Ayat al-Kursi, regarded as one of the most eminent verses of the Holy Qur'an, occupies a central position within Surah Al-Baqarah and is renowned as the "Verse of Power" due to its comprehensive elucidation of the Divine Essence, Attributes, and Omnipotence. This verse, articulated with profound and profound expression, explicates the system of creation and the role of divine intermediaries therein. In this treatise, adopting a scientific and philosophical methodology, the exegesis of Ayat al-Kursi is undertaken, with all related conceptsincluding the notion of the Kursi, movement, saknah, and a critique of traditional philosophiesexamined in an elevated, scholarly style befitting an advanced academic audience. The objective is to present a comprehensive and systematic analysis which, while fully faithful to the original content, enhances the scientific and literary richness of the text through semantic links and supplementary elucidations.
وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا
His Kursi encompasses the heavens and the earth, and the preservation of them does not fatigue Him.
The phrase "وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ" denotes the existential expanse and the created manifestations which constitute the container of the continuous actuality of the cosmos. This vastness encompasses all motions of the universe and signifies the dynamism inherent in the system of creation. The Kursi, as a divine intermediary, embraces the heavens and the earth, manifesting their appearances. This expanse aligns with the concept of divine manifestation and regards the world as a manifestation of the continuous actuality of the Lord.
The verb "وَسِعَ" in this verse is interpreted transitively, meaning that the Kursi is the agent of the expansion and extension of the heavens and the earth. Contrary to traditional exegeses which treat this verb as intransitive, denoting mere extent, the transitive interpretation introduces the Kursi as the active factor in the manifestation and expansion of the universe. This view aligns with the verse وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ (Adh-Dhariyat: 47), which describes God as the agent of the expansion of the heavens, albeit through causes and intermediaries such as the Kursi.
وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
And the heaven We constructed with might, and indeed We are expanding it.
In this exegesis, the Kursi is likened to the root of a tree which nourishes and manifests the branches of the heavens and the earth. This metaphor underscores the position of the Kursi as a pivotal intermediary in the system of creation.
The phrase وَلَا يَئُودُهُ حِفْظُهُمَا indicates that the preservation of the heavens and the earth is not burdensome for the Kursi. Contrary to traditional interpretations that attribute the pronoun "هُ" to God, this interpretation assigns it to the Kursi itself. This perspective accentuates the grandeur of the Kursi within the cosmic order, demonstrating that as a divine intermediary, it possesses the capability to maintain the heavens and the earth effortlessly.
Ayat al-Kursi, by emphasising the vastness and preservation associated with the Kursi, points to its status as a divine intermediary in the manifestation and persistence of the heavens and the earth. The transitive interpretation of the verb "وَسِعَ" and the reference of the pronoun "هُ" to the Kursi constitute a paradigmatic shift in the traditional understanding of this verse, underscoring the active role of the Kursi in the cosmic order. This section lays the foundation for subsequent analyses by elucidating the concepts of vastness and preservation.
Within traditional philosophy, the division of entities into movable and immovable is erroneous. Stillness does not signify absolute cessation of existence; rather, saknah denotes movement characterized by calmness and composure, replacing the notion of static stillness. This concept aligns with the verse هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ (Al-Fath: 4), which defines saknah as tranquility and balanced motion.
هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ
He it is Who sent down tranquility into the hearts of the believers.
Saknah represents an orderly and balanced movement that aligns with the dynamism of the cosmos. This view is also consistent with the verse كُلُّ يَوْمٍ هُوَ فِي شَأْنٍ (Ar-Rahman: 29), which underscores the continuous divine activity.
كُلُّ يَوْمٍ هُوَ فِي شَأْنٍ
Each day He is engaged in a matter.
Maskan in the universe signifies gradual determination and manifestation, not conventional stillness. Every existent in the cosmos possesses movement and actual determination. This notion contradicts the common understanding of stillness and aligns with Islamic philosophy, which regards existence as intrinsic and dynamic.
Movements in the universe include natural, psychological, existential, and perfectional (essential, determinative, and inherent) motions. Perfectional movements refer to divine manifestations across various existential levels and correspond with the verse كُلُّ يَوْمٍ هُوَ فِي شَأْنٍ. This classification portrays the cosmos as a dynamic system wherein each entity progresses towards perfection.
The critique of the concept of stillness in traditional philosophy, along with the elucidation of saknah and maskan, demonstrates the universes dynamism and refutes absolute cessation. Emphasising types of motion and their relation to Qur'anic verses, this section provides a scientific framework for comprehending the system of creation.
Many concepts posited within traditional philosophy and theology lack validity due to their customary and unscientific nature. These disciplines have occasionally resulted in intellectualism and arrogance, distancing themselves from Qur'anic truths. Reevaluation of these sciences with an emphasis on scientific and Qur'anic methodologies is an undeniable necessity.
Realms such as the world of time (dahr) or the world of forms (muthul) proposed in traditional philosophy lack revelatory sanction and originate from philosophical superstitions. The only accepted realms are those explicitly mentioned in divine revelation, such as the Tablet (lawh), Pen (qalam), Throne (arsh), and Kursi.
The realms presented in the Holy Qur'an, including the Kursi and Throne, must be accepted out of devotion, even if full comprehension is unattainable. Denial of these realms due to incomplete understanding is erroneous and incompatible with religious methodology.
The Platonic concept of the world of forms, propagated in some Islamic philosophies, lacks Qur'anic foundation and is associated with monarchical political structures. This notion is inconsistent with Islamic mysticism and the Qur'an.
The critique of traditional philosophy and theology, coupled with the emphasis on submission to revelation and rejection of non-spiritual concepts, provides a framework for revising religious sciences. This section highlights the necessity for a scientific and Qur'anic approach to philosophical concepts.
The Kursi, relative to the Throne, is like a ring in a vast desert. The Throne is the container of divine mercy, as stated in the verse الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ (Ta-Ha: 5), whereas the Kursi is confined to the heavens and the earth.
الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
The Most Merciful established Himself upon the Throne.
This distinction reflects the degrees of divine manifestation. The Throne, as the container of divine mercy, is more encompassing than the Kursi, which is limited to the mundane world.
