Neil DeGrasse Tyson is discussing Simulation Hypothesis: Quran talks about a Protected Tablet(Lawh Mahfuz) where the code of entire universe throughout its history is written. And Ibn Arabi a controversial Sufi saint and scholar has discussed the idea of universe being an illusion in his theology called unity of being which orthodox critics criticize for being misunderstood as pantheism.
Jerry Sexton Ishmael, are you agreeing with Tyson about the notion of a simulation?
Ishmael Abraham He is partly right. Our simulation is not deterministic like human simulations but accounts for freewill.
Jerry Sexton Predestination is spoken of in the Quran, is it not?
Ishmael Abraham Quran mentions both predestination and freewill. Ali may God be pleased with him explained it as you can lift one foot but not both. So, truth lies between metaphysical libertarianism and absolute fatalism.
Jerry Sexton You know me, I don’t believe in freewill, but even if I did, I cannot understand how Allah chooses who will believe and be saved ahead of time but still give them freewill.
Ishmael Abraham There is no mystery in Islam about God’s oneness like pagan trinity. But the debates among classical Muslims surrounded the question of freewill. Heterodox Mutazilah rationalist Muslims denied predestination altogether and believed in complete freewill. But orthodox Muslims believe in the intermediate position as an article of faith. There is a weak Hadith that those who deny predestination are followers of Antichrist and we see this in modern West.
Jerry Sexton According to physicists, our timeline… Past, present and future, is thought to all exist at the same in space-time . Many biologists also say that our brain chemistry determines our actions.
Chas Riley Or just your actions? Maybe playing the Akashic record will help the angst?
Ishmael Abraham The murderer who supported Iraq war killing a million believers in the name of sodomy, porn and abortion.
Jerry Sexton Hitchens was wrong about Iraq. At the time, I was also. The 911 hijackers and subsequent media fueled the madness. People wanted revenge, the government gave them what they wanted.
Ishmael Abraham Then why do atheists believe in secular liberalism? According to Darwinian paganism there is no room for that.
Jerry Sexton Secular liberalism is separation of culture and state from religion. I am not sure what you mean by pagan Darwinism.
Ishmael Abraham The concept of freedom from God implies belief in freewill.
Jerry Sexton According to Quran, god has both chosen and created who will be in paradise.
Ishmael Abraham God says in Quran: He guides(hidayah) unto Himself who turns towards Him.(inabah). So, hidayah by God requires inabah by man.
Below is a clean, integrated essay that incorporates your original insight, corrects the doctrinal attributions, and stabilizes the simulation analogy so it remains Sunni-orthodox, metaphysically rigorous, and conceptually modern. I have written it as a standalone piece suitable for publication or serious academic circulation.
Divine Decree, Human Agency, and the Metaphysics of a Theistic Simulation
The perennial theological problem of divine decree (qadar) and human moral responsibility has occupied Islamic thought since its earliest centuries. While often treated as an internal dispute among schools of kalām, this debate gains renewed relevance in the contemporary era through analogies drawn from modern physics, information theory, and the Simulation Hypothesis. When handled carefully, these analogies do not trivialize theology; rather, they illuminate how classical Islamic metaphysics already anticipated many of the tensions now resurfacing in secular philosophical discourse.
This essay offers a refined synthesis of the classical debate—particularly the Muʿtazilī, Ashʿarī, and Māturīdī positions—through the metaphor of a theistic simulation, grounded in the Qur’anic concept of the Preserved Tablet (al-Lawḥ al-Maḥfūẓ). The aim is not to collapse theology into computationalism, but to show how Islamic doctrine preserves divine omnipotence, real human agency, and moral accountability without succumbing to either libertarian metaphysical dualism or deterministic fatalism.
The Muʿtazilah and the Primacy of Divine Justice
The Muʿtazilah are frequently mischaracterized as having “denied predestination.” In fact, their project was far more precise. Their central concern was the preservation of divine justice (ʿadl). If God were the direct creator of every human act—including disbelief, oppression, and evil—then holding humans morally accountable for those acts would, in their view, be unjust.
To resolve this, the Muʿtazilah affirmed that while God creates human beings, their faculties, and the general order of the world, human beings themselves create their voluntary acts. Moral responsibility, on this account, requires genuine causal authorship. Foreknowledge does not entail compulsion; God knows what humans will freely do, but that knowledge does not generate the act itself.
This position safeguards moral responsibility at the cost of introducing a secondary locus of creative causality. It was precisely this cost that later Sunni theologians sought to avoid, even while sharing the Muʿtazilī intuition that responsibility without freedom is incoherent.
