نقد و بررسی مبانی نظری آقا مجتبی قزوینی در مساله معاد جسمانی
آرشیو
چکیده
یکی از راه ها و ابزارهای دستیابی به نقش یک نظریه در فهم دین و اهمیت فلسفه وتعقل در آن، بررسی نظریات مخالفان آن است، اندیشه شیخ مجتبی قزوینی پیرامون معاد جسمانی یکی از این نظریه هاست، که تفکیکی میان سه روش معرفتی: فلسفی، عرفانی و روش قرآن وسنت است، در این اندیشه، معارف الهی از بشری جدا شده و به نفی دو علم معرفتی فلسفه و عرفان بعنوان علوم مطرح بشری کمر همت بسته شده است. و از آنجایی که فلسفه نقش مادر علوم را دارد و بیان گر حقایق هستی است، نقد و نفی جدی آن از جانب تفکیک گرایان، بویژه در عرصه ی تبیین مسائل ماورائی و غیرمادی همچون معاد جسمانی، انگیزه و اشتیاق ایجاد کرد تا به نقد و بررسی مسأله ی معاد در کتاب «بیان الفرقان» تألیف مرحوم شیخ مجتبی قزوینی خراسانی پرداخته شود. نتایج تحقیق که به روش توصیفی تحلیلی انجام شده نشان می دهد که مبانی نظری شیخ مجتبی قزوینی وجود و تحقق معاد جسمانی را که برگرفته از آیات قرآن و روایات اهل بیت علیهم السلام است. ضروری می داند و قائل به بازگشت انسانها با همین جسم عنصری مادی ، در قیامت است و باید گفت ایشان حجت باطنی یعنی عقل را که امر معصومین علیهم السلام است را نادیده انگاشته و دچار «مغالطه انگیزه و انگیخته» شده و به جای اینکه به بررسی ادله یک مدعا بپردازد به تعلقات و انگیزه های احتمالی مدعی توجه نموده است.Criticism of the theoretical foundations of Agha Mojtaba Qazvini on the issue of physical resurrection
One of the ways to reach the role of a theory in understanding religion and the importance of rationality in it is to examine its opposing opinions, Sheikh Mojtaba Qazvini's thought about physical resurrection is one of these theories, which is a separation between three epistemological methods: philosophical, mystical, and the method of the Qur'an and Sunnah. which is committed to denying the two epistemological sciences of philosophy and mysticism as prominent human sciences. Considering the role of philosophy in expressing the truths of existence, its serious criticism and negation by separatists, especially in transcendental issues such as physical resurrection, caused him to criticize and examine the issue of resurrection in the book "Bian al-Furqan" by the late Sheikh Mojtabi Qazvini Khorasani. to be. The results of the research, which was carried out using a descriptive and analytical method, show that according to his theoretical foundations, the realization of physical resurrection is necessary, and the return of humans in the resurrection with the same body is a material element, and it must be said that he used the inner evidence, that is, the intellect, which is the order of the innocent, peace be upon them. Ignored and suffering from the "motivational and motivated fallacy", therefore, no kind of interpretation in the verses is permissible, and the body of the hereafter should be accepted in accordance with the system of the world of the hereafter and in the form of an example, and it was a pure surrender of the Qur'anic content in this context.
Extended Abstract
Introduction
Resurrection is a supernatural thing. The necessity and importance of this issue, among other issues, is related to the role of resurrection in the destiny of humans and their attitude, behavior and actions. When a person can understand the resurrection well and have a correct expression of it in his mind, he can definitely make a better and more logical decision to perform his actions, and because every decision in the destiny of a person may be harmful and dangerous or useful and effective.
Belief in bodily resurrection is one of the essentials of Islam, and not believing in it is the cause of human disbelief. Islamic scholars have expressed different opinions about the quality of resurrection; The theologians have studied it from the point of view of the word and philosophers from the point of view of philosophy, and modernists have examined it from the point of view of traditions.
Also, in the view of the Holy Quran, resurrection has two dimensions, physical and spiritual, but some people have a different view from this Quranic view, and the people of hadith consider resurrection only physical, and some, like the followers of the Masha school, consider it spiritual. The opinion of Sheikh Mojtaba Qazvini It is related to physical resurrection and spiritual resurrection, that in the case of physical resurrection, he considered the elemental body, and in the case of spiritual resurrection, he considered the soul as a subtle body.
