The Subjectivity of Knowledge from the Known and Its Relationship with the Knowledge and Proof of God’s Existence from Ibn Arabi’s Point of View

Muslim sages and Ghazali believe that the theoretical intellect is able to recognize the existence of a necessary thing, devoid of time, place, and regardless of the lineage and additions that it finds with its creatures. And as a result, they say, it is obvious that God's existence and His perfections are subject to our knowledge of His existence, which means that our knowledge causes us to become aware of God's existence And in this regard, they have not made a difference between knowing the essence and the names and attributes of God. But Ibn Arabi has distinguished between proving and knowing God's names and attributes and his essence, and he says that we have no way to know and prove his essence, and he says, Shariat (Book and Sunnah) has never been a reflection of God's nature, talking about God's nature is one of the absurdities of reason, and our knowledge of God is achieved only through His names and attributes, and this knowledge also depends on the appearance and manifestation of God in the world. As a result, our knowledge is subject to God, and the theory of the subjection of science to the knowledge of the known connects it to the knowledge of God, and makes it a prelude to knowing and proving the existence of God. Not in science itself.