الفهرس 
الفصل الاوليوجد فقط 14 صفحة متاحة للعرض العام
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المستخلص
There is no doubt that the attribute of divine knowledge is of great importance among the totality of the beliefs of divinity, as its importance stems from the importance of the sacred essence that characterizes it. The issue of divine knowledge is one of the prominent issues that has witnessed many turbulent opinions, and has received the attention of scholars throughout the ages. It also gained the attention of Muslim and non-Muslim philosophers alike, and was linked among Western philosophers to the logic of generative origin. According to this logic, the divine essence is the origin of all things. If the divine essence knows itself, then at the same time it knows all things. Although this result was not combined, Muslim philosophers believed it, but it haunted them in one way or another.Therefore, this issue of divine knowledge has been the focus of philosophical research since ancient times. A number of Greek sages left opinions on philosophy, including Plato, Porphyry, and others. And when the features of the Islamic era began to take shape at the level of rational outlook at its verbal and philosophical levels This issue occurred in a battle of opinions between theologians, philosophers, and theologians, after the scholars entered the line and the scholars presented their theoretical visions alongside the philosophers and theologians. Despite the many visions, views, and sayings that emerged in the mental and intellectual life of Muslims, this did not prevent the dominance of major trends in the theoretical scene in The Islamic era had - and still has - strong imprints that began mainly in a specific position in the theory of knowledge, and its influence then extended to other aspects, including monotheistic knowledge. At this level, multiple trends and opinions emerged in the knowledge of God Almighty.The opinions of Muslim philosophers have differed regarding the nature of divine knowledge of things into a number of perceptions, the first of which is: which goes back to Al-Farabi, Ibn Sina and their followers, the second: the Peripatetic path represented by Ibn Rushd, and the third: which goes back to the Illuminati approach, as has the leader of Illuminism, Al-Suhrawardi, and then Finally, it comes back to the collective approach, as Sadr al-Shirazi says.Various studies have been concerned with dealing with the subject of divine knowledge as such, and there have also been studies concerned with divine knowledge among Muslims only, or among Jews only, or among christians only, while studies that compare between Muslims and others in dealing with divine knowledge are rare or non-For Muslims, God did not become a subject of philosophical contemplation except at the hands of the Mu’tazilites, who said that God is One, One, and there is nothing like Him, Hearing and Seeing. He is not a body, nor a ghost, nor a corpse, nor an image. He has no taste, color, or smell, and there is no heat, moisture, or dryness in Him, and He has no depth or depth. A gathering and not described by any of the attributes of creation that indicate their creation. Creation does not resemble anything in any way, not like things - a living, capable world, not like the living, capable scholars. The Imami Shiites preceded them by saying these attributes in the statements of a number of their imams.