Sharh Al-Aqeedat-il-Wasitiyah (Islamic book) -A muslims foundation of beliefs

14. Allah's Knowledge encompasses all things

Allah said: "He knows that which goes into the earth and that which comes forth from it, and that which descends from the heaven and that which ascends to it." (Surah Saba', 34:1, 2);

He said: "And with Him are the Keys of the Ghaib (all that is hidden), none knows them but He. And he knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record". (Surah AI-An'am, 6:59)

And Allah said: "And no female conceives or gives birth, but with His Knowledge." (Surah Al-Fatir, 35:11)

And He says: "That you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge." (Surah At-Talaq, 65: 12);

And He says, "Verily, Allah is the ALI-Provider, Owner of Power, --the Most Strong." (Surah Adh-Dhariyat, 51:58).

Allah has mentioned some such things in these Quranic verses which relate to His Knowledge. He aims at imparting information that His Knowledge is so perfect and encompassing that no creature can approach it. Thus He said that He knows all about grain, seed, water, insects and minerals that lie in the earth. Likewise the crops, the trees, the flowing streams, and useful minerals which come out of the earth, are all known to Him. Similarly Allah knows all about the snow, hail, rains, lightning, and the angels who descend, and the human acts which go up, and the flying birds that soar in the sky. He has also mentioned that the keys of the Unseen are with Him about which no one knows except Him.

The word Mafaatihul-Ghaib (Keys to the Unseen) has been explained to its treasures and it has also been said that this signifies its means and media which approach to Him.

The Prophet (peace be upon him) has explained it like this:

"The Keys of the Unseen are five in number which no one knows except Allah". After that the Prophet (peace be upon him) recited the following: "Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things)." (Surah Luqman, 31:34)

The last two Quranic verses show that Allah is the Owner of such a knowledge which is His Attribute  and exists with His Self. The Mu 'tazilah(1) have a difference of opinion in this matter and deny His Attributes. Some of them say that He is the Knower and the Able by virtue of His Self and some have done explanation from the negative meanings of His Names. They say that 'Aleem (Knower) means that He is not unaware of anything and Qadeer (Able) means that He is not helpless from doing anything.

These Quranic verses constitute a decisive argument against the Mu 'tazilah. Allah has said in these verses that His Knowledge is all-encompassing even to the extent of knowing every female's pregnancy and the time of birth, abortion as to when and how. He has also stated that His general authority is related to everything that is possible and His Knowledge encompasses all things. Imam Abdul Aziz Al-Makki has aptly remarked in his book Al-Heyada while discussing with Mu'tazili Bishr Al-Mareesi on the issue of knowledge that:

"Allah the Revered and Magnificent has not praised any angel close to Him, any Prophet sent by Him, and any real believer in a way that He negates being ignorant, and in a way that it proves His Knowledge. But He has rather praised them by proving that they have knowledge and this negates ignorance of them. Thus one who proved knowledge, negates ignorance; but one who negated ignorance did not prove knowledge." (Al-Heyada, p. 30)

A rational argument in favour of the Knowledge of Allah is that it is impossible to invent things out of ignorance, for, in the invention of things His intention plays a part and intention is indispensable for the desired knowledge. That is why Allah said:

"Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves), All- Aware (of everything)." (Surah Al-Mulk, 67:14).

And also for the fact that the creatures have such remarkable skill, maturity and minutiae that it provides an argument in favour of the knowledge of the Creator, for without knowledge it is impossible to have its Sudoor (emergence).

And also because among creatures there are people who are learned; and knowledge is a perfect attribute, so if Allah is not the Knower then many among the creatures will become greater knowers than Him.

And every kind of knowledge of the creature is derived from the Creator, and one who gives this talent is entitled to be in possession of it. How can one give a thing to anyone which he does not possess himself? The philosophers have denied the knowledge of Allah about parts. They say that He knows the things in their totality in a positive manner. The essence of their statement is that He does not know anything, for whatever exists in the external form is all partial. The extremists of the Qadariyah(2) sect deny that Allah knows the acts of His slaves before they are performed. They have done so, because according to them, such a knowledge of Allah leads to fatalism. But such a  statement of these people is false from the standpoint of every religion.

Allah says, "Verily, Allah is the A1I-Provider...". In this verse Allah's Name has been mentioned as the Provider. The word in Arabic is Razzaq formed by the word Rizq . Ar-Raariq means One Who gives His slaves livelihood constantly and in abundance. Whatever gainful thing reaches them from Allah is Rizq whether it is lawful or unlawful, in as much as He has made it a livelihood and provision for his slaves. Allah says:

"And tall date-palms, with ranged clusters. A provision for (Allah's) slaves." (Surah Qaf, 50:10,11).

He also says:

"And in the heaven is your provision, and that which you are promised." (Surah Adh-Dhririyat, 51:22).

But if there is permission for its use it, will be regarded as lawful, otherwise prohibited. However, all is livelihood. The fact that the noun clause has been employed with a proper noun and there is the conjunction of Huwa (He) between both the clauses of the sentence, means to explain that to provide livelihood to the slaves is specific to Allah.

It is narrated by Ibn Mas'ud:

"The Prophet (peace be upon him) de told me Allah says (in a Hadith Qudsi - a Hadith received by the Prophet (peace be upon him) directly from Allah): 'I Alone am the Razzaq (Provider) and Owner of stable power'."

Dhul Quwwa means Powerful in the sense of noun 'Qawi', but this sense is in the superlative degree which shows that in the Power of Allah there is no flaw or defect.

Al-Mateen is the Name of Allah which has been derived from Mataanah. Ibn Abbas has explained it in the sense of in tense, i.e., strong.

Footnote

1. AMh'tazilah: They deny the Attributes of Allah like Jahmiyah, and believe in Qadar (destiny) that acts of slaves have been created already for them, same as Qadariyah say. They deny the Vision of Allah on the Day of Judgment. They make obligatory for Allah to give reward of punishment. They prefer discernment against the traditions. They are the followers of Wasil bin 'Ala who separated from the companionship of Hasan Al-Basri. There are 20 groups of Al-Mu'tazilah. Their original creeds are still found these days.

2. Al-Qadariyah: They area Al-Mu 'tazilah and all those who agreed with them. Their belief is that Allah the Exalted has enjoined the slaves to do good and forbided them from evil. He doesn't know His obedient slaves from among disobedients but after committing the good or bad deeds. They are opponent of Al-Jabariyah.