ভূমিকা

Shiavault - a Vault of Shia Islamic Books Discursive Theology Volume 1 Lesson 13: The Knowledge of God Knowledge is one of the attributes of beauty and perfection, and there is no doubt at all that this attribute is confirmed for God. Muslim philosophers and theologians (nay, all theists) have a consensus of opinions on this issue, although there is a difference of views and opinions on the quality and limits of the knowledge of God. The knowledge of God can be discussed in three levels, viz.

(1) God’s knowledge of His Essence, (2) God’s knowledge of the creatures prior to their creation (knowledge about the things in the realm of essence, or essential knowledge), and (3) God’s knowledge of the creatures after their being created (knowledge about the things in the realm of action, or active knowledge). God’s Knowledge of His Essence God’s knowledge of His Essence is an intuitive knowledge or knowledge by presence ( ‘ilm-e ḥuḍūrī ); so is the human being’s knowledge of himself.

Basically, knowledge means the presence of the known ( ma‘lūm ) before the knower ( ‘ālim ). If the creature is devoid of corporeality, the reality of that creature is undoubtedly present to himself, for that which hinders the presence of such a thing to himself is its corporeality and changeability, and since God is free from corporeality and changeability, His Essence is present in Himself and He has knowledge of His Essence.

God’s Essential Knowledge of the Creatures As to the nature of God’s Essential knowledge of the creatures, different views have been transmitted. These views are related to three issues. One is whether God’s Essential and prior knowledge of the creatures is intuitive ( ḥuḍūrī ) or acquired ( ḥuṣūlī ). Another [issue] is whether God’s prior knowledge of the things is general ( ijmālī ) or detailed ( tafṣīlī ).

And the third [issue] is whether God’s prior knowledge pertains to the existence ( wujūd ) or the quiddity ( māhiyyah ) of things. 2.1. Shaykh al-Ishrāq’s View God’s prior knowledge of the creatures is intuitive ( ḥuḍūrī ) and general ( ijmālī ) and pertains to their existence ( wujūd ). This view has been adopted by Shaykh al-Ishrāq[^1] and his followers.