Iqbal and Divine Omniscience

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IQBAL THE DENOUNCER

OF OMNISCIENCE.

CRITIC OF IQBAL

[IQBAL THE DENOUNCER OF

OMNISCIENCE OF ALL-H[SUBH:A:NAHU:VATAA:LAL][Type the abstract of the document here. The abstract is typically a short summary of the contents of

the document. Type the abstract of the document here. The abstract is typically a short summary of the

contents of the document.]


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Iqbal and OMNISCIENCE of ALL-H


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THE Hymn Of Creation in the First Veda makes some doubt in the Divine Eternal

Knowlidge. A number of Vedic scholors consider this doubt as poetical and do not take it

literally. But Sir Doctor Iqbal appears to take the Vedic doubt literally. He may have taken his

Dogma Of Divine NON-OMNISCIENCE /IGNORENCE FROM THE LITERAL Meaning of VEDIC

TEXT. It is interesting to note that Jahm was also influenced be Indian Doubts probebly by Vedic

Literalists.


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but the IQBALIAN G-D ALSO DOETH NOT KNOW THE

PROBABILITY OF AN EVENT AS WELL.

possible ways of an event .

Let only one way is possible at a given time.

So probability of a possible way is 1/, where 0


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2] As one does go forward in time God becomes to know more and more Possibilities yet at each

possible time there are always infinite possibles and contingents out of the Divine knowlidge.

Conclusion:- Divine knowlidge is purely time dependent which increaseth with increase of time and

decreaseth with the decrease of time.

3] The Doctor poet did not mention about the Divine Knowledge Of Impossibilities and Absurdities.

But one may deduce that if Iqbalian God does not know all the Possibilities at a Given time , the verysame Deity can not know All the impossibilities, incontingencies and absurdities , since they are much

greater in number then possibilities.

Mathematically the set of all Impossibilities is cardinally greater than set of all possibilities as in RFC

SYSTEM. But if it is assumed that both are cardinally equal even then one may say that GOD DOETH NOT

KNOW ALL THE IMPOSSIBILITIES AT A GIVEN TIME 0.

4] It appears that Divine Knowledge as according to Sir Iqbal is limited and it may be the case that

Eternally GOD Doeth not know even Himself . SINCE IG IQBALIAN G-D DOETH NOT Know all the

possibilities it may be the case that This Iqbalian Deity also Doeth not Know all His ATTRIBUTES,

QAULITIES AND PROPERTIES, AND CONSIQENTLY HIS OWN DIVINE ESSENCE,SELF,SUBSTANCE , NATURE

AND SUPPOSITUM . This is very close to the belief of Jahm who believed that GOD IS UNCONCIOUS [

GHAFIL] in Eternity.

5] It is also clear that if a possibility can come in the Dvine Knowlidge it is also Possible that it can be arraisedfrom the Divine knowlidge. One can not claim that once a Possibility some how comes in Divine Knowlidge itbecomes immpossible to go out of It. The Possibility of comming a Possible in Divine Knowlidge and impossibility

of going the possible out ofDivine Knowlidge after comming in It is it self an Absurd claim RAITHER

THAN JUST AN IMPOSSIBLE CLAIM. IN crude words this means that It is possible that Gid may forget

things or Divine memory can be arrased at least in possibility.If the Possibility Of going out of a

Possibility from Divine Knowlidgeis NOT in Power Of GOD it is still Possible. So if GOD Doth Not Have The

POWER To Annhiliate His Knowlidge about Possibilities Contingencies, Annhiliation Of Knowlidge is still

Possible and Contingent.

But according to all the Sunni Subsects say Asharites, Salaphites, and Maturidites, Divine Knowlidge

Is Absolute, Eternal,Infinite and Omniscience.GOD KNOWLIDGE IS UPON EACH AND EVERY

POSSIBLE,CONTINGENT,NECESSARY,IMPOSSIBLE, INCONTINGENT SURD AND ABSURD.SCAPING OF ANYONE OF THE INDIVIDUALS OF STATED ABOVE THINGS IS ABSURD AND IMPOSSIBLE.

