felt, but He says وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا where the verbs are in imperfect, He's talking about actions which take place. And yes, His knowledge is instant, just as anything happens. You can check this 6:59 and see that Allah's talking about reality, not about possibility.
Speaking of which, He can "calculate" all possibilities as outcomes of something, because He's el-Hakeem, but what variables will choose it's on them, He doesn't know what we'll choose. Otherwise, there would be no reason for Him to test us how we'll behave.
For gayb, I think is best to check the only verb first, which is reflexive and used only in 49:12 and it's about disclosing, making public things about others. All words are about what was hidden or absent or didn't exist and then disclosed, came, came to existence, etc. You can check 2:33 to better understand this. There Allah's telling that He knows gayb, all of it, no matter if melaa'iket are showing something or they are trying to hide. How come? Because it exists, no matter if we try to hide it or we're showing it, it exists both ways for Allah, it already disclosed to Him, because He's One who let it be. This is gayb: all we're showing or trying to hide, no matter of thing's essence. But Allah is not talking about things which don't exist, because what doesn't exist we (or melaa'iket in this case) cannot show nor hide.
I always may be wrong, but if anybody knows any case where Allah is saying that He knows something which doesn't exist I'd be glad to learn something. Who's opposing this let him think about why is Allah testing us, what's the point of testing Him to KNOW (as He says).