خلاصة:
از مبانی روش شناختی علم سلوک، معرفت سلوکی است. معرفت سلوکی، یک معرفت حضوری امکانی و غیر ذاتی است که هویت احاطی، غیر حاکی، اتحادی و عملی دارد و سنخ معلوماتش اعمال قلبی مانند احوال و منازل می‌باشد و دارای شاخصه‌های عامی مانند: بی-واسطگی مفهومی، اتحاد پذیری، تناسب ادراکی، ظهور ادراکی، خطا ناپذیری و تردید ناپذیری، انتقال ناپذیری و احساس برانگیزی. هم چنان که دارای شاخصه‌های خاصی مانند: در کنار شاخصه‌های عام، معرفت سلوکی دارای شاخصه‌های خاص است که عبارتند از: درونی (= فراحسی – وجدانی)، زمینه‌مندی (=غیر پیشنی – غیر تحلیلی )، تلفیقی (= شناختی – عملی – احساسی )، تکوینی (=چند وجهی – چند ضلعی ) و اشتداد پذیری (=تطور پذیری و تقلب پذیری ) است. بررسی عناصر موجود در تعریف معرفت سلوکی و تبیین هر یک از شاخصه‌های عام و خاص آن، هدف این نوشته است.
Introduction: Mystical knowledge is two types: Intuitional
knowledge and the knowledge of the spiritual wayfaring (suluki). One
of the methodological foundations of the practical mysticism is the
knowledge of the spiritual wayfaring. what is this knowledge and its
components? Is it fallibleness? this article wants to answer to
questions.
Method of Study: The method of discovery in this issue is biblical
and the method of evaluation is rational analythic.
Findings: The knowledge of the spiritual wayfaring is a direct
knowledge that has a Identity of Encompassing, Non-Narrator, Union
and practical and it accrues to heart deeds such as inner states and
waystations of wayfaring.
The knowledge of the spiritual wayfaring has two characteristics:
general characteristics and special characteristics.
General characteristics are such as: No need to conceptual
mediator, union with heart, correspondence of knower with cognition,
manifestation for knower, infallibility, unquestionability, nontransferability
to others and emotional. but special characteristics are
such as: Internal, Contextual, Combined, Formative, and intensifiable.
Conclusion: In the philosophy of wayfaring science, in addition to
the outlines of this science and its relationship with other sciences and
categories, explaining the affirmational principles is of special
importance, one of which is the methodological foundation of
wayfaring science and basis of the methodological foundation is
wayfaring knowledge. This article deals with the nature and
components of this knowledge. This knowledge is not obtained from
the type of acquired knowledge but from the type of presential
knowledge and is obtained only in the world for those who have the
power of cognition. Since in this knowledge, the known is nonessential
of the universe and requires the mediation of perceptual
powers for its perception, it is a non-essential present knowledge,
since in this knowledge, the known is non-essential of the knower and
requires the mediation of perceptual powers for its perception, it is a
non-essential presential knowledge, and because it is known that heart
actions and wayfaring homes are the state of the heart, it is in the
essence of the knower and knower is aware of it within itself and
surrounds it, it is a hearty Surrounding knowledge,
Since the known has no indicative aspect in the knower, the present
knowledge is non-indicative, and since the known is one of the
characteristics issued by the rational soul and is united with the soul,
the present knowledge is union, and since the known from the type of
sensual and spiritual actions, the present knowledge is practical, and
since those actions are of the type of heart actions such as
circumstances and homes, the present knowledge is wayfaring.
The wayfaring presential knowledge has several general and
specific characteristics. Common characteristics are: 1) conceptual
immediacy; 2) Unity; 3) infallibility; 4) non-transferability; 5)
Emotional; 6) Proportion between the knower and the known
(perceptual appropriateness); 7) The emergence of known for the
knower (perceptual emergence). Specific characteristics are: 1)
internal, which indicates the existential belonging of behavioral facts
to the heart; 2) a context that informs about the influence of wayfaring
experiences and knowledge on the sufi disciple (salek) mental beliefs;
3) a compilation that informs of three wayfaring times in wayfaring
knowledge; That is, cognition with the burden of wayfaring musts,
cognition with the burden of belonging to the wayfaring action,
cognition with the burden of behavioral feeling; 4) genetic, that is,
knowledge that is existentially resulting in the entanglement of three
aspects: monotheistic, human and practical; 5) gradation, which means
the advancement of the power of cognition in the layers of a
wayfaring reality.
ملخص الجهاز:
معرفت سلوکي يک معرفت حضوري امکاني و غير ذاتي است که هويت احاطي، غير حاکي، اتحادي و عملي دارد و سنخ معلوماتش اعمال قلبي مانند احوال و منازل ميباشد و داراي شاخصه هاي عامي مانند بيواسطگي مفهومي، اتحادپذيري، تناسب ادراکي، ظهور ادراکي، خطاناپذيري و ترديدناپذيري، انتقال ناپذيري و احساس برانگيزي است ؛ هم چنان که داراي شاخصه هاي خاصي در کنار شاخصه هاي عام ، معرفت سلوکي داراي شاخصه هاي خاص است که عبارت ند از: دروني (= فراحسي – وجداني)، زمينه مندي (= غير پيشيني- غير تحليلي)، تلفيقي (= شناختي– عملي– احساسي)، تکويني (= چندوجهي– چندضلعي) و اشتدادپذيري (= تطورپذيري و تقلب پذيري) است .
به نظر ميرسد براي پاسخ بنا به تفسير اول بايد به حيث نظارت و التفات توجه نمود؛ يعني با وجود آنکه واقعيت به عنوان معلوم از جهت وجودي نزد عالم است و عالم نيز بيواسطه با آن ارتباط مستقيم وجودي دارد، چه بسا التفات به آن علم و ارتباط که خود نيز واقعيت حضورياند، ندارد؛ مانند کسي که درد دارد يا گرسنه است ، ولي به دليل شدت اشتغال به آن توجه ندارد يا کسي که محو تماشاي يک فيلم است و شما نيز او را صدا ميزنيد.
هرچه بايد توجه ويژه داشت که در اين گونه معرفت واسطۀ آلي باقي و برقرار است ؛ زيرا حقيقت قلبي از طريق يکي از قواي سلوکي با واقعيت هاي سلوکي ارتباط حضوري يافته ، به آن واقعيت ها علم پيدا ميکند.
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