تحلیل و تصحیح علمی انتقادی بخش معاد الهیات النجاة: معرفی و ارزیابی اقدم نسخ (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
مجموعه النجاه یکی از مهم ترین آثار ابن سینا شامل رساله های منطق، طبیعیات، الهیات و ریاضیات است که بحث معاد از جمله مهم ترین مباحث ارائه شده در بخش الهیات است و تشریح و تبیین فلسفی آن، از جمله اهداف ابن سینا از تألیف النجاه بوده است. ابن سینا در الهیات النجاه تبیین معاد را بر بسیاری از مبانی حکمت نظری و عملیِ خود بنا کرده است و به نوعی می توان آن را ماحصل حکمت نظری و عملیِ او دانست. از آنجا که همه چاپ های فعلی الهیات النجاه علاوه بر این که معیارهای تصحیح انتقادی را رعایت نکرده اند، از نسخه نفیس و کهن مرادملا 1410 نیز غافل مانده اند، متنی مصحَّح محسوب نشده و بازتصحیح این اثر را ضروری می نمایند. نسخه مرادملا 1410، توسط رضوان بن الساعاتی یکی از علمای قرن ششم ه.ق کتابت شده و پس از کتابت، بارها در طول حدود پانزده سال با نسخه های دیگر و نیز آثار دیگر ابن سینا مقابله شده و دارای پنج گواهی بلاغ در انتهای نسخه و نیز بلاغ های متعددی در طول متن است. نظر به اهمیت معاد در نظام فکری ابن سینا و در الهیات النجاه، تصحیح انتقادی بخش معاد بر سایر مباحث مقدم شده و در این مقاله ارائه می شود. این تصحیح انتقادی بر اساس سه رساله کهن و نفیس متعلق به قرن ششم ه.ق، موجود در کتابخانه های آستان قدس، حراجچی اوغلو و مرادملاست که به لحاظ قدمت و صحت بر تمام نسخه های موجود ارجحیت دارند. آنچه در این مقاله ارائه می شود، بررسی و ارزیابی بحث معادِ الهیات النجاه و نیز نسخه شناسی این سه نسخه ارزشمند استAn Analysis and Critical Edition of the Resurrection Section of the Theology Part of the Book of Salvation Based on the Earliest Manuscripts
The Book of Salvation (al-Najāt) is one of Avicenna's most significant works, encompassing essays on logic, natural science, theology, and mathematics. The latter section was added by al-Jawjazānī, drawing from Avicenna's mathematical writings. The theology part presents Avicenna's metaphysical principles and his final views on metaphysics. The section on resurrection is a central topic within the theology part. Avicenna states in the introduction that one of his objectives in writing the Book of Salvation was to provide a philosophical explanation of resurrection. In this theology, Avicenna bases his account of resurrection on various principles from his theoretical and practical philosophy, making it, in fact, a culmination of both.Since all currently published versions of the theology section of the Book of Salvation fail to meet the standards of a critical edition and have overlooked the valuable early manuscript of Murad Molla 1410, they cannot be regarded as critically edited texts. This highlights the necessity of producing a proper critical edition. The Murad Molla 1410 manuscript was transcribed by Riḍwān b. al-Sāʿātī, a sixth-century AH scholar, and underwent a thorough comparison with other manuscripts and works by Avicenna for fifteen years after its transcription. At the end of this manuscript, there are five "balāgh" notes (collation statements certifying that the manuscript was collated with a more original copy held by the teacher and confirmed to match it). Additionally, numerous other collation statements appear throughout the manuscript. The scribe also inserted valuable marginal notes, comparing the Book of Salvation with Avicenna's other works, including the Book of Healing (al-Shifāʾ) and Origin and Destination (al-Mabdaʾ wa-l-Maʿād).Given the importance of resurrection in Avicenna's intellectual system and the theology of the Book of Salvation, this article prioritizes and presents a critical edition of the resurrection section of the book. The edition is based on three early and valuable manuscripts from the sixth century AH, housed in the following libraries: Āstān-i Quds Razavi, Haraççi Oġlu, and Murad Molla. These manuscripts surpass all other extant copies in terms of both temporal precedence and accuracy. The article offers an analysis of the resurrection section in the theology of the Book of Salvation and provides a detailed codicology of these three manuscripts.Extended AbstractIntroductionOver two hundred books and treatises are attributed to Avicenna, some of which are extensive and encyclopedic in nature, including the Book of Salvation. This work encompasses sections on logic, natural science, mathematics, and theology. The theology section presents Avicenna’s metaphysical system and addresses key problems in metaphysics. Notably, the theology of the Book of Salvation closely resembles that of the Book of Healing, while the second article of the theology in the Book of Salvation bears similarities to Origin and Destination (al-Mabdaʾ wa-l-Maʿād). However, a closer examination reveals that, contrary to common belief, the theology of the Book of Salvation is not merely a summary of the Book of Healing, nor does the second article fully correspond to Origin and Destination. Instead, there are significant differences, with many passages from the Book of Healing either substantially edited or omitted in the Book of Salvation.The Book of Salvation has two introductions. In the first, Avicenna outlines his objective for writing the book, explaining that a group of his peers requested him to compile a work containing essential knowledge. By mastering this knowledge, they could distinguish themselves from the common people and be counted among the intellectual elite, acquiring proficiency in philosophical principles. According to this introduction, they asked Avicenna to present the principles of logic, natural science, geometry, arithmetic, cosmology (hayʾa), music, and theology in the clearest and most concise manner possible. They also sought guidance on resurrection, ethics, and practical deeds to attain "salvation" from misguidance. One of their specific requests was a philosophical account of resurrection. A review of Avicenna's works shows that a major distinction of the theological section in The Book of Salvation is its significant expansion of the resurrection topic, providing the most detailed philosophical account of how the soul separates from the body compared to his other works. While Avicenna revisits similar ideas in Origin and Destination, his discussion of resurrection in The Book of Salvation is more eloquent, comprehensive, and systematically presented (see the forthcoming critical edition, 2024, p. 388). Therefore, since his treatment of resurrection in The Book of Healing adds nothing new to that of The Book of Salvation, the latter offers Avicenna's finest exposition on resurrection. In these works, Avicenna acknowledges bodily resurrection as outlined in religious teachings, but he presents a rational formulation of resurrection that pertains solely to the soul, which does not contradict religious doctrine. Avicenna’s philosophical approach, deeply intertwined with his views on the analysis of pleasure, pain, and true happiness, provides a valuable model for understanding the path of life and the essence of genuine happiness.Since all currently published versions of the theology section of the Book of Salvation fail to meet the standards of a critical edition and have overlooked the valuable early manuscript of Murad Molla 1410, they cannot be regarded as critically edited texts. This highlights the necessity of producing a proper critical edition. The Murad Molla 1410 manuscript was transcribed by Riḍwān b. al-Sāʿātī, a sixth-century AH scholar, and underwent a thorough comparison with other manuscripts and works by Avicenna for fifteen years after its transcription. At the end of this manuscript, there are five "balāgh" notes (collation statements certifying that the manuscript was collated with a more original copy held by the teacher and confirmed to match it). Additionally, numerous other collation statements appear throughout the manuscript. The scribe also inserted valuable marginal notes, comparing the Book of Salvation with Avicenna's other works, including the Book of Healing (al-Shifāʾ) and Origin and Destination (al-Mabdaʾ wa-l-Maʿād).Given the importance of resurrection in Avicenna's intellectual system and the theology of the Book of Salvation, this article prioritizes and presents a critical edition of the resurrection section of the book. The edition is based on three early and valuable manuscripts from the sixth century AH, housed in the following libraries: Āstān-i Quds Razavi, Haraççi Oġlu, and Murad Molla. These manuscripts surpass all other extant copies in terms of both temporal precedence and accuracy. The article offers an analysis of the resurrection section in the theology of the Book of Salvation and provides a detailed codicology of these three manuscripts.MethodologyThe three manuscripts from Āstān-i Quds Razavi, Haraççi Oġlu, and Murad Molla are not only the earliest among the extant manuscripts, but, as a comparison of their content with other manuscripts reveals, they are also the most accurate. Among these three, although the Haraççi Oġlu and Murad Molla manuscripts are later than the Astan manuscript, they are preferable. One reason for this is their more precise transcription of the text, and another is that the scribes of the Haraççi Oġlu and Murad Molla manuscripts were scholars from the sixth and seventh centuries AH. Therefore, the Astan manuscript is less preferable to these two. However, despite their antiquity, the Haraççi Oġlu and Murad Molla manuscripts were transcribed from distinct early sources, allowing them to complement each other. For this reason, none of the three manuscripts serves as the base for our critical edition; instead, our methodology is collative (in which no manuscript is considered more basic). FindingsGiven what Avicenna presents in this section, it is essential to reflect on the following:In the theology of The Book of Salvation, Avicenna explicitly acknowledges bodily resurrection based on religious teachings and the Prophet’s report. Additionally, he provides a rational explanation of a resurrection exclusive to the soul, grounded in his account of true pleasure, pain, and ultimate happiness.In this section, Avicenna presents a compelling connection between theoretical and practical wisdom on the one hand, and the true happiness of the soul on the other. He asserts that a happy individual is one who continuously acquires philosophical knowledge and reforms their practical conduct. Thus, according to Avicenna, theoretical and practical wisdom are not merely educational or didactic fields but play a direct and decisive role in shaping the course of human life and the afterlife.Contrary to al-Fārābī, who limits resurrection to souls whose secondary perfections have been actualized, Avicenna asserts that all human souls survive bodily death. He further explains that even "ignorant" souls, which have not attained rational truths, can be recipients of divine mercy, provided they are not tainted by vices.Avicenna attributes to certain scholars the view that some naïve (ignorant) souls join celestial bodies, making this attribution in both Origin and Destination and Remarks and Admonitions (al-Ishārāt wa-l-Tanbīhāt). In his commentary on the latter, Khwāja Naṣīr al-Dīn al-Ṭūsī suggests that Avicenna is referring to al-Fārābī. However, a review of al-Fārābī’s works indicates that he did not propose such a view regarding the fate of souls.
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