Document Type : Original Article
Authors
1 Associate Professor, Department of Philosophy of Religion, University of Tehran, Tehran, Iran.
2 MA Student in Philosophy of Religion, University of Tehran, Tehran, Iran.
Abstract
Providing a defensible definition of the miracle has been one of the basic problems of the theology of religion and the analytical philosophy of religion. In this article, by looking at the definitions of Christian and Muslim philosophers and theologians, by separating the position of defining a miracle from its explanation, by evaluating various definitions of a miracle based on the criteria of 1) realistic/unrealistic view 2) limited and formal definitions 3) simplicity 4) Compatibility with background knowledge has been shown that, firstly, realistic definitions are preferred over unrealistic definitions, and it is compatible with the believers' point of view. Secondly, although definitions are preferred over Descriptions, none of them have provided a complete definition of a miracle, and in general, it can be said that the component of breaking the habit in the definitions of Christian and Muslim theologians and philosophers, and the violation of the laws of nature in Hume's definition, have provided an incomplete definition. For this reason, they are preferred over other definitions, it can be said that the component of breaking the habit in the definitions of Christian and Muslim theologians and philosophers and violating the laws of nature in Hume's definition, they have provided an incomplete definition, which is preferred over other definitions. Various aspects are simple. Fourth, according to the criterion of compatibility with background knowledge, Hume's definition is compatible with background knowledge in the contemporary period. Therefore, although, relying on the above criteria, Hume's definition can be preferred. But the problem with Hume's definition is that there is never access to the laws of nature and they can only be achieved through scientific theories, and scientific theories are also changing. Therefore, it seems that it is not possible to define miracles that can be used to understand the nature of miracles and as recommended by the Qur'an, miracles should be viewed as signs and signs of God.
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