According to this view...

According to this view, since God is knowledgeable of His Essence, and on the other hand, the Essence of God is the Cause behind the coming into existence of the creatures and knowledge of the Cause leads to the knowledge of the effect in general, it follows that God is essentially knowledgeable of all the things in the universe and His knowledge is intuitive and general. The problem with this view is that detailed knowledge is superior to general knowledge.

Mu‘tazilah View God’s prior knowledge of the creatures is acquired ( ḥuṣūlī ) and detailed ( tafṣīlī ) and pertains to their quiddity, because prior to being created, their quiddity possesses a sort of subsistence ( thubūt ) ( māhiyyāt-e ma‘dūmah or non-existential quiddities) and subsistence includes existence ( wujūd ). This view has been ascribed to the Mu‘tazilah who subscribe to the notion of pre-eternity subsistents ( thābitāt-e azaliyyah ).

In addition to the fact that as will be proved later, there is no place for acquired knowledge in God, the problem with this view is that subsistence ( thubūt ) is equal to existence ( wujūd ) and anything which does not exist has no objective subsistence. Therefore, belief in the pre-eternity subsistents is basically incorrect. 2.3. Ibn Sīnā’s View God’s prior knowledge of the creatures is a detailed and acquired knowledge which pertains to the mental existence of the quiddities.

For instance, when a person wants to do certain things, prior to their realization, he has detailed knowledge of them and this knowledge pertains to the mental existence of the quiddities of his actions. Ibn Sīnā and his followers have adopted this view. The problem with this view is that acquired knowledge is related to the creatures which are in contact with matter in their essences or actions.

By means of their faculties of sensory perception, they develop perception of the corporeal beings and present in themselves the quiddities of those beings and have knowledge of them.