AYATUL KURSI

255th VERSE (AYAH), 2nd CHAPTER (SURAH) AL-BAQARAH

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English Transliteration
Allahu la ilaha illa huwa, Al-Haiyul-Qaiyum ,La ta'khudhuhu sinatun wa la nawm, Lahu ma fis-
samawati wa ma fil-'ard, Man dhal-ladhi yashfa'u 'indahu illa bi-idhnihi ,Ya'lamu ma baina
aidihim wa ma khalfahum, Wa la yuhituna bi shai'im-min 'ilmihi illa bima sha'a, Wasi'a
kursiyuhus-samawati wal ard,Wa la ya'uduhu hifdhuhuma, Wa Huwal 'Aliyul-Adheem

English Translation
"Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and
protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in
the heavens and whatever is on the earth. Who is he that can intercede with Him except with
His permission? He know what happens to them (His creatures) in this world, and what will
happen to them in the Hereafter. And they will never compass anything of His Knowledge
except that which He wills. His Kursi extends over the heavens and the earth, and He feels no
fatigue in guarding and preserving them. And He is the Most High, the Most Great."
Surah Al-Baqarah Ayat Al-Kursi (v.255)

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 HADITH ON AYATUL KURSI
Al-Bukhari recorded a hadith from Abu Hurayrah, in the chapters on the virtues of the Qur’an
and the description of Shaytan. In this narration, Abu Hurayrah said,
“Allah’s Messenger assigned me to keep watch over the Sadaqah (charity) of Ramadan. A
person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will
take you to Allah’s Messenger.’ He said, `Release me, for I am meek and have many dependents
and am in great need.’ I released him, and in the morning Allah’s Messenger asked me, `What
did your prisoner do yesterday, O Abu Hurayrah’ I said, `O Allah’s Messenger! He complained of
being needy and of having many dependents, so I pitied him and let him go.’ Allah’s Messenger
said, `Indeed, he told you a lie and will be coming again.’ I believed that he would show up
again, for Allah’s Messenger had told me that he would return. So, I watched for him. When he
(showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I
will definitely take you to Allah’s Messenger.’ He said, `Leave me, for I am very needy and have
many dependents. I promise I will not come back again.’ I pitied him and let him go. In the
morning Allah’s Messenger asked me, `What did your prisoner do last night, O Abu Hurayrah!’ I
replied, `O Allah’s Messenger! He complained of his great need and of too many dependents, so
I took pity on him and set him free.’ Allah’s Messenger said, `Verily, he told you a lie; he will
return.’ I waited for him attentively for the third time, and when he (came and) started stealing
handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah’s
Messenger as it is the third time you promised not to return, yet you returned.’ He said, `Let me
teach you some words which Allah will give you benefit from.’ I asked, `What are they’ He
replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-
Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who
will stay with you, and no Shaytan will come near you until morning.’ So, I released him. In the
morning, Allah’s Messenger asked, `What did your prisoner do yesterday’ I replied, `O Allah’s
Messenger! He claimed that he would teach me some words by which Allah will grant me some
benefit, so I let him go.’ Allah’s Messenger asked, `What are they’ I replied, `He said to me:
Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa
Huwal-Hayyul-Qayyum. He further said to me: (If you do so), Allah will appoint a guard for you
who will stay with you, and no Shaytan will come near you until morning.’ (One of the
narrators) then commented that they (the Companions) were very keen to do good deeds. The
Prophet said, `He spoke the truth, although he is a liar. Do you know whom you were talking to,
these three nights, O Abu Hurayrah’ Abu Hurayrah said, `No.’ He said, `It was Shaytan.”’
[Sahih Al Bukhari: Imam Bukhari]

Imam Muslim writes that Ubayy bin Ka’b (Allah be well pleased with him) narrated that one
day, the Prophet (Allah bless him and give him peace) asked “O Ubayy! What is the most
excellent verse of the Quran?” Ubayy replied, “Allah and His Messenger know best.” The
Prophet (Allah bless him and give him peace) said, “In your opinion, what is the most excellent
verse of the Quran?” Ubayy bin Ka’b replied, “Allah – There is no god but He”(i.e. Ayat al-Kursi).
The Prophet (Allah bless him and give him peace) placed his hand on his chest and said, “O
Ubayy bin Ka’b! May your knowledge be pleasant for you.”
[Sahih Muslim: Fada'il al-Qur'an, under Surat al-Kahf & Ayat al-Kursi. Imam Muslim]

