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Mi'raj

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Mi'raj (The Ascension) refers to the ascent of the Prophet from Al-Aqsa Mosque to the heavens. In his works, Imam Khomeini has addressed Mi'raj, exploring its reality, status, the nature of its occurrence, and the manner of ascension to the heavens. In elucidating the reality of Mi'raj, drawing upon divine verses and traditions, he has not only provided an exoteric explanation but also an esoteric interpretation of Mi'raj through a mystical approach.

The Importance and Status of Mi'raj

In religious terminology, Mi'raj signifies the Prophet's ascension from Al-Aqsa Mosque to the heavens.[1] The narrative and event of Mi'raj are referenced in the Quran in the two surahs of Al-Isra and An-Najm. It has also been transmitted recurrently (mutawatir) in both Shia and Sunni hadiths. Nevertheless, among Islamic scholars, there are differing opinions regarding the details of Mi'raj, including the time, place of occurrence, number of instances, the manner of ascension, and whether it was physical or spiritual.[2]

In his works, Imam Khomeini has also addressed Mi'raj, its true status, the manner of its occurrence, and the nature of the ascent to the heavens. In explaining the reality of Mi'raj, relying on divine verses and traditions, he has provided an esoteric explanation and interpretation of Mi'raj through a mystical lens, in addition to its exoteric description.[3]

Views on Mi'raj

Islamic scholars hold various views in explaining the reality and the manner of Mi'raj, including:

Physical Mi'raj (معراج جسمانی): The well-known and established meaning among Islamic theologians and divine philosophers is that the Prophet's (PBUH) nocturnal journey from Masjid al-Haram to Al-Aqsa Mosque and his ascension to the higher realms was physical and accompanied by his noble body.[4] Imam Khomeini is among the scholars who consider the event of the Prophet's (PBUH) Mi'raj to be physical. He believes that regarding the Prophet's physical Mi'raj, if one does not subscribe to the immateriality (tajarrud) of the soul, it is not easy to prove a physical ascension. This is because the meaning of the Prophet's Mi'raj being physical is that when the absolutely immaterial soul of the Seal of the Prophets (PBUH) willed to traverse all realms, his physical body became magnetized/drawn by his noble soul, and thus the physical Mi'raj occurred.[5]

Dream Mi'raj / Ascension in Sleep (معراج منامی): Some believe that the Mi'raj of the Seal of the Prophets (PBUH) occurred in the realm of dreams and sleep, citing certain traditions in this regard. This view has been critiqued by Imami (Shia) scholars.[6]

Spiritual Mi'raj (معراج روحانی): Some Islamic philosophers maintain that the Prophet's (PBUH) ascension was purely spiritual; he ascended with his soul, while his noble body underwent no movement or transformation. They argue that in addition to the body and physical form being unable to ascend, the issue of passing through the celestial spheres (aflak) poses a barrier, as these spheres are incapable of being penetrated and resealed (khark wa iltiyam) and do not accept generation and corruption (kawn wa fasad).[7] Rejecting this theory, Imam Khomeini argues that physical ascension cannot be proven on these premises. Instead, according to the theory of Transcendent Theosophy (Al-Hikmat al-Muta'aliyah), the relationship between the body and the soul is intrinsic, akin to a shadow and the one casting it. The Prophet's soul and spirit were of such magnitude that his body was drawn along by his soul. Furthermore, the very premise of the nine celestial spheres is invalidated by modern astronomy, let alone the debate over penetration and resealing, which is consequently rendered void a fortiori. Thus, the physical nature of the Mi'raj means that when the absolutely immaterial soul of the Seal of the Prophets (PBUH) willed to traverse all realms, his physical body followed the drawn soul, and the ascension took place. Therefore, the purpose of the Mi'raj was not to witness the physicality of the higher material world or the physical spheres, but rather to observe the immaterial realms and the sacred intellects. According to Imam Khomeini, on the night of Mi'raj, the Prophet ascended from the material realm to the realm of the intellect, and after traversing the realm of the intellect and the station of Gabriel, he was drawn to the horizon of Absolute Oneness (Ahadiyyah), passing through the realms of Mulk (the material/visible world), Malakut (the imaginal/angelic realm), Jabarut (the realm of intellects), and Lahut (the divine realm).[8]

