خلاصه ماشینی:
In this article, by critiquing Soroush's theory, it is emphasized that three models of revelation can be presented, not two; in this third model, which is of interest to Islamic philosophers and mystics, the Prophet is neither a mimicking parrot that has no awareness of revelation, nor a generative bee that is the producer of the themes of revelation, but rather he is a perfected personality who, through divine selection, reaches a level where he is worthy of receiving revelation.
According to him, if we accept that "the Quran is the product of the prophetic discovery of Muhammad ibn Abdullah(s)" and "the bubbling and movement of Muhammad's conscience and the turbulence of the sea of his heart was what led to the discovery of revelation," then a natural explanation of revelation is provided and the problems of Divine Speech will be solved.
One model of revelation considers the Prophet to be a pure transmitter and vessel; it establishes the relationship of an orator and a loudspeaker between God and the Prophet, reduces the objectivity and involvement of the Prophet's heart and conscience in the process of revelation to zero, regards an angel as a bird-like messenger constantly commuting between God and the Messenger, places distance instead of proximity between the Cause and the Sent, wants the Messenger to be a follower of Gabriel, holds a sovereign image of God and a subject-like image of people, prescribes speaking for God just as one speaks to humans, and places anthropomorphism (tashbih) instead of transcendence (tanzih); of course, this is inconsistent with the aforementioned view.