Salam
The first sign of eloquence, I would like to mention and analyze is verse 2:255. The Prophet (s) has been reported to have said, everything has a peak, and the peak of Quran is the sign of the chair or verse of the chair.
Now keeping this in mind, it maybe that it means your emotions reach a climax here at this point 2:255 in Quran, spiritual emotion elevated higher then everywhere else. There are many reasons for this, among them the foundation starting with "and they believe in that which is hidden" and the tone of this chapter.
But something I would like us to observe is the mirror way of this verse:
God there is no God but he(1a)
the Living The Subsisting no slumber him takes nor sleep(2a)
to him belongs what is in the earth and heavens(3a)
who can intercede with him except by his permission(4a)
he knows what precedes them(5a)
and what comes after them(5b)
nor do they encompass in knowledge except what he pleases(4b)
encompasses his seat the heavens and the earth(3b)
Nor does keeping them tire him(2b)
And he is the exalted the great(1b)
As for 1a and 1b, God means the same thing as Exalted but it's absoluter greater then "exalted" such that his exalted ones should not be equated with God, and exalted means the same thing as great, except believers are great and the exalted ones are chosen MUCH above them and it's evil to think we can reach their high status with God "nor can you reach the mountains in height." But what is wonderful about this mirror is the end is a cool down of the former, and so we can see the peak is going down from the beginning of the verse with the end.
As for 2a and 2b we can tiredness is related to slumber doesn't take nor sleep, that explains subsisting and that explains the living.
As for 3a and 3b, the first explains universe and earth belongs to God, and the other shows his seat encompasses everything in it and so God rules his creation, which is an argument for his religion, since those who take position of seat are his representatives.
As for 4a and 4b, this about God's chosen ones, they intercede by his permission, and Quran has emphasizes God chosen them out of his knowledge of their path they will remain upon and trusts them to walk that path, and so again we see relationship between two statements in mirror.
5a and 5b are next to each other, one is about before and the other after them....
This way we can see the verse is like a mirror with respect to it's verses. In it we see also a relationship between the titles God Exalted and Great.
As for the seat verse, it's mirror with "to him belongs what is in the heavens and earth" with "his seat encompasses the heavens and the earth" and dialogue of authority of David and Talut, it's as if water flows down from this verse in emotion to all verses about "to him is what is in the heavens and the earth" with "to him is the authority of the heavens and earth" with "authority" (mulk) and so we see it's as if this is rain cloud from Quran, that waters all the verses through out Quran about mulk (40 verses about Arabic word "mulk" (authority) and that in turn is related to "Amr" and that relates to the holy spirit and the spirit from his command (same thing), which is about those honored servants which God knows what is before them and after them and hence chose them.
It's as if this verses gives all the mulk verses emotional life, and so this also goes well with the living discussion.
And since religion is often described to be submission, this highly important to recognize as the peak.
In this regard the Prophet describing it as the climax, and the mirror way it flows, and how that relates to the Quran and many topics within this verse, and how it gives it life, is no doubt amazing.
Now this just observing one verse. I will explain more about it with respect to the chapter and context, then we will see something amazing on that, with respect to the next chapter (Auli-Imran).
This is just noting the position of Ayatul Kursi. We are so far discussing the place of one verse with respect to Quran and looking at what Nabi (s) said about it.
It's amazing. Also, when discussing Suratal Ikhlas (chapter 112), I will come back to the importance of "Al-Hayu" and we will see how Quran discussed this through out.
The first sign of eloquence, I would like to mention and analyze is verse 2:255. The Prophet (s) has been reported to have said, everything has a peak, and the peak of Quran is the sign of the chair or verse of the chair.
Now keeping this in mind, it maybe that it means your emotions reach a climax here at this point 2:255 in Quran, spiritual emotion elevated higher then everywhere else. There are many reasons for this, among them the foundation starting with "and they believe in that which is hidden" and the tone of this chapter.
But something I would like us to observe is the mirror way of this verse:
God there is no God but he(1a)
the Living The Subsisting no slumber him takes nor sleep(2a)
to him belongs what is in the earth and heavens(3a)
who can intercede with him except by his permission(4a)
he knows what precedes them(5a)
and what comes after them(5b)
nor do they encompass in knowledge except what he pleases(4b)
encompasses his seat the heavens and the earth(3b)
Nor does keeping them tire him(2b)
And he is the exalted the great(1b)
As for 1a and 1b, God means the same thing as Exalted but it's absoluter greater then "exalted" such that his exalted ones should not be equated with God, and exalted means the same thing as great, except believers are great and the exalted ones are chosen MUCH above them and it's evil to think we can reach their high status with God "nor can you reach the mountains in height." But what is wonderful about this mirror is the end is a cool down of the former, and so we can see the peak is going down from the beginning of the verse with the end.
As for 2a and 2b we can tiredness is related to slumber doesn't take nor sleep, that explains subsisting and that explains the living.
As for 3a and 3b, the first explains universe and earth belongs to God, and the other shows his seat encompasses everything in it and so God rules his creation, which is an argument for his religion, since those who take position of seat are his representatives.
As for 4a and 4b, this about God's chosen ones, they intercede by his permission, and Quran has emphasizes God chosen them out of his knowledge of their path they will remain upon and trusts them to walk that path, and so again we see relationship between two statements in mirror.
5a and 5b are next to each other, one is about before and the other after them....
This way we can see the verse is like a mirror with respect to it's verses. In it we see also a relationship between the titles God Exalted and Great.
As for the seat verse, it's mirror with "to him belongs what is in the heavens and earth" with "his seat encompasses the heavens and the earth" and dialogue of authority of David and Talut, it's as if water flows down from this verse in emotion to all verses about "to him is what is in the heavens and the earth" with "to him is the authority of the heavens and earth" with "authority" (mulk) and so we see it's as if this is rain cloud from Quran, that waters all the verses through out Quran about mulk (40 verses about Arabic word "mulk" (authority) and that in turn is related to "Amr" and that relates to the holy spirit and the spirit from his command (same thing), which is about those honored servants which God knows what is before them and after them and hence chose them.
It's as if this verses gives all the mulk verses emotional life, and so this also goes well with the living discussion.
And since religion is often described to be submission, this highly important to recognize as the peak.
In this regard the Prophet describing it as the climax, and the mirror way it flows, and how that relates to the Quran and many topics within this verse, and how it gives it life, is no doubt amazing.
Now this just observing one verse. I will explain more about it with respect to the chapter and context, then we will see something amazing on that, with respect to the next chapter (Auli-Imran).
This is just noting the position of Ayatul Kursi. We are so far discussing the place of one verse with respect to Quran and looking at what Nabi (s) said about it.
It's amazing. Also, when discussing Suratal Ikhlas (chapter 112), I will come back to the importance of "Al-Hayu" and we will see how Quran discussed this through out.