Detailed Mi'raj / Differentiated Ascension (معراج تفصیلی): According to this view, the Messenger of God's (PBUH) journey from Mecca to Jerusalem (Bayt al-Maqdis) was with both his blessed soul and body, and from Jerusalem, he ascended to the heavens with his noble soul alone. This perspective has been criticized by divine philosophers.[9]

Esoteric/Interpretive Mi'raj (معراج تأویلی): By interpreting the verse "Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa," some gnostics (Ahl al-Ma'rifah) believe the word "night" (layl) in this verse signifies the darkness and barriers of the body and natural attachments. Since ascension and elevation occur via the body, Al-Masjid al-Haram in this verse is interpreted as the station of the heart, which is ritually pure (mahram) from the polytheistic circumambulation of bodily faculties. Therefore, in the mystical and spiritual view, Mi'raj is the ascent from the material dimension to the ultimate immaterial dimension, reaching the primary destination, which is Divine Proximity (Qurb-e Ilahi).[10] Imam Khomeini similarly, referring to the verse "Exalted is He who took His Servant," and based on the theory of the Personal Unity of Existence (Wahdat-e Shakhsiyyah-ye Wujud), and citing a hadith,[11] divides Mi'raj into two types: descending and ascending. He considers the ascending Mi'raj to be the very proximity to the horizon and gathering of intimacy through the steps of servitude and existential poverty, which is realized by removing the dust of egoism (ananiyyah). He views the ultimate proximity to the obligatory duties (Qurb-e Fara'iz) as the pinnacle of the Prophet's (PBUH) ascending Mi'raj, an attainment not achieved by any of the other prophets or divine saints. Imam Khomeini believes that true Mi'raj cannot be attained without servitude (ubudiyyah).[12]

Footnotes

Template:Footnotes

Sources

Template:Sources

  • Ibn Sina, Husayn ibn Abdullah, Al-Isharat wa al-Tanbihat, Qom, Balaghat Publishing, 1996.
  • Ibn Sina, Husayn ibn Abdullah, Rasa'il, Qom, Bidar Publications, 1980.
  • Ibn Sina, Husayn ibn Abdullah, Mi'raj Nameh, Rasht, Shahr-e Urwat al-Wuthqa, 1973.
  • Imam Khomeini, Sayyid Ruhollah, Adab al-Salah, Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2005.
  • Imam Khomeini, Sayyid Ruhollah, Ta'liqat 'ala Sharh Fusus al-Hikam wa Misbah al-Uns, Qom, Pasdar-e Eslam, 1990.
  • Imam Khomeini, Sayyid Ruhollah, Taqrirat-e Falsafeh-ye Imam Khomeini, Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2006.
  • Imam Khomeini, Sayyid Ruhollah, Sirr al-Salah, Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 1999.
  • Imam Khomeini, Sayyid Ruhollah, Sharh-e Chehel Hadith, Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2009.
  • Imam Khomeini, Sayyid Ruhollah, Sharh Du'a al-Sahar, Tehran, The Institute for Compilation and Publication of Imam Khomeini's Works, 2004.
  • Khazin Baghdadi, Ali ibn Muhammad, Tafsir al-Khazin, Beirut, Dar al-Kutub al-Ilmiyyah, 1994.
  • Sobhani, Ja'far, Forough-e Abadiyyat, Qom, Bustan-e Ketab, 2020.
  • Sajjadi, Ja'far, Farhang-e Ma'arif-e Eslami, Tehran, University of Tehran Press, 1994.
  • Sahebi, Baqer, Asrar-e Malakut, Tehran, Orouj Publishing, 2024.
  • Tabataba'i, Muhammad Husayn, Tafsir al-Mizan, Qom, Islamic Publications, 1996.
  • Tabarsi, Hasan, Majma' al-Bayan, Beirut, Dar al-Ulum, 1959.
  • Ayyashi, Muhammad ibn Mas'ud, Tafsir al-Ayyashi, Tehran, Islamiyyah Scientific Publishing, 1961.
  • Qazvini, Abu al-Hasan, Raj'at wa Mi'raj, Qazvin, Taha Publishing, 1991.
  • Qomi, Ali ibn Ibrahim, Tafsir al-Qomi, Qom, Dar al-Kitab, 1983.
  • Kashani, Abd al-Razzaq, Al-Ta'wilat, Beirut, Dar Ihya al-Turath al-Arabi, 2001.
  • Kashani, Fathullah, Manhaj al-Sadiqin, Tehran, Ilmi Publishing, 1957.
  • Lahiji, Abd al-Razzaq, Gowhar-e Murad, Tehran, Sayeh Publishing, 2004.
  • Mohammadzadeh, Nader, "Mi'raj dar Tafasir-e Irfani" (Mi'raj in Mystical Exegeses), Majalleh-ye Irfan-e Eslami, 2013.
  • Makarem Shirazi, Naser, Tafsir-e Nemouneh, Tehran, Dar al-Kutub al-Islamiyyah, 2006.
  • Mulla Sadra, Muhammad ibn Ibrahim, Al-Hikmat al-Muta'aliyah fi al-Asfar al-Aqliyyat al-Arba'ah, Beirut, Dar Ihya al-Turath al-Arabi, 1981.
  • Mirzaei, Ali, "Ruykard-e Enteqadi be Negah-e Andishmandan-e Eslami Darbareh-ye Mi'raj" (A Critical Approach to the Views of Islamic Thinkers on Mi'raj), Majalleh-ye Ensan-Pazhuhesh-e Dini, 2018.

