Ma`rifat Adyan

The concept of ascension (Miʿrāj) is present in various religions, particularly Islam and Zoroastrianism. This descriptive-analytical study seeks to answer the question: What is the typology of spiritual realms in Islamic ascension narratives and Zoroastrian revelatory texts? Islamic ascension texts discuss themes such as Hell, encounters with angels, Paradise, communion with God, traversing seas of light and darkness, icy realms, and visions of prophets’ spirits. Zoroastrian texts describe Hell with scenes of sinful women, dialogues with Ameshaspands (divine entities), Paradise, encounters with Ahura Mazda, passage through a fiery furnace or mountain, molten metal poured on chests, and disembowelment, as well as the realm of spirits. Zoroastrian texts mention multiple individuals undergoing ascension, while in Islam, ascension is uniquely attributed to the Prophet Muhammad (PBUH), with no such accounts for figures like the infallible Imams (AS). Zoroastrian ascension narratives focus on prophetic visions of the future and revelations of truth, as seen in Ardaviraf’s Vision, which details observations of Heaven, Hell, and the punishments of the blessed and damned. Islamic sources assert the Prophet’s ascension as both physical and spiritual, whereas Zoroastrian ascensions occur through dreams or visionary states. According to various narrations, the Prophet Muhammad (peace be upon him) ascended to heaven many times; however, in Zoroastrianism, only one ascension is mentioned for those who have gone on this spiritual journey. Shi’a scholars emphasize the Prophet’s ascension in a wakeful state, contrasting with Zoroastrian ascensions framed as mystical revelations or dreams.