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Imam Tirmidhi writes that Abu Hurayrah (Allah be well pleased with him) reports that the
Prophet (Allah bless him and give him peace) said that whomsoever recites the first verses of
Surat al-Mu’minun and then Ayat al-Kursi in the morning, will remain under the protection of
Allah Most High until the evening. Similarly, whomsoever reads this during the night, will
remain under the protection of Allah Most High until the morning.
[Al-Shama'il al-Tirmidhi: Tafsir of Surat al-Baqarah, under Ayat al-Kursi. Imam al-Tirmidhi]

Imam Abu Dawud writes that Wathala (Allah be well pleased with him) reported that one day a
man came to the Prophet (Allah bless him and give him peace) and asked, “What is the most
excellent verse of the Quran?” The Prophet (Allah bless him and give him peace) replied, “Ayat
al-Kursi.”
[Sunan Abi Dawud: Fada'il al-Qur'an. Imam Abu Dawud]

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 ‫اللَّوُ الَ إِلَـوَ إِالَّ ُى َو‬
Allahu la ilaha illa hu
Allah! None has the right to be worshipped but He

"Allah, there is none worthy of worship but Him." This is the fundamental creed of Islam and the
ultimate expression of Tawhid. It is an absolute and unreserved negation of any plurality of the
Supreme Being. This affirms the Divine unity of the unbegotten and unbegetting (Quran 112:1-
4), and confirms the reality that "Godhead" in its entirety belongs exclusively to the Eternal
Being, Allah.

When a Muslim recites this sentence of ayatul kursi, he/she is hereby repeating the shahada. It
must be borne in mind that the shahada has 7 conditions which have to be practiced in order for
a person to be accepted as a real Muslim. The first condition of shahada is ilm, knowledge of
what the shahada means. Anyone who recites the shahada but doesn’t know what he/she is
reciting is a kafir because the first condition of shahada is knowledge of what the shahada
means. Worshipping to anything either then ALLAH is shirk and shirk is defined as the sin of
idolatry and polytheism. Allah said he will forgive any crime except shirk. Hence Allah said:

"Verily Allah doesn’t forgive the crime of shirk, worshipping false gods but He will forgive
anything else to whom He wills; and whoever set up partners with Allah in worship has indeed
committed a grave sin." (Quran 2: 48)

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 ‫وم‬
ُ ُّ‫ْح ُّى الْ َقي‬
َ ‫ال‬
Al-hayy ul-qayyum
The Ever Living, the one who Sustains and protects all that exists.

Al Hayy - This attribute of Allah signifies the Being who is deathless, for Al-Hayy is on a
paradigm denoting perpetuity and thus denotes the Ever-living. "He is the All - Mighty, the All -
Wise. Unto Him belong the dominion of the heavens and the earth; it is He who grants life and
causes death; and He has power over all things. He is the First (without beginning) and the Last
(without ending), He is the Evident and He is the Immanent." (Quran 57:2-3)

When the Rasool (saw) passed away Umar (ra) said: “If I hear anyone saying Muhammad is
dead I shall cut off his head with my sword.” Then Abu Bakr (ra) went into the home of the
Prophet (saw) and kissed him on the forehead and said to the Ummah: “People anyone who
worships Muhammad let him know that Muhammad is dead, and anyone who worships Allah,
let him know that Allah is alive and cannot die.” Then Abu Bakr (ra) read the ayah: "Verily you
Muhammad shall die and all your companions shall die too." (Quran 39: 30).

This is clear evidence that no one is Al Hayy – ever living in the creation of the except ALLAH.

Al Qayuum - Originating from the word "qaama" (to stand) it carries by association the
connotation of establishing, accomplishing, managing, protecting, having power and authority.
Al-Qayuum therefore refers to an attribute of Allah that indicates His ability to stand by Himself
requiring the support of none, while everything else is in need of His support. He is the
unoriginated Who originated everything else. He is the Self-Subsisting and All-Sustaining on
Whom are dependent all levels of existence.

