فهرست مطالب صدیقه افکوسی پاقلعه

The purpose of writing this article is to explain epistemology from the point of view of Sohrvardi Aref and extract hints and educational points based on his epistemological views.

The research method is content analysis, and based on this, first, epistemology is introduced from the perspective of Sohrvardi Aref, and then educational points are adapted from his opinions and thoughts.

Suhrvardi considers true knowledge to be the result of ecstasy and heart's taste and intuitive understanding, which is not possible except through cultivation and refinement, divine providence and following the Sharia. In his opinion, going through the knowledge of al-Iqin and Ain al-Iqin is the ultimate limit of knowledge and it is necessary to reach the right of al-Iqin. Education and training based on this type of epistemology, along with education, requires human development according to his natural and heart dimension. In such a way that it leads a person to self-knowledge and self-perception, so that he knows his faults and virtues and fixes or cultivates them.

According to this type of epistemology, personal and inner experience plays an important role in learning.

Mystical epistemology is in intuitive knowledge that deals with the heart and there is no sense and intellect in it. From the point of view of mystics, this cognition is not obtained through the external senses or argumentative processes, but it is a knowledge resulting from discovery and intuition, as a result of which the inner universe can be understood. The aim of the present study is to examine mystical epistemology from the perspective of Sheikh Shahabuddin Omar Sahrurdi, a mystic of the seventh century AH, which has been conducted by descriptive-analytical method. According to Sahrurdi, one of the types of knowledge, which includes sensory, intellectual, innate and heart knowledge, the place of knowledge is the heart, and with the heart knowledge, true cognition can be achieved. Like other mystics, while confirming the sense and intellect in acquiring knowledge, he does not consider these two to be sufficient to achieve the knowledge of God and gives originality to the knowledge of heart. In the path of knowledge, which is gradual, man goes through different stages and does not enter the next stage until he passes a stage.