Hossein Shoorvazi; Mohammad Sa’idi Mehr; Azam Qasemi; Reza Maahoozi
Volume 7, Issue 2 , February 2018, , Pages 103-127
Abstract
The issue of the nature of God's knowledge is one of the problems that have long been caused by the minds of thinkers and intellectuals. In the philosophy of contemporary religion, William Alston deals with the nature of God's science. Is it possible to say that God's science is the same as honest belief? ...
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The issue of the nature of God's knowledge is one of the problems that have long been caused by the minds of thinkers and intellectuals. In the philosophy of contemporary religion, William Alston deals with the nature of God's science. Is it possible to say that God's science is the same as honest belief? In Islamic philosophy, science is divided into two categories: the science of presence and acquired knowledge. What is the wisdom of God in the two things? Attractive science or presence? In this article, after expressing the theory of Alston and Sheikh Ishraq on the knowledge of God, we consider the theory that these two thinkers have somewhat a common view of the science of God after creation. Alstoun's direct intuition theory and the addition of Ishroikah Suhrawardi are two interpretations of one view. Alston's direct intuition theory means that God directly watts the world and therefore has that science.In this paper, it has been attempted to examine the views of these two thinkers on the nature of God's science by examining the views of William Alston and Sheikh Ishraq, and explain their differences and similarities in this regard.
Azam Qasemi; Arya Yoonesi
Volume 6, Issue 2 , February 2018, , Pages 121-147
Abstract
Farabi in his book, Ihsa Al-Olum, distinguished between two approaches of Kalam (theology): discursive and non-discursive. In the following period, the discursive Kalam overcame the non-discursive and became a theological approach which is characterize as philosophical theology. Hereafter, ...
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Farabi in his book, Ihsa Al-Olum, distinguished between two approaches of Kalam (theology): discursive and non-discursive. In the following period, the discursive Kalam overcame the non-discursive and became a theological approach which is characterize as philosophical theology. Hereafter, occurred a kind of dialogue and understanding between Islamic philosophers and theologians. Fakhr is the one who established philosophical Kalam and this Kalam culminated in Nasir Al-Din Tusi’s philosophical theology. The basic traits of this new theology are: adopting logic as the method of reasoning; bringing and discussing philosophical issues into Kalam; defending and illuminating religious beliefs from a philosophical or scientific point of view. In present paper we have discussed milieu, historical conditions and the ways in which this important change happened based on what Ibn Khaldun took into account, because the thesis is of history of idea.
