بررسي رويكردهاي كلامي مكتب اصفهان در عصر صفوي

Study of the theological Approaches of Isfahan School in the Safavid Era

شكل گيري مكتب علمي اصفهان نقطه عطف در تاريخ انديشه كلامي شيعه عصر صفوي است و در كنار پيدايش حكمت متعاليه، كلام اسلامي جايگاه ممتازي يافت و زمينه رشد و گسترش مباحث كلامي شيعه را در غالب سه رويكرد فراهم آورد. «كلام فلسفي» در مكتب اصفهان بر رويكردهاي ديگر كلامي تقدم زماني داشت و اوج آن در آثار و آراي فياض لاهيجي تبلور يافت و اين شاگرد برجسته صدرا، به نوعي تحت تأثير انديشه مشاء آثار كلامي خود را ارائه نمود. ظهور «كلام نقلي و روايي» با محوريت علامه مجلسي بر رونق كلام شيعي افزود. با وجود اعتماد شديد مجلسي بر روايات اهلبيت: نميتوان او را عالمي اخباري و ضد عقل انگاشت؛ زيرا او عقل را به عنوان ابزار كسب معرفت ديني دخالت ميداد. افزون بر اين دو رويكرد كلامي ميتوان از شكلگيري يك رويكرد تركيبي توسط قاضي سعيد قمي ياد كرد. او كه از ذوق عرفاني برخوردار بود و مروج الهيات سلبي تلقي ميشد، بر ايجاد تقارب بين ظواهر دينى و فلسفه تأكيد داشت و رويكرد «كلام تركيبي» را بنا نهاد. در اين نوشتار ضمن اشاره به جايگاه كلام شيعي در مكتب علمي اصفهان، اين سه رويكرد كلامي بررسي شده و تحليلي از تفوق كلام فلسفي و پرهيز از عقلستيزي نمايندگان كلام روايي ارائه ميشود و اهم ابتكارات و نوآوريهاي كلامي عالمان عصر صفوي ارائه ميگردد.

The formation of the scientific school of Isfahan is a turning point in the history of Shiite theological thought of the Safavid era and along with the emergence of Transcendent wisdom, Islamic theology gained prominence and it provided the basis for the growth and expansion of Shi'a theological discourse in three ways. 'Philosophical theology' in Isfahan School took precedence over other theological approaches and its peak was crystallized in the works of Fayaz Lahiji and this distinguished student of Sadra, somehow influenced by Peripatetic thought, presented his theological works. The emergence of Allama Majlesi's "traditional and narrative theology" added to the boom of Shiite theology. Despite Majlesi's strong confidence in the Ahlul-Beit narrations, he cannot be considered a traditionalist and anti-rational scholar; because he interfered with reason as a means of acquiring of religious knowledge. In addition to these two theological approaches, the formation of a hybrid approach by Qazi Sa’id Qumi can be mentioned. He had a mystical taste and was considered a propagator of the negative theology. He emphasized the convergence between religious appearances and philosophy and instituted a "hybrid theology" approach. In this article, while referring to the position of Shiite theology in Isfahan school, these three theological approaches are examined and an analysis of the superiority of philosophical theology and the avoidance of reasonableness by the representatives of narrative theology and the important theologian innovations and innovations of scholars of the Safavid era are presented.