God-Based knowledge on God has been recommended and emphasized in religious texts, particularly in traditions clearly and implicitly. The statement know God through God is a frequently mentioned case in the field. Ibn Arabi has viewed this kind of knowledge as an intuitive knowledge limited to ahlollah, the people of God. Relying on his mystical approach and unity of existence and world`s state of bing manifestation, he has described the knowledge and known it God`s gift bestowed upon ahlollah. As is made clear, the place of reason in knowing God is also of importance for him. In spite of his critiques against philosophical way of reasoning, he views reason as Divine gift bestowed only upon ahlollah`s minds. As is understood by his emphasis on mystical way of knowledge, he has viewed God-Based knowledge as limited to mystics; furthermore, he knows knowledge of religion and imitating God to be appropriate to mystics` dignity. He opposes other methods of acquiring knowledge of God.

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The present article is an attempt to explore Allameh Iqbal's view of personal and impersonal God. In his view in Islam God is considered to be both personal and impersonal. This view of God can satisfy both religious tents and philosophical questions of philosophical as well. Under the influence of Hegel, Mc Taggart holds that ultimate reality is absolute so it cannot be called by a self, but Iqbal disagrees with this view of Hegelian philosophers to the Ultimate Reality. Iqbal also disagrees with the traditional arguments for proving God's existence for these arguments fail to. In this regards he refers to the notion of intuition and holds that by intuition it is possible not only to unravel the nature of world and man but also realize God. Intuition is a term that is approved even by certain Western philosophers like Bergson as well. In Iqbal's view this path even is approved by the Quran. Accordingly, Iqbal seeks to substantiate it and used the term "self" for man and "infinite self" to God.

This paper discusses firstly the logical possibility of seeing God and secondly discusses the occurrence of that in this world. The reasons for and against the possibility and also the occurrence of this seeing are studied in details and criticized. The author finally proposed his arguments for rejecting the possibility and occurrence of seeing God.

By increasing human knowledge during the history of thought, philosophical and theological approaches to the knowledge of God have been changed largely. We can find a lot of arguments for existence of God in both Christian and Islamic theologies. In recent ages there have been a lot of discussions among the theologians of these two traditions on subjects such as: the possibility of argument for God's existence, the best argument for the existence of God, the critiques of the arguments and their replies, the new formulations of the traditional arguments and etc. In this article some of these subjects are compared in Islamic and Christian traditions. Then inspired from a Qur'anic verse, a new argument for God's existence is suggested. This is an argument for the existence of God from the function of our soul in the field of hopefulness. By hopefulness we mean all wishes, desires, hopes and other attributes of the soul in hoping the good future.

Aim of the current study was to investigate the relationship between "attachment styles to God" and "Reliance on God" in college students. To achieve the stated goal, 494 college students (299 female & 195 male), were selected by means of multistage cluster sampling and the following instruments were administered on them: attachment to God Inventory (Rowatt, and Kirkpatrick, 2002), and Approaching Daily Hassles and stressors Questionnaire (Ghobary et al., 2003). Using multiple correlation analysis, results indicated that positive significant correlations existed between dimensions of reliance on God and secure attachment style. Also, negative significant correlation was observed between dimensions of reliance on God ad anxious or avoidant styles. Moreover, male students showed more avoidant attachment styles whereas females were higher in all dimensions of reliance on God and surrender to God.

The quality of Gods kllowledge of creatures with regard to the simplicity of his essence is a matter which has been discussed by Islamic philosophers since old time. Peripatetic (Mashshci,i) philosophers had held to the Gods active acquired knowledge of things, and illuminating philosophers had held to the Gods intuitive knowledge of things; and about that this knowledge is summary or detailed, and if it is detailed how it will be compatible wi,th the simplicity of Gods essence, also have been developed ideas. One of the problems which has been solved well in Molla Sadras transcendent philosophy is the same problem. He has affirmed according to the "authenticity of being" that the Gods detailed knowledge of things does not contradict the simplicity of Gods essence, and Gods summary knowledge is in the same time the detailed revelation, and thereby he has solved this problem.