Al-Qayyum exists absolutely on His own, not through others, while every being exists through
Him and because of Him. Nothing, no life whatever, can ever be sustained without Him.
Al-Qayyum is the ever-Lasting, the Eternal Who never suffers extinction. He effects justice and
equity, Who is self- Sustaining, Who never sleeps.

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 ٌ‫َوالَ نَـ ْوٌم الَ تَأْ ُخ ُذهُ ِسنَة‬
La ta’khudhuhu sinatun wa la nawm
Neither slumber nor sleep overtakes Him

"Neither tiredness nor exhaustion overcome Him." Sinah is derived from Wasana which implies
slumber, drowsiness, exhaustion, negligence or unguardedness. Nawm (Sleep) is the opposite of
wakefulness and together Sinah and Nawm express the opposite of Qaama. It is not conceivable
for "Al-Qayyum" to ever be in a state of Sinah or Nawm. This is an open refutation of the idea of
those who consider the Supreme Being analogous to their own imperfect selves and who
therefore ascribe to Him the finite weakness which is characteristic of human beings. In Islam,
God is never in need of rest.

Ibn Abbas (ra) narrates: Once Bani Israel questioned Musa (a.s) whether his Lord ever sleeps?
Musa (a.s) replied: FEAR HIM! What kind of question is that? Allah called Musa (a.s) and said:
Hold 2 bottles in your hands and keep on standing whole night. He followed Allah’s order and
did exactly that, but when half of the night went passed he started to slumber and bowed down
on his knees, but then he quickly awoke, however in the last part of night he had a deep slumber
and both bottles fell from his hands and “GOT BROKEN” Then Allah azza Wajjal said: O Musa!
If I sleep then the heavens and the worlds would break into pieces just like these bottles. So
Allah revealed this ayah to his Prophet (Muhammad - Peace be upon him)

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 ِ ‫ات َوَما فِي االٌّ ْر‬
‫ض‬ ِ ‫السمـو‬
ََ َّ ‫ي‬ ِ
‫ف‬ ‫ا‬ ‫م‬ َّ
َ ُ‫ل‬
‫و‬
Lahu ma fis-samawati wa ma fil-ard
To Him belongs whatever is in the heavens and whatever is on the
earth

After making reference to the attribute Al-Qayyum and negation of any fatigue or slumber on
the part of Allah, reference is then made to His ownership. Every conceivable thing is part of
creation, part of the universe and thus subject to Allah's authority. The comprehensiveness of
Allah's Being Al-Qayyum includes ownership of the heavens and the earth with due authority.
"The Beneficent, is established on the Throne. Unto Him belongs whatsoever is in the heavens
and whatsoever is on earth; whatever is between them and whatever is below the surface. He is
the One to whom you need not call upon aloud for He knows full well whatever is secret and
most hidden. He is Allah, there is no deity nor object of worship but He; unto Whom belongs the
most beautiful Names and Attributes." (Quran 20:5-8). Allah's authority and ownership over
creation is such that all their attributes, properties, characteristics and traits exist because of
Him. There is no activity connected with anything, from its inception to its ultimate end that
does not proceed from the ability and capacity provided by Him.

"As for the Most High saying {everything in the Heavens and the earth belongs to Him...} it is
referring to the creation and dominion and what is implied in this is what we mentioned earlier
namely that if a necessarily existent being can only be one, then anything other than it possibly
existent being and anything that is merely possible is brought into being and anything that is
brought into being is originated and so anything else other than [the necessary being] is
originated and contingent.."

The logic is that contingently existing entities (dependent objects) do not have the power
intrinsically to effect change or produce anything. They depend for their existence on something
else. Allah owns the universe. He governs the Universe. He controls the universe. He is the
sovereign Lord and King.

