Reply concerning Allah's ignorance:
Here's my reply:
May, from dictionary.com
Used to express contingency, purpose, or result in clauses introduced by that or so that: expressing ideas so that the average person may understand.
This applies to these quotes
"If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah MAY KNOW THOSE that believe, and that He may take to Himself from your ranks martyr-witnesses (to truth). And Allah loveth not those that do wrong. Allah's object also is to purge those that are true in Faith and to deprive of blessing those that resist Faith. Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast? S. 3:140-142
Say: "I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term. He (alone) knows the Unseen, nor does He make any one acquainted with His Secrets.- Except an messenger whom He has chosen: and then He makes a band of watchers march before him and behind him, That He MAY KNOW that they have (truly) brought and delivered the Messages of their Lord: and He encompasses all that is with them, and takes account of every single thing." S. 72:25-28
He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving;- S. 67:2
In this quote, God is directly addressing Muhammad (pbuh), asking Muhammad how he (Muhammad) could know whether or not the blind man would take heed of the reminder. More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah about something, urgently beseeching him. The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man.
(He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure) meaning, he may attain purification and cleanliness in his soul.
(Or he might receive admonition, and the admonition might profit him) meaning, he may receive admonition and abstain from the forbidden.
He frowned and turned away. Because the blind man came unto him. What could inform thee but that he MIGHT grow (in grace) Or take heed and so the reminder might avail him? S. 80:1-4 Pickthall
And this:
Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a warner; and Allah is custodian over all things. S. 11:14 Shakir
(So perchance you may give up a part of what is revealed unto you, and that your breast feels straitened for it because they say...) The meaning here is that he (the Prophet ) may be compelled to give up the Message due to what they (the polytheists) say about him. However, Allah goes on to explain: "You (Muhammad) are only a warner and you have an example in your brothers of the Messengers who came before you. For verily, the previous Messengers were rejected and harmed, yet they were patient until the help of Allah came to them.''
Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps. S. 18:6 Pickthall
(It may be that you are going to kill yourself with grief, that they do not become believers.) [26] meaning, maybe you will destroy yourself with your grief over them. Allah says:
(Perhaps, you would kill yourself in grief, over their footsteps, because they believe not in this narration.) meaning the Qur'an.
(in grief) Allah is saying, `do not destroy yourself with regret.' Qatadah said: "killing yourself with anger and grief over them.'' Mujahid said: "with anxiety.'' These are synonymous, so the meaning is: `Do not feel sorry for them, just convey the Message of Allah to them. Whoever goes the right way, then he goes the right way only for the benefit of himself. And whoever goes astray, then he strays at his own loss, so do not destroy yourself in sorrow for them.'
And this:
Allâh said: "You are granted your request, O Mûsa (Moses)! And indeed We conferred a favour on you another time (before). When We inspired your mother with that which We inspired. Saying: ‘Put him (the child) into the Tabût (a box or a case or a chest) and put it into the river (Nile), then the river shall cast it up on the bank, and there, an enemy of Mine and an enemy of his shall take him.’ And I endued you with love from Me, in order that you may be brought up under My Eye, When your sister went and said: ‘Shall I show you one who will nurse him?’ So We restored you to your mother, that she might cool her eyes and she should not grieve. Then you did kill a man, but We saved you from great distress and tried you with a heavy trial. Then you stayed a number of years with the people of Madyan (Midian). Then you came here according to the fixed term which I ordained (for you), O Mûsa (Moses)! And I have Istana'tuka, for Myself. Go you and your brother with My Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), and do not, you both, slacken and become weak in My Remembrance. Go, both of you, to Fir'aun (Pharaoh), verily, he has transgressed (all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant). And speak to him mildly, PERHAPS he may accept admonition or fear Allâh." They said: "Our Lord! Verily! We fear lest he should hasten to punish us or lest he should transgress (all bounds against us)." He (Allâh) said: "Fear not, verily! I am with you both, hearing and seeing." S. 20:36-46 Hilali-Khan
Much in the same way that Muhammad (pbuh) was told to speak to the blind man and not pre-judge whom will accept the message or delay in giving it to them.
And this
It may be thou will kill thy self with grief, that they do not become Believers. S. 26:3
(It may be that you are going Bakhi` yourself,) means, destroy yourself -- because of your keenness that they should be guided and your grief for them.
(that they do not become believers.) Here Allah is consoling His Messenger for the lack of faith of those among the disbelievers who do not believe in him. This is like the Ayat:
(So destroy not yourself in sorrow for them) (35:8 ).
