Contemplation of Divine power & Satanic weakness: a reexamination of Ayatul Kursiyy

 

Introduction

The Qur'an is a unique scripture for many reasons, one of them being is the multiplicity of diverse benefits and understanding. It is used as the primary source of theology (in Islam), its passages recited in prayers, its sentence structure held as THE standard insofar as Arabic grammar, its words (in its totality) memorized by millions of people, and a host of other utilities. Here, we focus on the famed Ayatul Kursiyy or the throne verse, which is one of the most popular, memorized and recited texts of the Qur'an.

Translation

"Allah: there is none deserving worship except Him. the Ever-Living, Self-supporting. He is not overtaken by either fatigue or sleep. To him belongs what is in the heavens and the Earth. Who can intercede with Him, except by His permission: He knows what is in front and behind them. None can encompass anything of his knowledge, except by His will. His throne ('Kursiyyuhu") extends (through) the heavens and the earth, He tires not in preserving them, and He is the highest, the magnificent." (Q 2:255)

Analysis of some concepts and vocabulary

Ayatul Kursiyy functions as one of the most important Quranic texts that provides an articulation of God-concept. The Ever-living (Al-Hayy), as a Divine attribute, refutes any notion of God being dead at any time(ft.1). "He is not overtaken by either fatigue nor sleep" (Laa Ta'khudhuhu sinatun wa laa nawm) places an outright denial of the Biblical language which asserts that God slept on the seventh day after creation. (ft.2).

While many take this text as evidence for shafaa'ah (intercession), a careful reading seems to suggest that shafaa'ah would not be needed, at least not in the manner popularly imagined(ft.3). The text reads: "Who can intercede (yashfa'u ) with him, except by his permission: He knows what is front and behind them."  Allah already knows the actions of humanity, as well as the genesis of those actions. Moreover, the Qur'an asserts elsewhere " Say: intercession (shafaa'ah) is in the domain of Allah entirely (jamee'an). To him belongs the kingdom of the heavens and the earth, then to Him you will return." (Q 39:44)

Regarding the throne (ft.4), it seems to us that we should not take this as God literally having a chair. This is metaphorical language, a fact recognized even by early exegetes. The notions that God is literally sitting in a chair does a disservice to the Quranic presentation of God, and ultimately places Allah Subhaanahu wa ta'alaa in human terms with human limitations. Ibn 'Abbas is reported to have said that the term "His throne" referred to Divine Knowledge, while others have asserted it refers to Divine power (Qudrat). While the attribution to Ibn 'Abbas (the cousin to the Prophet, one recognized by the early Muslims for his keen Quranic insight) is admittedly disputed (as is much of the attributions to him in both Sunni and Shiite tafseer literature), I find it convincing. Another level of evidence is that the Arabic word for "notebook" (Kurrasah) comes from the same field of original meaning as Kursiyy. What is a "notebook"? A container of written information. And what is a "throne"? A throne ultimately serves as a symbol of power and authority for those who hold it. The term "throne" is used in every language in both metaphorical and physical ways. In a similar way, we have to understand God's hand (yadullah) and God's face (Wajhullaah) in metaphorical ways, they are certainly used in the Qur'an in a figurative fashion. 

Message of Ayatul Kursiyy

In a broad sense, the text is speaking to us as a reminder of the omnipotence of God. Thus, it makes sense that it has taken a place within culture and liturgy. Most Muslim homes and mosques are decorated with this passage and is often recited as part of a litany of protection texts when initiating travel. As explained above, it has theological information utilized even within polemics. The Prophet Muhammad (Sall Allahu 'alayhi wa sallam) is reported to have said that if this text is recited after every salaah (prayer), that person would be granted paradise (ft.5)

As a protection from machinations of Satan: focusing on negative dreams

The Qur'an records a dialogue between Allah (The Creator) and Satan (known in this period as "Iblees" in the Quranic discourse), when the latter refused to obey the Divine order to "prostrate" before Adam (this was because of the arrogance of Iblees, seeing himself as superior lifeform). Satan actually promises to "sit and wait" and "assault" humans from every possible angle. (Q 7:15-17) 

While we have discussed dreams elsewhere (ft.6) as having the possibility of coming from God (or other influences), the possibility of malevolent forces or influences cannot be easily dismissed. After all, the above Quranic passage informs us that Satan launces attacks on us from every angle!  As such, we need to be reminded that the Prophet (upon whom be peace and blessings) has also suggested recitation of texts before sleeping, among them ayatul kursiyy. The recitation of these texts has proven to be affective in granting a restful sleep, devoid of many negative dreams/nightmares. 

