صادر نخست و چگونگي توجيه كثرات از نظر ابن سينا، ابن عربي و ملاصدرا با تاكيد بر مشهورترين آراي آنان

The First Emanation and the Method of Justifying Multiplicity according to Ibn Sīnā, Ibn ʿArabī and Mullā Ṣadrā, with Emphasis on their Most Famous Views

ابن سينا نخستين موجود عالم را عقل اوّل مي داند كه بر اساس قاعده الواحد از واجب الوجود صادر شده است و به واسطه جهات و اعتبارات اش سبب پيدايش موجودات پس از خود مي گردد. ابن عربي اساس ديدگاه ابن سينا در مورد صادر نخست و چگونگي توجيه كثرات (يعني قاعده الواحد) را نمي پذيرد. وي بر اساس مشاهدات ومكاشفاتاش صدور كثرات را به اسما و صفات الاهي مستند مي كند. از نظر او نخستين موجود عالم تجلّي اسم الاهي «الرحمن» است كه در خود داراي تمام كثرات عالم مي باشد و با سريان و انبساط خود سبب ظهور آنها مي-گردد. ملّاصدرا، متاثر از ابن عربي، نخستين موجود عالم را تجلّي حق تعالي مي-داند. ديدگاه ملاصدرا در اين مورد با ابن عربي داراي اين تفاوت است كه او جريان صدور كثرات پس از عقل اوّل را به گونه اي مغاير با ابن عربي به تصوير مي كشد. از نظر او كثرات نه به واسطه نكاح و توالد مراتب هستي، بلكه به خاطر جهات و اعتباراتي كه در عقول وجود دارد به وجود مي آيند

Ibn Sina considers the first being in the world to be the first intellect, which issues from the Necessary Being on the basis of the principle, ‘Only one issues from that which is one in all respects’, and through the different aspects of which all other beings come into existence. Ibn Arabi rejects the basis of Ibn Sinas theory of the first emanation, which is the above mentioned principle, and his method of justifying multiplicity. Rather, on the basis of mystical insight he attributes the emanation of multiplicity to the Divine Names and Qualities. In his view the first being in the world is the manifestation of the Divine Name alRahman’ (the All Merciful), which contains within itself all of the multiplicity of the world, and through its extension and unfolding (sarayan wa inbisat) is the cause of their manifestation. Mulla Sadra, who was influenced by Ibn Arabi, considers the first being of the world to be the manifestation of the Divine Reality. However, Mulla Sadra’s perspective is different from that of Ibn Arabi in the way that he describes the unfolding of multiplicity after the first intellect. As he sees it, multiplicity is not a result of the veils of the levels of being but springs from the various aspects which exist in the intellects.