A Reflection on the Theory of God’s Inferred (Attained) Knowledge of Pre-Creation Creatures

In this research, the views of Professor Fayyazi have been analyzed. Sadr-ol-Mote'allehin, according to the rule of indivisible entity and by proving the existential perfections of possible beings in the essence of the Almighty Supreme Being, explaining the knowledge by presence of God (immediate apprehension, intuitive knowledge) in the position of essence. Professor Fayyazi believes that this view has its drawbacks. The basic drawback is that Mulla Sadrā’s interpretation of the systematic ambiguity of existence becomes contradictory and the structural drawback with this, is that, this view is incapable of proving God’s knowledge of the contingent things which annihilated (nonexistent) and the impossibilities capable soul. For each of the two theories, there is evidence in his works. The most important result of accepting the activity of the soul, according to the rule of “the doer (producer) and the giver of the object, that does not lack it”, is the acceptance of the possession of forms by the soul in the rank before issuance (emanation) and activity. Such a conclusion leads us to a similar theory but more accurate in the field of soul perception, which is the mystical theory of soul development (unveiling). On the other hand, talking about the capability of the soul in relation to illusory and sensory forms leads us to have the power (potentiality) of the soul, its departure from the power to actuality in the process of perception consequently, the materiality of the human soul and also the materiality of sensory and illusory perceptions. The results which are inconsistent with some of Ṣadra’s other principles. Therefore, it seems that the first theory in partial perceptions is closer to the correct opinion and has more acceptable philosophical results.