معراج پيامبر(ص)وارتباط آن با محراب مساجد

Prophet’s Ascension to Heaven and Its Relation with Mihrab (Altar) of Mosques

معراج پيامبر(ص) در مكان مقدسي چون مسجد صورت گرفت و ارمغان ايشان از اين سفر شبانه براي امتش حقيقتي همچون نماز است. در هنر اسلامي جايگاه پيامبر(ص) در اين معراج، به صورت يك محراب به تصوير كشيده شده است. درواقع، مفهوم محراب كه محلي است براي معراج مومن (نماز) و رمزگشايي آن از زاويه معراج پيامبر(ص)، بيانگر اين نكته است كه محراب تجلي مجسم معراج بوده و ازآنجايي‌ كه معراج صورت مثالي نماز است؛ محراب را مي توان تجلي مجسم نماز نيز دانست؛ به طوري كه تمامي مراحل نماز در آن به تصوير كشيده شده است. با تكيه بر تفاسير عارفان از آيه:«فَكَانَ قَابَ قَوْسَيْنِ اَوْ اَدْنَي»(نجم: 8)مشخص مي‎گردد كه بين پيامبر(ص)، معراج ومحراب اتحادي از جنس اتحاد سالك و سلوك ومسلك وجود داشته و محراب تجلي گاهي از قول (شريعت)، فعل(طريقت) و حال(حقيقت) پيامبر(ص) است. در اين مقاله با بهره گيري از آثار عارفان و هنرمندان مسلمان رابطه محراب مساجد با معراج پيامبر(ص) تبيين و تحليل مي گردد.

The ascension of the Prophet (PBUH) to Heaven took place in a sacred place such as a mosque and his souvenir from this spiritual journey for his nation was prayer. In Islamic art, the Prophet’s rank in the experience of ascension has been pictured in the form of altar or Mihrab (a semicircular niche in the wall of a mosque that indicates the qibla, or the direction toward Kaaba where Muslims must face to perform their prayers). The concept of Mihrab, which is a place for the ascension of the believer by prayers and decoding it from the viewpoint of the Prophet’s ascension reveals this fact that Mihrab was the assumed manifestation of ascension. Since ascension is the ideal form of prayer, Mihrab can be also considered as ideal manifestation of prayer so that all stages of prayer has been pictured in it. Relying upon the interpretation of theosophists from the verse “And was at a distance of two bow lengths or nearer” (Najm: 9) it becomes clear that there was a union between the prophet, ascension and Mihrab, a union of follower, spiritual journey and the religion. Thus Mihrab is the manifestation of word (Shariah), deed (spiritual discipline) and spiritual state (truth) of the Prophet (PBUH). In this paper, we have made use of the works by Muslim theosophists and artists to clarify and analyze the relationship between Mihrab of mosques and ascension of the Prophet (PBUH).