Detailed Abstract
Research objective:
This study aims to investigate the conceptual and practical relationship between the “Spirit” and the “Divine Command” in the Qur’an and the Bible, and to elucidate the role of this connection in shaping the reception of revelation and the spiritual experiences of prophets, particularly the experience of Mi‘rāj (the Ascension).
The central research question is how understanding the “Spirit” as a “divine initiative” can lead to a clearer comprehension of the mechanism of revelation and the transmundane states of the prophet, and to what extent this pattern is shared or differs between the Qur’anic and Biblical traditions.
The main hypothesis of the study posits that the “Spirit of God,” in one of its fundamental applications, is essentially identical to the “revelation” or the “divine command” sent down to the prophets, functioning both in the transmission of the divine message and in enabling mystical experiences such as the Mi‘rāj.
Methodology:
This study follows a comparative-analytical method with an intra-textual approach. The Qur’anic verses and relevant passages from the Bible—including the Tanakh (Old Testament) and the New Testament—containing the keywords “Spirit,” “Command,” “Revelation,” and their equivalents (such as ’emer and dabar in Hebrew, and Logos in Greek) are carefully examined and compared.
The primary focus is on analyzing the semantic networks of these concepts within each text and subsequently assessing their similarities and differences across the two religious traditions. Despite the historical distance between the revelations of these texts, this comparative approach is considered valid and methodologically sound due to the Qur’an’s explicit references to previous scriptures and the shared narratives concerning prophetic experiences.
Findings:
The findings indicate that in both the Qur’an and the Bible, there exists a close and multifaceted relationship between the “Spirit” and the “Divine Command.”
In the Qur’an, the Spirit is explicitly described as a “divine initiative” that is immaterial, transcends time and space, and possesses a vitalizing function. This Spirit operates equivalently to revelation, such that in various verses—particularly in the Meccan period close to the Hijrah—the term “Spirit” often substitutes for “revelation” and serves as the primary agent in conveying God’s word to the Prophet (PBUH) and supporting his mission. Furthermore, the possibility of mystical experiences, such as the Mi‘rāj (Ascension), is also explained through this Spirit and its connection with the Divine Command.
In the Tanakh, the “Spirit of God” functions as a central agent in the uttering of God’s word to the prophets. This Spirit grants the prophets wisdom, understanding, strength, and the capacity to receive divine revelation. The Hebrew terms ’emer (אֵמֶר) and dabar, meaning “word” or “command,” similarly play a key role alongside the Spirit in shaping the revelatory experiences of the Israelite prophets.
In the New Testament, although the concept of prophecy evolved and the focus of the Holy Spirit shifted primarily toward guiding believers and the Church, the revelatory experiences of figures such as Paul and John demonstrate that the Spirit’s guiding role is ultimately analogous to its function in the Qur’an and the Tanakh.
Additionally, the concept of the Logos (Word), attributed to Jesus in the Gospel of John, can be partially compared to the “Divine Command” in the Qur’an, with the significant distinction that in the Qur’an, Jesus is a created being and a Word from God, whereas in Trinitarian theology, the Logos is considered an intrinsic part of God’s essence. This study clearly shows that the Qur’an rejects any identification of “God = Spirit” and regards the Spirit as a created entity.
This study demonstrates that there exists a reciprocal and equivalent relationship between the “Spirit” and the “Divine Command” in the context of prophecy and revelation. The Spirit, in one of its primary aspects, functions as the divine command, transmitting revelation and empowering the prophet. This pattern is shared between the Qur’an and the Bible, particularly the Tanakh, and understanding both concepts simultaneously provides a clearer explanation of the mechanism of revelation and the experiences associated with it.
Accordingly, experiences such as the Prophet’s Mi‘rāj (Ascension) should not be viewed as entirely separate events but as occurring within and based upon this connection between the prophet and the divine Spirit-Command.
The main distinction in Qur’anic theology lies in maintaining the boundary between Creator and creation, emphasizing that the Spirit is a created entity. In contrast, in the Christian tradition (New Testament), this boundary is blurred under the influence of Trinitarian doctrine. Furthermore, the direct and addressive style of the Qur’an, compared to the narrative style of the Tanakh, affects the way the audience relates to the concept of God and His command.