چيستي صراط و چرايي وحدت آن در خوانش فلسفي كلامي علامه طباطبايي

The Nature of Ṣirāṭ (path) and the Reason for its Oneness in Allama Tabataba’i’s Philosophical-Theological Reading

«وحدت صراط» خواه با رويكرد درون ديني و خواه با رويكرد برون ديني، از لوازم خالص بودن دين اسلام است. هر گونه تفسير يا تلقي كه به تعدد صراط منجر شود، منطقاً با خلوص دين و امكان تمايز حق و باطل در تعارض بوده و به خلف منتهي مي شود. تحقيق حاضر، كاوشي است كه با رويكرد اثباتي دربارۀ «وحدت صراط» از منظر علامۀطباطبايي انجام شده است. بعد از طرح مسئله، ابتدا تعريف صراط تكويني، تشريعي و جزاء از ديدگاه علامه ارائه و سپس ادلۀ علامه بر وحدت صراط تشريح مي شود. نتيجه اينكه ايشان با دو دليل فلسفي: 1. بسيط الحقيقه كل الوجود خداشناسي)؛ 2. وحدت علل فاعليه و غائيه؛ و سه دليل كلامي: 1. تطابق تشريع و تكوين (جهان شناسي)؛ 2. وحدت حقيقت نوعي انسان (انسان شناسي)؛ 3. استلزام عقلي وحدت ربّ متعال با وحدت صراط؛ وحدت صراط در هر سه حوزة تكوين، تشريع و جزاء را اثبات نموده و به تبع، تعدد صراط را از منظر عقل و دين مردود شمرده است.

The “unity of Ṣirāṭ (path)”, whether being viewed through an intra-religious approach or an extra-religious one, is one of the requirements for the purity of Islam. Any interpretation or explanation that leads to the multiplicity of paths is logically in conflict with the purity of religion and the possibility of distinguishing right from wrong, and leads to absurdity. The present paper is a study with an affirmative approach to the “unity of the path” from the perspective of Allama Tabataba’i. After stating the problem, first the definition of the ontological, legislative and penal path from Allama’s point of view is presented and then his arguments on the unity of the path are explained. The result is that, with two philosophical reasons and three theological arguments, he has proved the unity of the path in its all three realms of creation, legislation and punishment, and consequently, has rejected the multiplicity of the path from the perspective of reason and religion. Philosophical reasons are: 1. the Simple Reality is everything (theology); 2. unity of efficient causes and final causes; and theological reasons are: 1. conformity of legislation and creation (cosmology); 2. the unity of the specific truth of human being (anthropology); 3. the rational implication between the oneness of the Almighty Lord with the unity of the path.