So Doctor Iqbal is correctly charged for believing in An Ignorent GOD. How ever Iqbal attempts to

defend his position by claiming that the negation of Omnipotence is Not an Imperfection. But IT IS JUST

TO CLAIM THAT KNOWLIDGELESSNESS OF GOD IS NOT AN IMPERFECTION AND IS NECESSARY IN THE

DIVINE CASE that is in the case of GOD.

This position of Iqbal the denouncer of Absolute Knowlidge Of ALL-H SUBH:A:NAHU WA TA'ALA:

CAN NEVER BE DEFENDED.

6]Iqbal failed to prove that if knowlidge of a certain Possibility is Impossible at a given time

0 then How can this Impossibility be converted into a possibility or a Necessity at any other time 1.

Conversion of necessity or impossibility into possibility is it self an Impossible AND Self Absurd idea

which the philosopher poet accepts as Possible.

7] A number of athiest and religions which deney Divine knowlidge claim that Divine Omniscience

Doeth Contradict Divine Attribute of Will/Intention. But they say one of the two Imperfection is

necessary for GOD. Iqbal cleverly tries to scape this conclusion just by claiming the Impossibility Of

Knowing Possibilities at a given time


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Just by claiming that not knowing a Possible due to the [Iqbalian] Impossibility is not an

IMPERFECTION.

ON THE OTHER HAND IT IS JUST THE IMPOSSIBILITY OF PERFECTION AND NECESSASITY OF

IMPERFECTION.

So the alleged Doctor of Philosophy and so called Poet of East MAKES A FALLACY to defend the

charge of Divine Ignorence and Divine Knowledgelessness by claiming that an imperfection is not anperfection rather it is a Perfection changing the concepts of Imperfection and Perfection .

8] All the orthodox sects of SEMETIC RELIGIONS believe that DIVINE OMNISCIENCE AND

OMNIINTENTION DO NOT CONTRADICT EACH OTHER. IQBAL stands against them .

Unfortunately the concept of IQBALIAN WILL is nothing but randomness of will. But after deneying

Divine Omniscience in the name of Divine Will Iqbal bounds the DIVINE WILL by the DIVINE WISDOM.

Since sapontaniousness or randomness or cheos-ness of DIVINE WILL is not only against the human

perception , but also this denies the order in the universe and order in DIVINE ACTS,ACTIVITIES,WORKS

AND ACTIONS. These orders can not be explained by Iqbalian Will.

So in order to regulate , regularize , organize and negate the CHEOTIC ACTIVITIES Of Will , Iqbal has

no option but to limit the DIVINE FREEDOM BY DIVINE WISDOM .It is strange to see that this poet who

denies Divine Omniscience in the name of Divine Will and Freedom of Divine Will does not deney Divine

Wisdom.

If Divine Omniscience doeth Contradict Freedom Of Will then Wisdom Of the Very Same DEITY

also Doeth Contradict Freedom Of Will Of the Stated above DEITY.

Since If Divine Will is so free then it can select an event Which must not be selected according to

DIVINE WISDOM.

If DIVINE WILL DOETH CHOOSE AN EVENT WHICH IS AGAINST DIVINE WISDOM THEN SOME ACTS OF

GOD ARE AGAINST DIVINE WISDOM.

RATHER It is implied that some of the Divine Acts Contradicts Divine WISDOM.

But if such a case is impossible then Divine Freedom atmost limit the freedom of Divine Will and

Atleast is the cause of the selection of the Divine Will.

A true freedom of Divine Will, as according to Iqbalian Theological system is only possible if Divine

Will freely selects and chooses Acts not only according to Divine Wisdom but also against DivineWisdom.

CONCEPT OF FREEDOM OF DIVINE WILL:-

FREEDOM OF WILL OF GOD is never defined by Iqbal in any one of His Works .How ever he has used

the concept of Freedom Of Will With Out Defining It.

There are two different concepts of FREEDOM of Will.

1] The Attribute Of Will Can Select Ony One Of the SEVERAL Possible Events

With Out Any EXTERNAL and INTERNAL CAUSE,REASON,CONDITION. This

Canhood OF will is independent Of Time , states of Mind, thoughts,

experiences,experiments believes.

