چکیده:
"Mystical epistemology" is a new term coined in the Islamic mysticism. After his physical and spiritual struggles، In Imam Khomeini's point of view، a mystic goes able to remove the veil of knowledge becoming a real human being and comes to know the Divine Truth. Describing mystic vision as the manifestation of the One Truth in the creatures، Imam Khomeini categorizes that vision into two aspects: unseen and of heart. Having embraced the arguments from intellect and intellect depending method of the senses for knowing the Divinity، Imam Khomeini goes to prefer the knowledge from the heart. He considers mystical experience as the spiritual status of a mystic who comes to acquire such knowledge through the imperfection of both himself and all contingent creatures from one side and through the perfection of the Divinity from another side. In the position of articulation، however، it is very difficult for the addressed [non mystics] to digest the mystic's meaning. Imam Khomeini has divided the knowledge into four aspects. He argues that mystical knowledge can be sound and realistic only when it does not contradict the Qur'an and Shari'at. He then goes to criticize those who repudiate the mystical knowledge as ill-founded or as words of ignorant derawish (Sufis). The knowledge and true vision of Allah based on the Qur'an and sound traditions، Imam Khomeini argues، are peculiar to those people of heart who have acquired their knowledge from the light of the Last Prophet and from the ring of the Last Saint.
خلاصه ماشینی:
9), and that reaching the truth through the senses and reason is impossible; rather, a human can attain it through illumination, discovery, and divine inspiration, and they considered the locus of knowledge to be the heart of the mystic, not human understanding and illusion (ibid.
Shihab al-Din Suhrawardi in his works, including Awarif al-Ma'arif, and Ibn Arabi in Fusus al-Hikam and Futuhat al-Makkiyya, presented the subject of mysticism, in the sense of witnessing and knowing the Truth and reality, derived from the Quran and Sunnah as the way for humanity's salvation from spiritual impasses; although Islamic thinkers did not provide a specific title for epistemological discussions and spoke of them under other headings; including: Ibn Sina, in discussions related to definition and demonstration, presented prominent points from philosophical epistemological discussions.
Although Imam Khomeini employs sensory, rational, demonstrative, religious, mystical, heart-based witnessing, and inward discovery, which are obtained through self-purification, as the criterion and tool for recognizing the truths of existence; but the question that arises is which of these is valid and reassuring from his perspective?
Based on this, the mentioned verses introduce the spiritual senses as the primary human senses, so that with the removal of the veil between the spiritual and physical senses, the primary and the branch become united with one another, and the seeker perceives with the physical senses exactly what he had previously perceived with the spiritual senses; for this reason, Imam Khomeini, after unseen witnessing, considers heartfelt knowledge to be a Divine manifestation (Tajalli Rahmani) and prefers heartfelt knowledge over rational proof and the sensory method in reaching the truth (ibid.
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