Document Type : Scientific-research
Authors
1
Faculty of Islamic Azad University of Bandar Abbas
2
Faculty of Islamic Azad University of Kerman
3
Faculty of Islamic Azad University, Bandar Abbas Branch
Abstract
The historicity of revelation considers the Qur'an a historical fact which is tied to the capacity and awareness of the audience of the Age of Descent and is subject to the social and cultural conditions of that period. Based on this emphasis on the interaction (effect and effect) of revelation with various demands of the age of decline, denial of the Quran's worship is rejected, and the supremacy of Quran and Faramkhani reject propositions and divine decrees. The prophetic experience is one of the major theories in this field. Dr Soroush further explains this theory, claiming that the prophetic experience is rooted in the thinking of the Islamic world, and has received a great deal from Farabi to Ibn Sina, Khwaja and Mulla Sadra. The assessment of the theory suggests that the prophetic experience involves two serious damages (localization and erosion). Therefore, in view of the maximum amount of the two biblical scriptures of the Qur'an and the existing Bible, and the conceptual and reciprocal difference between the revelations in these two areas, the generalization of the issues discussed in the field of the revelation of Christianity to Islamic theology and the unification of the processes and results of the controversial nature of the word is called because Revelation in Christianity and Islam, except in the word, is not very similar to each other. Second, in claiming the rootedness of the Prophetic experience, regardless of the confusion between the two implied concepts and the power of imagination, the examination confirms that the claim of root is not at least in Sadra's thinking of the Sa'eb. Because Mulla Sadra, by neglecting the function of the devoted power, in transforming the revelation of reasoning into senses and details, based on the adaptation of the tripartite existential realms and by invoking the intuition, the two modes of the common sense and the imagination of the Prophet from the open minded world give explanation of the details of the revelation. Also, Sadr al-Mota'alīn believes in his philosophical foundations: the innocent person, in order to receive the revelation, ultimately receives clarity, clarity, and intuition, thus necessitating any possible manipulation of the powers of the soul.
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