چکیده:
Najm al-Din Razi (573-654 AH), a prominent writer, Sufi, and author of famous works such as Mirsad al-Ibad, Marmuzat al-Asadi, and Manarat al-Sa'irin, has articulated and compiled a period of the principles and theoretical discussions of the Khorasan school of Sufism in a beautiful and effective language in his most famous work (Mirsad al-Ibad min al-Mabda' ila al-Ma'ad). This book, which is essentially based on the teachings of Khorasan Sufism and without any influence from the theoretical mysticism school of Ibn Arabi, is composed of five chapters and forty sections, covering major topics such as the creation of the world and man, the livelihood of creatures, the principles of mystical beliefs, the return of souls, and the conduct of various groups from kings to the classes of craftsmen and farmers. In the present article, with a content analysis approach and qualitative method, the subject of 'Divine Knowledge' in Mirsad al-Ibad is examined, with a look at the background of this discussion in his other works, Marmuzat al-Asadi and Manarat al-Sa'irin. The results of the research show that, in his view, 'intellectual knowledge' belongs to the commoners, 'theoretical knowledge' is specific to the elite, and 'intuitive knowledge' belongs to the special saints.
خلاصه ماشینی:
(Ibid) Mawlana Jalal al-Din, in the first دفتر (Daftar) of the Masnavi, in the story of the making of Romans and Chinese, has considered the condition for the manifestation of the Lord and Divine light in the heart of the servant to be the cleansing of the mirror of the heart from impurities: The Romans are those Sufis, O father, without repetition, books, or skill Yet they have polished those chests, pure from greed, avarice, stinginess, and grudges That purity of the mirror, that description of the heart, is capable of the infinite form (Molavi, 1389: 1/ 85- 3483) Of course, ma'rifat is exclusively attributed to humans, but the tongues of the eloquent and the hearts of the gnostics are constrained from mentioning its truths and explaining its subtleties, and the intellects of the wise and the insights of the learned become bewildered and lost in the valley of ma'rifat, returning disappointed and at a loss: «اعلم أنّ ألسنة الفصحاء عن ذکر حقائق أمور المعرفة محتبسة و قلوب العرفاء عن شرح دقائقها مختنسة، حارت عن التّکشّف بکیفیّتها عقول العقلاء و طارت عن استدراک کلیّتها بصائر العلماء فرجعت العقول منه خاسرة خائبة و انقلبت البصائر إلیهم خاسئة هائبة».
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