رب النّوع انسانی یا حقیقت نفس ناطقه از دیدگاه افضل الدّین کاشانی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
افضل الدّین کاشانی از جمله فیلسوفانی است که بر سیاق حکمای اشراقی، به دو عالم جسمانی و روحانی قائل است و برای هر نوعی از انواع در این عالم جسمانی، یک صورت نوعی به عنوان کلّی مطلق در عالم نفسانی برمی شمارد. فلاسفه اسلامی - به ویژه اشراقیون –رب النّوع انسانی را برابر می دانند با «عقل دهم» یا همان «روح القدس» (جبرئیل) که واسطه فیض حقّ است. مسئله اصلی مقاله حاضر آن است که افضل الدّین کاشانی چه دیدگاهی درباب رب النّوع انسانی دارد و حقیقت نفس آدمی را به عنوان اصل برین او چگونه تعریف می کند؟ روش تحقیق در این مقاله، روش تحلیلی- توصیفی، بر مبنای مطالعات کتابخانه ای است. داده های تحقیق نشان می دهد که باباافضل کاشانی برخلاف دیگر فلاسفه، حقیقت نفس انسانی و رب النّوع او را فرشته مرگ (عزرائیل) معرفی می کند. تاکنون پژوهندگانی که درباره آثار باباافضل تحقیق کرده اند به این وجه تمایز دیدگاه او و دیگر فلاسفه درباب ربّ النّوع انسانی اشاره ای نکرد ه اند. نتایج تحقیق آن است که با بررسی دیدگاه این فیلسوف، پیوند میان فلسفه اسلامی با حکمت و عرفان را روشن خواهد شد، چراکه باباافضل با طرح عزرائیل به عنوان ربّ النّوع انسانی، حاصل کار نفس را مرگ اختیاری یا مقام فنا می داند.Afḍal al-Dīn Kāshānī’s Account of the Lord of Human Species or the Nature of the Rational Soul
Introduction The supernatural (malakūtī) origin of things is an immaterial, illuminated, and self-subsistent substance, which Muslim philosophers, particularly Illuminationist philosophers, call the “Lord of Species” (rabb al-nawʿ); that is, archetype. In Illuminationist philosophy, lords of species or lords of talismans (arbāb al-ṭilismāt) are the domineering horizontal lights (al-anwār al-qāhirat al-ʿarḍiyya) or equivalent intellects (al-ʿuqūl al-mutakāfiʾa), which al-Suhrawardī identifies with angels or illuminated essences in Zoroastrianism. Of all the species, the human soul has a supernatural origin or a lord, which is known in Islamic philosophy as the “tenth intellect” (based on how plurality issues forth from unity) and in religious terminology as the “Holy Spirit” (rūḥ al-qudus) or Gabriel. Almost all Muslim philosophers identify the lord of the human species with Gabriel or the Holy Spirit, who mediates God’s grace and is the giver of the forms (wāhib al-ṣuwar). Statement of the Problem Just like other Illuminationist Platonist Muslim philosophers, Afḍal al-Dīn Muḥammad al-Maraqī al-Kāshānī, an Iranian philosopher in the twelfth and thirteenth centuries, believed in two worlds: physical and spiritual. In his view, the physical world is an image of the higher world. He held that particular sensible forms and meanings in this world are mortal, all being images or representations of eternal forms in the intellectual world. On his account, each species in this physical world has a specific (species-related) form as an absolute universal in the non-physical world. The main question of the present article concerns Afḍal al-Dīn Kāshānī’s view of the lord of the human species, given that his philosophy rests upon illuminations, intuitions, and consciousness. Indeed, how does he define the nature of the human soul as supernal origin of the human species? A survey of Afḍal al-Dīn’s philosophical works reveals that his view differs from that of other Muslim philosophers, opening a new path to philosophical discussions of the lord of human species. Method of Research The method of research in the present article is analytic-descriptive based on library studies. We first surveyed the philosophical problem of the “lord of species” in philosophical works before Bābā Afḍal, and then elaborated upon the Illuminationist view of the matter based on al-Suhrawardī’s works. We then accounted for Afḍal al-Dīn Kāshānī’s theories of the spiritual origin of souls in terms of the theory of correspondence between macrocosm and microcosm based on his philosophical works, and then adduced evidence from his philosophical essays to expound his view of the lord of the human species. The contribution of this research is elaboration of the distinction between his view and the views of other Muslim philosophers, which is left unnoticed in other relevant research into Bābā Afḍal’s works. This article considers his view to bring to light the connection between Islamic philosophy and mysticism. For by characterizing Azrael as the lord of the human species, he says that the outcome of the soul is voluntary death or the stage of annihilation. Discussion and Results Afḍal al-Dīn Kāshānī asserts that the soul is pre-eternal, having an intellectual origin that counts as the director and trainer (lord) of the soul. Afḍal al-Dīn’s angelology is closely tied to his principle of the correspondence between macrocosm and microcosm. Accordingly, he matches the four archangels in macrocosm (Michael, Israfil, Azrael, and Gabriel) with the four souls within humans (microcosm); that is, the supernal soul, the retaining soul (al-nafs al-ḥāfiẓa), the inscribing soul (al-nafs al-kātiba), and the rational soul (al-nafs al-nāṭiqa). Contrary to other philosophers who identify the lord of the human species with Gabriel, he identifies the nature of the human soul or the lord of human species with Azrael, the angel of death. Bābā Afḍal believes that forms and meanings are separa
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