The Satanic agenda is mainly the promotion of instability, immorality and disconnecting us from God (ft.7). This is why it is important to try our best to remember Allah and to follow the teachings of the religion of Islam as much as we can. We are to support each other in these regards as well, so it's necessary to associate with those who have the mindset of Imaan (faith). 

Conclusion

Ayatul Kursiyy accomplishes so much more than simply a decorative item. It helps us to remember Allah, and to remember that Satan has no authentic power over those who have faith. It is worth noting that some exegetes have asserted that ayatul kursiyy ( 2:255) cannot be fully understood or interpreted without reading verses 256 and 257. These verses assert that correct, mature attitudes prevail over muddled thinking, that God is more reliable than the false (even tyrannical) trends that dominate the discourse (taaghoot), and that God is the supporting friend of the believers, who delivers guidance from darkness into light. 

Thus, we have an appropriate set of guidelines meant to provide maximum protection and benefit, if only we heed those guidelines.

Footnotes

(1) Mainstream Christianity asserts Jesus is actually God, yet it also says he was killed via crucifixion as an atonement for humanity's sins and rose from the dead three days later. Such a doctrine contradicts what is said here, i.e. that God is Ever living and never dies. Thus, Islam rejects the Christian view. 

(2) Genesis 2:2-3 asserts that God rested after creating the world. While admittedly this has been interpreted by many in the Jewish tradition in metaphorical terms, nonetheless Islam, on the basis of ayatul kursiyy, rejects the idea of God resting in any sense. 

(3) Most Muslims believe in shafaa'ah in some form, summarized as follows: on judgement day, the Prophet Muhammad (as well as other prophets and righteous people) will be approached and asked to intervene on behalf of their followers for admittance to paradise. In many countries, a strong culture of shafaa'ah has manifested itself in visitations to graves of prophets and righteous people, Imams etc., seeking tawassul, istighaathah and even tabarruk (using the items of the deceased such as hair etc.) as a means to reach God.  It is our view that the Qur'an places God (and God only) in center-focus. Ayatul Kursiyy shows that God is already knowing the situation of His creation, thus, it seems that seeking out shafaa'ah (atleast in its popular form) is unnecessary. A type of shafaa'ah that is readily understood and acceptable by all hands is that of when we ask someone more pious than us to pray for us, for our health, etc. Praying in a mosque or "holy place" occurs because we believe that environment makes our prayers more likely to be accepted is similarly undisputable. 

(4) The term "Kursiyy" in everyday Arabic (as well as other languages such as Urdu and Farsi) is used for a "chair", but here has the significance of "throne". 

(5) An Nasaa-i 2:326. Quoted in Bulugh ul Maram  by Ibn Hajar Al 'Asqalaanee. 

(6) See Shamsuddin Waheed: Dealing with Dreams

(7) See Qur'an 24:21, 2:102, 2:268, 3:75, 4:119 and more . 

Pondering The Presence Of God In Our Lives

 Recently I delivered a khutbah (Friday prayer sermon) in which the focus was the powerful, yet controversial Qur'anic verses which reads "To God belongs the East and the West, therefore, where ever you turn, you encounter the face of God. Indeed, God is the Expansive, the Knowledgeable." 

 

 

The context of this ayah addresses the human tendency to create categorizing, labeling, and that such labeling has no impact on the Divine Being (Allah, Subhaanahu wa ta'alaa). He is not limited by the limitations we create. He is not "Our God" to the exclusion of others. The guidance of Allah can be encountered by any, regardless of their location, background or (artificial) label.(#.1)

 

While this article largely ignores the theological discussion surrounding the verse in question(#2) , studying this verse has prompted me to ponder upon the presence of Allah in my own life, and-likewise- I invite our readers to think about the same question.

