پدیدارشناسی تجربه دینی حضرت موسی (ع) در کوه طور با بهره‌گیری از چارچوب نظریه رودلف اُتو  

Abstract
Investigating religious experiences within revelatory texts necessitates a critical re-examination of the alignment between Western theoretical frameworks and the structural nuances of Quranic narratives. Rudolf Otto’s theory of the “Numinous,” with its emphasis on the affective-emotional dimensions of encountering divinity, remains a seminal model in this field; nonetheless, its capacity to provide a comprehensive explanation of revelatory accounts warrants critical scrutiny. Adopting an “interpretive phenomenological” approach, this study evaluates the efficacy of Otto’s theory in analyzing the experience of Moses (PBUH) at Mount Sinai, while elucidating the structural divergences between the Quranic revelation and Otto’s model.The findings suggest that while Otto’s theory is effective in accounting for the emotional components of this encounter, it encounters significant challenges when confronted with two fundamental characteristics of the Quranic narrative. First, the dialogical nature of revelation: whereas Otto’s model emphasizes a unilateral, awe-inspiring encounter, the Quranic revelation unfolds within a direct, dialogical context with the Divine, which establishes a foundation for moral responsibility. Second, the active agency of the subject: in contrast to the passive recipient archetype found in classical models, Moses (PBUH) plays a dynamic role in shaping the revelatory event through inquiry and petition. Ultimately, this research argues that the Quran elevates the religious experience from a state of mere “emotional passivity” to a “dynamic and mission-oriented event,” transcending the classical frameworks of the phenomenology of the Numinous.

Keywords: Religious Experience, The Numinous, Rudolf Otto, Interpretive Phenomenology, Quranic Revelation, Moses (PBUH).. 

Introduction
Religious experience, unlike conventional phenomenological experiences, is predicated upon an encounter with a supernatural subject, ultimate reality, or the manifestation of the Sacred (Peterson et al., 2024). In this context, the religious experience of Moses at Mount Sinai represents an exceptional encounter that transcends mere engagement with phenomena; it is a confrontation with a transcendent reality that, while manifesting within the subject’s consciousness, exceeds the boundaries of ordinary sensory perception. This event constitutes a unique encounter wherein the Sacred, by opening new horizons of meaning, confronts the subject with a reality that is realized only under specific conditions within the framework of an “existential manifestation.”
The central problem of this research lies in the inadequacy of existing phenomenological models to fully explicate the dimensions of revelatory experience in Qur’anic narratives. Although Rudolf Otto’s theory of the “Numinous” provides a powerful framework for analyzing such encounters through the lens of immediate and a priori experiences of the Sacred, it contains theoretical lacunae regarding the structural aspects of revelation. Specifically, Otto overlooks the components of “duty/mission” and the “structure of revelatory dialogue.” Therefore, the objective of this study is to provide a more rigorous analysis of the Qur’anic account of Moses’s revelatory experience by addressing these gaps.
Utilizing a phenomenological methodology centered on Otto’s Numinous theory, this research analyzes the experience at two levels: “theoretical structure” and “process of execution.” The primary originality of this paper lies in the proposal of a “six-fold analytical model.” By integrating the dimensions of “duty/mission” and “dialogical structure” into Otto’s fourfold framework (the mysterium tremendum, the fascinans, the sense of creatureliness, and the awe-inspiring presence), this study offers an expanded model for analyzing revelation. 
The findings suggest that this integrative approach, by focusing on the “mode of experience” (first-person perspective) rather than “theological validation,” enables a more comprehensive representation of the Qur’anic narrative of Moses at Mount Sinai and provides a robust framework for identifying the Numinous dimensions in sacred texts
Phenomenology of the Numinous Experience
The phenomenology of religion, as an approach aimed at establishing a connection with diverse religious data through “understanding” rather than “explanation,” emphasizes the irreducibility of religious phenomena and avoids reducing them to non-religious paradigms (Kristensen, 1960). In this regard, this study, by adhering to the principles of “epoché” and the researcher’s “self-bracketing” (bracketing of preconceptions), seeks to engage with religious phenomena from the perspective of the believer to recover their authentic essence.
The tradition of the phenomenology of religion is characterized by two primary approaches: the classical and the hermeneutic. In classical phenomenology, Jean-Marc de Laury (Note: Please verify if you meant Jean-Marc De Laury or Otto/Eliade as per your source) defines the study of religion as the investigation of the “essence” and “manifestations” of religion, positing that the “Numinous” is inherently unknowable and transcendent. This tradition, by emphasizing the understanding of manifestations, paves the way for the nexus between the phenomenon and the ultimate truth. On the other hand, hermeneutic phenomenology, evolving from Husserl toward Heidegger, shifts the focus of phenomenology from a mere description of consciousness toward an “ontological unfolding.” In this framework, any encounter with a phenomenon is conceived as a form of interpretation and a disclosure of meaning within the context of Being (Dasein).
To facilitate a precise analysis of revelatory experiences, this research synthesizes these two traditions. While classical phenomenology faces challenges such as essentialism, its principles of “empathy” and “neutral description” remain indispensable for grasping religious meaning. This study utilizes the foundations of interpretive phenomenology—specifically the concept of Kashf al-Mahjub (the unveiling of the veiled)—to move beyond the superficial layers of the Quranic verses and seek the underlying reality of the phenomenon.
Ultimately, this methodological framework is integrated with Rudolf Otto’s theory of the “Numinous.” While phenomenology serves as the analytical tool for the “disclosure and interpretation” of the semantic layers of the verses, Otto’s theory provides the conceptual categories necessary to evaluate the “nature” of the manifested reality. Consequently, by synthesizing a phenomenological-interpretive method with Otto’s categories (such as Mysterium Tremendum and Mysterium Fascinans), this research investigates how the components of the Numinous are manifested within the Quranic discourses pertaining to the experience of Moses (PBUH).

Conclusion
"The findings of this study demonstrate that the Quranic revelatory experience transcends the passive-affective components of Rudolf Otto’s theory by transitioning from mere passivity to active agency, thereby transforming ‘fascination’ into a foundation for trust and dialogue. Our critical analysis reveals that Otto’s theory of the ‘Numinous,’ due to its reliance on traditional dichotomies, inherent essentialism, and the marginalization of the subject’s active participation, faces significant challenges in addressing the multifaceted nature of divine revelation.
In contrast to Otto’s reductionist model, the Quranic narrative presents a dialogical and responsibility-oriented structure, offering a more dynamic and operational framework for interpreting revelatory experiences. This study concludes that the Quranic model effectively surpasses classical Western phenomenological patterns, providing a robust paradigm for understanding the religious experience as a transformative and mission-driven engagement rather than an ephemeral emotional encounter.

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