The quality of Divine knowledge of details is one of the most precise issues in Islamic philosophy. The multiplicity and variability of materials have made the problem more complicated to be explained. According to the results of this research, when explaining God`s essential knowledge and God`s action knowledge, Sabzavari has relied on the rule of basit al-haqiqah and the rule of izafi-e ishraqi respectively and believes that materials are essentially known by God and their materiality may not act against their bing intuitively known. While Allameh Tabatabai in the case of God`s essential knowledge, in addition to the principle of basit al-haqiqah, uses itlaqi zati and, in the case of knowledge of action, disagree with Sabzevari and believes that materials may not be essential cases of knowledge; he views incorporeality as the standard of becoming known. Therefore, regardless of difference in the method of reasoning in explaining God`s essential knowledge and in the how of percepting materials in action knowledge, the paper has studied the two philosophers` views comparatively.

Qazi Abd ul-Jabbar is a famous figure in the Mutazilite Kalam which has considerable opinions on "epistemology". In Abdu l-Jabbar's theological system, the discussed issues in the knowledge and epistemology and generally the theological discussions are of deductive and logical sequence so that the pervious propositions are the bases for the next ones and the next propositions are the consequences and results of the previous. The epistemological and theological thoughts of Qazi are rooted in a chain of knowledge sources such as apparent senses, reason, essential knowledge, revelation and imitation, among which reason as the faculty of thinking according to him is an independent source and a very important instrument for knowledge so that he regards contemplation and thinking, that is the way of reason, as the only way to gain the knowledge of God. From Qazi's point of view, knowledge of the perceived affairs, which is the result of the sense perception, is a prologue for the essential knowledge and the essential knowledge itself by reason argumentation is a prologue for the acquired knowledge.

Divine decree, one of the levels of God's knowledge, is examined in this article. Most of the philosophers identify the Divine decree with the knowledge of immaterial intellects to contingent beings and hence the Divine decree is out of the Divine Essence. But it seems that Mulla Sadra has identified the Divine decree with God's essential knowledge. After criticizing these views, Tabatabai comes to this conclusion that there are two kinds of Divine decree: essential and actual; one of them is identical with essential knowledge and the other with actual knowledge. After examining the idea of Tabatabai, we will show that the idea of Mulla Sadra in this regard is the same as other philosophers. Then we criticize and reject the idea of Tabatabai's and offer our chosen view about the Divine decree.

Avicenna provides two arguments to prove the essential knowledge for God and its inclusion to all beings. The first argument shows that because the necessary-existent God is immaterial, He can realize himself and consequently is aware of himself. In order to prove the awareness of all beings, the second argument is based on the essential knowledge of the necessary-existent and the implement of knowledge of cause to the knowledge of caused so that all beings are known by God. Fakhr al-Razi criticizes these two arguments in detail. In addition to representing the objections of Fakhr al-Razi on these arguments, in this writing we want to show the weak points of his arguments and explain his paralogisms that mainly originated from confusion of case with concept and concept with nature in human perception on God, consiodering God as the perfect cause for contingents, and his incorrect view of "relation" (izafah) in the discussion of mental existence.

During last decades a large amount of efforts have been done by emerging economies and developing countries in order to technological catch-up and acquiring essential knowledge and capabilities for manufacturing and development of complex products and systems. As an example, Iran has been doing a lot of efforts in order to acquire essential knowledge, skills and capabilities for manufacturing and developing gas turbines and it achieved pleasant and remarkable results. So, this paper through applying qualitative approach and case study strategy has investigated the successful experience of acquiring knowledge, technological and managerial capabilities of manufacturing industrial gas turbines by Oil Turbo Compressor Company (OTC) during IGT25 project and has identified drivers and factors effective on this successful experience. The evidence illustrate that government policies, supports and initiatives; networking, interaction and cooperating within key players and stakeholders; existence of significant local market and demand; strategy and mode of technology acquisition; organizational and managerial capabilities and contextual and enviornmental factors have played key role in acquiring knowledge and technologies of manufacturing gas turbines by Oil Turbo Compressor Company.