 

Some people, in particular Prophets of the past, and present day saints, have encounters that impact both themselves and those around them(#3) . Due to the presence of such accounts in scriptures, this is what a goodly number of religious people desire to experience, and are left wondering if God truly cares, when such miracles have not happened. 

 

Others think of God as the miracle worker. In the USA there are a number of Television preachers who solicit donations from viewers, promising a heavy payout, selling an illusion to desperate (and usually poor) people. 

 

Allah can be truly experienced, as the above ayah mentions. His presence is in his replacing one situation with a better situation, with His turning grief into joy,  His placing a mind and a conscious in us, in saving us from the accident, in His putting the right answers in your mind when they had been absent beforehand. His presence is known when we look at a beautiful sunrise, a full moon in a clear night, even in pets who show affection to us.

His presence is in the loved ones around us, in the prayers we offer, the supplications we make, and in the words of remembrance of Him that we recite.(#4)

A "miracle" can happen, however that is not the point. "Miracles" can likewise emerge from tricks, gadgets we are unaware of, and even from demonic forces!(#5)

The presence of God -when truly experienced- should give us strength, drive, determination, a moral compass, emotional and spiritual maturity. 

It is not an overnight experience, but it can happen. And we can benefit from it.

May we all be able to experience God.

Endnotes

(1) The ayah under discussion is 2:115, but for context I would suggest vv.105-120. 

(2) The controversy, particularly in the modern period, revolves around the term "face of God" (Wajh Allah). Some Muslim groups have chosen to be open to a literal reading of that expression, but with the caveat that while it is real, its nature is unknown to us. Quranic expressions such as "His Throne" "the hand of Allah", and the like have received similar treatment. However, it has been almost universally understood that these expressions are metaphorical in nature, and need not be viewed with a literal interpretation. I understand the term "face of Allah" to refer to His presence, and this is the view expressed by the majority of commentators. This controversy cannot be adequately addressed in an end note, however on related topic, see our reflections on the throne verse http://shamsuddinwaheed.blogspot.com/2008/01/divine-throne-examination-of-ayatul.html

 

(3)  The term "saints" can admittedly be problematic for Muslim readers. The word 'Awliyaa" (singular Wali) is typically translated as "saints" or "allies (of God)" does not quite have the same religious/cultural  implications  as the term "saint" in Catholicism. Nor do we limit the possibility of God's direct interaction to saints. An important Quranic reference to examine on the subject of God's direct communication with humans can be found in Q 42:51. 

(4) See Q 2:185, which shows that even a verbal affirmation of the Divine is sufficient to generate a real presence of Allah.

 

(5) The Qur'an repeatedly states that "miracles" ( as popularly understood) do not constitute a strong evidence at all. Indeed, it presents itself as a text with rational arguments and evidences of its claims.

 

 

Imaan: The Bigger Picture In Troubled Times {Friday Khutbah}

Note: Below is an edited version of our Friday Khutbah 6/21/19 at Masjid Ibrahim, Las Vegas, Nevada. The opening Hamd ( expressions of praise for Allah) as well as expressions of peace for the Prophets have been omitted here for space reasons.


Amana Ar Rasool- more than a statement of creed

The Qur'an contains a summary of that which the Prophet teaches. It reads "The Messenger ( Muhammad) believes in what has been sent forth to him from his Lord, as does those who have faith. All of them believe in Allah, HIS angels, HIS Scriptures, HIS messengers.." ( Q 2:286)

اٰمَنَ الرَّسُوۡلُ بِمَاۤ اُنۡزِلَ اِلَیۡہِ مِنۡ رَّبِّہٖ وَ الۡمُؤۡمِنُوۡنَ ؕ کُلٌّ اٰمَنَ بِاللّٰہِ وَ مَلٰٓئِکَتِہٖ وَ کُتُبِہٖ وَ رُسُلِہٖ

While we do view this as a summary of belief, this verse also contains an acknowledgement that Allah is involved in the affairs of humanity. Beginning with belief in God, it then says "HIS angels".

