Ayat al-Kursi, this unparalleled jewel of the Holy Quran, serves as a gateway to the divine knowledge and, with its unique comprehensiveness, encompasses the intrinsic Names, pronouns, and lordly attributes of God. This verse not only establishes the foundation of monotheism firmly but also, through its profound mystical and philosophical secrets, guides the spiritual seeker towards ultimate perfection. In this treatise, a scholarly and systematic approach has been adopted to delve into the depths of this verse to elucidate the truth of the Divine Names, the role of pronouns and attributes, and their mystical applications for an expert audience. The aim is to provide an interpretation that remains faithful to the original content while employing an elevated, academic, and refined language appropriate for a university-level scholarly setting. This work, through constructive critique of superficial and superstitious approaches, stresses the necessity of reviving Quranic sciences and reforming the educational system of religious knowledge.
Ayat al-Kursi, with its coherent structure and profound content, provides a firm foundation for understanding Divine unity and lordship. This verse is not only among the longer-medium length verses in appearance but qualitatively belongs to the superior long verses, as it incorporates intrinsic Names, pronouns, and Attributes, thereby opening a window onto the hidden and complex aspects of the Quran.
The Divine Names resemble numbers which, without a corresponding verifier (mahakkah), remain ineffective. This metaphor highlights the necessity of spiritual connection between the mentioner and the Name. Without the purification of the self and spiritual preparedness, even the mention of the Greatest Name yields no effect. This view accords with Islamic mysticism, which considers purity and clarity as prerequisites for benefiting from the Names.
The notion that uttering the Greatest Name alone, absent an enlightened heart, performs miracles is a superstition that must be purified. The Names are like keys that operate only with a suitable lock (a pure soul). This critique stresses the necessity of rationality and purity in invocation, warning against simplistic interpretations of the Names.
The verse contains the intrinsic Names Allah, Ilah, and Huwa, each holding a unique position in explicating monotheism. The pronoun Huwa (He), owing to its grandeur, functions both as a Name and a pronoun, indicating Divine oneness. Allah represents the container of unity and secondary determination, whereas Huwa alludes to unity and primary determination. Following Huwa, no other Name or pronoun exists as it refers to the Absolute Essence (without Name or form).
The term Ilah refers to created divinity and carries less weight than Allah but more than Huwa. This distinction reflects the hierarchical levels of Names in defining Essence and creation. Additionally, the Names Hayy (Living), Qayyum (Sustainer), Aliyy (The Most High), and Azeem (The Great) within the verse, due to their minimal or absent diacritical dots, belong to the exalted Names suitable for mystical invocation.
The syntactic construction of the verse, with Allah as the subject and Huwa as the predicate, articulates intrinsic unity within the framework of oneness and singularity. This structure harmonizes with the philosophy of the unity of existence and reveals the semantic dynamism of the verse.
The Names Rahman, Rahim, and Azeem carry different ranks marked respectively by one, two, and three dots. Rahman, having the fewest dots, is a general and superior Name, while Rahim is a specific Name and Azeem a true Name. This analysis highlights the role of diacritical dots in determining the weight and rank of the Names.
Section Conclusion: The Divine Names in Ayat al-Kursi function as keys which, in conjunction with a purified self and enlightened heart, unlock the doors of knowledge. Critique of superstitions and emphasis on purity, combined with analysis of syntactic structure and levels of the Names, demonstrate the depth and comprehensiveness of this verse in elucidating Divine unity and lordship.
The pronouns in the verse, such as Huwa (eight times in subtle mention), Lahu, Indahu, and Biidhnih, transform into Names during prostration or supplication, facilitating connection with unseen realms (jinn, angels, purified souls). This transformation indicates the metaphysical role of pronouns in establishing linkage and is recommended in practical mysticism for discovery and knowledge.
The attributes of the verse, including Neither drowsiness nor sleep overtakes Him (absence of weakness and slumber), To Him belongs whatever is in the heavens and whatever is on the earth (ownership of heavens and earth), and His Kursi extends over the heavens and the earth (extension of the Kursi), point to Divine authority and perfection in creation. These attributes act as mirrors reflecting the completeness of Divine Essence in the created realm.
Phonetic harmonies such as in يَشْفَعُ عِنْدَهُ
