خلاصة:
Introduction: The occurrence of errors in human knowledge is an important epistemological topic in philosophy. Error in “acquired knowledge” (al-‘Ilm al-husuli) means the mismatch of the mental form with the reality outside it. But the error in “present knowledge” (al-‘Ilm al-hudhuri), since the mediation of the mental form is not mentioned, has been a place of reflection and controversy. Since intuitive knowledge (al-ma’rifat ush-shuhudiyyah) is a type of present knowledge, and the mystic claims it relates to the known truth, it is necessary to investigate the validity of intuitive knowledge and its criteria. Sadr ul-Muti’allihin’s great emphasis on intuitive knowledge and its place in the knowledge of existence doubles the necessity of investigating the authenticity of intuitive knowledge and its criteria . Method:This library research aims to investigate the meaning of error in intuitive knowledge and the criteria for measuring its truth from his point of view by referring to the works of Sadr ul- Muti’allihin . Findings:. ١ Accepting the possibility of error in intuitive knowledge, Sadr ul-Muti’allihin insists on the measurability of intuitive propositions. According to Sadr ul-Muti’allihin, the devil (ash-Shaytan) and his suggestions (Ilgha’at), as well as the philosopher’s moral weaknesses, are two important factors causing errors in intuitive knowledge. . ٢ Sadr ul-Muti’allihin considers Revelation (Wahy) and Intellect (‘Aghl) to be the most important measure of intuitive knowledge. According to him, Shari’a is the surest way to reach the truth. Sadr ul- Muti’allihin’s repeated emphasis on the importance of the Shari’a and his great effort in adapting his philosophical findings to the principles of the Shari’a indicate the special place of the book and tradition in his epistemological system. According to Sadr ul-Muti’allihin, Intellect has a special place as the second measure of intuitive knowledge. Based upon this, one of the important goals of Sadr ul-Muti’allihin is to combine intuition and evidence. From his point of view, although mystical revelations are superior to proof in terms of certainty, intuitive knowledge not only does not oppose true proof, but intuition without proof goes astray. Conclusion: Sadr ul-Muti’allihin considers the heart to be the place of the Devil’s inspirations, and emphasizes that just as the existence of inspiration is certain, the existence of Satanic temptations is certain. Therefore, it seems that at least in some types of acquired knowledge, there is a possibility of error. In addition, the mystic may fall into error in the position of communicating or interpreting and explaining intuitive knowledge. Therefore, Sadr ul-Muti’allihin insists on the quantification of intuitive cases. Sadr ul-Muti’allihin considers revealed knowledge and Intellect to be the most important criteria for measuring intuitive knowledge, and regarding the Shari’a, he warns that it should not be influenced by superficial perceptions. And regarding Intellect, he emphasizes that if the intuitive claims of mystics are contrary to clear rational and logical laws and principles, they are rejected. Of course, at the same time, he pays attention to the limitations of Intellect and emphasizes that some intuitive knowledge may not be grasped by Intellect, and in these cases, Intellect cannot issue a verdict either positively or negatively.
ملخص الجهاز:
From Mulla Sadra's expressions regarding the position of the Sharia in attaining truth and the necessity of the conformity of demonstration and mysticism with its content, it can be understood that, in his view, the Sharia occupies a higher rank than demonstration and intuition and is considered a primary criterion; however, a serious problem in this matter is the vast capacity for interpretation and ta'wil of the Sharia, especially the Quran; in other words, since, by Mulla Sadra's own admission, the Quran possesses multiple inner (butun) and outer (zuhur) dimensions, to which each person has access to only a part, and it is not the case that everyone has the possibility of understanding all its levels, how and by what rules can the Sharia be used as another measure for human knowledge, especially rational knowledge, which to a large extent is among the mental (bayn al-adhani)?
Based on the aforementioned points, it can be said that although mystics consider the heart to be the center of observations and revelations and regard the knowledge arising from it as more certain and broader, they still admit the possibility of errors and potential mistakes resulting from satanic inspirations or the interference and intervention of the mystic himself; therefore, they recognize reason as the compensator for this deficiency, serving as the scale for measuring the mystic's intuitions.
2. Mulla Sadra considers reason and demonstration to be one of the valid criteria and scales in measuring intuitive knowledge.
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