فهرست مطالب مهناز تبرایی

In Avicenna’s (Ibn Sina’s) philosophy, God is a general concept in the sense that it does not need to exist in the presence of other beings and is not equal to them. Therefore, it is opposed to the documents of any description or feature that requires placing Vajib Al-Vojud next to other beings. If, like other beings, he is countable and quantifiable, he is also a finite and quantitative being, while he is beyond other beings and free from their limitations. He is so great that he does not pay attention to the poor man. Thus, he is independent from man, his desires and feelings. On the other hand, man is devoid of God and can know him through intermediaries, and even man does things such as worship and prayers because it intends to look great.Ibn Sina has always considered the God of Islam and the Qur'an. He mostly worked on God's holiness and transcendence while paying less attention to the interaction between God and man believing that God has no direct influence on human’s life. There is no relationship between God and man because the Vajib Al-Vojud is the existential cause of possibilities. However, it is different from other beings. It does not pay attention to them. God's intervention in the universe is done by the intellects. Unlike the God of the Qur'an, who is at the head or center of the universe and has the supreme supernatural truth, dominates and surrounds the whole universe and is managing and controlling it. Accordingly, the existence of God as the creator, the true owner and mastermind of the heavens and the earth is unquestionable. God saves humans from faults and misguidance, he rewards and punishes, gathers all human beings on the Day of Resurrection, rewards the righteous, and punishes the villains. He is aware of his creatures.

In this paper, we examine the question of whether the conceptualization of the Necessary being has been historically present in the Neo-Platonist (Proclus) thinking before Farabi and Avicenna. With his four-part design comprised of the First Cause, being, reason, and self, Proclus explains his philosophical foundations about topics such as pure goodness, the self-sufficiency and the supreme being of the First Cause, grace, the First innovator, I-ness, reason and its characteristics and degrees, soul and its characteristics and degrees, and divides the creatures based on eternity. Farabi and Avicenna agree with Proclus in issues such as the self-sufficiency and the supreme being of the First Cause, grace, the First Innovator, the contingency or simplicity of reason and its freedom for corporeality, and the soul and its role in the circular movement of the celestial bodies, in a way that in some cases, Proclus’ words and phrases are directly used in the book al-Khair al-mahz.

The discussion of divine theology is a cross-flow in the history of philosophy, which has attracted the attention of great thinkers. In fact, in the three areas of cognitive existence-the difference between the Creator and the creature, the verbal sharing of existence and other traits to the negation of traits from the essence of the Almighty God - epistemological - doubts the power of reason in understanding God - and linguistic - language constraints for Expressing the transcendental one - thinking about God.
By reviewing the theological system of Ibn Sina, we conclude that in the synonymous existence, there is a great split between the absolute being of God and other creatures. He is the cause of the creatures, but there is no similarity with them. In the epistemological dimension, it is possible to deny the possibility of a positive knowledge according to reality. In the field of linguistics, the reasons for theological theology are based on the existential and epistemic dimension of this view. Nor, of course, is what is unknotted and inexplicable

Plotinus thinking as applied in the grounds and infinity Ahad, lack of acceptance of solutions and alliances, despite being super-interpretation of causality to overflow, God is something totally different,
In such a way that one can not put a name to him and he can not be described by any language Ahad Plotinus above that for all non-recognition of acquired knowledge and intellect and intuition knows . The only way to get him to go beyond intuition that show obvious dichotomy defines control.
Farabi, according to the Platonic theory of grace, gives a sense of Necessary Despite some accounts, with the One Plotinus under the Effect of Islamic teachings and theories metaphysical distinction of being and nature The unit also has many differences with the concept of Plotinus. Necessary knows of that nature, necessitates existence and the assumption of non-existence, is impossible. There's not arise due to non-existence to another, and he does not need, but it is because of all objects.
So there he is simple and non-composite. And because it is simple, it is not definable, since God is simple nature, his attributes he is one with nature and the universe's creation was invented.

Share literal analogy between the theory and the idea of a middle way because it is based on the semantic attributes are attributed to God Such a way as to be beyond human analogy is not necessary, but not much beyond that caused disconnection divine attributes to the human senses The result is closed and no knowledge of God. Thomas Aquinas 's theory implies Between God's essence and attributes of God, the relation of human nature and human qualities are But the most important forms of metaphor theory is that this ratio is expressed in two unknowns (the infinite nature of God and God's infinite attributes) are That leads to new knowledge about God is not obtained on the other hand at times Farabi believes imagination is connected to the active intellect and the imagination to understand God's infinite attributes If this theory regarding the cognitive basis for the theory of Thomas Aquinas put allegorical The ratio between the infinite nature of God and God's infinite attributes, only one remains unknown And the analogy theory leads to new knowledge about God and how to fix the biggest problem with allegorical theory and the analogy theory leads to new knowledge about God and how to fix the biggest problem with allegorical theory.