Document Type : Original Article
Authors
1 Associate Professor, Department of Quranic and Hadith Sciences, Tarbiat Modares University, Tehran, Iran.
2 PhD Candidate, Department of Quranic and Hadith Studies, Tarbiat Modares University, Faculty of Humanities, Tehran, Iran.
Abstract
This study examines and critiques the perspectives of scholars such as Shah Waliullah Dehlavi, Mohammed Abed al-Jabri, and Abdolkarim Soroush on the Miraj (Ascension) of the Prophet Muhammad (PBUH). Drawing on Qur'anic exegeses and other critical viewpoints, it evaluates their interpretations. The primary aim is to attain an accurate and comprehensive understanding of how the Miraj of the Prophet occurred. The research follows a library-based method for data collection and a documentary approach for categorizing and referencing information, relying on scholarly texts, articles, and other credible sources. For analysis, it employs qualitative content analysis, wherein the views of the aforementioned thinkers and various Qur'anic commentators are critically and comparatively examined through logical reasoning and textual evidence. The analysis reveals that the cited scholars interpret the Miraj as a spiritual or visionary experience that occurred during sleep. In contrast, Qur'anic exegetes, especially Allameh Tabataba'i, assert, based on Qur'anic verses, hadiths, and rational foundations, that the Miraj was a real event that occurred in two stages: during sleep and wakefulness. They emphasize that the event had both spiritual and physical dimensions. Conclusion: The study concludes that the views of the aforementioned scholars diverge from those of traditional Qur'anic commentators, particularly Allameh Tabataba'i. These views are critiqued on various grounds, including their inconsistency with the apparent meaning of Qur'anic verses and well-established hadiths, as well as the incompatibility of some of their arguments with rational and philosophical principles.
Introduction
The miracles of the Prophet Muhammad (PBUH), especially the event of Mi'raj (ascension) mentioned in verses of Surah Al-Isra and An-Najm, have always been a subject of interest for exegetes and researchers in Quranic sciences. However, there are differing views among scholars regarding the nature and quality of this event. Some consider Mi'raj merely a dream, while others believe it was experienced in a waking state. This research examines and critiques the views of scholars such as Shah Waliullah Dehlawi, Muhammad Abed al-Jabri, and Abdolkarim Soroush. Dehlawi considers Mi'raj a dream and attributes many of the prophets' miracles to dreams. Jabri views these events as a type of special revelation understandable within the framework of sleep and dreams. Soroush also considers Isra' and Mi'raj as the Prophet's (PBUH) spiritual experiences in the form of true dreams. In contrast to these views, Allamah Tabataba'i, based on Quranic verses and continuous narrations, considers Isra' and Mi'raj a real event, not merely a dream or spiritual experience, but a physical-spiritual occurrence in a waking state. This research aims to clarify ambiguities and provide a correct and comprehensive understanding of this event by examining the discussed views from Quranic, narrative, and rational perspectives. The main research questions include how scholars and exegetes justify Mi'raj, a comparison of views regarding Mi'raj being awake or asleep, and Allamah Tabataba'i's approach in Al-Mizan to address doubts about Mi'raj.
Literature Review
Extensive studies have been conducted on Isra' and Mi'raj. Among the works close to this research are the article "The Prophet's Mi'raj from the Perspective of Reason and Revelation" by Mohammad Reza Izadpour and the article "Another Look at the Isra' and Mi'raj of the Great Prophet (PBUH)", which have explored this topic from historical, interpretive, and theological perspectives. Given new approaches in Quranic studies and the necessity of analyzing and critiquing doubts surrounding the Prophet's (PBUH) miracles, this research examines and critiques the most important views and objections raised concerning the event of Isra' and Mi'raj in light of Quranic verses, narrations, and rational principles.
Methodology
This research was conducted using a descriptive-analytical method. For data collection, a library approach was employed, and for data classification and citation, a documentary method was used. The analysis method is qualitative content analysis, in which the views of scholars (Dehlawi, Jabri, and Soroush) and exegetes (especially Allamah Tabataba'i) are compared with a comparative and critical approach, and are critiqued and examined using logical arguments and textual evidence.
Results
The analyses conducted show that the discussed scholars (Dehlawi, Jabri, Soroush) consider Mi'raj a spiritual or dream-like experience within the context of sleep. In contrast, Quranic exegetes, especially Allamah Tabataba'i, based on Quranic verses, narrations, and rational principles, consider Mi'raj a real, physical, and spiritual event that occurred in two stages (sleep and waking).
The research results indicate a discrepancy between the views of these scholars and those of the exegetes, particularly Allamah Tabataba'i. These views have been criticized from various aspects, including their inconsistency with the apparent meaning of Quranic verses and continuous narrations, and the incompatibility of some of their arguments with rational and philosophical principles. Allamah Tabataba'i considers the occurrence of this event undeniable.
Exegetes cite Quranic reasons to prove a physical Mi'raj in a waking state; these include the use of the word "Subhan" (Glory be to Him), which expresses wonder at a great event, not merely a dream. Furthermore, the use of the word "'Abd" (servant), which refers to the combination of body and soul, indicates a physical journey, and the Holy Quran mentions numerous physical miracles for previous prophets, which supports the possibility of the Prophet Muhammad's (PBUH) physical Mi'raj.
The phrase "Li Nuriyahu min Ayatina" (that We might show him of Our signs) also indicates that the Prophet (PBUH) observed the signs of divine power with his own eyes, which is inconsistent with Mi'raj being purely spiritual. Finally, the implication of the verses regarding the Prophet's (PBUH) eye not swerving or transgressing during Mi'raj confirms real and physical observations.
Conclusion
The final conclusion of this text is that the views of the discussed thinkers (Dehlavi, Jaberi, Soroush), who consider the Mi'raj (ascension) to be a spiritual or dream-like experience during sleep, do not align with the perspective of Quranic exegetes, especially Allameh Tabataba'i. Allameh Tabataba'i and other Quranic exegetes assert that the Mi'raj was a real, physical, and spiritual event, citing Quranic evidence to substantiate the physical and actual ascension of the Prophet Muhammad (PBUH). These differing views are critiqued from various angles, including the literal interpretation of Quranic verses, widely transmitted narrations (mutawatir hadiths), and rational and philosophical principles
Keywords
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