Challenging the Omniscience of Allah: A Critical Theological Analysis
By Dr. Maxwell Shimba
Shimba Theological Institute
Abstract
The Islamic doctrine traditionally asserts that Allah is omniscient, possessing perfect and complete knowledge of all things, past, present, and future. However, certain passages in the Quran, when examined critically and in their Arabic context, appear to suggest a process of discovery or testing on Allah’s part, implying limits to His knowledge. This paper scrutinizes these verses, especially Surah al-Baqarah 2:143, and corroborating statements from Sahih Hadith, to interrogate the classical claim of Allah’s omniscience. The analysis situates the discussion within broader Abrahamic theology, comparing the Quranic depiction of divine knowledge with the biblical and Christian tradition.
Introduction
The nature of God’s knowledge is central to the theology of monotheistic religions. While the Bible affirms the omniscience of YHWH (Psalm 139:1–6; Hebrews 4:13), Islamic orthodoxy asserts the same for Allah. Nevertheless, critical examination of the Quran reveals verses that may undermine this doctrine. This article focuses on such instances, raising important questions about the consistency and coherence of Allah's omniscience as presented in Islamic scripture and hadith.
1. Quranic Passages Suggesting a Lack of Omniscience
1.1 Surah al-Baqarah 2:143
The verse states:
“We decreed the Qiblah which you faced before, that We may know who follows the Apostle and who turn away in haste…”
(Quran 2:143, Ahmed Ali translation)
The Arabic:
“…وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ…”
Critical Analysis:
The expression “لِنَعْلَمَ” (“so that We may know”) indicates a purpose clause. The plain reading suggests that Allah needed to create a test in order to gain knowledge—knowledge He would not otherwise have had. This language implies a form of epistemic limitation on Allah’s part, which stands in contrast to the doctrine of exhaustive foreknowledge.
1.2 Similar Passages in the Quran
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Quran 3:140:
“…so that Allah may know those who believe…” -
Quran 29:2-3:
“Do men think that they will be left alone on saying, ‘We believe’, and that they will not be tested? We did test those before them, so that Allah may know those who are true and those who are false.”
In each case, the verb “يَعْلَمَ” (“may know”) is used in a manner that indicates discovery after a process, not prior omniscience.
2. Interpretations from Classical Tafsir
Many classical Muslim exegetes (mufassirun) attempt to resolve this apparent theological problem. Al-Tabari, Ibn Kathir, and others argue that “so that We may know” is to be understood metaphorically, meaning “so that it may be known” to others or “so that it becomes manifest.” However, this is a theological gloss and not the most immediate sense of the Arabic phrase. The Quran’s repeated use of testing for knowledge remains problematic.
3. Evidence from Sahih Hadith
3.1 Allah’s Regret or Surprise
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Sahih al-Bukhari 6619:
“Allah wonders at those people who will enter Paradise in chains.”
Here, Allah “wonders,” a term implying surprise or lack of foreknowledge.
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Sahih Muslim 2751:
“Allah laughs at two men, one of whom kills the other yet both enter Paradise.”
Laughter and wonder, in this anthropomorphic sense, are not typically attributed to an omniscient being in classical theism.
4. Comparison with the Christian Tradition
The Christian Bible repeatedly affirms God’s perfect knowledge:
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Psalm 147:5:
“Great is our Lord and mighty in power; his understanding has no limit.” -
1 John 3:20:
“…God is greater than our heart, and He knows everything.”
Unlike the Quran, there is no verse in the New Testament or Old Testament where God tests in order to learn something previously unknown to Him.
5. Academic Discussion
Modern Islamic scholars (see: Fazlur Rahman, “Major Themes of the Quran”; W.M. Watt, “Islamic Philosophy and Theology”) admit that anthropomorphic language is present in the Quran, but tend to allegorize it. Nonetheless, such approaches raise questions about textual clarity and doctrinal consistency.
Conclusion
Based on the evidence presented, the Quran and certain Sahih Hadith contain passages that, at least prima facie, suggest Allah acquires knowledge through tests and events. While Islamic tradition strives to harmonize these with divine omniscience, the explicit wording remains challenging for the doctrine of Allah’s absolute knowledge. In contrast, the Christian scriptural portrayal of divine omniscience is unambiguous and consistent.
References & Bibliography
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The Holy Quran (trans. Ahmed Ali, Saheeh International, Yusuf Ali, Pickthall).
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Al-Tabari, Tafsir al-Tabari (commentary on Quran 2:143, 3:140, 29:2-3).
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Ibn Kathir, Tafsir Ibn Kathir.
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Sahih al-Bukhari, Hadith no. 6619.
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Sahih Muslim, Hadith no. 2751.
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Rahman, Fazlur. Major Themes of the Qur’an, University of Chicago Press, 2009.
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Watt, W. Montgomery. Islamic Philosophy and Theology, Edinburgh University Press, 1985.
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Griffith, Sidney H. The Bible in Arabic: The Scriptures of the People of the Book in the Language of Islam, Princeton University Press, 2013.
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Stump, Eleonore, and Kretzmann, Norman. “Eternity,” The Journal of Philosophy, 1981.
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The Holy Bible, Psalm 147:5; 1 John 3:20; Hebrews 4:13.
Dr. Maxwell Shimba
Shimba Theological Institute
For publication or scholarly debate, correspondence is welcome.
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