منفيت و نقدِ سنّت با تكيه ‌بر سنّت عرفاني

Negativity and the Critique of Tradition through Mystical Tradition

نحوه‌اي كه امروزه از سنت پرسش مي‌شود و در آن انديشه مي‌رود، بي‌بنياد (groundless) است. بي‌بنيادي شاخصۀ دوگانۀ سنت يا تجدد است. در حالي كه بنياد اصيل، به‌واسطۀ تجربۀ دقيقۀ «نفي» بنيادي مغاكي/ عدمي است. رويكردهاي بي‌بنيادي چون «هرمنوتيك رمانتيك، تاريخ‌گري، بنيادگرايي و سنت‌گرايي» سنت را امري سپري‌شده فهم مي‌كند در حالي كه «هرمنوتيك فلسفي، تاريخ‌مندي و سنت‌مندي» سنت را گذشته حاضر در اكنون مي‌دانند. اين رويكردها مستلزم قائل شدن به بنياد و سرآغاز مغاكي/ عدمي و محدث، فهم زمان به‌مثابۀ تكرار گذشته در حال و وجود به‌مثابۀ وجودِ پيشِ‌دست و در نتيجه مبتني بر وقت، نقد و احضار هستند. در سنت اسلامي نخستين جرقه‌هاي اين مواجهه اصيل را مي‌توان در نقد حقيقتِ آفاقي و سنتِ فرادست و تأكيد بر كشف و شهود از سوي جريان تصوف و عرفان رديابي كرد. عارفان حقيقت رويكرد خويش به سنت را «نقد» مي‌دانستند كه امري مقدم بر ارزيابي است و به فراخواني وجودي حاضر اشاره دارد.

The first trace of the critique of objective truth and the “present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative approach toward tradition, which, while rooted in tradition, is seen as revival. They considered the truth of their approach to tradition as a Naghd/critique. Naghd, in common terms, is simply translated as the assessment of something. However, in the mystical tradition, it is prior to assessment and refers to calling something that is “ready to hand” existence. Today, the way through this tradition is being inquired about and though about is groundless. Groundlessness is the indicator of the dichotomy of tradition and modernity, whereas the original foundation through the experience of a moment of "negation" is an abyss/ the nothing foundation. This article will begin with two fundamental theoretical approaches in Western thought to understand the foundations of the mystic approach to tradition. The first approach is "Romantic Hermeneutics, Historicism, Fundamentalism, and Traditionalism," which comprehends tradition as it has been spent, and the second approach with titles such as "philosophical hermeneutics, historicity and traditionality" considers tradition as something present now. This article proves that both tradition and modernity adopt the same approach while the second approach implies a different perception of the foundation / beginning, time and existence.