عنوان مقاله [English]
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!