چکیده:
Subject matter of the Islamic Sufism is the Unity and unitary، i.e. Perfect man and there are many deep and valuable conversations about that as one of the main fundamentals of Islamic Sufism. One of the clear characteristics of a perfect human is the knowledge. This research aims to study the nature of knowledge from SeyyedHeidarAmoli’s Point of View. Results of the research are as follows: SeyedHeidarAmoli’s had shown the comprehensiveness، originality and superiority of perfect man’s knowledge via establish therelationbetween knowledge and the intuitive knowledgebetween with the aim of triple (Sharia، Tariqa and haqiqa)، also Elm-Alyaghin، Eyn-Alyaghin، Hagh-Alyaghin. Thus، he believes that nature of the knowledge of perfect man is the same as intuition and its components are: comprehensiveness، continuity، holly assurance، instant، inherited، blessing and originality. SeyedHeidar، also has determined the knowledge of perfect man in two Accenting and descanting ways based on personal unity and with the aim of union. Moreover، as a Shiat، he believes that Prophet Mohammad and Imams are samples of perfect man.
خلاصه ماشینی:
This research yielded the following results: Sayyid Haydar Amoli has been able to well explain the comprehensiveness, originality, and superiority of the knowledge of the Perfect Human by establishing a connection between knowledge and intuitive cognition and by drawing on the triad of Sharia, Tariqa, and Haqiqah, and the triad of Ilm al-Yaqin, Ayn al-Yaqin, and Haqq al-Yaqin.
After stating the definitions of knowledge from the language of philosophers and theologians and criticizing them, Sayyid Haydar accepts the view of the mystics in defining knowledge and says: “The useful definition in this regard is that knowledge, in their view, is what is revealed to them by God, either through revelation and inspiration, or through discovery, and discovery is also the removal of the veil from the form of the known and desired; because knowledge, from the point of view of the people of God, is of the nature of experiential and intuitive things, not acquired formal sciences” [4, p.
Sayyid Haydar describes the manner of revelation, quoting from al-Ghazali, as follows: “The bestowal of revelation occurs when the essence of the self is perfected and material attachments are removed, and it turns its face towards the Almighty, then God Almighty pays attention to it and looks at it with divine sight; then, with the pen of the universal intellect, the forms of the sciences that are specific to Him are written on the tablet of the soul.
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