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 ‫َمن ذَا الَّ ِذى يَ ْش َف ُع ِعن َدهُ إِالَّ بِِإ ْذنِِو‬
Man dhal-ladhi yashfa’u ‘indahu illa bi idhnih
Who is he that can intercede with Him except with His permission

Intercession implies being an intermediary in affecting the consequence of a matter. The

intercessor thus has some influence on the affair of the matter or thing for which intercession is
made. Here, there is an unreserved refutation of the idea that anyone or anything has the
power to impose its will on Allah. No one shares independently in Allah's governance of the
universe and no one therefore could decisively affect His judgment or decision. Such influence
would be contrary to the complete authority and total sovereignty of Allah, unless it is by His
design, His decree or His permission. The Holy Prophet, to whom the Divine Will has been
revealed, is the model par excellence for humanity (Uswatun Hasanah). The Holy Prophet being
the supreme human guide by the design of Allah, leads us to the Path of Salvation and in this
sense is shafi' (intercessor). He is thus the most appropriate of Allah's creation to be permitted
to intercede in the Hereafter.

Ayatul kursi tells us that intercession will take place on the Day of Resurrection but only by the
will of Allah. On Judgment Day after all the previous Prophets refuse to intercede the Holy
Prophet (saw) will be given the honor to intercede on behalf of humankind. On Judgment day a
baby who died before reaching puberty will intercede for his/her parents as long as they are real
Muslims. The Holy Qur’an will intercede for those who used to read it regularly. Ramadan will
intercede and say: “O Allah I made him hungry so give him/her jannah." A person who died a
shaheed, martyr will be able to intercede for 70 members of his/her family. The Holy Prophet
(saw) said: “For every Nabi, Prophet there’s a dua which Allah shall answer. I saved up my dua
to use it as intercession to beg Allah to give every member of my Ummah the jannah on
JudgmentDay.”

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 ‫يَـ ْعلَ ُم َما بَـ ْي َن أَيْ ِدي ِه ْم َوَما َخلْ َف ُه ْم‬
Ya’lamu ma bayna aydihim wa ma khalfahum
He knows what happens to them (His creatures) in this world, and what
will happen to them in the Hereafter

In this statement Allah tells us that He alone has full knowledge of ilmul ghaib, unseen
knowledge. No one is allowed to claim to have knowledge of the unseen. Some people who do
black magic, work with the jinn and claim to have hidden knowledge of past and future events.
This is to assume power among the people. Anyone who makes this claim has fallen into shirk
and major kufr that ejects the claimant outside the fold of Islam. This is so because he is
claiming Allah’s attributes for himself. These attributes are The All Seeing, The All Hearing, The
All Knowing. Not even the Holy Prophet (saw) had full knowledge of the ghaib. In regards to this
fact Allah said: "Say O Muhammad: “I possess no benefit or harm for myself except as Allah
wills. If I had knowledge of the ghaib, unseen I would have piled up goodness in abundance and
no evil would have touched me. I am only a warner and a bringer of glad tidings for a people
who believer.” (Surah A’raaf 7: 188)

If Allah is telling us in this ayah that not even the Holy Prophet had full knowledge of the ghaib,
how can the ordinary people claimto know the unseen.

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 ‫آء‬ ‫ش‬ ‫ا‬ ‫م‬ِ
‫ب‬ َّ
‫ال‬ ِ
‫إ‬ ِ
‫و‬ ِ
‫ْم‬‫ل‬ ِ
‫ع‬ ‫ن‬‫م‬ ٍ
‫ء‬ ‫ي‬ ‫ش‬ِ
‫ب‬ ‫ن‬‫و‬‫ط‬ ‫ي‬ ِ
‫ح‬
َ َ َ ِّ
ْ َْ َ ُ ُ‫َوالَ ي‬
Wa la yuhituna bi shay’in min ‘ilmihi illa bima sha’
And they will never compass anything of His Knowledge except that
which He wills

The whole tenor of this phrase relates directly to the Omniscience of Allah. Allah's Knowledge is
not limited nor measurable for it is not bound by the limitation of the finite. His boundless
knowledge is comprehensive, complete and all - embracing; encompassing all dimensions of
reality in its entirety. "And there does not lie concealed from your Lord the weight of an atom in
the earth or in heaven; nor anything greater nor anything less." (Q 10:61) The knowledge that
all beside Allah have is acquired by instinct, training and experience. The knowledge possessed
by creation is but a study and appreciation of Allah's manifestations which are reflected in His
creation.

