Abstract:
If we examine the surroundings of reason, we will understand that this phenomenon is considered one of the important sources of human knowledge. However, this epistemic manifestation in the field of theology does not possess absolute self-sufficiency and faces serious incapacities in this regard. Religious texts have expressed these incapacities in knowing the essence of God, the attributes of God, and also some of the acts of God, and clearly declare that the hands and feet of reason and its arguments are tied in this field, and reason will not be capable of such discovery. The intellectual tools and instruments proposed by scholars of theology and logic for the knowledge of theology, which are sometimes referred to in news and traditions, have been deemed lacking the necessary effectiveness, and they do not consider the methods of obtaining theological knowledge through them to be sufficient. The aforementioned traditions have divided the methods of obtaining theological knowledge into categories (the necessity of encompassing environment, the necessity of controlling the controller, the necessity of dividing the divided, and the possibility of measuring and estimating the object of knowledge), and they do not consider any of the aforementioned methods capable of fully knowing the essence, attributes, and some of the acts of God. Because the attainment of knowledge through the mentioned methods is limited and confined, and on the other hand, the essence and attributes of God are infinite and simple, which cannot fit within the scope of limited and confined intellectual perception.
Machine summary:
Reason and the Measure of its Ability in Knowing God 1 Khalilullah Taheri Abstract: If we examine the subject of reason, we will understand that this phenomenon is considered one of the important sources of human knowledge.
The aforementioned traditions have divided the methods of obtaining theological knowledge into categories (the necessity of encompassing surroundings, the necessity of a rule and its regulator, the necessity of dividing the divided, and the possibility of measuring and estimating the object of knowledge), and they do not consider any of the mentioned methods capable of fully knowing the essence, attributes, and some of the acts of God. Because the attainment of knowledge through the mentioned methods is limited and confined, while on the other hand, the essence and attributes of God are infinite (la yatanahi) and simple, which cannot fit within the scope of the limited and confined perception of reason.
These traditions have expressed the prohibition of reason entering the arena of theology in an absolute sense and have made no reference to the essence of God, the attributes of God, or its quality.
The inability of reason to recognize the knowledge, power, and greatness of God: There are traditions that explicitly state the inability of human reason to perceive specific attributes of God and with full clarity, declare the prohibition of entering into those realms.
When the Divine act is beyond the reach of the intellect and human understanding, undoubtedly the attributes and essence of God will not be knowable.
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