بازخواني نظريّه حدوث دهري ميرداماد

A Reanalysis of Mirdamad's Theory of Coming into Being through Perpetual Duration or Eternal Creation

ميرداماد در مسئله حدوث و قدم عالم، نظرية حدوث دهري را ارائه كرده است. به اعتقاد او اتصاف به «قدمت» خاص هستي سرمدي حق تعالي است و وجود هر مخلوقي (اعم از مجرد و ماڈي) مسبوق به عدم دهري و متصف به حدوث دهري است. فيلسوفان متاخر از ميرداماد - همچون ملاهادي سبزواري - ديدگاه حدوث دهري را بر اساس رابطه علي و معلولي بين مراتب هستي، به مسبوقيت وجود معلول نسبت به عدم معلول در مرتبه وجود علت، تفسير و اذعان كرده اند كه انصاف معلول به اين نحوه از حدوث، منافاتي با قدمت غيري معلول ندارد. از سوي ديگر، برخي عبارت هاي ميرداماد در توضيح و تبيين اين نظريه، بر اين دلالت دارد كه تفاسيري از اين دست ، بيان كننده مراد او از حدوث دهري نيستند، بلكه مقصود ميرداماد از عدم دهري»، عدم مقابل واقعي است كه بدون اتصاف به هيچ گونه كميت حقيقي يا وهمي بر هستي عالم تقدم دارد و موجب تاخر انفكاكي وجود هر مخلوقي از وجود خالق مي شود، نه عدم مقابل زماني؛ چه اين كه عدم دهري كاملا متناقض وجود لاحق است و با جعل وجود از ناحيه جاعل، به طور كلي رفع و طرد مي شود. در اين مقاله، در راستاي تبيين اين نظريه و اثبات مغايرت خوانش ملاهادي سبزواري از حدوث دهري با مقصود اصلي ميرداماد، به بازخواني و بازنگري نظرية حدوث دهري مي پردازيم.

The theory of coming into being through perpetual duration (eternal creation) was provided by Mirdamad about the issue of temporality and eternity of the universe. He believed that the attribute of "eternality" is specific to eternal existence of the most High God, and the existence of every creature (whether immaterial or material) is precedented by non-existence through perpetual duration and qualified by coming into being through perpetual duration. Subsequent philosophers like Mulla Hadi Sabzevari understood and interpreted coming into being through perpetual duration on the basis of causal relationship between degrees of being, in which the non-caused precedes the existence of the caused in the level of existence of cause, and admitted that attributing such a coming into being to the caused does not contradict with eternity of the non-caused. On the other hand, some statements made by Mirdamad to explain and clarify his theory indicate that such interpretations do not refer to what he meant by coming into being through perpetual duration; rather, he meant actual preceding non-existence which precedes the existence of the universe without being qualified by any real or imaginary quantity and causes separable posteriority for the existence of every creature from the existence of creator, not temporal preceding non-existence because non-existence through perpetual duration contradicts with the existence of consequent and is generally removed and negated by generating the existence from generator. The present paper rereads and reanalyzes the theory of coming into being through perpetual duration in order to elucidate it and prove the contradiction between Mulla Hadi Sabzevari's interpretation of coming into being through perpetual duration and what Mirdamad really meant by it.