Document Type : Academicm and Research

Authors

• Zeinab Shams ¹
• Hamidreza Fahimitabar ²
• Hossein Sattar ²
• mohammad hasan saneai pur ²

¹ Ph.D. Candidate, Theology Department, Faculty of Literature, University of Kashan, Kashan, Iran.

² Associate Professor, Theology Department, Faculty of Literature, University of Kashan, Kashan, Iran

Abstract

Highlights

Introduction

The Prophet’s (PBUH) ascension (meʿrāj) is not explicitly mentioned in the Quran, yet scholars have consistently associated various verses with his nightly journey (for example, al-Zukhruf: 45, al-Baqarah: 285-286, al-Muddaththir: 31, al-Inshiqaq: 19), and most interpretations have centered on Quranic verses, particularly the opening verses of the an-Najm Chapter and the first verse of the al-Isra Chapter.

Understanding what the initial perspectives and discussions surrounding the Prophet’s (PBUH) ascension were, what transformations they underwent over time, how these viewpoints relate to their historical context, and similar questions leads to a clearer and deeper comprehension of the ascension. The present study aims to explore the perspectives on the Prophet’s (PBUH) ascension, seeking to answer two primary questions: first, what were the views on the ascension at the beginning (the first half of the first Hijri century) and after three centuries? And second, what factors influenced the formation and evolution of these perspectives?

To address these questions, the conceptual history approach has been employed. In the first step, assuming the validity and authenticity of the available data, primary Islamic sources were examined,  and all statements attributed to each scholar concerning the Prophet’s (PBUH) ascension were chronologically arranged according to the time of their formulation, aiming to outline their respective perspectives on the Prophet’s journey. Subsequently, by comparing points of agreement and divergence, an analysis was conducted to identify the factors influencing the formation and evolution of these viewpoints.

Another approach for better understanding these developments involves comparing perspectives on the Prophet's journey during two distinct time periods: the initial phase (from the occurrence of the ascension until the first half of the first lunar century) and the final phase (the second half of the third lunar century), which marked the end of the era of the lives of eleven Imams. This comparison allows for an examination of the potential influence of the views of the Imams on interpretations of the Prophet’s [PBUH) ascension.

The perspectives existing in these two periods (as comparative counterparts) are divided into the following components, which serve as the comparative considerations:

• The manner: By describing the process of ascension, they often outline the temporal framework of the journey (including elements such as the time and place of commencement, the means of transportation, companions, stages, nature, and frequency).
• The purpose: It indicates the objectives and functions of the ascension. Since all accounts affirm that the Prophet (PBUH) was taken on the ascension and the Prophet, unlike many well-known instances of ascension, did not perform and action to attain ascension and his journey was non-acquisitive, the rationale for the journey does not pertain to the time before his ascension. Instead, it includes propositions that reflect the individual and societal outcomes of the journey after its occurrence.
• The essence: It signifies the nature of the phenomenon of ascension.

Analysis

In this section, after comparing the commonalities and differences between the two comparative periods, the factors influencing the formation and evolution of these perspectives have been examined.

Regarding the Essence

In the first half of the first Hijri century, the ascension was predominantly perceived as a physical journey to Jerusalem. In the second half of the third Hijri century, alongside physical interpretations, spiritual and composite views had also emerged. Two additional perspectives appeared in the latter period compared to the first half of the first Hijri century: the experience of a vision of ascending to the heavens during or after the physical journey to Jerusalem, and the interpretation of the entire journey as occurring within a sleep or dream state.

Regarding the Purpose

In general, no new categories of functions were added to the journey in the second half of the third Hijri century. Rather, the statements and examples within each category, along with their details, were expanded. In the first half of the first Hijri century, the functions of the ascension primarily revolved around proving the prophethood of the Prophet (PBUH) and strengthening the foundations of Islam; whereas in the second half of the third Hijri century, the functions of the ascension became more extensive. Aspects such as the spiritual elevation of the Messenger of Allah (PBUH), the reception of non-Quranic revelation, addressing doubts that had arisen, as well as utilizing the ascension to endorse political and religious inclinations, were further developed.

Regarding the Manner

In general, no changes were observed in the views of the scholars in some aspects of how the journey occurred across the three centuries. Certain components saw minor variations, but two components, the ultimate goal and the nature of the journey, became the main points of contention among scholars. In the first half of the first century, only Aisha considered the journey to be spiritual. In the second half of the third century, the number of those who believed in a purely spiritual journey had increased, and a composite view (both spiritual and physical: experiencing a vision after or during the physical journey to Jerusalem) had also been added. Regarding the stages of the journey, no new phases were added in the latter period compared to the first half of the first century, but the number of adherents to each perspective, particularly those viewing it as a celestial ascent, had grown.

Conclusion

This study examined the views of over forty scholars regarding the ascension, whose lifetimes spanned from the first half of the first century to the second half of the third century Hijri. After reviewing their statements and analyzing their points of agreement and disagreement, we demonstrated that once the acceptance and manner of the ascension’s occurrence were established, attention shifted toward its purpose and the benefits derived from its functions. Perspectives evolved from dismissing the ascension as falsehood or sorcery to regarding it as a miracle, direct verbal revelation, a constitutive element of Islam, and a reliable reference for resolving doubts. The factors influencing the beliefs of the ancient Arabs were the acceptance of the Prophet’s (PBUH) prophethood, prevailing political and social conditions, and religious motivations.

References

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Keywords

• al-Isra: 1
• night journey
• an-Najm: 4
• ascension

Main Subjects

• Islamic