Praise be to Allah, and may peace and blessings be upon the Messenger of Allah.
A distinction should be made between Allah’s knowledge and the writing of the decrees in the Preserved Tablet. Allah’s knowledge encompasses everything; it is not limited by time and was never preceded by ignorance. As for the writing that Allah commanded, it concerns the decrees that Allah Almighty has determined will occur, and the texts indicate that it extends until the Day of Resurrection. Asking about this in order to understand and acquire knowledge is not disbelief. Rather, asking questions to gain understanding and remove ignorance is praiseworthy, while taking care not to become absorbed in intrusive thoughts and fruitless argumentation over matters that bring no benefit.
There are texts from the Qur’an and Sunnah indicating that Allah Almighty wrote the decrees and that the record encompasses everything that will occur among created things.
Allah Almighty says:
“We have neglected nothing in the Book. Then to their Lord they will be gathered.”
Al-An‘am: 38.
Shaykh ‘Abd al-Rahman al-Sa‘di, may Allah have mercy on him, explained that this verse indicates that nothing has been omitted from the Preserved Tablet, whether small or great, and that events occur according to what the Pen has written.
It is authentically reported from ‘Imran ibn Husayn, may Allah be pleased with them both, that the Prophet ﷺ said:
“Allah was, and there was nothing besides Him, and His Throne was over the water. He wrote in the Record everything, and He created the heavens and the earth.”
Narrated by al-Bukhari (3191).
This indicates that the writing encompasses the decrees that Allah Almighty has ordained.
There are texts explaining that the writing concerns what will occur until the Day of Resurrection.
‘Ubadah ibn al-Samit, may Allah be pleased with him, narrated that the Prophet ﷺ said:
“Indeed, the first thing Allah created was the Pen. He said to it: ‘Write.’ It said: ‘My Lord, what should I write?’ He said: ‘Write the decrees of everything until the Day of Resurrection.’”
Narrated by Ahmad in Al-Musnad (37/378) and Abu Dawud (4700). It was authenticated by the editors of Al-Musnad and by Shaykh al-Albani in Sahih Abi Dawud.
Al-Tirmidhi (3319) narrated it with the wording:
“Indeed, the first thing Allah created was the Pen. He said to it: ‘Write,’ and it wrote what will exist forever.”
Al-Tirmidhi said: “This is a hasan sahih gharib hadith.”
Al-Mubarakfuri, may Allah have mercy on him, explained that what is meant by “forever” in this hadith is a long period of time, and that the narration of Ibn ‘Abbas explains it as meaning: “until the Day of Resurrection.”
Accordingly, the combined evidence indicates that the writing of the decrees in the Preserved Tablet concerns what Allah Almighty has decreed will occur, and that it is specified until the Day of Resurrection.
It is important here to distinguish between the level of knowledge and the level of writing.
Allah’s knowledge is broader and more comprehensive than the writing. Allah, Glorified and Exalted, has always known and continues to know everything. His knowledge was never preceded by ignorance, nor does it undergo change or deficiency.
As for the writing of the decrees, Allah Almighty commanded the Pen to write, and it wrote what Allah had decreed and determined would occur until the Day of Resurrection.
For this reason, scholars mention that divine decree has levels, including:
Knowledge: Allah Almighty’s comprehensive knowledge of everything.
Writing: The writing of the decrees in the Preserved Tablet.
Will and Power: Whatever Allah wills happens, and whatever He does not will does not happen.
Creation: Allah Almighty is the Creator of everything.
Therefore, it is not correct to say that the Preserved Tablet is equivalent to all of Allah’s knowledge, because Allah’s knowledge is broader and more comprehensive than the level of writing.
Simply asking in order to acquire knowledge and understanding is not disbelief.
Rather, Allah Almighty commanded those who do not know to ask people of knowledge. He says:
“So ask the people of knowledge if you do not know.”
Al-Nahl: 43.
Whoever asks in order to learn, remove ignorance from himself, and understand matters of his religion has no sin in doing so.
Ibn ‘Abd al-Barr, may Allah have mercy on him, said that whoever asks in order to understand, seeking knowledge and wishing to remove ignorance from himself and learn what he needs for his religion, there is nothing wrong with his asking, because asking is a path to knowledge.
As for questions asked out of obstinacy and argumentation, or excessive probing into obscure matters that offer no benefit, they may become a cause of falling into doubts and confusion.
The questioner’s mention of persistent fear that he may have fallen into disbelief merely by thinking or asking questions, together with repeatedly experiencing such thoughts and fearing them, should not lead him to abandon beneficial learning.
Intrusive thoughts and passing notions should not be given more importance than they deserve. A Muslim should not become absorbed in them to the point that they prevent him from learning his religion or worshipping Allah.
If a person knows that he frequently experiences persistent intrusive thoughts, it is appropriate for him to seek to address them and not make every passing thought or question that occurs to his mind a reason to judge himself to be a disbeliever.
Rather, he should seek knowledge that benefits him, ask scholars about what he needs, and avoid becoming absorbed in remote questions that have no practical benefit.
The Preserved Tablet contains what Allah Almighty has written of the decrees that will occur, and the texts indicate that the writing extends until the Day of Resurrection. As for Allah’s knowledge, it is broader than this and is not limited by time or an end. Allah, Glorified and Exalted, has knowledge of everything eternally and forever.
Asking about these matters with the intention of learning and removing ignorance is not disbelief, and a Muslim should not allow intrusive thoughts to become a reason for abandoning beneficial learning.
What is required is to ask about what benefits him, refer to people of knowledge, and avoid becoming absorbed in doubts and intrusive thoughts that have no useful outcome.
And Allah knows best.