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 . 

Dealing with Dreams

 Introduction

Recently, a person told me of a dream in which centered around me. This would not be noteworthy, except that the person shared information that they would have no access to, information not available to them by any means, including an exact description of yet another person that would likewise be unavailable to the dreamer. While I have no intention of sharing the content of that dream, it did prompt me to look at information from the primary Islamic sources on this phenomenon

This post does not present itself as authoritative, merely as some fresh observations and reflections on the Islamic texts.

Can dreams really be from God?

The answer to this is a clear affirmation. The Qur'an directly provides examples wherein Allah Soobhaanahu wa ta'alaa has communicated via dreams to Prophets, Non-Prophets, believers and even disbelievers. 

It mentions how God delivered to Joseph (Yusuf, 'alayhis salaam) a vision in which the heavenly bodies prostrate before him, and when he informs his father Jacob (Ya'qub 'alayhis salaam), the latter advises him to be this experience a secret from his own family (Q 12:5-7). The same Quranic chapter tells us of two (seemingly non-believing, at least initially) prisoners having dreams (which Joseph interprets) and of the ruler of Egypt having a vivid dream, the former asks Joseph for his interpretation, and such interpretation actually ended up saving Egypt from the extremes of famine (Q 12:12:36-42 and also see 12:43-50, also see 53-57)

Can dreams be just a product of an active mind, stress and the like?

This is also within the realm of possibility. There is a wealth of research and anecdotal evidence to show that the content of dreams can be influenced by such things as background noise, watching television or one's electronic device, and even meals before bed (ft.1.) Stress is another added factor to this equation, in that the stressful matters that are on one's mind can carry themselves into your sleep, manifesting through dreams while asleep(ft.2).

Are there ways to distinguish between Divinely inspired visions and dreams that are "unimportant"?

This is a difficult query; however, it seems logical that if God does in fact send communication via a dream, that the "end conclusion" or "inspiration" would be something good and beneficial, especially for the wider society. There have been people who have had dreams which pushed them to engage in activities whose benefit outlived even themselves. The founder of the Tablighi Jamaa'h movement (ft.3), Maulana Ilyas Kandhlawi (popularly known as Maulana Muhammad Ilyas) is said to have started his efforts as a result of a dream. 

For "unimportant" dreams, it seems that such would be product of any mental influences, and even if remembered for a long time, would have no impact on one's life. 

Dreams as a part of prophethood

As Muslims, we believe the doors of prophethood, and scripture has been closed with Muhammad- Sall Allahu 'alayhi wa sallam- and the Qur'an. Yet, it has been recognized almost universally that dreams and visions can be directed to blessed individuals from Allah. It is the Prophet Muhammad who is reported to have said that "nothing remains of nabuwwat except 'al mubashshiraat'(Good news). They (companions) said "and what is "good news". He replied "The correct dream" (Ar-Ru-yaa As-saalehat). (Saheeh Al Bukharee 91:9). Yet another narration asserts that "the vision of a believer is one of the forty-six parts of prophethood." ( Saheeh Al Bukharee 92:4).

The meaning of this (which appears to have support from the Qur'an) (ft.4) seems to be that for believers in general, they are provided access to a divine support and inspiration that has the qualities of nabuwwah- in the sense that the impact of such support is profound, with long term good impact, while actually not having any function of nabuwwah, since Allah has decreed that nabuwwah concludes with the mercy to all nations, Muhammad ibn 'Abdullah, upon whom be peace and blessings. 

Can Satan inspire bad visions?

The Qur'an depicts Satan as a cunning whisperer, a behind-the-scenes influencer, who even attacks humans (his prey) from all directions (see Q 11:16-17). In light of that description, it is reasonable that Satan would plant the seeds of destruction under the guise of a vision or would- conversely- (and more commonly) use our own negative thoughts, suspicions and anxieties as a means to derail us-in the name of "good sense" or "sincere advice". 

An account attributed to the Sufi figure 'Abdul-Qaadir Al Jilani (d.1166) is quite telling: He was praying, and a voice comes to him proclaiming: "I am your Lord, I make lawful to you that I have made unlawful to others". Al-Jilani asks if this is God (Allah). The voice only says, "I am your Lord". Al-Jilani replies "I know this is Satan". The voice confirms this and asks how was he (Satan) recognized? Al-Jilani replies that (a) You never identified yourself as God. (b) God would not make lawful for me what he made unlawful for others. The voice, now identified as Satan, asserts that through that trick (of a sort of spiritual hijacking) He had been able to fool thousands of people. 

