رابطه «نور حقيقي» و «نور مادي» بر اساسِ قاعده حقيقت و رقيقت

Analyzing of Mulla Sadra's reading from Suhravrdi's idea on the relation of sensible light and incorporeal light Ali Babaei

اساسِ فلسفه­ شيخ اشراق نور و اساسِ فلسفه ملاصدرا وجود است؛ از نظرِ ملاصدرا وجودِ موردِ نظرِ وي با نورِ اشراقي يكي است؛ حال آن­كه شيخ اشراق لااقل قسمي از وجوداتِ مصطلح يعني همان اجسام را نور نمي­نامد و از بين اجسام تنها به نور بودنِ نورِ حسي معتقد است؛ و همين نكته دشواري­هاي بسياري در يكي دانستنِ نورِ اشراقي با وجود صدرايي فراهم مي­ آورد؛ تا اين­كه صدرا مي­ كوشد نسبت به هر دو بندِ سخنِ شيخ اشراق، موضع ­هايي اتخاذ كند؛ و راه­ حل­هايي براي همراهي وي با ديدگاه خود ارايه دهد. حاصلِ سخنِ صدرا در به چالش كشيدنِ نظرِ شيخ اشراق اين است كه «يا همه­ اجسام بهره­ اي از نورانيت دارند و يا نورِ مادي هم نور نيست»؛ اين مقاله با تقريرِ ديدگاه­هاي شيخ اشراق و خوانش هاي ملاصدرا معتقد است با تكيه بر اصلِ «حقيقت و رقيقت» كه مورد پذيرشِ ملاصدرا هم هست مي­ توان نشان داد سخنِ شيخ اشراق در طرح نظامِ نوري سازگار است؛ بنابراين «هم مي­توان اجسام را ظلماني دانست و هم نورِ مادي را نور».

The main headstone of Illumination wisdom is light, such as the one of the transcendent wisdom is existence. According to Mulla sadra, the founder of transcendent wisdom, the existence in his philosophy is the same as the light in Suhrawardi's illuminative school. But there is some of existence kinds such as body that is not light in Suhrawardi doctrines; and he believes that only sensible light is a light among all of material things; this point of view is very powerful impediment to know that light and existence are same. So that, Mulla sadra make efforts to criticize the doctrine of Suhrawardi in this subject. Abstract of Mulla sadra criticizes is that: or all of material things are light or the sensible light also is not. This article want to explain that even according to the some principles of transcendent wisdom such as relation between "real and delicate" there is no conflict between Suhrawardi idea; so also the matter is darken and also the sensible light is light.