Author: Baqer Sahebi

  1. ↑ Qomi, Tafsir al-Qomi, vol. 2, pp. 3-10; Tabataba'i, Al-Mizan, vol. 13, pp. 8-14; Sajjadi, Farhang-e Ma'arif-e Eslami, vol. 3, p. 1843.
  2. ↑ Tabarsi, Majma' al-Bayan, vol. 6, p. 409; Kashani, Manhaj al-Sadiqin, vol. 5, p. 236; Ayyashi, Tafsir al-Ayyashi, vol. 3, p. 34; Sobhani, Forough-e Abadiyyat, p. 372; Makarem Shirazi, Tafsir-e Nemouneh, vol. 12, pp. 11 and 28.
  3. ↑ Imam Khomeini, Taqrirat-e Falsafeh, vol. 3, pp. 51-52; Sirr al-Salah, pp. 89-90; Sharh-e Chehel Hadith, p. 582; Ta'liqat 'ala Sharh Fusus al-Hikam wa Misbah al-Uns, pp. 44, 112; Adab al-Salah, p. 10.
  4. ↑ Tabataba'i, Al-Mizan, vol. 13, pp. 32-35, vol. 19, p. 36; Lahiji, Gowhar-e Murad, p. 453; Qazvini, Raj'at wa Mi'raj, p. 35.
  5. ↑ Imam Khomeini, Taqrirat-e Falsafeh, vol. 3, pp. 51-52; Sahebi, Asrar-e Malakut, vol. 2, p. 82.
  6. ↑ Mulla Sadra, Al-Hikmat al-Muta'aliyah, vol. 9, p. 48; Tabataba'i, Al-Mizan, vol. 13, p. 31; Qazvini, Raj'at wa Mi'raj, p. 35; Khazin, Tafsir al-Khazin, vol. 3, p. 114; Mirzaei, Ruykard-e Enteqadi be Negah-e Andishmandan-e Eslami Darbareh-ye Mi'raj, p. 200.
  7. ↑ Ibn Sina, Al-Isharat wa al-Tanbihat, pp. 74 and 120; Rasa'il, p. 102; Mi'raj Nameh, pp. 18-19.
  8. ↑ Imam Khomeini, Sirr al-Salah, pp. 89-90; Taqrirat-e Falsafeh, vol. 3, pp. 51-52; Adab al-Salah, p. 288; Sharh Du'a al-Sahar, p. 28; Sahebi, Asrar-e Malakut, vol. 2, pp. 82-83.
  9. ↑ Sabzevari, Ta'liqah bar Asfar, vol. 9, p. 49; Tabataba'i, Al-Mizan, vol. 13, p. 32.
  10. ↑ Kashani, Al-Ta'wilat, vol. 1, p. 397; Mohammadzadeh, Mi'raj dar Tafasir-e Irfani, p. 54.
  11. ↑ Fayd Kashani, Ilm al-Yaqin, vol. 1, p. 54.
  12. ↑ Imam Khomeini, Ta'liqat 'ala Sharh Fusus al-Hikam wa Misbah al-Uns, pp. 43, 112 and 237; Adab al-Salah, p. 10; Sahebi, Asrar-e Malakut, vol. 2, pp. 83-84.
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