The present article deals with the nature of revelation from Sayyed Ḥeydar Amoli’s viewpoint by an analytic method. In his works, especially in his most important exegesis of the Quran, under the title Al-Muḥiț al- ‘Aḍam, he has used words and expressions which clearly indicate that he considers the Qur'anic verses (revelation) to be, by nature, the outcome of a divine act in terms of both form and meaning. In several occasions, he explicitly states that the Qur'anic verses are the Words of Allah revealed to the Prophet. No modifications were made by the prophet in the words of Allah. Our evidences in this article show that, in spite of the fact that the concept of prophetic experience and the propositional model of revelation have been attributed to mystics, Sayyed Ḥeydar, as a mystic, rejects those views which consider revelation as a prophetic experience or as a propositional revelation. Rather, he considers it as a divine act, not as the act of the prophet. The more detailed discussion of this issue can be seen in the contents of this article.

The word revelation has a particular place in Islam. In fact, the basis and main center of all religious lessons and the origin of all teachings is revelation.The Holy Qur’an is the manifestation of revelation, and its words, sounds, letters, and language represent the divine language in the view of Muslims. No issue in Islam holds a place as high and glorious as that of revelation, and it is the foundation of everything else in Islam. It is wroth mentioning that, from among Abrahamic religions, only Islam, and from among all holy texts, only the Qur’an have spoken of revelation and its different types in detail. Thus revelation is a fundamental concept in Islamic culture.A careful study of the history of Islamic philosophies reveals to what extent the nature of revelation has affected theological, philosophical, and other religious thoughts. The presence of revelation is evident in all branches of religious sciences. One of the purposes of this paper is to provide some answers to the following questions: what are the different views of revelation? What is the theological view of revelations? What is the reality of revelation? Is revelation the same religious experience? Is prophetic experience the same as revelation? Can the Islamic concept of revelation be reduced to prophetic experience? Is revelation a kind of religious experience?Moreover, the writer has tried to explain the principles of Islamic and Qur’anic revelation using a clear but demonstrative language and sought to reject the opposing views.Presently, there are three different views concerning the nature of revelation: 1. propositional approach; 2. religious experience approach; and 3. speech acts approach. apparently, the closest approach to the reality of Islamic revelation is that of speech acts approach; however, the propositional approach is also compatible with it to some extent. In these two approaches, the linguistic nature of revelation is the focus of attention. The farthest approach in this regard is that of religious experience.

One of the theories given in the phenomenology of revelation is that of Sorush called prophetic dreams. The theorist has viewed Divine revelation as the Prophet`s accounts of his dreams. In the present research, the theory has been studied with regard to theorist`s explanation, consequences and reqiremnts regardless of any other negative consequences. The most notable objection against the theory seems to be the lack of sufficient reasons for its main claim of viewing revelation as dream. When justifying the theory, the theorist has comitted neumerous fallacies such as the confusion of relation, irrelevant reason, hasty generalization and may not be taken as being of necessary comprehensiveness in referring to the Quranic sources and structural analysis. In addition, it opposes the theorist`s other theoris like the Prophetic experience. The theory neither has what claimed by the theorist nor gives a solution in the field. Again, it causes new problems like lack of a reason for the authenticity of the dream-like.

Iqbal Lahori looks at religion from the angle of religious experience and regards religions experience as the basis of religious knowledge. Therefore, his theological approach is governed by religious experience and regards religion as a branch of knowledge which results from a kind of experience. He sees that religious knowledge is an interpretation of religious experience and, like the other experiences of man, it is insightful. Iqbal is the first scholar who maintains that religious experience is identical to revelation, and talks about the transformation and reduction of Islamic revelation to religious experience. This view entails the negation of the linguistic nature of revelation, negation of the infallibility of prophet hood, the fallibility of revelation, looking at religion as non-divine and man made, rejecting that idea that there is a seal of prophets, and expanding prophetic experience. Using a descriptive- analytical method, the present paper explains and describes the nature of religious experience and makes explicit Iqbal's methodological, epistemological and theological approach and religious experience. It also reviews and criticizes Iqbal's view to expound its effects and shortcomings.

Revelation and quality of its decline from the time prophet mohammad was chosen as prophet , has been the center of thinkers' consideration . Revelation as a super_human inition and its recever as a human has made the revelation's understanding , quality of its decline ,its reading and explanation, etc......more difficult .Differences in interpretation and explanation of this Phenomenon for researchers of revelation such as philosophers and new thinkers is witness of this claim. This research has made the researchers of revelation to explain this phenomenon as a way to find out the differences in formation and consider in comparing revelation in religious modernzers opinion such as Nasr Hamed Abozaid ,who considered the revelation as unique,but the outside realities believe that it is obtained by present cult ure ,history anb experience of human,and molasadra as a representative fo traditional religious considers the beginning of revelation as divine and sacred. key words: Revelation ,Abozaid,molasadra,literary school,prophetic experiences

