خلاصة:
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. Keywords Stories, Myth, Language of Religion, Verisimilitude, Khalafallah, Neo-Sadrians.
ملخص الجهاز:
In this article, using an analytical-descriptive approach, while referring to the non-representational approach to the language of religion and the historical propositions of religious texts in the West, it addresses the viewpoint of Ahmad Khalaf Allah and then evaluates this view relying on the opinions of neo-Sadraian thinkers such as Allameh Tabataba'i, Professor Motahhari, Ayatollah Misbah, and Ayatollah Javadi Amoli.
(Heck, 2011: 207) In the Islamic world as well, some modern thinkers, such as Muhammad Ahmad Khalafallah, by adopting a view similar to Braithwaite's regarding the historical propositions of the Holy Quran, claim that some Quranic stories do not refer to reality and have been stated solely to stir emotions and sentiments.
In this midst, Neo-Sadraean thinkers 1 such as Allameh Tabataba'i, Professor Motahhari, Ayatollah Misbah Yazdi, and Ayatollah Javadi Amoli, emphasize the realism of the language of the Quran based on the verses of the Holy Quran and their own interpretive foundations.
(See: Rashad, 1998: 52-63) "and is there an artistic story in the Quran?" has proposed, and before explaining the types of Quranic stories and defining each, he emphasizes that Quranic stories are literary, and he defines a literary story as follows: A story is a literary work that is the result of the storyteller's imagination regarding events that have no real hero; even if there is a hero, the events attributed to him never have an external existence, and even if the story has actually occurred, it has been organized and expressed based on rhetorical art, meaning the precedence and succession of events and its additions are in such a way that they remove the historical character from ordinary facts and transform them into something imaginary.
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