چکیده:
مسئله این مقاله سرشت معرفت شهودی و مؤلفههای آن بر اساس حکمت صدرایی است. معرفت شهودی به عنوان یکی از معارف مورد توجه در حکمت صدرایی است و با توجه به کاربست ویژه آن در حکمت صدرایی، شایسته بررسی است. بهره از معرفت شهودی و همچنین معرفت عقلی مقرون به سابقه است؛ اما برجستگی ملاصدرا در استفاده توأمان از آن دو گونه معرفت است و این امر موجب بنیانشدن حکمت متعالیه به عنوان نظام فلسفی منحصر در نوع خود است که معرفت شهودی را به بیان برهانی عرضه میکند. معرفت شهودی ثمره مکاشفه عارف است که از طریق تزکیه به دست میآید و خاستگاه آن -یعنی مکاشفه- از سنخ علم حضوری بوده و خطاناپذیر است، اما یافتههایش در مقام گزارش، تفسیر و داوری از سنخ معرفت حصولی بوده و خطاپذیر است. از این رو حقانیتش منوط به دو سنجه عقل و ودایع روایی (کتاب و سنت) است. ژرفای معرفت شهودی موجب اهمیت آن از حیث معرفتافزایی شده است. این امر موجب کارکرد بیبدیل معرفت شهودی در نظام صدرایی شده است. اهم این کارکردها عبارتاند از: تکوین، تکمیل، تصحیح، تثبیت و تعمیق آموزههای حکمت متعالیه. مقاله ضمن ایضاح سرشت و جایگاه معرفت شهودی در حکمت صدرایی، بر اهمیت والای آن نزد ملاصدرا اشاره میکند.
The main issue dealt with in this article is the nature of “intuitive
knowledge” and its components based on Sadra’s wisdom. Intuitive
knowledge is one of the most prominent teachings in Sadra’s wisdom and
owing to its function in Sadra’s wisdom, it deserves to be studied.
Intuitive knowledge as well as intellectual knowledge has a history; but
Mulla Sadra’s prominence is in the simultaneous use of those two types
of knowledge, and this has made the “transcendent theosophy” unique as
a philosophical system offering intuitive knowledge to argumentative
expression. Intuitive knowledge is the fruit of the mystic’s revelation,
which is obtained through cultivation of soul, and its origin, that is,
revelation, manifests itself as present knowledge and is thus infallible.
But its findings as a report, interpretation and judgment are of the
acquired knowledge type and are fallible. Hence, its correctness depends
on two criteria of intellect and religious sources (the Holy Quran and the
Islamic Tradition). The depth of intuitive knowledge has made it
significant in terms of epistemology. This has led to the fundamental
function of intuitive knowledge in producing ontological notions. The
most important of these functions are: the development, completion,
correction, consolidation and deepening of the teachings of transcendent
theosophy. This article, while explaining the nature and place of intuitive
knowledge in Sadra’s wisdom, deals with its importance to Mullah
Sadra. One of the important and inseparable components of Mulla Sadra
epistemology is intuitive knowledge—to the extent that intuitive
knowledge cannot be separated from transcendent theosophy.
Although the discussion of intuition seems to be specific to mysticism,
intuitionism in Islamic philosophy has a long history. The mystical
inclinations of Sheikh al-Ra’is, who is the banner of peripatetic wisdom,
are proof of this claim in works such as Risalat fi al-Ishq and his
allegorical stories such as Hayy Ibn Yaqzan, Salaman and Absal and the
treatise of al-Tayr, as well as the last three chapters of signs and
warnings. The current of intuitionism in Islamic philosophy was revived
with the advent of Suhrawardi—to the extent that revelation and intuition
were considered as the main method of reaching the truth and argument
was recognized as its confirmation and the way of teaching and
understanding philosophy. Suhrawardi was the first philosopher to
rationally explain his revelations.
The titles of Mulla Sadra’s books such as Asfar Arba’a, Al-Shawahid
al-Rububiyyah, Mafatih al-Ghayb, Al-‘Arshiyah, Al-Masha’ir, etc.
indicate his mystical inclinations. Mulla Sadra does not consider dealing
with purely theoretical issues as a matter of reassurance and believes that
bringing such material is merely a prelude to understanding and receiving
noble and accurate material.
Intuitive knowledge is the fruit of the mystic’s intuition and
revelation; therefore, in this article, first intuition and revelation are
defined and its types are expressed. In this article, the sources of
knowledge are expressed in Sadra’s view and the position of the
knowledge of intuition among them is briefly examined. Then the
characteristics of intuitive knowledge are expressed. In the next part of
the article, the criteria of intuitive knowledge are examined. The
functions of intuitive knowledge in the Sadra’s system are another
important part of the article. Then the proof of intuitive knowledge in
Sadra’s wisdom is analyzed. The last part of the article will also deal
with the sum of argumentative knowledge and mystical knowledge
A number of articles have been written in this regard. In none of these
articles is the nature of intuitive knowledge discussed in detail. But in
this article, the characteristics, measures and functions of intuitive
knowledge are discussed extensively.