Rezazadeh, M., Ashraf Imami, A., Movahedi, M. (2025). Types of knowledge and levels of intuition from the perspective of Najm al-Din Razi based on the mystical commentary of "Ta'wilat al-Najmiyah". , (), -. doi: 10.22067/jquran.2025.91427.1788
morteza Rezazadeh; Ali Ashraf Imami; Mohammad Reza Movahedi. "Types of knowledge and levels of intuition from the perspective of Najm al-Din Razi based on the mystical commentary of "Ta'wilat al-Najmiyah"". , , , 2025, -. doi: 10.22067/jquran.2025.91427.1788
Rezazadeh, M., Ashraf Imami, A., Movahedi, M. (2025). 'Types of knowledge and levels of intuition from the perspective of Najm al-Din Razi based on the mystical commentary of "Ta'wilat al-Najmiyah"', , (), pp. -. doi: 10.22067/jquran.2025.91427.1788
Rezazadeh, M., Ashraf Imami, A., Movahedi, M. Types of knowledge and levels of intuition from the perspective of Najm al-Din Razi based on the mystical commentary of "Ta'wilat al-Najmiyah". , 2025; (): -. doi: 10.22067/jquran.2025.91427.1788
Types of knowledge and levels of intuition from the perspective of Najm al-Din Razi based on the mystical commentary of "Ta'wilat al-Najmiyah"
1PhD student, Department of Religions and Comparative Mysticism, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran
2Associate Professor, Department of Religions and Comparative Mysticism, Faculty of Theology and Islamic Studies, Ferdowsi University of Mashhad, Mashhad, Iran
3Associate Professor, Department of Persian Language and Literature, Faculty of Literature and Human Sciences, University of Qom, Qom, Iran
Abstract
The main question of the research is: What are the types of knowledge, intuitive knowledge, and types of discovery from the perspective of Najm Razi, considering his mystical interpretation of Ta'wilat al-Najmiyyah?
With this perspective, by referring to the book Ta'wilat al-Najmiyyah, this work was analyzed in a descriptive-analytical manner. The result of the research is that Najm Razi, like other Islamic mystics, dealt with epistemological issues, which, of course, are expressed in a completely scattered manner in this interpretation. He considers the basis of knowledge to be divine and the result of the movement of love in the origin of creation, and he calls the purpose of creation basically the acquisition of knowledge by man. Considering the dual division of the external and internal in all existence, he also states that knowledge is external and internal and has five external and internal sensory tools. He considers intuitive knowledge to be higher and more valuable than other knowledge that he mentions (rational and theoretical knowledge), and although he accepts intellectual knowledge; But he calls it a bandit and a blasphemy, isolated from the light of revelation, and he condemns philosophy and philosophers. He divides revelation into the following levels: theoretical revelation; heartfelt revelation; secret revelation; spiritual revelation; hidden revelation; characteristic revelation; and essential revelation. This division is very similar to one of Ibn Arabi's divisions of revelation.
