I think not, O you who sowed barley in autumn, That you will reap wheat at harvest time (Sa'di) One of the religious intellectuals (Mr. Akbar Ganji) produced a detailed critique of Dr. Abdolkarim Soroush's theory of "Prophetic Dreams" and, following that, introduced and evaluated a long-term project that he believed the theory of "Prophetic Dreams" was merely a step toward paving the way for. Raising this issue provoked reactions against the author that clouded the atmosphere of judgment and led to discussions contrary to the lofty standing of religious intellectuals as heralds of ethically-centered religiosity. It was necessary for everyone to strive, within their capacity, to settle this dust and, by recalling certain orientations, help to exit this tumult. I, too, as one of the least among those interested in religious intellectualism, felt it necessary to recall a few points. This writing is the result of that sense of responsibility; I hope it proves useful. 1- Dr. Soroush's role in restoring "dynamism" and "vitality" to religious thought, which had long been rusted and stagnant, is evident to all. Over the past years, Dr. Soroush has rendered a great service to religious thought in three areas: he posed fundamental and precise questions; he introduced sources and methods of inquiry for finding answers; and finally, he offered criteria to the discerning for evaluating the answers. In a sense, everyone who thinks about religion – whether proponent or opponent – is indebted to him. Soroush (and his thoughts) is a turning point in the history of our contemporary religious studies. One can disagree with Soroush and his views, but one cannot deny the importance of the questions he has raised nor ignore the vast knowledge that underpins the posing of these questions. Reminding him of some preliminary discussions related to modern religious studies is to ignore his mastery and immense knowledge. A knowledge without which he could not have posed such earth-shaking questions in the field of religious studies. Therefore, wherever we see a discrepancy between his view and some credible discussions in religious studies, we must first seek a deeper discussion than what appears at first glance. And only after we fail to find such a discussion should we proceed to critique. 2- On the other side of this affair stands Mr. Akbar Ganji. He is also a well-known figure among religious intellectuals and political reformists. His role in editing and preparing Dr. Soroush's works for a considerable period is not hidden from the informed. Moreover, his passionate defense of Dr. Soroush and the considerable cost he paid for this defense have still not been forgotten. Both his earlier writings and his recent critiques demonstrate his familiarity with and mastery over the entire body of Dr. Soroush's written and oral works. Mr. Ganji's writing style is uniquely his own! Unvarnished and without boundaries, biting, voluminous, and accompanied by numerous citations among which the main claim sometimes gets lost! But two characteristics cannot be found in his works: dishonesty and writing from ignorance. Reading his writings sometimes instills in the reader the feeling that he has adopted a viewpoint and then gathered evidence to confirm it! But can one argue about the correctness or incorrectness of his writings based on his motive? Clearly not. In the words of a friend, reading Ganji's writings exhausts you, but in the end, you confirm that "reading it was an austerity, but it was worth it." It is not fair that when he writes against our enemies, we relish it and cheer, and when he criticizes us, we become depressed! Ganji's political record is also clearer than that comfort-seekers like me would want to question it. 3- Amidst this tumult, the names of other great figures were also unjustly invoked. Dr. Arash Naraghi was also treated with great unkindness. Recalling his calm personality and measured words plunged me deep into the thought of how ruthless we can be, suddenly forgetting all the values and efforts of others, and saying whatever comes to mind about them! The current of religious intellectualism possesses many human assets, which should be a source of pride and flourishing. Noble individuals who, in an era of immorality and power-worship, undertook to pose great questions and sincerely spent their lives advancing the project of creating the theoretical and practical possibility of faith and religiosity in the modern age.