and if it were to occur, Allah would already have known that it would occur, not that it would not occur.”

If it is said:

“Since it does not occur, Allah knows that it does not occur. Thus, if the servant were able to bring it about, he would be able to change that knowledge.”

The answer is:

That is not so. Rather, the servant is able to bring it about, although he has not done so. Had he brought it about, what was known would have been nothing other than its occurrence. Thus, when something within the servant’s power occurs, what was known could only have been its occurrence. If it occurs, Allah already knew that it would occur; and if it does not occur, Allah already knew that it would certainly not occur. If, then, its occurrence is posited while a necessary consequence of its occurrence is denied, this becomes impossible because it affirms something without its necessary consequence. All things, considered in this way, are impossible.

One implication of their position is that no one but the Lord would have the power to do anything. For things fall into two categories: one “kind” which Allah knows will occur, and another “kind” which Allah knows will not occur. The “first” must necessarily occur, while the “second” will certainly not occur. Whatever Allah knows will occur, He knows will occur by His will and power; and whatever He knows will not occur, He knows that He does not will it. Whatever He—glory be to Him—wills occurs, and whatever He does not will does not occur.