هستي عقلي نفس از منظر عقل و نقل

درحالي‏كه بسياري از آيات و رواياتْ حاكي از خلقت نفس پيش از بدن هستند، ملّاصدرا مانند اكثر فلاسفه مسلمان، حدوث نفس را پيش از بدن مخالف ادله عقلي، و مستلزم محذورات فراواني دانسته، و آن را انكار كرده است؛ اما به دليل اهتمامي كه به نشان دادن تطابق عقل و نقل داشته و براي حفظ حرمت ظواهر، كوشيده با تصرف در دلالت و ظهور ادله، سطحي برتر از معناي آيات و روايات ارايه، و مشكل پيش‏آمده را برطرف كند. وي معتقد بود كه همه ادله حاكي از خلق روح پيش از بدن، درصدد بيان احوال نفس در عوالم برترند و نفس را به‏منزله كمالي از كمالات مبادي عاليه و موجودي در ضمن موجودات برتر توصيف مي‏كنند؛ يعني ادله مزبور، ناظر به وجود عقلي نفس‏اند نه وجود نفسي آن. در اين مقاله، ضمن تبيين و تثبيت آموزه «هستي عقلي نفس»، پاره‏اي از اشكالات عقلي و نقلي به آن را پاسخ داده‏ايم.

While a large number of Quranic verses and traditions suggest the creation of soul prior to body, Mulla Sdra -like most of Muslim philosophers- considers temporal origination of soul contrary to intellectual proofs and requiring numerous dilemmas, hence denying it. However, owing to his big concern of indicating the compatibility between intellect and textual proofs, and respecting the outer aspect of textual proofs, he has sought to present a more profound meaning of verses and traditions through a sort of modification and interpretation of arguments beyond their literal and prima facie signification, hence resolving the problem. He held that all the arguments suggesting the creation of soul prior to body seek to indicate the various stages and modes of the soul in transcendent worlds, describing soul as a stage of perfection among the perfections of supreme beginnings and a being among transcendent beings. In other words, these arguments suggest the intellectual existence of the soul rather than its spiritual one. Explaining and affirming the teaching of “intellectual existence of soul”, the present article responds to certain rational as well as textual problems concerning this problem