The Verse of the Throne its Uniqueness and Superiority

Bismillāhi r-Rahmani r-Raħīm
Peace and Blessing on Muħammad, his family and companions forever

The Verse of the Throne its Uniqueness and Superiority From the Jawāhir of al-Imām al-Ghazzālī Presented by Isma’il Dhul-Qarnayn

After every prayer the Naqshbandi murīd is given along with many other recitations of tasbīħ and supplications that centers on each prayer, the verse of the throne. As-Sayyid (ra) Muħammad bin ‘Alawī (ra) in his Shawāriq included it as something that should not be avoided or neglected proceeding each prayer and al-Ghazzālī in his Jawāhir, where most of this thesis is extracted, categorized it as among the quintessential verses of the Qur’ān.

“Perhaps you wonder about the Verse of the Throne and why it is named master of all verses? If you are unable by your contemplation to extract this fact, then you should refer to the division types that we mentioned and the levels we formalized (earlier in the the Jawāhar). We mentioned before to you that the knowing (ma’rifah) Allāh, His essence and attributes are the ultimate goal of the sciences of the Qur’ān…the Verse of the Throne compiles the reference of nothing other than essence, attributes (Šifāt) and divine actions (Af’āl):

1. When Allāh says in the first verse الله “Allāh”, this is an indication to the essence.
2. When Allāh says,لاَ إِلَهَ إِلاَّ هُوَ “No deity except He”, this is an indication to the confirmation of the essence.
3. When Allāh says, الْحَيُّ الْقَيُّومُ “the Ever Living, The Self-subsisting, Eternal”, is an indication to the attribute of the essence and His majesty. The meaning of the al-Qayyūm-The Eternal is that He is self maintained while all else is maintained by Him. His “maintaining” is not associated or connected with anything while all else is maintained by Him. That is the objective of the meaning of majesty and greatness.
4. When Allāh says, لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ “Sleep nor slumber overtakes Him”, this is de-anthropomorphism and sanctification on what is impossible for Allāh to possessing the qualities of what came in creation.
5. When Allāh says, لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ “Whatever is in the heavens and the earth belong to Him,” is an indication that off that comes from it is from Him and to Him is its return.
6. When Allāh says, مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ “Who is able to interceded in His presence except by his permission” , this is an indication to His autocracy of the kingdom, maxim and will. Because the one who owns the intercession is the one who can disperse it and give permission for it.
7. When Allāh says, يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ “He knows what’s before them and after them and they not emcompass his knowledge except if He deems it”, this is an indication to the attribute of knowledge and the esteem of some knowledge (over others). Also the autocracy of knowledge in that no one receives this knowledge that lies with Him and if one was to receive it, then it is through His endowment and bounty on the level of His will.
8. When He says, وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ “ His Throne spreads out over the heavens and the earth”, this is an indication to the greatness of His kingdom and the perfection of His will. Therein is a (tremendous) secret that this circumstance isn’t allowed to be discharged. Surely the knowledge of the Throne, the knowledge of His attributes and the range of the heavens and the earth, (lies) a cryptic dignified knowledge that many other knowledges are linked to it .
9. When He says, وَلاَ يَئُودُهُ حِفْظُهُمَا “and He feels no fatigue in guarding And preserving them” is an indication to the attributes of absolute authority, flawlessness and its de-anthropomorphism from powerlessness or deterioration.
10. When He says, وَهُوَ الْعَلِيُّ الْعَظِيمُ “For He is the Most High. The Supreme” is an indication of two main sources relating to the attributes and to even explain these qualities will be lengthy. But we gave an explanation of them from what the elucidation is able to support from the book, al-Maqšid al-Aqsa’ fī Asma Allāhi l-Ħusna, so explore it!
As on now if you were to contemplate generally on these meanings and you were to recited every verse of the Qur’ān, you would not find a sentence that has these meanings of oneness, sanctification and elucidation of the lofty attributes contained in one verse. This is the reason the Prophet (saw) said, “The master of verses of the Qur’ān.” Compared to other verses when Allāh says, “Allāh bears witness..(Ali Imrān 1 , contains the explanation of onesness, Šūrah al-Ikhlāš and onesness and sanctification, the verse “Say! O Allāh, King of the Dominion…”

, contains devine actions and absolute authority. The Opening Chapter therein are the symbols of these attributes but with elucidation that is well off explained in the Verse of the Throne. But the verses that comes close to the Verse of the Throne is what’s found in the end of Šūrah al-Ħashr and the first verses of al-Ħadīd which they contain the many divine attributes and names. But they are different verses and not one verse. This is the reason it deserves the supremacy of all verses. But how can this not be which therein lie, “the Ever Living, the Self-subsisting, Eternal”, and it’s the Greatest Name which under is a secret that is found in the report that the Greatest Name is found in the Verse of the Throne and the first parts of Ali Imrān and the verse, “And faces humble themselves before the Living, the Eternal.”

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1. On this topic, many of the litanies, verses and supplication that as-Sayiid ‘Alawī mentioned are listed in the Naqshbandī daily practices before and after prayer.
2. Again much of the quintessential verses he (ra) listed are listed in the Naqshbandī recitals that centers around each prayer.
3. This is related in the first explanation of “Allāh” that the Imām gives in that “Allah” is the al-Ism al-Jami’-The All Encompassing Name that comprises all the attributes that describes the essence (Dhāt). But the essence is the absolute unknown which ‘hu’ is referred to it which has no description whatsoever and its terminology is “al-Huwīyyah”.
4. The Imām is referring to al-‘Ilm al-Luduni’ a type of knowledge that cannot be obtained from studying books and its only know by taste and explained through analogies or in a way that’s suitable for the audience.
5. Among the secrets of the verse in general and directly related to the statement, can be summed up from the saying, “For every maqām (seat or station), there is one who occupies it.” In other words, Allāh is above need, so in this respect He is in no need of a chair to sit on rest on like His creation. Since He is not in need of the chair and every seat has one that occupies it, the question or the mystery or secret is then who is the one who occupies this position? For us, it can be no other than the Messenger ÿ.
6. This is also recited in the Naqshbandi Fajr Awrad
7. This is also recited in the Naqshbandi Fajr Awrad
8. More of the discussion on the Greatest Name later, God willing.

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connection of wisdoms

i thought both Naqshbandi and Ba-alawi readers would be very much interested in this, thus its in both sections just in case some one may miss it! Also other all others will see the great connection within tariqahs as well


Sajad