One may further subdivide it in to two kinds.

1] Keeping every thing constant ,like mind, mental acts,wants

desires,mental activities,reasonings,believes, etc . a Rational Suppositumselects different event from a set of mutually distinct events [ and mutually

exhaustive] events with out any cause and reason. But The same Will Can

choose one and the same event at some of the different times.[ IT MAY BE SAID

THAT A SET OF EVENTS SUCH THAT EACH ELEMENT IS MUTUALLY EXHAUSTIVE

AND MUTUALLY EXCLUSIVE AT MOST CAN HAVE TWO ELEMENTS]

2]Keeping them variables the act of Selection is independent from each

one of them. The act of choosing Of Will is CAUSELESS and Resonless.


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But this means that WILL selects and chooses ACTS AND EVENTS CHEOTICALLY ,RANDOMLY AND

ARBETRTARILY. The Order and the System of Nature IN THE UNIVERSE can not be EXPLAINED.

In both kinds there is no constraint or obstracle which prevent the Will to

choose a possible act a contingent event. Further it is NOT the case thatthe WILL can not choose

or select ANY ONE OF THE members of the set of Mutually exhaustive events and acts.

3] WILL chooses and selects due to causes and reasons .In this case if causes and reasons are constant The Will shall Choose and Select the same.

4] There are no external causes of the will but their ar internal causes of the Will.

This is more suitable to Iqbalian Divine Will since THE DIVINE WISDOM IS THE NOT ANY THY THING

EXTERNAL TO THE DEITY.

But if it is correct then due to the same reason Iqbal should not have denied Divine Omniscience.

Since Divine OMNISCIENCE is not any thing external to the Deity.

Iqbal assumed that as Divine Will can not choose an act or an event about which Deity doeth know

eternally that HE SHALL NOT CHOOSE , THIS MEANS THAT Omniscience Contradicteth Divine Will. But

this is a wrong conception Of Divine Omniscience concepted / concieved in Iqbalian pregmatic mind ,

rather a mis-conception.

If GOD DOETH KNOW THAT HIS WILL SHALL CHOOSE AN ACT WITH FREEDOM AND DIVINE

KNOWLIDGE IS NOT A CAUSE OF ITS CHOICE THEN THE CONTRADICTION IS IMPLIED IF THE WILL DOETH

NOT CHOOSE WITH FREEDOM OR IF DIVINE KNOWLIDGE IS A CAUSE OF ITS ACT OF CHOOSING.

KNOWING A THING IS NOT THE CAUSE OF THE THING.

Divine Knowledge is NOT a constrain or an obstracle between an event and act

of choosing it by Divine Will.

To make it more clear suppose to kind of GODS.

(1) Having free Will but no for knowledge of His Own Actions.

(2)Having both foreknowledge of His actions and free Will.

If the will of the first supposed God is Perfectly free it can choose any thing

The same is true in the case of second supposed God.

Supposes that A and B are two mutually exclusive Events and the first supposed GOD CHOOSETH A

by Perfectly Free Will.There is no thing which makes the unmade Freedom of will unfree OR BOUNDED.

The same is true in the case of second supposed GOD .BUT the question is if the second supposed

GOD know that DIVINE WILL SHALL NOT CHOOSE A then divine Foreknowledge is an obstracle in the

freedom of Divine Will.

But things are more deeper then this simple representation.

Since GOD DOETH NOT KNOW DIVINE WILL DOETH NOT CHOOSE A BUT GOD DOEH KNOW "

DIVINE FREE WILL DOETH NOT CHOOSE A BY ITS INTRINSIC FREEDOM.

Once again the problem of freedom of Will comes in Question.The best possible expression of Freedom of Divine Will is INDEPENDENT OF Internal and external causes

and reasons, Interior and exterior reasons.

EXPLANATION:1

Not selectinfg A is not due to the reason that a God Doeth Know that the Will doeth not Choose A.If the Divine Will Doeth not chooseth some thing which God Doeth know Divine Will Doeth not choose the

Knowlidge Doeth Not become a cause.

If Divine will Doeth CHOOSE B it is not due to the reason that Divine Knowledge is a CAUSE of the Choice Of

the Will.