Sleep hygiene

The stresses of the coronavirus era produced an acute awareness of obscure health issues, including popularizing the term sleep hygiene, which refers to actions such as a dark room, no lights, no phones nearby during sleep and the like, but- in keeping with well-known prophetic traditions, it is important that when one sleeps, one makes a habit of reciting Qur'anic texts or supplication (du'aa). My normative practice is reciting the expression "None deserves worship except God, Oh Allah, in your name do I die and live" (Laa elaaha ill-Allah, Allaahumma Bismika Amootu wa ahyaa') as well as Ayatul Kursiyy (Qur'an 2:255).

The fact that we have the above (and some other practices) from the Islamic sources is indicative that we are at our most vulnerable, physically and spiritually, during sleep. There is a level of protection and safety needed to not only sleep, but to be protected from Satan. 

When others have dreams about you

The inspiration for this article was a person having a very detailed dream about me and my life, with information that could not have been known to that person. Disturbed at first, it occurred to me that perhaps Allah was conveying-through this person- some information or insight that I really needed to hear. 

When others have a dream about you, and they share it, it is possible that the dream occurs as a product of the subconscious, that somehow, especially after a long time of distance, the person dreams about you, indicating unconscious thoughts. Dreams in which specific authentic details are present, especially private information that, I think, should be taken seriously. The dreamer's interpretation is important to take heed of, but also your (if you are the object or make appearance in that person's dream) own understanding. It may take time to think about, but in light of the Islamic texts, it is possible that it is indeed God conveying some important indicators of guidance. 

The Islamic tradition has some words of advice, including that a person's dream (if shared with a dream interpreter) should not become the source of gossip, and that overly negative dreams should not be shared in public!

Many Muslims claim to have dreams of the Prophet-that he (the Prophet) instructs this or that, and we have a tradition stating that Satan cannot take on the Prophet's form. While this tradition may in fact be true, for modern people it does not provide that much assistance because we don't actually have a photograph of him. Perhaps the best thing to do, if we do have a dream and get the feeling that the Prophet Muhammad (Sall Allahu 'alayhi wa sallam) is in it, communicating with us, is to analyze the message, if it has inspiration of a good message and does not contradict what we know for certain ('ilmal yaqeen) from the Qur'an and Prophetic model, we can take something good out of that experience. Otherwise, if it goes against what we have sure knowledge of, we will have to see the possibility of Satan's hand in it.

Dreams as expressions of delusional thinking

This is also a possibility, particularly lucid dreams as a side-effect of illness or medicine. Narcissistic people can also fool themselves, justifying their own actions via delusional expressions. If a person reports an experience that is "delusional", understand that that "delusion" has very little to do with you. We all have life experiences and interpretations of events that not only vary but are -by their nature-subjective. 

It may be prudent to limit what one says in public regarding dreams, but also spiritual experiences in general. We are all on different levels of faith, practice and understanding. Spirituality is a deep field, a person can have a rich inner life which is misunderstood by others, even by the clerical class. 

It is important to have a clean life, devoid of intoxicants and sinful behavior, and to be consistent in asking God for protection from being deluded. Before reading Qur'an itself, we say "I seek refuge with Allah from Satan, the rejected enemy" (A 'oodhuu billaahi minash-shaytaanir rajeem). Another supplication reads "God, show us truth as truth, and give us the ability to follow it, and show us falsehood as falsehood, and give us the ability to abstain therefrom." Goodly company, even wholistic food, is also a necessity in terms of avoiding the pitfalls of delusions, as delusions can bring forth unnecessary destruction. 

Footnotes

(1) See  Food's Impact on Dreams - Sleep Academy for a brief discussion on influence of food for dreams. 

(2) For the influence of stress on dreams, see Stress Dreams: Causes and Prevention Tips (psychcentral.com)

(3) The Tablighi Jama'at (TJ) was founded in the Indian subcontinent in the 1920's with a strategy of combating Hindu influence on Muslims. They are famously apolitical, and practically function as a missionary, largely organic circle whose focus is on Muslims, thus, they visit Muslims in their homes, encourage participation in communal mosque prayers, etc. They have evolved to be a global trend, hosting events such as convention (ijtimaa') in Bangladesh which attracts millions every year.

(4) The Qur'an (42:51) says that God communicates through three primary ways, by "revelation" (wahy) or "from behind a veil" (min waraa-i hijaaban). The two ways highlighted here could be indicative of dreams, as "wahy" is sometimes used to indicate "true dreams". The primary usage of "wahy" is inspiration. Other words used for dreams include "Ru'yaa" (this is the main Quranic term) and "Ahlam".