جستجوی مقالات مرتبط با کلیدواژه "verisimilitude" در نشریات گروه "فلسفه و کلام"

The symbolic attitude of the language of Quranic stories has been raised by modern thinkers such as Mohammad Ahmad Khalafallah. In this article, in an analytical-descriptive way, while pointing to the unrealistic approach to the language of religion and the historical propositions of religious texts in the Western world, the view of Ahmad Khalfatullah has been critically viewed firstly and, then, relying on the views of neo-Sadrian thinkers such as Allameh Tabatabai, Shahid Motahhari, Ayatollah Mesbah, and Ayatollah Javadi Amoli.  This view has been evaluated. Findings of the research show that the view of Khalafallah is in conflict with the  manner of those of reason and rational arguments such as the argument of wisdom and also is in clear conflict with the verses referring to the attributes of the Qurchr('39')an (such as Hakim, Aziz, Furqan) and the verses referring to the aims of the Qurchr('39')an. In addition, the stories of the Qurchr('39')an have both positive and negative attributes, such as the description of the truth, which negates the claim of Khalafallah on the stories of the Qurchr('39')an and clearly proves their realistic state.

Inferring a correct worldview and ideology from religious texts is dependent on verisimilitude of those texts. It may be that some, out of necessity and observing the level of understanding of the addressee and the necessity of God’s wisdom, see it necessary for the wise speaker to convey the wrong message and hide the reality, and due to the puzzle-like nature of the reality and the obviousness of various inferences from religious texts, they may regard these texts as not depicting the reality. This paper analyzes this issue through the use of a rational-analytic method for proving the verisimilitude of religious texts. The results of this research show that conveying a message contrary to reality by God is impossible and while hiding the reality when it does not have to do with guidance is possible, the puzzle-like nature of reality with respect to the longitudinal levels of the reality does not play a role here. Ultimately, by reminder of the rules of understanding religious texts and reference to the nine practical methods for observing the level of understanding of the addressee by the saints, it becomes clear that the differing levels of understanding of addressees does not hinder the verisimilitude of religious texts.

In the present era, Language of the Quran is an important issue with a special position among the Quranic researchers and theologians. Some of the most important viewpoints presented in this regard include the theory of “language of inner nature", "the language of common knowledge" and "Language for direction and guidance”. Although each of these languages is bound to be concise, they maximally express an aspect, attribute or component of the language of the Quran, and no more; this prompted some scholars to offer the theory of "compositional language". By accepting this theory, one of the components and elements of the language of the Qur’an, that is the element of motivation, can be identified and presented. The present paper seeks to prove the spread of the element of motivation throughout the Quran and to introduce the component of motivation as an element inseparable from its language .This objective is accomplished in two ways: (1) drawing inspiration from the general attributes of the Quran such as the miraculous character of the Quran, remembrance and invocation of Divine Name, giving glad tidings and warning, exhortation and teleology ( guidance) (2) analyzing the statements of the Quran in two traditional and compositional forms. Meanwhile, compositional statements are typically used in common dialogues to generate motivation and essentially have this function; therefore they do not need elaboration. But the motivational aspect in the Quranic statements are studied in at least four ways including speaking of God (the divine origin of statements), its motivational traditions and content, its motivational style in conveying traditions and association of these statements with motivational particles. Then, the knowledge- spreading feature of the Quran in contrast to the theory of expressionism and emotionalism of the language of religion is also explained.