دانشگاه اصفهان الهیات تطبیقی 2008-9651 9 19 2018 10 28 Evaluation of Mullah Mohammad Saeed Roodsari's View on the Unity of Existence ارزیابی دیدگاه ملا محمدسعید رودسری گیلانی دربارة وحدت وجود 91 106 23038 10.22108/coth.2018.109175.1125 FA جواد قدیری حاجی آبادی دانشجوی دکتری فلسفه تطبیقی دانشگاه شهید مطهری ،تهران،ایران حسین کلباسی اشتری استاد گروه فلسفه دانشگاه علامه طباطبایی، تهران، ایران Journal Article 2018 01 24 Abstract Among the writings of Mullah Mohammad Saeed Rudsari Gilani - the wise man of the eleventh and twelfth centuries and the Isfahan school of thought - is a treatise titled Monotheism, in which he criticized the theory of unity of existence, while discussing the evidences of monotheism and related doubts as well as the obligatory determination Al-Wujud has discussed. On the one hand, he is closely related to the era of well-known scholar like Sadr al-Mota'alahin, and on the one hand, he is close to the critics of Sadr's school such as Mullah Rajabali Tabrizi's school. The theory of unity of existence, irrespective of its origin, is one of the most important and most basic mystical and philosophical issues that has always been affluent, and has seen various ups and downs and readings.Firstly, in this treatise, the writer goes to what has led to the mistakes of believers in unity, and then mentions the notion of such belief;And then, they have criticized the source of their mistakes-that is, the confusion between the two absolute meanings of being-and, according to their point of view, also mentions the unity of existence.In many cases, the writer has come to the fore in Mashai's wisdom, and has argued that a number of phrases from the scholars of this school, especially Avicenna, testify to this claim. Also, in order to confirm his perception of the critique of the unity of existence, they mention the terms of Mir Sayyed Sharif Jorjani (816 AH) and Fadhil Khafari (957 AH) in various cases and explain and explain these phrases. The explanation of the author of the mistaken origin of the believers is that of the unity of existence: those who believe in the unity of the existence of the semantic between the absolute being-which is a common thing between the obligatory and the possible-and the other meaning of it-which is devoid of any constraints and essence- Have made a mistake.Thus, the attributes of the absolute existence, which is common to both obligatory and possible, have proved in such a way that absolute existence, in addition to the obligatory person, which is glorified of all constraints and credits, is at its highest level of perfection;Then, in the same way as possible, in the order of the persons mentioned, ie the levels of reason, of the soul and of the classes, for an absolute being, it is empty of all constraints and depressions; and that mistake has occurred in the use of the absolute word in two ways. According to Hakim Rudsari, the submission of evidence based on the validity of the existence of possibilities does not lead to a critique of the unity of existence and, in his view, the validity of existence is void and criticizes the existence of being. However, at the time of the writings, the validity of the existence and originality of the justified nature were justified, and such beliefs as Mirdamad, Mulla Jabali Tabrizi and Qazi Sa'id Qomi had come to this belief. The writer of the monotheistic treatise then goes on to discuss the compulsion of the obligatory existence and states: "Since the obligatory existence is a sufficient existence which is inherently fixed for it, the necessity of existence has been established, not by the fact of non-existence Proven by its nature. It is imperative that that being be intrinsically determinant, so that it does not require anything other than its essence, which separates and separates it from non-self, because the determination that is contrary to nature, or its confirmation to the essence of the doctrine is intrinsically And it relies on this that it is impossible, because the essence determines how much determines matter until it is inherently unstable. And it makes sense that such a thing is impossible. In the statement of the writer, the permissibility of the sequence in credit affairs means that it is permissible for reason to deviate from something else and something else from that other, and thus continue; And the levels of abstraction that can not be abstracted for reason can not abstract anything else; rather, the realization of non-finite and non-finite and non-finite credits may be possible in the ego. Also, according to the wise man of Isfahan school, the theory of unity of existence is not based on the proof, and the Sofia's reading of it is criticized, and also its belief in incorrect consequences. According to the evaluations carried out in the form of defective answers and controversy over the bugs and the contents of the writings, it can be objected to using it not to use the original sources of theoretical mysticism, and to provide accurate interpretations of the theory of unity of existence, Because Mulla Sadra's narration based on the existence of an interface is ineffective, it can be defended against the writer's mistakes of monotheism on the unity of existence. از زمرۀ نوشته‌های ملا محمد سعید رودسری گیلانی - حکیم قرن یازدهم و دوازدهم قمری و متعلق به مکتب اصفهان – کتاب «رسالة توحید» است که در آن، نظریة وحدت وجود را نقد و در خلال آن از ادلة توحید و شبهات مربوط به آن و همچنین تعین واجب‌الوجود بحث کرده است. او هم با عصر حکمای نامداری همچون صدرالمتألهین قرابت دارد و هم با جریان‌های منتقد مکتب صدرایی همچون مدرسة ملا رجبعلی تبریزی و مانند او نزدیک است. این رساله که نگارندگان این مقاله آن را تصحیح و ترجمه کرده‌اند، گویا تنها اثر به‌جای‌مانده از این حکیم، متکلم و فقیه مکتب اصفهان است. در نگاه کلی، مصنف رساله، منشأ اشتباه صوفیه در قائل‌شدن به وحدت وجود را خلط میان دو معنای متفاوت مطلق وجود دانسته است و با ذکر اقوالی از حکما و متکلمان، آن را نقد و بررسی کرده است. او در ادامه، لوازم و تبعات اعتقاد به وحدت وجود را نیز ذکر و نحوة تعین واجب‌الوجود و توضیحات لازم دربارة حقیقت مطلق وجود را بررسی کرده است.

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