خلاصة:
from the perspective of Paul Tillich, human language is suitable to speak of concrete entities and his normal events of life and it is impossible to such language is used to speak of God "transcendental" and "wholly other". Ultimate concern but with symbolic language is not to express and religious symbols only in the position of speaking of God and the representation of the ultimate foundation of existing are symbolic meaning. Mohammad Ghazali also says that the knowledge of the world of sublimity except through the symbols of the terrestrial world is impossible. his symbolism to provide for the entire visible and sensible world. Both the character emphasize proper understanding of religious symbols of heart union and intuitive knowledge . But with Tillich , it's only field better confrontation with God , lacks the dignity of realism and cognitive , while Ghazali qualified for the symbols such dignity.
ملخص الجهاز:
Associate Professor, Department of Philosophy of Religion, Faculty of Theology and Islamic Studies, University of Tehran (Date of Receipt: 2016/05/24; Date of Acceptance: 2018/01/13) Abstract From Paul Tillich’s perspective, human language is suitable for speaking about entities and ordinary events of life, and such a language can by no means be used to speak of the “Transcendent” and “wholly other” God. The ultimate concern or final attachment can only be expressed in symbolic language, and religious symbols have a symbolic meaning only in the context of speaking of God and representing the foundation of ultimate existence.
Considering that the task of theology is to interpret symbols indicative of the ultimate end according to the principles and methods of theological discourse, Tillich believes that this duty requires that religious matters not be studied objectively and abstractly in any way.
Based on this same principle that “the examples of the sensible world find the truth of their meaning in the Kingdom world,” al-Ghazali explicitly states regarding some concepts that in the longitudinal levels of meanings, what is more deserving and appropriate for the application of a word is the Kingdom existence, or in other words, the spirit and meaning of the thing.
Al-Ghazali sees a symbol in the face of light beyond its apparent meaning, which encompasses the entire unseen and sensible world in a way: a symbol whose truth in itself belongs to the glorious essence of God and manifests upon the world of creation in the form of “the light of prophecy” and “the light of the Quran.
جواهر القرآن و درره , تحقيق محمد عبدالسلام شاهين , چاپ اول , بيروت : دارالکتب العلميه .
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