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 ‫ض َو ِس َع‬ ٌّ ‫و‬ ِ
َ ْ َ َ َ َّ ُ ‫ُك ْر‬
‫ر‬ ‫ال‬ ‫ا‬ ‫ات‬‫ـو‬ ‫م‬‫الس‬ ‫و‬ ‫ي‬
ُّ ِ
‫س‬
Wasi’a kursiyyuhus-samawati wal-ard
His Kursi extends over the heavens and the earth.

Kursi literally means foot stool. This word has been variously interpreted by the scholars:

1. The Kursi (chair) and 'Arsh (throne) of Allah (Quran 20:5) is one and the same. The Kursi and
'Arsh is symbolic reference to Divine Sovereignty.

2. It signifies Allah's power. It is used to connote Divine Authority and relates to Allah's
Omnipotence.

3. It signifies Allah's Knowledge. The word Kursi has often been used in Arabic to indicate
learning and knowledge. This is evident from the Arabic proverb "Khayr al-nasi al-karasi" (the
best of people are the learned)

4. It is an image expressing Allah's Grandeur and Majesty.

There is no doubt that the tenor of this phrase relates to Allah's Omnipotence and All-
Encompassing Divine Authority. In cognizance of that, the Kursi could be an expression
indicating the Divine capacity, originating and maintaining the functioning order which is
prevalent in the cosmos.

The Authority and Knowledge of Allah is an indispensable extension of His Divinity, reflected in
the maintenance and preservation of everything in the heavens and the earth with all its
potentialities, characteristics and variety.

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 ‫ال‬‫و‬ ‫ا‬ ‫م‬‫ه‬‫ظ‬ ‫ف‬ ِ
‫ح‬
َ َ َُ ُ ْ ُ‫وده‬
ُ ‫يَـ ُؤ‬
Wa la ya’uduhu hifzuhuma
And He feels no fatigue in guarding and preserving them

Allah is not burdened by the responsibility of the heavens and the earth, for the management of
all affairs is the dominion of Allah. This management is exercised through His knowledge of all
existence and His authority over the intermediary causes which He Himself created. Thus, he is
not burdened by the preservation of all that which His limitless knowledge and authority
encompasses. This is clear indication of Allah's total authority, perfectness of His management,
supremacy of His ability, greatness of His sovereignty; His freedom from weakness and
imperfection.

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 ‫يم‬ ِ ‫وىو الْعلِى الْع‬
‫ظ‬
ُ َ ُّ َ َ ُ َ
Wa huwa al-aliyy al-azeem
And He is the Most High, the Most Great

The ayah concludes by indicating two great principles of Divine Attributes. They reflect Allah's
Eminence, Majesty and Grandeur. He is High above all levels of existence, beyond imperfection,
beyond comparison and beyond limitations. He is the Perfect, the Absolute, the Supreme, The
Magnificent... the Greatest.

A'zam - al - Ayah (The Grand Verse)

A person asked the Holy Prophet: "O Messenger of Allah! Which verse in the Book of Allah is the
Grandest?" The Holy Prophet replied: "Ayat - ul - Kursi; Allah, there is no deity but Him, the Ever
- Living, the Self- Subsisting..." (Al - Darirai).

The fact that this verse was referred to by a special name indicates the importance attached to
it. Its uniqueness is due to the highest nobility of its meanings, the elegance and grace of its
style, dealing in detail with the various aspects of monotheism and Divine Authority,
establishing the pristine belief of the Absolute Supremacy and Perfection of Allah. Imaam Al -
Ghazali (Allah's Mercy be upon him) wrote in his book, Jawahir - ul - Qur'an; "When you reflect
on all the meanings contained in the Verse of the Throne and recite other verses of the Qur'an,
you will not find all these meanings of Divine unity, sanctification and explanation of highest
attributes combined in a single one of them. This is the reason why the Prophet said that the
Verse of the Throne is the chief of the verses of the Qur'an."

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