On the other hand, Ayatollah Javadi Amoli does not consider resurrection to be only spiritual and believes that pleasures are not limited to spiritual pleasures. Rather, the ruling of man in that world and this world is the same, in this world the soul is bound to the body and has two types of pleasure; which includes spiritual and intellectual pleasures and physical pleasures. In this research, the theories and views of Agha Sheikh Mojtabi Qazvini and Ayatollah Javadi Amoli will be discussed, and the similarities and differences between the theories of these two scholars will be discussed.
Methods
The current research has been done by studying the library and descriptive analytical method. In this research, it has been tried to collect the required information and data by identifying the previous sources and the background of the research. According to the purpose and nature of this research, it helps to provide sufficient coordination and organization in order to create the necessary description and analysis context, and the necessary result has been achieved to use logical and scientific principles to explain and accurately describe the discussed goals. Count the different opinions. Therefore, it can be said that the current research was a developmental and theoretical research from this point of view.
In this research, necessary efforts have been made to obtain the required information through library study in an efficient manner.
Findings
Sheikh Mojtabi Qazvini, one of the experts of this school, considers the Qur'anic resurrection to be the same as the physical and spiritual resurrection, and therefore in the third volume of Al-Furqan's statement regarding the resurrection, he raises the discussion of physical and spiritual resurrection as his most important and broadest topics, and to explain and Its proof first deals with the statement of the principles on which the Qur'anic resurrection is based from an intra-religious perspective.
According to the school of separation, he believes that the teachings of Islam should be learned from the Qur'an and hadiths without any interpretation. In the book Bayan al-Furqan fi Maad al-Qur'an, he makes a preliminary presentation on the knowledge of physical resurrection and then concludes that resurrection on the Day of Judgment will happen with this elemental body.
Conclusion
The presented argument will be the result if we consider the world as the cause of the whole and consider the efficacy of the source as the basis of philosophy, and this is against the basis of the Holy Qur'an and the Sunnah of Seyyed Al Mursalin. Because according to the Qur'an, the activity of the cause is by power and choice, and it has inherent freedom, and the refusal of the effect to separate from the cause is correct if the maker of the agent is natural or natural and without free will or predestination.
And according to Sheikh Mojtabi Qazvini, resurrection is physical and spiritual, and the resurrected body is the natural elemental and material body. Because he believed that the soul is physical, Qazvini accepted the theory of the incarnation of the soul and he believed that the souls of believers take the form of humans before death and that the souls of believers are like creatures of the subtle part of the afterlife, so after the separation from the body, according to the hadiths, with God's permission, they become in the form of their body.
And in general, some points can be raised as a final criticism as follows:
There is no doubt that the goal of the separation school, especially the late Agha Mojtabi Qazvini, was to elevate the school of Shiism and, according to them, to remove everything that is not infallible from the sacred Shariah, but they ignored the inner evidence, that is, reason, which is the duty of the infallible. are
Yassianian and the late Agha Mojtabi Qazvini suffered from the "motivation and motivation fallacy", that is, instead of examining the content of the speech, they paid attention to its origin and the motivations that existed from its expression, and instead of examining the evidence of a claim, the relations and the possible motives of the claimant have been taken into consideration.
If the life of the innocents (peace be upon them) is a proof for us, the respect of Imam Sadiq (peace be upon him) to Hisham in the presence of other scholars, is it other than that the Imam approves Hisham's way of defending the Ahl al-Bayt (peace be upon him) school, which is the same rational way.
We accept that since the introduction of philosophy into the Islamic world, there have been ulterior motives, but this does not prevent the use of rational arguments in proving divine decrees.
Verses and narrations are contrary to the opinions of the divisives, verses such as "Fabshar Ibad Al-Dhin ist Ma'oon al-Qol Fittaboon Ahsana" in verses 17 and 18, which by the analogy of "Ahsana" does not refer to sayings, the Qur'an and traditions, or at least it is exclusive to them, and the sciences and words of others. It also includes and the verse of Karima "Hal istoi Al-Dhin Ya'almun and Al-Dhin La Ya'almun" (Zamr 9). Narratives such as "seeking knowledge, even if it is true, seeking knowledge is the duty of all Muslims". "And al-Hikmah is the misguided believer, the fiqh of al-Hikmah and lo me of the people of hypocrisy"
These are examples of verses and traditions that encourage Muslims to make scientific efforts to find the truths of the world.
6. Throughout history, Islamic thought has been attacked by the strong winds of "tahaft" and "wrestlers". And after that, not only has its shining flame not extinguished, but it has become more burning, and this is a sign of the deep connection between rational thought and the school of Islam
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