Some critics of the theory of Prophetic Dreams have provided four types of evidence to argue that the theory of Prophetic Dreams goes against the holy Quran. They include Quranic evidence, textual evidence, Quranic teachings as evidence and Quranic expressions as evidence. The evaluation of these arguments shows that, in some cases, these criticisms rest on a confusion between the phenomenological issues and theological and linguistic ones. In some other cases, the rival theory of recitation is invoked. The presupposition common to all these critics is that a second order theory can be supported by first order arguments. This is an indication of the lack of segregation between the linguistic and knowledge levels. As counterarguments can be brought forward by references to Quranic verses, in essence settling the issues of the rival theories cannot be settled with recourse to the text of the holy Quran.

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.

Dream as a spiritual experience is a common mean of expression among Gnostics. The wakefulness impossibilities can be realized in dream. Gnostics express their moral, educational, religious, spiritual, and personal observations and opinions through Dreams and particularly they lofty wishes are reflected in them. Vision of God is one of these wishes often appeared in their Dreams and quoted as their spiritual experience. In these experiences, the dreamer claims the perception of God’s sight or voice. Psychologists maintain that the observed sight is one of the imaginary and symbolic aspects of the dreamer’s unconsciousness that has reached the level of consciousness by dreaming. However, Gnostics’ interpretations are different. This inquiry is an attempt to study their diverse interpretations and to determine the validity of their vision of God based on the stated Dreams in Atar's Tazkarata al-Uliya (6th century) and Jami's Nafahat al-Uns (9th century).

Mowlana’s poetry is significantly different from Persian poetic traditions and the works of other poets. His works convey complex and wonderful meanings especially when they address the experience of disappearance and unawareness. This experience, together with the experience of a revelational context in the opening of speeches in Mowlana’s Diwan, makes some of his dramatizations extremely wonderful. Meanings sometimes become so complicated that one cannot assign a definite meaning to a piece of his work. Unfelt and emotional meanings are sometimes so rich that one confuses the addressor and the addressee. Mowlana’s perplexing mystic experiences have given rise to poems unparalleled in works before and after him. This paper distinguishes two semantic and syntactic forms in Mowlana’s sonnets and analyses their characteristics. It also attempts to uncover deep meanings in some of his selected poems.

«The state of being extraordinarily moral is the second Prophetic miracle.» This is a new point of view which has been presented by a contemporary man of Islamic studies. From this point of view, Prophetic morals has been known a kind of miracle, with which is currently dealt in theological works. The position of this miracle has been regarded to be lower than the holy Qoran a higher than other miracles of the Prophet of Islam (p. b. u. h.). This miracle, contrary to that of Qoran, is his own act; not one done by God, the exalted. But it is the state of Prophet’s behavior and action established in the light of some Divine qualifications and characteristics. This idea, because of its essential and considerable effect in our concept of prophecy and religion, needs to be analyzed and criticized fundamentally. This paper can be regarded as the first critical and detailed study on the theory as a reasonable one.

Introductoin: Although Dreams are subjective and completely personal experience while sleeping, some themes of Dreams are universal and shared by all humans in different cultures. This study aims to identify common Dreams and examine their relationship with the dimensions of attitude toward Dreams in a sample of the general population of Iranian culture. Method: For this purpose, 720 Iranian people (17-63 years), were selected by voluntary sampling method in the study. They participated by completing questionnaires about common Dreams and attitudes towards Dreams on the website of this research. Data were analyzed using Canonical correlation in SPSS-24 software. Results: "Seeing a dead person alive", "Sexual experiences" and "Being chased without physical harm" were the most frequent dream themes, respectively. The results of the canonical correlation showed that the relationship between the canonical variable of attitude toward Dreams and the canonical variable of typical Dreams is 0. 57 (p<0. 001). Also, 0. 62 of the variance of the components of common Dreams is explained by the dimensions of the attitude towards the dream. Discussion and Conclusion: The results of the canonical analysis with 99% probability confirm the existence of a correlation between the two sets of attitudes toward Dreams and the components of common Dreams, which indicates that intra-psychological variables such as attitude can make an individual difference even in common aspects of Dreams. Therefore, they should be considered in the study of common Dreams.

Major parts of prayers in Quran are prayers of the prophets. They mostly prayed to pave the way and to facilitate and remove the obstacles of their invitation, while they were doing their Prophetic mission. Each prophet in accordance with the situation and atmosphere of his time and society spoke to God. In Holy Quran prophet’s prayers can be considered as a sample of the dialogue of selected people with God, which include valuable and instructive points.

Dreaming is one of the most complicated and mysterious phenomena of the universe that has not yet been thoroughly discovered.On the other hand, given all this complicatedness and mysteriousness, it has assumed such a strong status in Iranian culture that manifestations of dreaming can be observed all over the life of these people. Inasmuch as Shahnameh has been a thorough representation of Iranian culture at all times, this article studies the reflections of this phenomenon in this invaluable and priceless work.

Ghazzali when explaining the problem of revelation, has been influenced by Ibn Sina; therefore, his final view in the field, though being to some extent philosophical and theological, more seems to be mystical. His mystical explanation is based upon the uniqueness of revelation and intuition. On an ontological principle, He speaks of the covered table and of removing the cover for discovering the truths. In addition, he has used the general intellect and the general soul to explain the matter and put them in an orderly analogicity with a mental distinction. His ontological principle prepares an appropriate foundation for the hearth and its forces to be explained and his epistemological principle help him to explain the connection with the covered table, intuition and its different types. The conclusions of Ghazzali's view can be used in explaining hermeneutics, spiritual experiences and. Ghazzali's influence on next scholars, specially those of mystical tendencies is clearly perceived. The problems of attained prophecy and Divine blessing prophecy, spiritual experience in Ibn Arabi's works, general intellect and general soul, and explaining analogical order between revelation and other spiritual states in seyyed Heidar Amoli an Sadra' s works have been clearly seen.