الفعل الالهي عند ابن رشد

The divine act according to Ibn Rushd

The essential and essential from which Ibn Rushd proceeds is the existence of a concomitant relationship between the world and the divine agent, as there is a causal link to the world with the agent, and then a link to the cause, i.e. God, with his cause of the world. Ibn Rushd distinguished between the total action and the partial action. The total verb is related to the giver of the verb and its keeper always. The partial is what amounts to a total movement, and it is related to the first mover. an‎d since the partial verb is one of the parts of the whole, it is related to an external principle, but not as a partial verb, but rather because it belongs to a continuous series at its end with the first verb, and thus the partial verb is part of a whole, and the whole is connected to the subject. Since God’s knowledge is eternal and is the reason for the occurrence of the particulars of man as well as the universals, his knowledge cannot be described as total or partial, for he is the eternal being and his actions are eternal like him. Thus, Ibn Rushd arrives at saying: the first verb is ancient, because the actions return to the doer and the cause to its cause. Thus, then, the starting point, according to Ibn Rushd, is the verb, i.e. the being. The purpose of Ibn Rushd is to search for the existent with what is, which is the Aristotelian purpose, where he reflected the viewpoint of the theologians when they start from the subject and not from the verb, considering the subject is The first asset from which all assets were found. Thus, Ibn Rushd has focused on the existents in terms of their relationship to each other and their relationship to the Creator on the other hand.