Explaining the Desired Soul’s Knowledge of the Holy Qur’an from the Perspective of Transcendent Wisdom

Abstract
The Holy Qur'an, in addition to presenting the knowledge of the horizons for the knowledge of God Almighty, has also made a special invitation to the soul’s knowledge of God. Contrary to the knowledge of the horizon, which is expressed in various verses of its types and examples, the verses that have considered the soul’s knowledge have paid more attention to the essence of this issue and have discussed fewer examples or typologies. In transcendent wisdom, the soul’s knowledge of God and the attainment of the knowledge of God through the knowledge of the soul is one of the basic issues in theology and anthropology. Therefore, the analysis of the soul’s knowledge that is desirable in the Holy Qur'an on the one hand, and the explanation of its desired types in the Holy Qur'an on the other hand, seem necessary to present aspiring seekers the true way. To achieve this goal, with a descriptive-analytical method, after explaining the two general types of intuitive and acquired soul’s knowledge, we have reached four general categories of verses in this field and have measured the relationship of each of them. We  have come to the conclusion that the verses which have designed the knowledge of the presence and esoteric intuition for the knowledge of the Lord are also transferable to the acquired knowledge and proof of the soul.
Knowing God through self-knowledge is an issue highly emphasized in Islamic teachings and has always been considered in mystical and philosophical teachings, especially the transcendent wisdom. This way of knowing God is introduced in the language of the Holy Qur'an as the way of the soul or soul’s knowledge, and in some verses of the Qur'an, God Almighty has demanded to reach oneself in this way. Anthropological knowledge is a way to know God in which the knowledge of the human soul becomes a means to ascend to the knowledge of God Almighty. The human soul is  created in such a way that by knowing its essence, attributes, and actions, one can attain knowledge of the divine essence, attributes, and actions Of course, depending on how much the seeker of this path has cultivated his soul or which dimensions of his existence belong to such knowledge, the limit of reaching the knowledge of God would be different. Sometimes he achieves only God's existence, sometimes he becomes aware of the perfect attributes of God, or learns how to attribute the essence to perfection and how he acts for his actions. Of course, attaining higher degrees of such knowledge are possible.
In general, the soul’s knowledge can play a role in the path of knowing God the Blessed and Exalted in two ways: !) acquired knowledge and 2) intuitive knowledge of the soul. The intuitive knowledge of the soul is based on the intuition of the soul and esoteric revelation based on the relevance of the human soul. In this type, man's intuitive knowledge of his own truth receives its relevance in person and intuitions belonging to this relationship in proportion to its scope of existence. 
The meaning of the acquired knowledge of the soul is achieved by using the argumentative and acquired knowledge to the human soul and his properties of the acquired knowledge of God. This study shows that the acquired soul’s knowledge becomes argumentative with deductions such as the movement from potential to actual in relation to the rationales and the occurrence of the soul and the end of the rational movement of the soul. These issues have been explicitly narrated by Mulla Sadra and his commentators and followers.
According to the Holy Qur'an, there is a strong connection between the self-knowledge and the knowledge of God. The Holy Qur'an emphasizes the soul’s knowledge of God Almighty in four general categories: 1) commitment of soul (Maidah, 105), 2) the soul’s testimonial (Araf, 72), 3) reference  to the soul’s path versus the other two paths (Fusselat, 53), and 4) forgetting the soul (Hashr, 19). However, in Mulla Sadra's works, only the application of the soul’s knowledge to the last two cases can be seen. But the innovations of Sadra philosophers such as Allameh Tabatabai based on the principles of transcendent wisdom can also be applied to the first two cases of the soul’s knowledge of the transcendent wisdom.
In Surah Al-Ma'idah, attention to the self and its knowledge is emphasized because it is a means to know God and should not be neglected under the pretext of engaging in the commandment of the good. Considering that the human soul is presented in this verse as a way and not just a walker and seeker, the emphasis on self-knowledge in this verse can be applied to the first and third interpretations of the self-knowledge argument as it can be applied to the intuitive knowledge of the soul.
Since in Surah A'raf, after man bears witness to himself and the soul bears witness to him, man has testified to the existence of God and to the attribute of his Lordship. According to the evidence of the verse in this study, its explicitness in the intuitive soul’s knowledge is more than the acquired soul’s knowledge.
In Surah Fussilat, which refers to all three categories of ways of knowing God, according to the context of horizons knowledge and truthful knowledge, the meaning of the soul’s knowledge can be considered as its acquired form. Based on the privilege of the intuitive soul’s knowledge over horizons knowledge, it can be considered as its presence.
In Surah Al-Hashr, the issue of the soul’s knowledge is raised in a contraposition way, so that forgetting God is considered the cause of forgetting the soul. Hence, the suspension of the forgetfulness of the soul over the forgetfulness of God refers to the suspension of the remembrance of God on the remembrance of the soul and the dependence of the Lord's knowledge on the knowledge of the soul. According to this verse, the ignorance of the divine names and attributes causes the neglect of the attributes of poverty and dependence of man. In addition,  the human being, by considering himself independent, forgets his truth and seeks non-God in the worldly life.
Finally, we can say explaining the desired soul’s knowledge of the Holy Quran from the perspective of transcendent wisdom and the application of intuitive and acquired soul’s knowledge mentioned by Mulla Sadra to some verses of the Holy Quran are based on the special view of transcendent wisdom on the human soul and its special existential position on the one hand, and the explanation of some principles and foundations of ontology on the other hand. In this view, according to Mulla Sadra, self-knowledge is the ladder of knowledge of the Lord, and knowing the essence, attributes, and actions of the human soul can be a window into knowing the essence, attributes, and actions of the Almighty God.