Divine Uncertainty in Qur’an 47:28: A Theological Inquiry into Allah’s “Installation”

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This article investigates the peculiar expression in Qur’an 47:28, where Allah is portrayed as “installing” or “setting” (imlāʾ) something within the disbelievers, which raises profound questions about divine certainty, omniscience, and intentionality in the Qur’anic text. The study employs comparative theological analysis, hermeneutical exegesis, and linguistic critique to uncover whether the verse implies divine uncertainty or a reactive, rather than sovereign, mode of action in Allah’s dealings with human beings.

1. Introduction: The Problem of Divine Intention in Qur’an 47:28

Qur’an 47:28 states:

“That is because they followed what angered Allah and disliked what pleased Him, so He made their deeds fruitless.”
(Qur’an 47:28, Sahih International)

However, several classical and modern translations also render key verbs in ways that suggest installation, deliberate placement, or allowance — terms which carry semantic connotations of gradual process, testing, or even hesitation. The Arabic phrase fa-ahbaṭa a‘mālahum (“so He made their deeds fruitless”) and related interpretive commentaries imply an intervention that occurs after observation, not by predetermined decree.

This raises critical theological questions:

If Allah’s omniscience is perfect, why must He “install” or “set” reactions after observing human choices?
Does this imply that Allah’s judgment is contingent upon unfolding events?
How can an all-knowing deity “test” what He already knows with absolute certainty?

2. Linguistic and Exegetical Analysis of “Installation” (إملاء)

The Arabic term imlāʾ (from the root m-l-y) occurs in several Qur’anic passages (e.g., 3:178; 7:183), often translated as “granting respite,” “installing,” or “allowing delay.” This verb is sometimes used to describe Allah’s extended patience toward sinners before punishment.

Yet, the morphology of the word suggests process rather than finality. It depicts a deity who acts through stages, waiting, observing, and then implementing outcomes based on human response.

In classical tafsīr works (e.g., Tafsir al-Tabari, Tafsir al-Qurtubi), scholars attempted to reconcile this with Allah’s omniscience by claiming that imlāʾ refers to divine testing (ibtilāʾ). However, testing presupposes uncertainty about the test’s result — a philosophical contradiction to omniscience.

This invites deeper inquiry:

Why does Allah “grant time” or “install” disbelief rather than instantaneously decreeing it?
Does imlāʾ reflect a temporal learning process within Allah’s actions?
Can a timeless being operate within temporal delay?

3. Theological Implications: Is Allah Reactive or Proactive?

The Qur’an often portrays Allah as reacting to human behavior: rewarding faith, cursing disbelief, or altering decrees based on obedience (Qur’an 13:39; 8:53). In Qur’an 47:28, this reactive tendency is evident — Allah responds to their dislike of what pleases Him by nullifying their deeds.

In contrast, the Biblical God declares, “I am the Lord, I change not” (Malachi 3:6) and “Known unto God are all His works from the beginning of the world” (Acts 15:18). The Biblical framework depicts omniscience as an eternal constancy, not adaptive reaction.

Hence, the question arises:

Does the Qur’an’s Allah act sequentially, responding to events as they occur?
If so, can divine knowledge in Islam be truly eternal and unchanging?
Does Allah’s “installation” of delay suggest dependence on human decision-making to complete His will?

4. The Problem of Divine Psychology: Is Allah Testing Himself?

If Allah’s “installation” implies that He must observe before judging, this introduces a divine cognitive process resembling human reasoning. This anthropomorphic depiction contradicts the classical Islamic doctrine of tanzīh (absolute transcendence), which asserts that Allah is beyond time, space, and human emotion.

Yet, Qur’an 47:28 and related verses describe Allah as being angered, pleased, or testing believers. Such human-like emotions raise theological tension:

Can an immutable being become “angry” or “pleased”?
Is Allah’s decision-making process an evolving response rather than a predetermined decree?
If Allah installs disbelief or guidance progressively, is He learning from human actions?

5. Comparative Reflection: Divine Certainty in the Bible vs. Qur’an

In the Hebrew and Christian Scriptures, God’s foreknowledge precedes creation itself (Isaiah 46:10; Romans 8:29). There is no notion of divine installation or delay because God’s decrees are absolute, not observational.

By contrast, the Qur’anic Allah’s behavior appears inconsistent with omniscient sovereignty. He “tests” to know (Qur’an 47:31), “changes” decrees (Qur’an 13:39), and “installs” or “grants time” (Qur’an 47:28; 3:178).

Thus, the philosophical debate centers on whether the Qur’anic portrayal of Allah reflects epistemic limitation — an unfolding divine consciousness tied to time and human action — or whether these are merely metaphors misunderstood by interpreters.

6. Conclusion: A Call for Re-examining Qur’anic Theism

Qur’an 47:28 exposes deep theological ambiguity. The “installation” language challenges the coherence of Allah’s omniscience, sovereignty, and immutability. The Qur’an’s God appears to operate within temporal frameworks, responding to human choices rather than governing from eternal certainty.

This invites broader philosophical and theological questions:

If Allah must install, test, or wait, can He be truly omniscient?
Is the Qur’an’s deity engaged in temporal trial and error?
Does this reveal an evolving concept of God in early Islamic theology?
Or does it point to a fundamentally human authorship behind the Qur’an, reflecting psychological projection rather than divine omniscience?

References

The Qur’an, Surah 47:28, 3:178, 7:183, 13:39, 8:53, 47:31.
Al-Tabari, Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān.
Al-Qurtubi, Al-Jāmiʿ li-Aḥkām al-Qurʾān.
Ibn Kathir, Tafsir al-Qur’an al-ʿAzim.
Cragg, Kenneth. The Event of the Qur’an: Islam in Its Scripture. Oxford University Press, 1971.
Parrinder, Geoffrey. Jesus in the Qur’an. Sheldon Press, 1965.
The Holy Bible (KJV): Malachi 3:6; Acts 15:18; Isaiah 46:10; Romans 8:29.

Monday, October 6, 2025