The eternal universe
Before speaking about the pre-eternity of the universe, Avicenna defines the specific terminologies that he will be using in the text that follows. Therefore, any definition that precedes this must be based on the model of the world that is defined based on the definition provided by the writer. Avicenna defines ‘sunan’ (creation) using the following explanation – “Creation according to the philosophers is referring to something which has to do with the possible things and does not have time or matter preceding it.”. When Muslim philosophers use the term Ibdaa they mean the possibility, which is not similar to the explanation provided by Avicenna, which is that it is something which does not have time or matter preceding it. So, before he begins explaining the per-eternity of matter, which is creation, he defines what he means by creation. Therefore, it is un-academic to apply the definition of other philosophers on the explanation of Avicenna. This definition of Avicenna is clearly showing that he does not view God and creation as the same eternal entity. Instead, for Avicenna creation is something that is possible which means that it may or may not exist, whereas God is necessary as he must exist. Also for Avicenna creation is something that does not have time or matter preceding it, which means that there cannot be time before creation as both it and time are created entities, as well as the fact that once there is matter, meaning creation, that is when there is time, as time is merely the measurement of the movement of matter. Therefore, we cannot have time before creation. There are several reasons why that is the case, and it is the position I personally subscribe to. Is this Kufri? No, because the universe still had a beginning.
Let me try to simplify: Avicenna believed that there was no time before the universe, as that is in a way limiting God. It is easy to understand why Al-Ghazali could've misunderstood Ibn Sina.
God's knowledge
Now, I get it is confusing to understand what Avicenna meant with the statement that Allah knows particulars through univerals. Al-Ghazali's main issue with Avicenna was that how can Allah forgive sins if he didn't even know if you did them? The reply would be that Allah does know that you sinned; The difference is how does he know that you sinned. Avicenna does not deny what Allah knows; he simply tries to reason for the nature of divine knowledge.
The resurrection
A common misconception is that Ibn Sina denied the bodily resurrection. He did not. What he did say, however, was that if something ceases to exist, it does not exist again in the same way. If Allah resurrects you, will the body be the exact same as the one you died with? If you put it like that, this question isn't very controversial.
I have used this video and this paper as my sources. The paper, at least, is a very interesting read.
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