(Perhaps, you would Bakhi` yourself, over their footsteps, because they believe not in this narration) (18:6). Mujahid, `Ikrimah, Qatadah, `Atiyyah, Ad-Dahhak, Al-Hasan and others said that:
(It may be that you are going Bakhi` yourself,) means, `kill yourself.' Then Allah says:
(If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility.) meaning, `if We so willed, We could send down a sign that would force them to believe, but We will not do that because We do not want anyone to believe except by choice.' Allah says:
(And had your Lord willed, those on earth would have believed, all of them together. So, will you then compel mankind, until they become believers.) (10:99)
(And if your Lord had so willed, He could surely, have made mankind one Ummah...) (11:118 ) But Allah's will has acted, His decree has come to pass, and His proof has been conveyed to mankind by mission of Messengers and the revelation of Books to them. Then Allah says:
(And never comes there unto them a Reminder as a recent revelation from the Most Gracious, but they turn away therefrom.) meaning, every time a Scripture comes from heaven to them, most of the people turn away from it. As Allah says:
(And most of mankind will not believe even if you desire it eagerly.) (12:103)
(Alas for mankind! There never came a Messenger to them but they used to mock at him.) (36:30)
(Then We sent Our Messengers in succession. Every time there came to a nation their Messenger, they denied him...) (23:44). Allah says here:
(So, they have indeed denied, then the news of what they mocked at will come to them.) meaning, they denied the truth that came to them, so they will come to know the news of the consequences of this denial after a while.
How convenient. Instead of turning to the Arabic you turn to an English dictionary. This is the reveresal of the Muslim polemic, instead of saying you need to look at the Arabic since the English is not the same as the original, you now have us look at the english meaning of the word.
But, here is what you conveniently omitted from your own online dictionary:
may1 ( P ) Pronunciation Key (m)
aux.v. Past tense might (mt)
To be allowed or permitted to: May I take a swim? Yes, you may.
Used to indicate a certain measure of likelihood or possibility: It may rain this afternoon.
Used to express a desire or fervent wish: Long may he live!
Used to express contingency, purpose, or result in clauses introduced by that or so that: expressing ideas so that the average person may understand.
To be obliged; must. Used in statutes, deeds, and other legal documents. See Usage Note at can1.
And now let us turn to your Muslim shcolars to see how these Quranic passages were used by some Muslim groups to show that Allah was an ignorant deity:
Interestingly, much like we find certain Christian groups using biblical passages to deny God's omniscience, some Muslims have used these Quranic passages to prove that Allah doesn't know the future. And much like orthodox Christians have responded to these erring Christians, we find certain Muslims also responding to the attacks on Allah's omniscience. Mahmoud M. Ayoub lists Ar-Razi's response to those who used S. 3:140 as proof that Allah does not know the future:
"Razi is interested in the theological problems raised by the phrase ‘in order that God may know.’ He argues that ‘the literal sense of God's saying, "in order that God may know" would suggest that God alternated [the days] in order to acquire knowledge. Obviously, this is impossible of God.’ Razi cites verse 143, and a number of other verses where this phrase, or one like it, occurs. He alleges that Hisham b. al-Hakkam, a well-known disciple of the Sixth Imam Ja’far al-Sadiq, used such verses to argue that God does not know incidents until they occur. ‘The answer of the theologians to this argument," Razi says, "is that rational proofs have conclusively established that no change ever occurs in God's knowledge. The linguistic usage of calling something that is known with the metaphor "knowledge," or something that is subject to power with the metaphor "power" is well known. Thus any Qur'anic verse the literal sense of which indicates acquisition of knowledge [by God] actually means the occurrence of a known.
Razi then presents several possible interpretations of this phrase. ‘First that sincerity may be distinguished from hypocrisy and the person of faith from the rejecter of faith. Secondly, that the friends (awliya’) of God may know, though He attributes this knowledge to Himself by way of exalting them. Thirdly, that God may judge in accordance with this distinction, but such judgment cannot happen except with knowledge. Finally, that God may know this [i.e., faith and patience] to have actually occurred from them, although He knew that it would occur. This is because recompense must be accorded for something which actually is, and not for something which is known to occur in the future.’ Razi seems to prefer the first of these interpretations (Razi, IX, pp. 14-18)" (Ayoub, The Qur'an and Its Interpreters, Volume II, The House of Imran [State University of New York Press, Albany, 1992], p. 330; bold emphasis ours)
http://answering-islam.org/Shamoun/allahs_ignorance.htm
So now enough of your rabbit trails AND DEAL with these passages which show that Allah doesn't know everything, since you used ignorance as a basis to reject Jesus' Deity.