درخت حوزه‌های تخصصی

The issue of the nature of revelation and the position of the Prophet of Islam (PBUH) in the process of receiving and communicating it is one of the most important issues in the philosophy of religion and Islamic theology, which has always been a point of convergence for traditional and modern viewpoints. Abdolkarim Soroush, relying on hermeneutical principles, the psychology of religion, and religious empiricism, has proposed a theory that considers the Prophet not merely a passive recipient, but a central agent in the production of revelation. This viewpoint has significant consequences for understanding the nature of the Quran, the position of prophethood, and the concept of revelation. In contrast to this view, Allamah Ṭabāṭabāʼī , relying on transcendent philosophy, offers a theory based on which revelation is a trans-human reality, independent of the Prophet's mind, and its reception is of the type of presential knowledge and spiritual intuition. This article, using a descriptive-analytical method and a comparative approach, compares the epistemological and ontological foundations of these two viewpoints and attempts to critique Soroush's theory from the perspective of Islamic philosophy, especially the interpretive and theological views of Allamah Ṭabāṭabāʼī . In the process of analysis, the methodological differences between the two intellectual systems are first explained, and then the internal coherence of both theories is evaluated by examining Quranic, interpretive, and rational sources. The results of the research show that Soroush's view, due to its neglect of the ontological levels of revelation and its ambiguity in the relationship between human experience and divine speech, is not consistent with Quranic principles and the interpretive system of Islamic tradition. In contrast, Allamah Ṭabāṭabāʼī' s theory has greater conceptual coherence, the support of religious texts, and deeper philosophical grounding, and is able to provide an intra-religious and rational answer to the questions of religious modernity.

The starting point of the reflection is the assertion that to live is to be in a relationship. In society, relationships are built through dialogue, which is particularly evident in communication between religious communities of different religions. The article presents the decision of the Catholic Church for interreligious dialogue at the last Vatican Council (the document Nostra Aetate), which was made possible by the development of the doctrine of salvation. A sincere dialogue with those who think differently renews religion and deepens faith. The article concludes with a presentation of dialogical actions between Catholics and Muslims in the world and an outline of the religious situation in Slovenia. There is no salvation outside of dialogue, and dialogue is the most effective means of preventing war and maintaining peace.