"Angels" (Malaa-ikah) are given power by Allah to act in the affairs of man. Indeed, the meaning of "being given power" is present in both Arabic and Hebrew. They act according to the Divine Order ( Q 66:6).

Allah Almighty sent forth scriptures- HIS scriptures- texts that help man to function with Taqwaa and morals. Allah backs this up process further by sending forth of messengers- HIS messengers (Rusulihi).

These items ( angels, scriptures, messengers) point to the fact that Allah is present, involved. His hand reaches, pushes and points to that which He wills.

"His Throne ( i.e. dominion/knowledge) encompasses the Heavens and the Earth.." ( Q 2:256)

 وَسِعَ کُرۡسِیُّہُ السَّمٰوٰتِ وَ الۡاَرۡضَ ۚ

How does this relate to current events?

It is a reasonable question to ask the purpose behind this seemingly theoretical  talk in light of the things which are haunting the Muslim Ummah and the wider world in general, such as concerns over President Trump, Iran, Syria, Egypt, China, Mali, and other such places.

In fact, we are not talking about these places and events, but we are also talking about YOUR OWN personal struggles, your own quest for happiness, success and security. We

are likewise talking about your own moments of joy and pain.

The global issues are very important examples of why Imaan (faith) is vital. We keep in mind that the Qur'an repeatedly instructs to exercise Taqwaa to the best of our capacity ( Q 64:16 among other places), which means that while we work according to wise planning, intelligence and ability to address those things, as we do address our own issues in our own lives, we keep in mind that Allah's hand is still present.

"Do you not know that to Allah belongs the dominion of the Heavens and the Earth, and that other than Him you have none to give you protection, nor any to give you victory." ( Q 2:107)

 اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ لَہٗ مُلۡکُ السَّمٰوٰتِ وَ الۡاَرۡضِ ؕ وَ مَا لَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ مِنۡ وَّلِیٍّ وَّ لَا نَصِیۡرٍ

"And Allah encompasses (even ) those who reject faith." ( Q 2:19)
 وَ اللّٰہُ مُحِیۡطٌۢ بِالۡکٰفِرِیۡنَ

"They (the opposition) plot, and Allah (likewise) plots, and Allah is the best of those who plot." ( Q 8:30)

وَ یَمۡکُرُوۡنَ وَ یَمۡکُرُ اللّٰہُ ؕ وَ اللّٰہُ خَیۡرُ الۡمٰکِرِیۡنَ


Prophet Muhammad: The Exemplar of faith

The religion of Islam has not only a Scripture, it also has a Prophet who exemplifies that scripture. The Qur'an says "Indeed, in the Messenger of God you have a goodly model, for any who has hope in Allah, the final day, and who contemplate upon Allah in abundance" ( Q 33:21)

لَقَدۡ کَانَ لَکُمۡ فِیۡ رَسُوۡلِ اللّٰہِ اُسۡوَۃٌ حَسَنَۃٌ لِّمَنۡ کَانَ یَرۡجُوا اللّٰہَ وَ الۡیَوۡمَ الۡاٰخِرَ وَ ذَکَرَ اللّٰہَ کَثِیۡرًا

All the Prophets certainly have the above-mentioned characteristics, however Muhammad is emphasized because he not only faced opposition and persecution (which obviously Prophets in general would face, peace be upon them all) but he likewise faced the same normal struggles of life that are experienced by other human beings, such as domestic life, financial worries and such. This is why Allah commands his Prophet "Say: ( O Muhammad!) I am a human similar to yourselves." (Q 18:110). Thus he functions as a practical and relatable example.

Keep faith in the overall plan of God. for it is HE who created you and created all. Be grateful for what Allah has given you, observe HIS blessings in your own life and in the lives of those around you.

Make plans, both political and personal, have good intentions, be intelligent and act according to the overall Maslaha (public health), but still keep faith in the One who is above all.