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Shiavault - a Vault of Shia Islamic Books Shared Religious Foundations of Education: Islam & Christianity Ontology Ontology in Greek means “on being.” Its other meaning is, “being qua being.” The word ontology was coined in the early seventeenth century to avoid some ambiguities of “metaphysic” – Leibniz was the first philosopher to adopt the word.

The terminology introduced by Christian Wolf in the early eighteenth century came to be widely adopted: ontology is the general theory of being as such, and forms the general part of metaphysics, or theoretical philosophy. The three special parts are general cosmology, rational psychology and natural theology, i.e. the theory of the world, the soul, and God.

It is on the ontological question that modern materialism, physical and naturalism differ sharply from their opponents: the question of what there is (Maunter, 2005). In Islam, it is believed that the world outside the mind has a real being. The original fact in everything is its “being” (Tabataba’i, 1971) and the “being” is considered as the most evidential things which do not need to be proved (Ebrahim Zadeh, 1990).

The world is not only summarized in the material aspect, but also immaterial facts have reality. The reality of the being, in spite of having different forms, is unique and one (Tabatabaie, undated). Infirmity of the effect is inherent in it and dependent being will never be needless of the “cause.” In other words, the being and existence of the effect is the very belonging and dependence to the creator cause (Mesbah Yazdi, 1986).

Thus, the being of the world is the very belonging and dependence on God, that is, the entire world is as an effect, the cause of which is God. Each particle of the world owes its being to God. In other words, God is absolute and complete being who has encompassed the world, and that’s why the entire universe manifests the existence of the creator. Therefore, God can’t be considered as an existing for example, “in the sky”, who is creating the being and the creatures.

The God which the Glorious Qur’an defines is peerless and unique, creator of all things and the worlds, and all other things are created by Him (Goreshi, 1985). The origin of the world, i.e. the creator or God, should possess the necessary conditions and merits for creating the world. The creator of discipline and general movement should have continuous knowledge, intellect, episteme, innovation, life and management.