In answer to the video "The Sick Reason Why Allah Created Humans According to Islam"
God is Omniscient but His attribute of Justice necessitates that he does not merely reward and punish people on the basis of His knowledge but only after we manifest our good or evil potentials during trials
3:179"On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good; nor is Allah going to make you acquainted with the unseen".
As denoted at the verse's end these tests are intricately connected to a higher wisdom known only to God. These actions that are in Allah's knowledge are not considered "done" until actually and concretely materializing. Several examples are given in the Quran to illustrate that principle, among the most explicit is the child slain prior to becoming an evil, sinful person. His potential evil remained in Allah's knowledge only, without materializing and therefore was not imputable to him.
67:2"created death and life that He may try you-- which of you is best in deeds; and He is the Mighty, the Forgiving".God puts us through these tests so that He might see us acting out, what He knew we would do. Again because He does not hold one accountable on the basis of His foreknowledge otherwise people might present the fact that "they did not do it" the day they are raised for accountability
10:14"Then We made you successors in the land after them so that We may see how you act".
Wanting to see what you will do does not suggest that He does not know what you will do. He wants to see your actions when they happen on the ground although he knew that they will happen before. One may ask why? the reason is that we are accountable only to what we actually do. So, we are not accountable for our acts that are in God's knowledge until we do them and He observes them happen for fact. The verb "ilm" is not simply "knowing" but also conveys the sense of knowing factually, in concrete. The Aya is addressing our accountability and that is why it emphasizes God observing our actions
29:2-3"Do men think that they will be left alone on saying, We believe, and not be tried? And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars".
God is Omniscient of all the Unseen realities of the heavens and earth, past, present and future
15:24-5,22:76,21:28,20:110"He knows what is before them and what is behind them, while they do not comprehend it in knowledge".
His perfect knowledge encompasses man's unspoken, conscious thoughts as well as all that goes on within his subconscious self 3:29,4:39,6:3,9:78,14:38,13:10,20:7,27:73-74,29:10-11,35:38,64:4. It is but natural that He who creates knows His creation inside and out
17:25,67:13-14"And conceal your word or manifest it; surely He is Cognizant of what is in the hearts. Does He not know, Who created? And He is the Knower of the subtleties, the Aware".Many parallels can be found similarly expressed in the HB
Ps33:15"He Who forms their hearts together, Who understands all their deeds" Ps94:9"Will He Who implants the ear not hear or will He Who forms the eye not see?"He knows the open and hidden realities of all creatures, those living or in the process of coming to life of whom He knows the most intrinsic natural and psychological endowments 31:34. The HB expresses a similar idea in Ecc11:5.
As stated earlier, the verb "ilm" conveys the sense of knowing or knowing factualy, it doesnt negate pre-knowledge. When Allah takes action to know a thing as in 29:3, it is to know factually by manifesting the inner self in action. This is why such verses speaking of the test from Allah's perspective, or the surrounding verses, are accompanied by phrases making clear that the test is not aimed at revealing something unknown to Allah, but rather at reaching a higher objective ultimately beneficial for the God-conscious and disastrous for the willful rejectors
3:154"and that Allah might test what was in your breasts and that He might purge what was in your hearts; and Allah knows what is in the breasts" 3:167"And that He might know the hypocrites..and Allah best knows what they conceal".
Allah knows the hidden realities of the hearts, and once the person is made to pass through the test so as to expose that reality, the manner in which he responds to it is also known to Allah
9:16"Or did you suppose that you would be left alone, while God had yet to know whom among you strove and took no friend apart from God, His Messenger, and the believers? And God is Aware of whatsoever you do".
The Quranic terminology of Allah "willing to know a thing" therefore does not mean that He is willing to find out something He does not know. In 5:94 the people are tested in a matter
"that Allah might know who fears Him in secret"
then a few verses later, great stress is laid on Allah's all encompassing knowledge of the most intricate deeds and thoughts, whether open or kept secret
5:97-99"this is that you may know that Allah knows whatever is in the heavens and whatever is in the earth, and that Allah is the Knower of all things..and Allah knows what you do openly and what you hide".
2:149"Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me".Like these trials, the day of Judgement is equally a device for God meant, among others things
16:39"So that He might make manifest to them that about which they differ, and that those who disbelieve might know that they were liars".
A similar terminology is used in the Bible Gen22:12. When speaking of the system of testing, the Quran states
3:140"and We bring these days to men by turns, and that Allah may know those who believe and take witnesses from among you".
Through the testing, Allah seperates the right from the wrong and takes witnesses to the truth. This is further demonstrated in Sura Kahf/18. After a long sleep, Allah raises the sleepers up in order to "know" who will compute in the best of ways, the time they spent in their unconscious state; Some of them started guessing, only concerned with what had actually happened to them physically, while those deeper in their God-consciousness relied on Allah and knew that what they were put through had a higher meaning. Those that computed in the best of ways their time of sleep became witnesses to the truth, a means by which the others that failed can learn and grow spiritually. A similar situation will occur on the Resurrection when some people will conjecture on the time they tarried on earth while others will recognize the fulfillement of Allah's decree 30:55-6.
No comments:
Post a Comment