Document Type : Original Article
Authors
1 Postdoctoral researcher of the Department of Quranic Studies and Hadith, Faculty of Theology, Alzahra University, Tehran, Iran
2 Professor of the Department of Quranic Studies and Hadith, Faculty of Theology, Alzahra University, Tehran, Iran
Abstract
Spiritual ascension is among the theological themes that hold a significant presence in both pre-monotheistic and monotheistic religions. The existence of structural similarities in certain religions has prompted comparative studies on the paradigm of spiritual ascension, which have primarily focused on identifying structural commonalities among religious traditions. This approach, however, risks reinforcing suspicions of borrowing or reducing the sanctity of the narrative of the Prophetic Miʿrāj to merely another similar myth. Relying on Mircea Eliade’s theoretical framework concerning "myth and the sacred"—while also critiquing and expanding it—this article seeks to address the following central question: What fundamental transformation has the Miʿrāj of the Prophet (pbuh) brought about in this paradigm, and what distinct horizon of meaning has it opened, despite sharing structural similarities with ancient models of ascension (such as the ascension of Jesus, the myth of Hermes, and the ascent of the Buddha)? Using a descriptive-analytical method, this study concludes that the key distinction of the Islamic Miʿrāj lies in its "departure from the framework of a purely individual and mythic experience (based on Eliade’s reading) and its transformation into a civilization-building and legislation-oriented event." The findings indicate that the Qur’an, by emphasizing legislative dimensions (such as the establishment of prayer) and social aspects (as seen in the verses of Sūrat al-Isrā’, revealed immediately after the event of the Miʿrāj), shifts the paradigm of ascension from the realm of personal mystical experiences to that of collective legislation and societal responsibility. The novelty of this article lies in presenting a "civilization-building" reading of the Miʿrāj, wherein structural commonalities are interpreted not as indications of borrowing, but as a foundation for a qualitative paradigm shift aimed at establishing a monotheistic civilization.
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