For a man who is aware of the correct conception of fate and...

For a man who is aware of the correct conception of fate and destiny it is easy to refute this specious argument, based on the presumption that Divine Knowledge in eternity was attached to the occurrences haphazardly; and now to ensure that the prior Divine Knowledge should not go wrong and everything should occur according to the prearranged plan, it is necessary that all events should be controlled.

To advance this argument it has been presumed that Divine Knowledge attaches to the occurrence and the non-occurrence of events independently of the system of causation, and that it is imperative to control this system and, where necessary, to curb the natural laws and the liberty of human will in order t ensure that there should be no inconsistency between the Divine Eternal Knowledge and what actually happens.

On the basis of this conception it is necessary to deprive man of his power, liberty and will so that his actions may be brought under control. But this conception of Divine Knowledge itself is totally wrong and based on complete ignorance.

It is impossible that Allah’s Knowledge should attach to the occurrence or the non-occurrence of an event haphazardly and then it should be necessary to bring about any change in the firm and stable system of causation or to curb a natural law or the liberty of human will. In this circumstance it appears to be very unlikely that the above quoted lines should be genuinely of Khayyam who was at least a semi-philosopher, Perhaps they have been wrongly ascribed to him after his death.

Anyhow, if they are really his, then it may be said that he has only versified an idea in a beautiful style, but these verses do not represent his philosophy. Khayyam is known all over the world for his striking ideas and beautiful style. The Eternal Knowledge of Allah cannot be detached from the system of causation. His Knowledge is actually the knowledge of that system, and it makes it necessary that this world should exist with its specific systems.

It does not attach to the occurrence or the non-occurrence of an event direct and irrespective of its causes. The Divine Knowledge in fact attaches to the emanation of an event from its particular cause and agent. The causes and agents are varied. Some causes are natural, while some others are conscious. Similarly some agents are free, having the power of choosing, whereas some others are not. What the Knowledge of Allah necessitates is that due effect should be produced by its due agent.