ﺗﺒﯿﯿﻦ ﻣﻌﻨﺎي ﻋﻘﻞ از ﻣﻨﻈﺮ ﻣﻼﺻﺪرا و ﺣﺎﺋﺮي ﯾﺰدي ﺑﺎ ﺗﮑﯿﻪ ﺑﺮ اﺻﻮل ﮐﺎﻓﯽ

Meaning of intellect from the perspective of Mulla Sadra and Haeri Yazdi, Based on Osool Kafi

اﯾﻦ ﭘﮋوﻫﺶ ﻣﻌﻨﺎ و ﮐﺎرﮐﺮد ﻋﻘﻞ را از دﯾﺪﮔﺎه ﻣﻼﺻﺪرا و ﻣﻬﺪي ﺣﺎﺋﺮي ﯾﺰدي، دو ﺷﺎرح ﺑﺰرگ ﮐﺘﺎب اﺻﻮل ﮐﺎﻓﯽ، ﻣﻮرد ﺑﺮرﺳﯽ ﻗﺮار ﻣﯽدﻫﺪ. ﺗﺤﻠﯿﻞ ﻣﻌﻨﺎي ﻋﻘﻞ از ﻣﻨﻈﺮ دو ﻓﯿﻠﺴﻮف از اﻫﻤﯿﺖ اﯾﻦ ﭘﮋوﻫﺶ ﺣﮑﺎﯾﺖ دارد. ﺑﺎ وﺟﻮد ﺳﻪ ﻗﺮن اﺧﺘﻼف زﻣﺎن ﺑﯿﻦ اﯾﻦ دو ﻓﯿﻠﺴﻮف، ﻧﻘﺎط ﻣﺸﺘﺮك ﻓﺮاواﻧﯽ ﺑﯿﻦ آراء آﻧﻬﺎ ﯾﺎﻓﺖ ﻣﯽﺷﻮد. ﻫﻤﭽﻨﯿﻦ اﺧﺘﻼف ﻧﻈﺮﻫﺎﯾﯽ در ﺑﺮرﺳﯽ ﻣﻔﻬﻮم ﻋﻘﻞ در رواﯾﺎت اﺻﻮل ﮐﺎﻓﯽ در ﻣﯿﺎن آﻧﻬﺎ وﺟﻮد دارد. در اﯾﻦ ﻧﻮﺷﺘﺎر ﺳﻌﯽ ﺷﺪه اﺳﺖ ﺗﺎ ﺑﺎ روش ﺗﻮﺻﯿﻔﯽ-ﺗﺤﻠﯿﻠﯽ ﻣﺮاد و ﻣﻘﺼﻮد از ﻋﻘﻞ در اﺣﺎدﯾﺚ ﮐﺘﺎب اﺻﻮل ﮐﺎﻓﯽ ﻣﻮرد ﺑﺮرﺳﯽ ﻗﺮار ﮔﯿﺮد. اﯾﻦ دو اﻧﺪﯾﺸﻤﻨﺪ در ﻣﻌﺎﻧﯽ ﺑﺮﺧﯽ اﺻﻄﻼﺣﺎت ﺣﺪﯾﺚ اول )ﻣﺎﻧﻨﺪ اﺳﺘﻨﻄﺎق اﻗﺒﺎل و ادﺑﺎر و ...( اﺧﺘﻼﻓﺎﺗﯽ داﺷﺘﻨﺪ ﮐﻪ ﻫﺮﮐﺪام ﺗﻔﺴﯿﺮي اراﺋﻪ دادﻧﺪ. در ﺣﺪﯾﺚ دوم، ﺣﺎﺋﺮي ﺑﺎ ﺗﻌﺮﯾﻒ و آوردن ﻣﺜﺎل، ﻧﻈﺮ ﻣﻼﺻﺪرا را ﺗﺄﯾﯿﺪ ﻣﯽﮐﻨﺪ؛ وﻟﯽ در راﺑﻄﻪ ﺑﺎ اﺧﺘﯿﺎر اﻧﺴﺎن ﻧﺴﺒﺖ ﺑﻪ ﺧﺼﻠﺖﻫﺎي ﺳﻪﮔﺎﻧﻪ، ﻧﻈﺮات ﻣﻼﺻﺪرا و ﻋﻼﻣﻪ ﻣﺠﻠﺴﯽ را ﺑﻪ ﭼﺎﻟﺶ ﮐﺸﯿﺪه و راﺑﻄﻪ ﻣﻨﻄﻘﯽ و ﻓﻠﺴﻔﯽ ﺑﯿﻦ ﻋﻘﻞ، ﺣﯿﺎ و دﯾﻦ ﺑﺮﻗﺮار ﮐﺮده اﺳﺖ و در ﺣﺪﯾﺚ ﺳﻮم، ﺣﺎﺋﺮي ﻧﻈﺮ ﻣﻼﺻﺪرا - ﮐﻪ دﯾﻦ را ﺑﻪ ﻣﻌﺮوف و ﻃﺎﻋﺖ ﻣﻌﻨﺎ ﮐﺮد- رد ﻧﻤﻮده و ﺑﺮ اﯾﻦ ﻋﻘﯿﺪه اﺳﺖ ﮐﻪ ﻣﻌﻨﯽ ﺣﻘﯿﻘﯽ دﯾﻦ، ﻋﻤﻞ ﺑﻪ ﻣﻌﺮوف ﻧﯿﺴﺖ، ﺑﻠﮑﻪ اﻟﺘﺰام ﺑﻪ ﯾﮏ ﺳﺮي از ﻗﻮاﻧﯿﻦ اﺳﺖ.

This study examines the meaning and function of reason from the perspective of Mulla Sadra and Mehdi Haeri Yazdi, two great commentators of the book Kafi Principles. The analysis of the meaning of intellect according to the two philosophers is the important thing done in this research. Although the latter lived about three centuries after the former, they share similar views in many topics. There are also differences in the study of the concept of reason in the narrations of Kafi Principles among them. In this writing, an attempt has been made to study the meaning and purpose of reason in the hadiths of Osool Kafi by a descriptiveanalytical method.The two thinkers had differences in the meanings of some terms of the first hadith (such as ordering to speak, coming close, going back) and had their own interpretation of them. In the second hadith, Haeri confirms Mulla Sadra's opinion by defining and exemplifying. However, regarding human free will, he has challenged the views of Mulla Sadra and Allameh Majlisi on the three characteristics, and he has established a logical and philosophical relationship between intellect, modesty and religion, and in the third hadith, Haeri has rejected the opinion of Mulla Sadra, who defined religion to virtues and obedience and stated that the ture meaning of religion is not acting upon virtues, but it is rather the commitment to certain regulations.