The knowledge of god in Fārābī and its comparison with the criticisms in Gazālī's work Tahāfut Al-Falāsifa

The subject of God's knowledge has been a part of the search for truth that has existed from past to present within the Islamic tradition. It has been a field where many thinkers within traditions such as Philosophy, Sufism, and Kalam expressed their ideas. Fārābī, one of the important names of the tradition of Islamic philosophy, and Gazālī, who has a very important place with his criticisms of the philosophers, are two thinkers who have expressed their opinions on the issue of God's knowledge. Fārābī explained the knowledge of God with the theory of emanation, which he developed. Thus, the knowing of God himself was the first step in a chain of causes that developed until the existence of the world and matter. This theory of Fârâbî also formed the basis of his ontology and epistemology. While the existence of God is the cause of all beings, the fact that God knows himself means that he knows all beings. The fact that he stated that he knew with an encompassing knowledge attracted the attention of the critics of the philosophers and they claimed that they said that God does not know the particulars. On the other hand, Gazālī does not equate the knowledge of God only with knowing himself. According to him, God knows the past, present and future moment by moment. Thus, it is desired to be brought into a position where God can intervene in the world. Other beings come into existence with God's creation. This creation, on the other hand, takes place with the knowledge and power of God. After discussing the ideas of Fārābī on the knowledge of God, the ideas of Gazālī were mentioned and the consistency of the philosophers' criticism was examined in line with the ideas of Fārābī. In this respect, our work progressed within the meaning that the two thinkers attributed to the knowledge of God and continued in line with Gazālī's criticisms.