Muslims believe Allah is omniscient—knowing the past, present, and future completely, with nothing hidden from Him. However, certain Quranic verses seem to conflict with this fundamental attribute.

Take these two consecutive verses as an example:

Quran 8:65 “O Prophet, urge the believers to fight. If there are twenty steadfast among you, they will overcome two hundred. And if there are one hundred steadfast, they will overcome a thousand disbelievers…”

This establishes a demanding ratio: 1 believer to 10 disbelievers.

Quran 8:66 “Now Allah has lightened your burden, for He knew that there is weakness in you. So if there are a hundred steadfast among you, they will overcome two hundred. And if a thousand, they will overcome two thousand by Allah’s permission…”

The ratio is now relaxed to 1:2.

The verse explicitly links the easing of the rule to Allah “coming to know” (عَلِمَ) the believers’ weakness—suggesting the change happened after this realization.

Classical commentaries, like al-Qurtubi, report from Ibn Abbas: The first verse (1:10) was revealed, making it obligatory for one Muslim not to flee from ten disbelievers. This became too heavy for the companions, so the relieving verse (1:2) was sent down.

What kind of all-knowing deity issues a command so burdensome that it must be drastically softened after the followers struggle?

The key issue is the verb عَلِمَ (“He knew/came to know”), which implies acquiring knowledge—a human-like process.

Islamic theology describes Allah as the Knower of the Unseen, aware of every detail from eternity. His knowledge doesn’t grow or change.

Yet 8:66 says Allah “lightened the burden” because He came to know the weakness. It reads as if the initial 1:10 command didn’t account for human limits—only after complaints did Allah recognize the issue and adjust.

Apologists argue “came to know” here means “already knew.” But if the Quran is the pinnacle of eloquence (as claimed), why use a verb suggesting new awareness when clearer options existed? For example: “Allah has lightened your burden, for He had known your weakness” (using كَانَ يَعْلَمُ).

Linguistically:

• عَلِمَ is past tense (perfect verb), typically meaning “learned/realized/became aware.”
• For eternal knowledge, forms like يَعْلَمُ (ongoing) or كَانَ يَعْلَمُ (“He knew”) would fit better.

This wording resembles human leaders revising policies after feedback—not divine omniscience.

Human laws evolve with experience; that’s normal. But for a perfect, eternal Creator whose book is preserved from eternity and final for all time, why issue an unrealistic rule, observe its failure, then replace it?

More Examples of “Allah Coming to Know”

Quran 3:140 “These days We alternate among people so that Allah may know who the believers are.”

Again, knowledge tied to events.

Quran 48:18 “Allah was pleased with the believers when they pledged under the tree, then He knew what was in their hearts, so He sent tranquility…”

The particle فَ (“then/so”) sequences: pledge → Allah knows hearts → sends tranquility.

Apologists translate inconsistently to protect doctrine—ignoring فَ in one place but honoring it in another within the same verse.

Conclusion

The plain reading of these verses portrays Allah’s knowledge as responsive—gained or confirmed through human actions—rather than timeless and complete.

Such phrasing fits a human author adapting rules to circumstances, not an all-knowing deity.

This invites sincere reflection for believers and skeptics alike.