Act of the choosing is independent of Knowlidge as IF there is no Knowledge AT ALL as in the case of first

supposed God.


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But considerthe case that Divine Will chooseth A about which/that THE SECOND SUPPOSED GOD Doeth know

that A shall Not Be choosen By Free Divine Will.

This is not the Bounding of the Divine Will BUT Error in the Knowledge.

A Correct Knowlidge and selection OF WILL against the correct knowlidge is impossible but this doeth not

implies NON-FREEDOM/UNFREEDOM OF DIVINE WILL but incorrectness in the Divine Knowlidge.

EXPLANATION2:LET IT BE SUPPOSED THAT A OR B ARE TWO MUTUALLY EXCLUSIVE AND MUTUALLY EXHAUSTIVE POSSIBILITIES.

IF THE PERFECT FREE WILL CHOOSES A IT IS DUE TO ITS FREEDOM. IF THE PERFECT FREE WILL SELECTS B THEN

IT IS DUE TO ITS PERFECTS FREEDOM. IF IT IS IN THE DIVINE KNOWLIDGE THAT '' THE THE PERFECT WILL SHALL

CHOOSE A AT ANY TIME t'' THEN IT IS ALSO IN THE KNOWLIDGE THAT '' THE WILL SHALL CHOOSE IT WITH ITS

FREEDOM. DELETING THIS FROM DIVINE KNOWLIDGE IS NO THING BUT TO MAKE DIVININE KNOWLIDGE IMPERFECT.

NOW SUPPOSE THAT THE WILL CHOOSETH A WITH ITS FREEDOM THEN IT IS IN ACCORDANCE AND IN

CONCORDANCE TO THE FOREKNOWLIDGE. IF it chooseth/selecteth B THEN it doeh not lose its freedom but the

Knowlidge loseth its Correctness and correctivity.

Not loosing of correctness of Knowlidge doeth not imply the loosing of freedom of Will. There is no

implication of any kind at all between them.From these examples it is clear Iqbal does confuses between the incorrectness of fore

knowlidge and non - freedom of will and due to which he does believe that in Divine Omniscience.It may be thought that A Non Omniscient God Can Not be the GOD OF ANY SEMETIC RELIGION .

Hence Iqbalian God Is Not the GOD OF MUHAMMAD {S:AWA}.

Iqbal's greatest crime is that he ascribes a Non semetic and Non Omniscient God to Qur'a:n,

which is one of the greatest herecy in the history of religions.i

Even the Iqbalian GOD can not be ascribed to Hebraic Bible,LXX and books of New Testament.

Speaking truly the Vedic GOD is also Not Non-Omiscient.

It is known to a reader of poems and poetries of Doctor Iqbal that he dislike Attributesand Qaualities like intellect,intellegence,Knowlidge and prefers love and effection overthem. It is some what in shadow for a reader who has not studied HIS LECTURES that he

includes Divine Knowlidge as well while disgracing Knowlidge and intellegence ingeneral.

How ever Iqbal never explains the supposed relation between these two Attributes idest Knowlidge and Intellegence / intellect.

Similarly The very same Poet never mentions the relation between Love and Taste [affection/Dhauq].

Luck how ever has favoured Iqbal that a number of ancient heretic sects have tried the same ,

and Iqbal is not a unique person to claim that QURANIC GOD IS NON -OMNISCIENCT.

But it is the worst herecy in the world of Islamology and Islamic Theology.As a national Poet Of state of Pakistan Iqbal can not be criticiesd on national level of the state.

The students of Iqbaliat [ a subject invented in Pakistan to study Iqbal and his works] never

criticise Iqban on his this Heretic belief.

How even a number of them who disagree with Iqbal remain scilent, and those who discuss this

view agree with Iqbal.

Out side Pakistan some criticism is found but the book Reconstruction Of Islamic Thoughts does

need to be refuted and responced completely.Strangely the religious circles in Pakistan who often quote Iqbal on religious views do not


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highlight this belief of Iqbal which is PURELY UNISLAMIC and Non Semetic.

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Iqbal and Divine Omniscience