Revelation literally means sign, inscription, hidden language, etc, or anything suggested to anyone in any way possible and according to lexicographers, hidden transfer is a common feature among all these terms. It seems that speed is not the equivalent meaning for revelation. The term revelation and the other words derived from it have been used for more than 70 times in Quran, where all cases involve the meaning of hidden transfer. From the semantic point of view, the term revelation in Quran practically means Divine Foreordination and Decree of God in the universe (Fussilat/ 12, al-Zilzal/5-6), and innate guidance. Prophetic revelation is the most prominent type of revelation used in Quran. In the verse 51 of Counsel, revelation in its proper meaning is drawn from prophetic relation. The exact definition of revelation requires prophetic experience in deed, so other people are unable to perceive its real meaning. Generally, revelation involves a special relationship between God and the prophets through some ways referred to in Quran verses (angel, direct, explicit and in the spoken or written form, etc.). Revelation in these terms is beyond the common knowledge of human beings (intuition, reason, and mystic experience), requires inerrancy of prophecy and is unique, so hidden hearing of Imams is not considered to be revelation in idiomatic terms. This concept has also been used in Quran. The comprehensive meaning of revelation is “hidden suggestion”. The prophetic revelation in Quran is distinct from its literal meaning in specific terms and in generalterms, it is also distinguished from other usages.

Over the past two decades, subsequent to the Muslim thinkers’ encounter with Christian theology and for the purpose of explaining some theological issues, some new theories on revelation have appeared in Iran's intellectual and cultural spheres. One of these theories has been formulated as the prophetic experience. The founder of this theory claims that his theory is not new and was in fact borrowed from Farabi and Avicenna. In order to evaluate this claim, we first review Avicenna’s views on revelation and then compare the views of the two philosophers. It appears that although some of Avicenna’s views bear resemblance to Sroush’s theory, there is a major difference between the two in the sense that fallibility of revelation has not been the conclusion reached by Avicenna.

Soroush's epistemic construction is an amalgamation of Western and Eastern schools of thought and philosophies, making it difficult to evaluate his intellectual career. In his early intellectual life, Soroush fights with Marxism and in the rest of his intellectual era, influenced by the thoughts of the philosophers of science, he formulates the “expansion and reduction theory of religion”. Finally, by presenting the theory of "expansion of prophetic experience" and "straight paths", he declares his complete break from the Holy Book (Quran) and the Tradition as two pillars of religious sources. Feeding from Ghazali's opinions and the views of hermeneutic thinkers and philosophy of science, he fights with the thesis of ideologicalizing the religion and jurisprudent Islam, which result in his empathetic approach to secularism. The research hypothesis states that the development of religious intellectualism forerun by Soroush by separating from the Holy Book and using extra-religious sources has suffered a kind of break from religious sources. So, it can be said that religious intellectualism in the second and third decades of the Islamic Revolution has a secular approach and has shaped its identity in opposition to religion and Tradition.

In the book Ghabz wa Bast Teorik Shariat (Theoretical Contraction and Expansion of the Sharia), Soroush considers religious knowledge to be human and historical, but in a further step, in the book Tajrobeh Nabawi (Expansion of Prophetic Experience), he considers religious experience and even religion itself to be human. In the third stage of his intellectual life, he calls the Quran "the book of the Prophet", because he speaks of the expansion of religion as a result of the expansion of the inner and outer experience of the Prophet, and considers the prophetic revelation to be subject to the character of the Prophet. In order to maintain the dynamism of religion, Soroush puts forward the idea that is the central position of the Prophet's human personality in religious legislation and experience and the role of his guardianship in the continuation of religiosity. In this way, he replaces the authority of the Prophet with the authority of the text and even refers the authority of the text to the Prophet. In this regard, Soroush gives an example from the mystical tradition in Islam that the mystics made the heavenly dimension of the Prophet's existence heavier, and, in turn, erased his earthly dimension in the heavenly light of revelation, and exalted the Prophet from an esoteric and spiritual dimension, so that, according to Soroush, his human aspect was neglected. In this article, we examine two basic issues with a critical analytical approach; First, the replacement of the authority of the text, and second, an analysis of the foundations of the authority of the Prophet.

Revelation and the issues related to it have been the focus of the intellectuals’ interpretations even during the time that it was being revealed. In order to understand the nature of revelation، two kinds of interpretations have been presented: a) Divine interpretation، and b) human interpretations. Those who have presented human interpretations of the revelation have done so in two separate forms of “traditional” and “modern” with the traditional form having been presented in the age of the revelations and the modern ones being presented in the contemporary era. The present research is an attempt to investigate the interpretations of the modern exegetes of the revelation and it seeks to find out about the viewpoint of ayatollah Javadi Amoli about the modern interpretations of the revelation made by Neo-Mutazilites (prophetic experience). Ayatollah Javadi Amoli has addressed this issue from the rational and traditional points of view. He believes that the Quran itself is the only reliable and valid reference for finding the answers in this regard. Based on his viewpoint، revealed knowledge and prophetic wisdom are “superhuman realities” and of “parapsychological” nature. The Prophet (may Allah bless him and his descendants) would receive this knowledge by means of his “special connection” with Allah. Moreover، Allah also revealed his Divine words to the Prophet with or without a mediator.