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.

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.

The discussion concerning Knowledge of God is normally commenced by theologians with the title "to prove the creator" and then through some preliminaries the necessity of Knowledge of God is raised. Theologians do not treat Knowledge of God as something self-evident and needless to prove; rather; they believe that this subject is like other unknown, doubtful things whose Knowledge take place through their representation in the mediated Knowledge. However, since representation of God is impossible, they say that Knowledge of God is to believe in certainty of his existence through representation of His Wajh (face) and not himself calling such a Knowledge " Ma'infa bi'l Wajh", while the holy quran and hadiths of the infallibles treat Knowledge of God as something self-evident and natural which simply needs reminding of prophets and saints. The present essay attempts to prove, through quranic verses and hadiths, that Knowledge of God is natural and introduce prophets and saints as reminders of that forgotten blessing.

This study aims to find answer to the question of “what are the limits of human Knowledge of God, the Truth?” In response to the above question most scholars admit that God, in His very Essence, is not the object of our Knowledge; yet, they agree that we can basically know Him through His attributes. Accordingly, to discuss man’s Knowledge of God, a group of them adopt assimilation, as an approach; another opts for dissimilation and the third group a way in-between. This paper reviews the above approaches and demonstrates the insufficiency of each. The contention here is that due to the identity between God’s Essence and His attributes, His Attributes, too, fall out of the reach of human perception. Thus the extent to which human being can come to know God is only determined through His acts which are manifestations of His attributes. Beyond doubt, the most perfect Knowledge of God can be achieved through His most perfect act, i.e. the Perfect Man, or ideally speaking: Imam. Thus, Man’s true Knowledge of God, within the measure of his ability, is only possible as a result of the evolutional movement, manifestation of God’s attributes, attaining to the station of the devoted and the realization of the intuitive wisdom (not just argumentative wisdom). The man who, on the basis of the unity of Being, has reached the unity of intuition can be a mirror capable of showing the Truth in the most perfect manner and can therefore characterize the Truth with his existence (not merely by his words). This is confirmed by His Divine Words in the Holy Quran, saying: “Purity is to Allah from the matters they fabricate. Except the chosen bondmen of Allah.”. According to the above verses, only the purest and the devoted have the permission to describe Him.

Some of the narrations of the infallible Imams, in terms of their content and depth, are part of the traditions of the infallible and difficult ones which need to be thoroughly and accurately understood in the traditions of the Imams of Hedayat al-Islam. The hadith of the Knowledge of the neurite of Amir al-Mu'minin (as) has its ups and downs in order to get it correctly. In this article we are trying to ascertain the narrative: "Knowing the Qur'an is Knowledge of God and knowing of God, is Knowledge of the Qur'an and that is pure religion" And examine whether some misunderstandings of this narrative entice the unfamiliar with the traditions and theology of the Prophet (peace be upon him), and certainly with reflection and precision in the narratives many of these can be explained by clear implications. . Because the correct interpretation and translation of such narrations must be based on the inequality of Knowledge between the creator and the creature, the difference between the meaning and the meaning of the names of the creatures, and the creativity of the names of the creatures in the narration.

Mawlana Jalal al-Din Balkhi’s approach to the possibility of knowing God and its method can be of significance due to Mawlana’s accessibility to the heritage of various theological, philosophical and mystical dispositions. In his works, two apparently opposite positions can be observed: disability of intellect in knowing God and the possibility of such Knowledge for human beings. The analysis of Mawlana’s opinions in both positions reveals that man’s discursive intellect fails to know the Divine’s essence and attributes but at the same time God’s accomplishments particularly His commands are means by  which man’s experience of the divine presence can be facilitated. That is why Mawlana investigates into man’s position to the divine commands. Such position is particularly based on a certain type of religious experience in the Islamic culture. Dimensions of Mawlana’s analysis are revealed when compared with Tillich’s viewpoint on types of religiosity and medium in the religious experiences.

Branches of Knowledge are evaluated based upon their subjects; the Knowledge of God, therefore, has been known the most valuable Knowledge. How does the Knowledge arise for man? This question has been one of the most significant ones. Justifying it, scholars have used different expressions; some has viewed it as divinely emanated Knowledge, not being acquisitive. They know acquisitive Knowledge of God to be fruitless and in vain. Some other has known it to be a necessary duty for man to try much to get some degree of the Knowledge of God. In the paper, some efforts have been made to prove the essential part of reason in this field. And finally the opposite view has been viewed critically.

Divine Knowledge has been counted as one of the most important problems for religious scholars in both Christianity and Islam. Moulavi and Kierkegaard are among those in eastern and western traditions who paid severe attention to the problem with some differences and resemblances. In this paper, Knowledge on God for the two scholars has been studied. In spite of their unity of idea when negating the authority of individual intellect, they have fundamental differences in conceptual elements, possibility of knowing God and the way for negating the authority of individual intellect.

Deep thinking on the tradition and analyzing other tradition dealing with Knowledge of human soul distinguish this proof from those of philosophers and theologians.Availability, unity of the path and the follower and, most particularly, its being intuitive enter the follower to an objective state and, contrary to conceptual proofs, leads him/her to the presence of God. Again, this traditional proof provokes the follower to self-purification in such a manner that he/she threads Divine way. Studying the traditions on Knowledge of human soul and reasonable studies of Muslim scholars and their different approaches might be useful in the ground.

Self – Knowledge and its relation to the Knowledge of God is a problem that has occupied the minds of philosophers and Gnostics since long ago; as far as we can't find a philosopher or mystic who hasn't talk about it. The present paper has presented different views of Ibn Arabi and Mulla sadra over "the epistemological relation between the soul and Truth" through some titles such as: Form, Perfect man, Defect, Copulative existence,... Furthermore this paper undertakes to clarify the stages and the kind of "epistemological relation between the soul and the Truth".