Creed of the Deobandi Elders / Philosophy & Theology

Article Three: The Creed of the Deobandi Elders



Article Three


Art.3; al-Muhannad, p.112: “That part of the ground which the blessed limbs of the Messenger of Allah (saw) has come into contact with (i.e. has touched) [s: the plot where he currently resides] is in general superior so much so that it is even greater than the ka’bah,[1] ‘Arsh[2] and Kursi.”[3]




[1] Hawtings writes:

A cube shaped building situated inside the Great Mosque (al-masjid al-haram) at Mecca. Although the term Ka’ba is attested only twice in the Qur’an (q.5:95, 97), there are other qurʾanic expressions that have traditionally been understood as designations for this structure (i.e. certain instances of al-bayt [lit. “the house”]; as well as of masjid). In Islamic tradition, it is often referred to as “the house (or sanctuary) of God” (bayt Allah), and for the vast majority of Muslims it is the most sacred spot on earth. The name Ka’ba is generally explained as indicating its “cubic” or “quadrangular” (murabba’) form. See G. R. Hawtings, “Ka’ba” in EQ, 3:75-80 as well as A. J. Wensinck-J. Jomier, “Ka’ba”, EI2, 4:317-322.

[2] Jamal Elias explains regarding the “’arsh”:

Qur’anic (and biblical) image related to God’s sovereignty. The two terms used most commonly in the Qurʾan and exegetical literature for the Throne of God are ‘arsh and kursi although the latter has often been understood not as a seat but as a footstool or other accessory to the Throne itself. The word ’arsh appears twenty-five times in the Qurʾan with reference to God’s Throne, as well as the thrones of others: the seat on which Joseph placed his parents is referred to as an ʿarsh (q.12:100), as is the Throne of Bilqis the Queen of Sheba (q.27:23, 38, 41, 42). When referring to the Throne of God, verses speak either of the Throne itself or use it in a relational epithet to emphasize aspects of God’s majesty. The latter category is the more common and God is referred to as the “lord of the Throne” (rabb al-ʿarsh, q.43:82) or “lord of the noble Throne” (rabb al-‘arsh al-‘azim, q.9:129; cf. rabb al-‘arsh al-karim, q.23:116). Elsewhere, God is referred to as “the one with the Throne” (dhu l-‘arsh, q.40:15; cf. 17:42). A literal reading of the Qur’an gives a clear sense of the Throne of God as a concrete object. Thus the angels are mentioned as circling God’s Throne (q.39:75); elsewhere the Qur’an describes the Throne as being carried while it is being circled (q.40:7). The image of the Throne being borne by the angels appears explicitly in descriptions of eschatological events: “And the angels shall be ranged around (the heavens’) borders, eight of whom will be carrying above them, on that day, the Throne of your lord” (q.69:17). The term kursi is used for “Throne” on two occasions. One of these refers to the Throne of Solomon (q. 38:34). The other instance (q.2:255) is the most famous reference to the Throne of God in the Qur’an, and may very well be the most popular verse in the Qur’an, having come to be known as the “Throne Verse” (ayat al-kursi). Eight sentences long, the verse only refers to God’s Throne once: “His Throne encompasses the heavens and the earth and their preservation does not burden him.” See “Throne” in EQ, 5: and Cl. Huart-J. Sadan, “Kursi”, in EI2, 5:509

[3] Quoted from the Zubdat al-Manasik of Mawlana Rashid Ahmad Gangohi, p.88.


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