Kasb and the Sunni Reconfiguration of Agency
The doctrine of kasb (acquisition) emerged within Ashʿarī theology as a deliberate alternative to Muʿtazilī act-creation. According to this view, God alone creates all acts, but humans “acquire” acts through intention, choice, and concurrence. Moral responsibility attaches not to ontological origination but to intentional appropriation.
While often criticized as opaque, kasb represents a serious attempt to preserve two non-negotiable principles: divine omnipotence and human accountability. The act is created by God; the moral valuation of that act is tied to the human will that aligns itself with it.
The Māturīdī school, however, offers a more philosophically transparent articulation. It affirms that human beings possess a real, created capacity to choose among alternatives, even though the actualization of the chosen act is created by God. Human choice is neither illusory nor independent; it is genuine, situated, and accountable. This position avoids both Muʿtazilī dual causation and Ashʿarī voluntarist minimalism, making it especially amenable to modern philosophical engagement.
The Preserved Tablet as Metaphysical “Source Code”
The Qur’anic concept of the Preserved Tablet describes a comprehensive register in which “every matter, small or great, is inscribed.” This has often been misunderstood as a static script imposing fatalism. Classical Sunni theology, however, consistently distinguished eternal knowledge from temporal causation.
Within a contemporary metaphor, the Tablet can be understood as the complete state-space of reality: all events, all choices, all counterfactual possibilities known eternally by God. Crucially, inscription is not execution. Knowledge does not compel; it encompasses. Causation occurs not at the level of recording, but at the level of divine creation at each moment of existence.
This distinction allows divine omniscience to coexist with real contingency at the level of lived experience, without implying ignorance, revision, or temporal learning on the part of God.
Divine Will as Continuous Runtime Sustenance
Unlike secular simulation hypotheses, which imagine a universe running autonomously once initialized, Islamic metaphysics insists that existence is continuously sustained. Creation is not a past event but an ongoing act. The world exists because it is being willed into existence at every moment.
In this sense, divine will and power function as the runtime engine of reality. Natural laws (sunnat Allāh) are not independent forces but stable patterns in divine action. The universe is real, not illusory, yet entirely contingent. Its coherence is not mechanical necessity but faithful consistency.
Human Agency in a Fully Known World
The central tension remains: if the entire structure of reality—including every human choice—is eternally known, how can freedom be real?
Sunni theology resolves this not by denying either pole, but by rejecting the assumption that knowledge is causative. Human beings genuinely choose among alternatives within the constraints of their nature, circumstances, and capacities. These choices are selected by humans, created by God, and known eternally—three distinct functions that must not be collapsed into one another.
The often-cited analogy attributed to ʿAlī ibn Abī Ṭālib captures this balance: a person can lift one foot freely, but cannot lift both simultaneously. Freedom operates within limits, yet remains real where it operates.
Guidance as an Interactive Divine–Human Interface
This framework clarifies the Qur’anic language of guidance and misguidance. Divine guidance is not arbitrarily imposed, nor is it earned through sheer autonomy. Rather, it unfolds through a dynamic interaction: God guides those who turn toward Him. Initial openness is a grace; sustained turning is a choice; guidance is the divine response. Both sides of the relationship are real, and both are encompassed within eternal knowledge without being reduced to determinism.
Toward a Theistic Simulation Model
Viewed through a contemporary lens, Islamic metaphysics can be described—carefully—as a theistic simulation, provided the analogy remains asymmetrical.
- The Programmer is not an engineer within a higher universe, but the Necessary Being and ground of existence.
- The Source Code is the Preserved Tablet: complete, eternal knowledge of all possibilities and outcomes.
- The Runtime is continuous divine creation and sustenance.
- The Agents are humans endowed with genuine, created capacity for choice.
- The Laws are the consistent patterns of divine action studied by science.
Unlike secular simulations, this model is not cold, purposeless, or morally indifferent. It is teleological, ethical, and relational. The world is not a trap, but a test; not an illusion, but a trust.
Conclusion
Classical Islamic theology, far from being obsolete, offers one of the most sophisticated frameworks for holding together omniscience, omnipotence, freedom, and responsibility. When read through disciplined modern metaphors rather than crude reductions, it reveals a metaphysics that is neither mechanistic nor mystical in the pejorative sense, but rigorously relational.
We may indeed be “inside the system,” but we are not non-player characters. Our choices matter—not despite divine knowledge, but within it.
A spiritual Ishmaelite 