تحلیل و تطبیق تاریخی از مسئله خیر و شر در حکمت ایرانی، اشراقی و صدرایی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
شناخت دقیق و تحلیل صحیح افکار و آرای حکمای اسلامی، وابسته به شناسایی و زمینه ها و عوامل پیدایش اندیشه ها و اثرپذیری آنان از خردورزی پیشینیان است. انسان شناسی یکی از مواریث حِکمی ایران باستان است که بن مایه های آن در آرای حکیان مسلمان و فلسفه آنان (فلسفه مشاء، فلسفه اشراق و حکمت صدرایی) مشاهده می شود؛ ازاین رو، تحلیل فلسفی خیر و شر در حوزه انسان شناسی ، ناظر به معنای خیر و شر در حکمت ایران باستان است که اهمیت بسزایی داشته است. در این نوشتار برای تأیید و صدق این گفتار، مبانی فلسفی برگرفته از خیر و شر در حکمت ایرانی با حکمت اسلامی بررسی تحلیلی تطبیقی شده است. روی آوردی که حاصل آن، گواه از وجود نقاط مشترک فلسفی در تطبیق تاریخی مبانی حکمی ایرانی ، اشراقی و صدرایی دارد؛ اشتراکاتی چون، اشتراک مفهوم خیر و شر (نور و ظلمت)، وجود اختیار انسان و مختاربودن وی در پیداش خیر و شر و اینکه فرشتگان مصادیق خیر و شیاطین مصادیق شر هستند، به تمامی گواه بر سیر تاریخی اندیشه خیر و شر به لحاظ وجودشناسی و معرفت شناسی از حکمت ایرانی تا صدرایی است.Historical Analysis and Adaptation of the Issue of Good and Evil in Iranian, Ishraqi, and Sadrai Wisdom
Accurate knowledge and correct analysis of the thoughts and opinions of Islamic sages are dependent on identifying the contexts and factors of the emergence of thoughts and their effectiveness from the wisdom of their predecessors. Anthropology is one of the wisdom heritages of ancient Iran, whose essence can be seen in the opinions of Muslim sages and their philosophy (Masha philosophy, Ishraq philosophy, and philosophy of Sadra). Therefore, the philosophical analysis of good and evil in the field of anthropology is based on the meaning of good and evil in the wisdom of ancient Iran, which was very important in order to confirm the truth of this statement. In the present study, the authors analyze and apply the philosophical foundations derived from good. There is evil in Iranian wisdom with Islamic wisdom. The result is proof of the existence of common philosophical points in the historical application of Iranian, Ishraqi, and Sadrai ruling bases. Commonalities include the commonality of the concept of good and evil (light and darkness), the existence of human agency and his free will in finding good and evil, and the fact that angels are examples of good and demons are examples of evil. This is complete proof of the historical course of the thought of good and evil in terms of ontology and epistemology from Iranian wisdom to Sadra. Keywords: Good, Evil, Iranian Wisdom, Ishraqi Wisdom, Sadrai Wisdom (Philosophy of Sadra). IntroductionKnowing and studying the historical development of the periods of philosophy in the world will clarify the origin of thought in the history of Iranian wisdom among philosophers. What can be obtained from old works and contemporary Western researchers is that, before there was a philosophy in Greece, there existed a philosophy in the east of Iran, Babylon, Egypt, Lebanon, and the islands of Sicily, as Mulla Sadra wrote in Risalah al-Haduth. He considers the origin of philosophy and wisdom from Adam and his children Seth, Hermes, Idris, and Noah and introduces Hermes as the father of the wise. Some scholars consider philosophy to be a historical miracle born in Greece, while Mulla Sadra believes that wisdom had no history in ancient Rome and Greece, and Prophet Ibrahim (Peace Be Upon Him), taught them the science of monotheism, and the sages of ancient Greece acquired philosophy from divine prophets. In the introduction of Hikmat al-Ishraq, it is stated that you should not think that there is no wisdom because wisdom was before the predecessors and the world has never been free of wisdom and of people who have mastered wisdom. In addition, in the book The Path of Wisdom in Iran and the World (Khamenei, 2010), Advanced Greek Philosophy and Ancient Iran (Nikolaynalov, 2014), and Iranian Wisdom and Transcendental Wisdom (Khamenei, 2018), there is documentation that Islamic wisdom is derived from the wisdom of ancient Iran, not Greece. Materials and MethodsThe comparative analytical method has a special place for analyzing theoretical problems, diagnosing, and solving scientific problems in the eyes of researchers. This method has two important pillars that should be considered throughout the comparative study: 1) Knowing the phenomenon or the point of view that is the goal of the comparative study; 2) Understanding and explaining the positions of disagreement and agreement between the matters to be compared and compared. In fact, this approach is a process that starts from the definition of the problem and has four stages of limiting the scope of adaptation, obtaining the maximum aspects of similarity and distinction, passing from apparent similarities and differences to real ones, and explaining them. Research FindingsIt seems that the importance and influence of Iranian wisdom on the two wisdoms of Sadra and Ishragi cannot be ignored because according to some philosophical researchers, the lines of ancient Greek wisdom such as the wisdom of Plato, Plotinus, and Pythagoras can be seen, which has many similarities with the teachings and foundations of Zoroastrian philosophy in ancient Iran and the wisdom of Khosravani. In addition, the available reports prove that ancient Greek philosophers and Alexandrian scientists had communication and scientific interactions with the philosophers of Iran and India. This claim is stated in the introduction to the translation of Mullah Sadra's book Mufatih al-Ghaib. In addition, in the book Hekmat al-Ishraq, Sheikh Eshraq points out the secrets of Iranian wisdom that is the reason for the establishment of the rule of Eshraq based on light and darkness, and he considers it the method of Persian sages such as Jamasb and predecessors such as Kiyomarth, Tahmurth, Keikhosrow, and Zoroaster. Discussion of Results and ConclusionsIn the description of good and evil in Iranian wisdom (Ishraqi and Sadrai), it can be said that the philosophy of creation is the same in Iranian and Islamic wisdom. In the Quran, God is a light that is eternal, and Satan and evil are from darkness. This period is expressed in the same way in both Iranian wisdom and Islamic philosophy with a different language. In Islamic wisdom, God is the Almighty, and in Iranian wisdom, Ahura Mazda is the only creator. This creator has not created anything but goodness and beauty.The concept of good and evil in Iranian wisdom is interpreted as light and darkness. As Suhravardi considers light and darkness to be the basis of his philosophy. Sadr al-Mutalahin also recognizes the truth of human existence as light, which has levels of doubt, strength, weakness, perfection, and imperfection. Man's discretion in the existence and emergence of good and evil in the wisdom of Iranians is such that a wise man chooses good or bad by his own free will. Shaykh Ishraq has put forward human discretion through practical reason and control over human powers, and Mulla Sadra considers the need for balance and human development to be a good property in human existence, which provides the basis for human growth and development. It is achieved through theoretical and practical reasons. In Iranian wisdom, angels are immortal good spirits who oppose the demons. Sheikh Eshraq has also referred to the rule of Ashraf and the Lord of Kindness and has referred to the category of angels, their help and assistance. In Sadra's wisdom, the presence of angels and Satan play an important role in human happiness and error.
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