In the view of Ibn Sīnā and Mullā Ṣadrā, the Prophet’s ascension was an indisputable truth, and those who deny it are among unbelievers and deviators from the right path. Ibn Sīnā believes that the Prophet’s ascension was not corporeal because the body cannot traverse a
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In the view of Ibn Sīnā and Mullā Ṣadrā, the Prophet’s ascension was an indisputable truth, and those who deny it are among unbelievers and deviators from the right path. Ibn Sīnā believes that the Prophet’s ascension was not corporeal because the body cannot traverse a very long distance in a moment. Thus, it was intellectual and spiritual. In other words, as the route of the Prophet’s ascension passed through immaterial worlds, one cannot consider this journey a corporeal one. However, Mullā Ṣadrā explicitly speaks of the corporeal quality of the Prophet’s presence in ascension. He believes in the corporeal presence of the Prophet (ṣ) in his heavenly journey as well as the corporeal nature of what happened to him in the night of ascension. Nevertheless, their corporeality is in proportion to the worlds in which the Prophet (ṣ) travelled. Mullā Ṣadrā considers three types of body for human beings: rational, Ideal, and elemental. He maintains that earthly journey is of the elemental type, and heavenly journey is of the Ideal and rational types. He also believes that the Prophet (ṣ) wore the corporeal attire in conformity with the worlds to and through which he travelled. This paper investigates and analyzes the quality of the Prophet’s presence in the night of ascension and the otherworldly things that happened to him during that night following a descriptive-analytic approach and based on the views of Ibn Sīnā and Mullā Ṣadrā.
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