چکیده:
This article is on one of the long-standing issues with a theological and Quranic background, i.e. "the relationship between miracle and the truth of the claimant of a miracle" and how, for example, dropping a cane and turning it into a snake proves the rightfulness of the words of the asserter and his mission from God. In other words, what is the relationship between a genetical act and prophecy, which is a spiritual position.I try to justify the above claim, and present some reasons to prove it; such as: the famous saying "Qobh-i iqra’ bi jahl” (the enormity of keeping in ignorance) and the statement of Allameh Tabataba’i with the philosophical rule "hokm-ol amthal fi ma yajuz” (the ordinance of instances of what is permissible).The implication of miracle on the truth of its claimant is not a verbal implication, consequently we do not discuss the signification, hyponymy or implication indications; rather, it has a rational indication and has a priori argument. The reason is that considering the attributes of God, such as being wise and that His existence is free from enormity, and since these issues have a causal aspect, we finally realize its implication. In other words, the presenter of these miracles is truthful in his claim and God’s attributes of beauty and glory requires that he be truthful in his claim; God never gives such extraordinary power to a liar, and even if a person possesses such power, God should prevent the servants from going astray.In a second word, the occurrence of a miracle is presented as a supernatural event, and the claim of connection with the higher world is a second supernatural claim, and both are similar to each other. If we accept the first, the second should be necessarily accepted as well, due to the rule of “hokm-ol amthal fi ma yajuz va ma la-yajuz vahed” (the ordinance of instances of what is permissible and what is not permissible is the same). In contrary to those who believe a miracle is to persuade the masses and consider it a deceptive act, proving the first theory, we have elevated the rank and status of miracle to its highest level, which is the level of logic and reason. If we do not consider the indication of a miracle as an argument, in fact we have no argument for one of our most important and fundamental convictional issues!
خلاصه ماشینی:
Introduction The subject worthy of discussion is "explaining the existence of a relationship between a miracle and the truthfulness of the claimant's claim," and whether this relationship is logical and in a "cause-and-effect" manner so that the issue takes on a "demonstrative" aspect, such that no possibility of the contrary exists, and it is a type of rational relationship.
A group of Christian theologians and some Islamic researchers consider the indication of a miracle regarding the truthfulness of the claimant's speech to be psychological and persuasive, saying that simple-minded individuals, upon observing extraordinary acts that are beyond their capability, become attracted to the performer and believe in them.
Summary of the first statement Whenever a claimant of prophethood presents a miracle for his claim that others are incapable and unable to perform, we understand that he has had a connection with the unseen world and is truthful in his claim; because this extraordinary power has never been at the disposal of anyone throughout time, from this it becomes clear that his claim is approved by God. Because the wisdom and benevolence of God Almighty necessitates that He should not be indifferent toward lying, which is a cause of human misguidance.
Objections of Averroes (Ibn Rushd) Averroes accepts the implication of the Quran regarding the truthfulness of the claimant's speech, which is not the descent of revelation, and believes that the indicator (dal) and the indicated (madlul) have affinity; however, he does not accept the other implication of miracles for prophethood and says that this acceptance is as if we consider human ability to walk on water as evidence for the correctness of his claim to prophethood.
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