Allama Muhammad Baqir al-Majlisi
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104
ذلك فضولا ١فعلى قياس ما قالوا يمكن أن يكون المراد بالعقل نور النبي صلى اللّٰه عليه و آله الذي انشعبت منه أنوار الأئمة عليهم السلام و استنطاقه على الحقيقة أو بجعله محلا للمعارف الغير المتناهية و المراد بالأمر بالإقبال ترقيه على مراتب الكمال و جذبه إلى أعلى مقام القرب و الوصال و بإدباره إما إنزاله إلى البدن أو الأمر بتكميل الخلق بعد غاية الكمال فإنه يلزمه التنزل عن غاية مراتب القرب بسبب معاشرة الخلق و يومئ إليه قوله تعالى قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا ٢و قد بسطنا الكلام في ذلك في الفوائد الطريفة و يحتمل أن يكون المراد بالإقبال الإقبال إلى الخلق و بالإدبار الرجوع إلى عالم القدس بعد إتمام التبليغ و يؤيده ما في بعض الأخبار من تقديم الإدبار على الإقبال و على التقادير فالمراد بقوله تعالى و لا أكلمك يمكن أن يكون المراد و لا أكمل محبتك و الارتباط بك و كونك واسطة بينه و بيني إلا فيمن أحبه أو يكون الخطاب مع روحهم و نورهم عليهم السلام و المراد بالإكمال إكماله في أبدانهم الشريفة أي هذا النور بعد تشعبه بأي بدن تعلق و كمل فيه يكون ذلك الشخص أحب الخلق إلى اللّٰه تعالى و قوله إياك
that superfluously (1). So upon the analogy of what they said, it is possible that what is meant by the intellect is the light of the Prophet — may God bless him and his family — from which the lights of the Imams, peace be upon them, branched off; and its being made to speak in reality, or by His making it a locus for unbounded divine knowledge. And what is meant by the command to come forward is his ascent through the degrees of perfection and his being drawn to the highest station of nearness and union; and by his going back, either his descent to the body, or the command to perfect creation after the utmost of perfection — for that entails a descent from the utmost degrees of nearness by reason of associating with creation. And His words, exalted be He, point to it: "God has sent down to you a remembrance, a messenger" (2). And we have set out the discussion of that at length in al-Fawa'id al-Tarifa. And it is possible that what is meant by the coming forward is the coming forward to creation, and by the going back the return to the world of holiness after the completion of the delivering of the message; and what is in some of the reports of the placing of the going back before the coming forward supports it. And on all suppositions, as for His words, exalted be He, "and I shall not perfect you" — it is possible that what is meant is: and I shall not perfect my love for you, and the connection with you, and your being an intermediary between Him and me, save in one whom I love. Or the address is with their spirit and their light, peace be upon them; and what is meant by the perfecting is its perfecting in their noble bodies — that is, this light, after its branching, in whatever body it attaches and is perfected, that person is the most beloved of creation to God the Exalted. And His words "you it is
(١)بل لانهم تحققوا أولا أن الظواهر الدينية تتوقف في حجيتها على البرهان الذي يقيمه العقل، و العقل في ركونه و اطمينانه إلى المقدمات البرهانية لا يفرق بين مقدّمة و مقدّمة، فإذا قام برهان علي شي ء اضطر العقل إلي قبوله، و ثانيا أن الظواهر الدينية متوقفة على ظهور اللفظ، و هو دليل ظني، و الظنّ لا يقاوم العلم الحاصل بالبرهان لو قام على شي ء. و أمّا الاخذ بالبراهين في أصول الدين ثمّ عزل العقل في ما ورد فيه آحاد الاخبار من المعارف العقليّة فليس الا من قبيل إبطال المقدّمة بالنتيجة التي تستنتج منها، و هو صريح التناقض- و اللّٰه الهادي- فان هذه الظواهر الدينية لو أبطلت حكم العقل لابطلت أولا حكم نفسها المستند في حجيته الي حكم العقل و طريق الاحتياط الديني لمن لم يتثبت في الأبحاث العميقة العقليّة أن يتعلق بظاهر الكتاب و ظواهر الاخبار المستفيضة و يرجع علم حقائقها إلى اللّٰه عزّ اسمه، و يجتنب الورود في الأبحاث العميقة العقليّة إثباتا و نفيا اما اثباتا فلكونه مظنة الضلال، و فيه تعرض للهلاك الدائم، و أمّا نفيا فلما فيه من و بال القول بغير علم و الانتصار للدين بما لا يرضى به اللّٰه سبحانه، و الابتلاء بالمناقضة في النظر. و اعتبر في ذلك بما ابتلي به المؤلّف رحمه اللّٰه فانه لم يطعن في آراء أهل النظر في مباحث المبدأ و المعاد بشي ء إلّا ابتلي بالقول به بعينه أو بأشد منه كما سنشير إليه في موارده، و أول ذلك ما في هذه المسألة فانه طعن فيها على الحكماء في قولهم بالمجردات ثمّ أثبت جميع خواص التجرد على أنوار النبيّ و الأئمّة عليهم السلام، و لم يتنبه أنّه لو استحال وجود موجود مجرد غير اللّٰه سبحانه لم يتغير حكم استحالته بتغيير اسمه، و تسمية ما يسمونه عقلا بالنور و الطينة و نحوهما. ط.Rather it is because they established, first, that the religious apparent senses depend for their probative force upon the demonstration which the intellect sets up; and the intellect, in its resting and its assurance upon demonstrative premises, does not distinguish between one premise and another — so when a demonstration is established for a thing, the intellect is compelled to accept it. And second, that the religious apparent senses depend upon the apparent sense of the wording, which is a conjectural indication; and conjecture cannot withstand the knowledge attained by demonstration, should demonstration be established for a thing. As for taking demonstrations in the principles of religion and then dismissing the intellect in what has come in single reports of the intellectual sciences — that is nothing but of the sort of invalidating a premise by the conclusion drawn from it, which is plain contradiction; and God is the Guide. For if these religious apparent senses were to invalidate the judgement of the intellect, they would first invalidate their own judgement, whose probative force rests upon the judgement of the intellect. And the path of religious caution, for one who is not firmly grounded in the deep intellectual investigations, is to hold to the apparent sense of the Book and to the apparent senses of the widely transmitted reports, and to refer the knowledge of their realities to God, exalted be His name, and to avoid entering into the deep intellectual investigations, whether affirming or denying: affirming, because it is a likely place of error and holds an exposure to everlasting perdition; and denying, because of the evil consequence in it of speaking without knowledge, and of aiding the religion by what God, glory be to Him, is not pleased with, and of being afflicted with self-contradiction in reasoning. And take a lesson in that from what the author, may God have mercy on him, was afflicted with: for he did not impugn the opinions of the people of speculation in the discussions of the Origin and the Return in any point but that he was afflicted with holding to the very same thing, or to something more extreme, as we shall point out in its places. The first of that is what is in this question: for he impugned the philosophers in it for their holding to immaterial beings, and then established all the properties of immateriality for the lights of the Prophet and the Imams, peace be upon them — and he did not notice that if the existence of an immaterial existent other than God, glory be to Him, were impossible, the judgement of its impossibility would not be altered by altering its name, and by naming what they call intellect "light", "clay" and the like. T.
(٢)الطلاق: 11.Al-Talaq: 11.