شناسايي سلوك عالمانه از نظر عطار نيشابوري و امام خميني

Recognition of scholarly conduct from the view point of Attar Neishaboori and Imam Khomeini

عطار نيشابوري و امام خميني، همچون ساير عرفا ، بر ملازمت علم و عمل يا سلوك عالمانه تاكيد دارند و معتقدند سالك الي الله بايد به عنوان مقدمّه يا شرط سلوك در كسب علم سلوك بكوشد تا سلوك عملي اش قرين توفيق باشد. در انديشه عطار مراد از اين علم، دو علم شريعت و علم طريقت است كه اوّلي را بايد با رجوع به سنت پيامبر، فقها ، مفسّران و محدّثان و دومي را از شيخ طريقت اخذ كرد و غير از آن هيچ علم ديگري، از جمله علم عقلي - چه در مقام نظر و چه در مقام عمل - معتبر نيست. امام خميني از سه علم سخن مي گويد، علم به معارف نظري، علم اخلاق يا علم تهذيب نفس و سلوك الي الله، علم آداب و سنن و اوامر و نواهي شرعي يا علم فقه. منبع معارف نظري، انبيا و اوليا و حكما و منبع علم اخلاق يا علم سلوك علاوه بر انبيا و اوليا ، عالمان اخلاق و اصحاب رياضت و منبع علم فقه بعد از انبيا و اوليا ، فقها و محدّثان هستند. بدين ترتيب، امام علاوه بر علم شريعت و علم طريقت، علم عقلي را هم در مقام نظر و هم در مقام عملي در سلوك معتبر مي داند و با آنكه در تاكيد بر علم شريعت و علم طريقت با عطار اشتراك نظر دارد، در قول به علم عقلي اختلاف نظر دارد.

Attar Neishaboori and Imam Khomeini, like other mystics have placed emphasis on the togetherness of knowledge and practice or scholarly conduct and maintain that the Mystic of Allah should as the precursor or the condition of conduct while acquiring the knowledge of conduct seek to become successful when acting within his conduct. For Attar, by knowledge, it is two bodies of knowledge of Sharia and knowledge of the Path where the former should be acquired through reference to the tradition of the Prophet, scholars, interpreters and the Narrators of Hadith and the latter needs to be learnt from the Sheikh of the Path. Except for these two bodies of knowledge, no other knowledge, including rational –either theoretically or practically- is credible. Imam Khomeini speaks of three types of knowledge; knowledge of theoretical theology, knowledge of morality or knowledge of self-purification and conduct in the way of God, knowledge of customs and traditions and bids to good and forbid from evil or the knowledge of Fiqh. The source of theoretical theology includes saints and the sage, the source of ethics or the knowledge of conducts includes scholars of morality and followers of austerity in addition to prophets and saints and the source of the Fiqh knowledge includes scholars and hadith narrators after the prophets. Hence, Imam, in addition to the knowledge of Sharia and that of the Path considers as credible the rational knowledge both practically and theoretically within the conducts and while they both lay emphasis on the knowledge of Sharia and knowledge of Path together, they are in disagreement with rational knowledge.