كليدواژه :
اعاده معدوم , حكماي مسلمان , امتناع اعاده معدوم , قاضي عضدالدين ايجي , معاد , bringing back the annihilated things , impossibility of bringing back the annihilated things , Muslim Philosophers , Qadi ‘Izzuddin , Resurrection
چكيده فارسي :
حكماي مسلمان بتناسب مباحثي كه در فلسفه بعنوان عوارض ذاتي وجود شناخته ميشوند، مسيله اعاده معدوم را در جايگاه امور عامه قرار داده و آن را از بحثهاي تبعي تبيين احكام وجود قلمداد كرده‌اند و تقريباً مشهورترين و معروفترين ايشان، از جمله ابن‌سينا، سهروردي، ملاصدرا، سبزواري و از معاصرين نيز علامه طباطبايي تماماً در موضعي واحد بر امتناع آن استدلالهاي تام و تمامي آورده‌اند. امّا ظاهراً اين مسيله گروهي از انديشمندان مسلمان بويژه متكلمان را خوش نيامده است و از آنجايي كه بخشي از رسالت و انگيزه متكلمان تبيين معاد است، بگمان ايشان اين تفكر فلسفي مانع جدي بر سر راه پذيرش حشر جسماني است كه در دين مبين به آن اشاره شده است.
قاضي عضدالدين از متكلمان برجسته سده هشتم هجري از جمله شناخته شده‌ترين متكلمان اهل سنت است كه در كتاب المواقف بحث خود را در معاد با دفاع از ايده اعاده معدوم آغاز كرده و با جديت تمام به مقابله با آرا حكماي پيشين پرداخته است. اين مقابله نشان ميدهد كه وي از مواضع فيلسوفان درباره عدم انقياد در مسيله اعاده معدوم آگاه بوده و بگمان خويش توانسته است شبهات ايشان را پاسخ دهد. امّا عليرغم تلاشهاي وي حتي حكمايي هم كه بعد از وي در حوزه انديشه اسلامي ظهور يافتند، يكي پس از ديگري، همچنان در اين مقابله جانب حكماي سلف را گرفته و تبيين قاضي عضدالدين از اين مسيله را خرسند كننده نيافته و با علم به انگيزه مقدس وي همچنان اعاده معدوم را ايده‌يي غيرقابل دفاع دانسته‌اند. در اين ميان تلاش امثال ملاصدرا و شارحان بعدي مكتب او قابل ستايش است.
نگارنده اين مقاله سعي نموده است با مقابل قرار دادن ديدگاه‌هاي ارايه شده «له» و «عليه» اعاده معدوم، امر داوري را بسود حكما آسان نمايد، هر چند دفاع از عقيده امتناع اعاده منحصر نزد حكما نبوده بلكه بعضي از متكلمان، اعم از شيعه و سني، نيز در اين باب از عقيده حكما دفاع كرده‌اند.
چكيده لاتين :
In line with the discussions that are known as the essential accidents of existence in philosophy, Muslim philosophers have placed the problem of bringing back the annihilated things within the category of general metaphysics. They have considered it as one of the accidental issues resulting from the explanation of the principles of existence. Almost all the most prominent philosophers, such as Ibn Sina, Suhrawardi, Mulla Sadra, Sabziwari, and the contemporary philosopher, ‘Allamah Tabataba’i, have unanimously adduced some unquestionable arguments on its impossibility. However, a group of Muslim thinkers, particularly mutakallimun (theologians), do not apparently find this problem appealing, and since a part of the mission and motivation of mutakallimun is the explanation of resurrection, they assume that this philosophical theory is a serious obstacle to the acceptance of corporeal resurrection, which has been referred to in Islam. Qadi ‘Izzuddin, one of the distinguished mutakallimun of the 8th century AH, was one of the most well-known Sunni mutakallimun who began his discussion of resurrection in his book al-Mawaqif with defending the idea of bringing back the annihilated things and seriously opposed the ideas of his preceding philosophers in this regard. This opposition indicates that he was well aware of philosophers’ standpoint concerning their disagreement with the problem of bringing back the annihilated things. Apparently, he assumed that he had managed to respond to their objections. Nevertheless, in spite of his efforts, even the philosophers who appeared in the field of Islamic philosophy after him, one after the other, took side with preceding philosophers in this dispute and did not find Qadi ‘Izzuddin’s explanations satisfying. Therefore, while being aware of his holy motive, they still considered the idea of bringing back the annihilated things to be indefensible. In the middle of all these debates, the contributions of some philosophers such as Mulla Sadra and the succeeding commentators of his school are praiseworthy.
The writer of this article has sided with philosophers in his approach by comparing and contrasting the ideas presented for and against this issue. However, it is noted that defending the idea of the impossibility of bringing back the annihilated things was not limited to philosophers; rather, some mutakallimun, whether Shi‘ite or Sunnite, also supported philosophers’ views in relation to this problem.
