Abstract:

According to the Shirazi, it is impossible to describe the substance of God in any prescription and to be defined by any definition. For the most comprehensive and general being is the existence of God. There is no more comprehensive and general being than He.  We believe that God’s substance and the qualities represent the same truth.  According to Shirazi, there is nothing other than God’s existence. All of the creatures of the creation and the creation of the creation and the creation of the creation and of the creation. According to Shirazi, the reason for the knowledge of God is that it is a reason that it develops its substance to the substance again with its own substance.  God’s knowledge of the possible beings is not the shapes depicted in his supreme substance. Such a speech, according to Shirazi’s discovery, belongs to Aristotle and the Messiah philosophers who followed him.  According to Sadreddin Shirazi, the knowledge of God is the same as its own substance.  God knows and understands his own knowledge. God’s wrath does not force his wrath and dictate anything to him. He knows what he has in his own shadow and his own shadow.  The body of God is not hidden from the body and is not hidden from the body. The fact that the Supreme God, which is mandatory to exist, knows his own substance makes it necessary and mandatory that he knows all existence and existence except for himself. Shirazi classifies the stages of God’s knowledge of things as the blessings, the accidents, the fate, the pen, the sheet and the book of existence.

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