پاسخ به برخی نقدهای وارد بر تاویل‏ های صدرالمتالهین با تاکید بر قواعد استنباط ‌شده از مبانی او

تاویل‏های ملاصدرا در مقالات و برخی کتاب‎ها ‎مورد نقد قرار گرفته و معمولاً پذیرفته نشده است. در این مقاله شانزده مورد از نقدها پاسخ داده شده‎اند و قواعدی که در پاسخ به نقدها آورده شده تبیین شده‎اند. بر همین معیار اکثر قریب به اتفاق نقدهای وارد بر تاویل‏های صدرا قابل پاسخ است که ما به مقتضای حجم مقاله به این موارد پرداخته ایم.قواعد مورد بررسی در اینجا عبارت‎اند از قاعده روح معنی، قاعده نگاه استقلالی به آیات، قاعده تاویل با تغییر زمینه متن، قاعده لزوم ضابطه مندی، ، قاعده اتحاد وجودی وقاعده اعتبارات مختلف عالم عقل؛ اما هدف اصلی مقاله پاسخ به نقدها بوده و چون این پاسخ نیازمند تبیین قواعد بوده است نخست به تبیین قواعد استنباطی پرداخته ایم. روش ما تحلیل بر اساس محتوا بوده و یافته تحقیق پاسخ پذیر بودن نقدهای موجود بر اساس منطق تاویل است.

responding to some criticisms of the interpretations of mulla sadr by emphasizing the rules deduced from his principles

introduction: we mean the interpretation of the meaning of the text in its own way, that is, the method of reason or the esoteric method that can be rationally explained. mulla sadra's interpretations have been criticized in articles and some books and are usually not accepted. in this article, sixteen criticisms have been answered and the rules given in response to the criticisms have been explained. the same criterion can be answered for the vast majority of criticisms of sadra's interpretations, which we have dealt with in accordance with the volume of the article. the rules under consideration here are: it is a common and main meaning among different instances, which is adorned with all the superfluous features of the instance to the extent that it includes its single instance. 2. the rule of an independent view of the verses; understanding the esoteric and interpretive dimensions is not necessarily limited to the contextual links in the text of the qur'an and may be obtained by an independent view. according to the explanatory basis of the qur'an (which is obtained from the verses in the description of the qur'an), it is possible to look independently at the verses and sections of the qur'an, regardless of what is copied, restricted and specific outside the qur'an. interpretation, regardless of the specific frameworks of the narrations, is the cause of revelation and is based on the evidence of the qur'an itself. 3. the rule of interpretation by changing the context of the text; the philosophical basis of this rule of interpretation is that the worlds, while being related to each other because they are truth and subtlety, also have aspects of distinction and difference. therefore, in the text of the qur'an, we find a connection between all the worlds and different fields of human existence, and we see that the verses about nature and the world and the heavens are side by side with the verses concerning monotheistic teachings and psychic truths and speech. from the heavens come side by side the discussion of the world of nature and the earth and human beings and the talk of history according to the world of nature and creation, and the qur'an constantly communicates between these spheres, which is why this interpretive rule (expression one area in another area) is very useful. according to mulla sadra, the scholar, man and the qur'an are three different readings of a few truths from the ways of interpreting the qur'an, paying attention to this correspondence. 4- the rule of necessity of discipline, the rules of which will be mentioned in the text, therefore, any interpretation of this rule is not accepted. 5. the rule of existential unity another rule that can be considered in the interpretations is the principle of existential unity. we have in many narrations that the interpretation of some qur'anic truths has meant the ahl al-bayt (as). found and their souls are included. and 6- the rule of different credentials of the world of intellect; the best reason to license something is to make it happen. for example, the divine attributes from its single essence and the abstraction of the concepts of goods and seasons from people of its kind and the like, is the best reason for this rule. it is in these cases that it is said that two or more things exist in one being. but the main purpose of this article is to respond to criticisms, and since this response needed to explain the rules, we first explained the inferential rules. our method is content-based analysis and the research finding is the responsiveness of existing criticisms based on the logic of interpretation. in his ontology, mulla sadra has used interpretation as a method and his use of interpretation has caused his philosophy and wisdom to reflect and excel. although he has used interpretation both in the interpretation of the universe and in the understanding and interpretation of the qur'an and the narrations of the infallibles, he has not formulated the rules of