God’s knowledge of material things is among the most complicated philosophical problems the complexity of which stems from the status of the changing existence of material objects. Accordingly, such knowledge must be explained in a way that the cognitive relation between Almighty Necessary and changing material things does not lead to the rise of any change or plurality in His Essence. Mulla Sadra’s general view of solving the cognitive relationship between Almighty Necessary and material things comparing to that of Ibn Sina enjoys particular comprehensibility and has removed the defects of his theories in this regard, such as considering God’s knowledge of other than God as acquired knowledge and their failing to demonstrate the Necessary’s essential knowledge of other than Himself. Mulla Sadra’s fundamental innovation regarding the Necessary’s knowledge of material things is benefitting from the principle of truth in its simplicity in demonstrating the fixed essential knowledge of Almighty Truth. On the other hand, he considers Almighty Necessary’s actual knowledge of material things to be the same as their external presence before Him. Since he attributes God’s cognitive perfection to His essential knowledge, he argues that the changeability of actual knowledge does not prove the existence of any defect in His almighty essence. This is because, in his view, actual knowledge, which is the same as act, is considered the cognitive perfection of act rather than that of the agent. Of course, Mulla Sadra has some seemingly contradictory statements in his explanation of God’s knowledge of material things which are justifiable if viewed from two different perspectives.

During last decades a large amount of efforts have been done by emerging economies and new industrialized countries in order to and acquiring essential knowledge and technological capabilities for manufacturing and developing complex products and systems (CoPS). As an example, Iran has been doing a lot of efforts in order to acquire essential knowledge, skills and capabilities for manufacturing and upgrading gas turbines and it achieved pleasant and remarkable results. So, this paper aims at investigating the pattern of building and accumulating technological capabilities of manufacturing gas turbines by an Iranian latecomer firm named Oil Turbo Compressor Company (OTC) through applying qualitative approach and case study strategy. The findings show that, the pattern of building and acquiring technological capabilities of manufacturing gas turbines in OTC includes three stages: 1) Buying, assembling and exploiting imported gas turbines; 2) Co-manufacturing gas turbines under license; and 3) Independently manufacturing and producing gas turbines under sanction. In addition, the evolution and dynamism of technology acquisition strategies and technology learning mechanisms in each stage of mentioned pattern have been presented.

Fa`iliyat in prepatetic philosophy is ontologically based on the principle of homogeneity, sinkhiyat, and it seems that avicennian interpretation of sinkhiyat is based on essential knowledge in the existential relationship between all the higher principles and the beings of the world, especially between the Creator, the system of creation and between the self. Its human and plant and animal powers have been influential. According to Avicennian ontological macro rules, the present essential knowledge is based on the principle of senkhiyat and the relationship between the creational activity and actual essential knowledge is a cause-and-effect relational existence, and the Divine fa1iliyaht and the human soul as fa`ili bi`l`inayah, and give existence to the creation and human powers In this way, this macro rule in Avicennian wisdom does not mean the inherent inclusion of the cause in relation to the perfectional attributes and the combined existence of the effect in order to prove the personal unity of the existence of the cause and the effect. Rather, this rule results in a kind of constructive unity in the sense of the unity of existence and the existing plurality regarding the existence of the supreme necessary being and possible beings and the objective reality of the human soul and its physical powers. This common interpretation in the rule of senkhiyat has caused the knowledge of the human soul to be one of the most important way for one`s knowledge of God and His grace.

This research investigates the chronology of teacher’s knowledge during last 4 decades. In this regard, the related through meta-analysis articles and researchers teachers knowledge textbooks during 1980-2010 have been studied. Chronological procedure of teacher knowledge show the teachers knowledge studies have been encountered great change toward teacher practical knowledge, teachers essential knowledge and knowledge production during 80th, 90th and 2000 decades, respectively. The most important concepts examined on teacher’s knowledge chronologically include: deliberate teacher, Narrator teacher, researcher teacher, skillful teacher and expert teacher.

Divine knowledge has been considered one of the most difficult problems in theistical philosophy. In this paper, some religious texts in the field have been mentiond at first and then Avicenna and Sheikh-e Ishraq`s views have been examined. For the former,Divine essential knowledge is by presence, but His detailed knowledge is representative aquired by represented forms. The latter, though thinks about the essential as does the former and analyize it in the shadow of his basic philosophical concept of light, yet, opposes Avicenna on the detailed knowledge. Avicenna thinks detailed knowledge to be providential; while Seikh-e Ishraq denies it and believes that the detailed knowledge is also by presence. Since all beings of the worlds are existentially presence for God by an illuminative relation.