Surah Baqarah ayat 255 Tafsir Quran 2:255

﴿اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ﴾
[ البقرة: 255]

2:255 Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.

God there is no god that is there is none worthy of being worshipped in all existence except Him the Living the Everlasting the Eternal Sustainer the One constantly engaged in the management of His creation. Slumber does not seize Him neither sleep; to Him belongs all that is in the heavens and the earth as possessions creatures and servants; who is there that is to say none is there that shall intercede with Him save by His leave? in this for him. He knows what lies before them that is creation and what is after them of the affairs of this world and the Hereafter; and they encompass nothing of His knowledge that is they know nothing of what He knows save such as He wills to inform of it by way of His messengers. His throne subsumes the heavens and the earth it is said that His knowledge encompasses them both; it is also said that the kursī ‘throne’ itself subsumes them on account of its vastness as in the hadīth ‘The seven heavens compared to the kursī are like seven silver coins lying in a metal shield of armour’; the preserving of them the heavens and the earth wearies Him not does not burden Him; He is the Sublime above His creation by virtue of His subjugation of them the Tremendous the Great.

Allah, there is no Ilah but He, The Eternal, the Absolute, Purveyor of sustenance for all, and AL-Qayum (Omnipotent) Who preserves existence. It is not congruous with His divine nature to slumber or sleep. To Him belong all in the heavens and on earth. Who is it Who can intercede on behalf of another in His August Presence but by the graceful proclamation of His permission? He knows His creatures’ experiences and the course of coming events which bridge their span and no one can comprehend anything of His knowledge nor can anything be known except as He will. His Throne, His knowledge and His dominance and command extend over the heavens and earth, whose preservation does not tire Him or worn out with fatigue, and He is above all and beyond all, He is the Unique, whose attributes belong to the highest regions of thought and reality

The Virtue of Ayat Al-Kursi This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.' Imam Ahmad recorded that `Ubayy bin Ka`b said that the Prophet asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, "Allah and His Messenger know better." When the Prophet repeated his question several times, `Ubayy said, "Ayat Al-Kursi." The Prophet commented,
«لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش»
( Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah ) next to the leg of the Throne.) This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand..." Imam Ahmad recorded that Abu Ayyub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet.
The Prophet said to him, "When you see her, say, `In the Name of Allah, answer to the Messenger of Allah ﷺ'." Abu Ayyub said that when she came again, he said these words and he was able to grab her.
She begged, "I will not come again," so Abu Ayyub released her.
Abu Ayyub went to the Prophet and the Prophet asked him, "What did your prisoner do" Abu Ayyub said, "I grabbed her and she said twice, `I will not come again,' and I released her." The Prophet said, "She will come back." Abu Ayyub said, "So I grabbed her twice or three times, yet each time I would release her when she vowed not to come back.
I would go to the Prophet who would ask me, `What is the news of your prisoner' I would say, `I grabbed her, then released her when she said that she would not return.' The Prophet would say that she would return.
Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.' Abu Ayyub went to the Prophet and told him, and the Prophet said, "She is liar, but she told the truth." At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur'an and said, "Hasan Gharib." In Arabic, `Ghoul' refers to the Jinn when they appear at night. Al-Bukhari recorded a similar story in his Sahih 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 ﷺ 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 ﷺ.' 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 ﷺ asked me, `What did your prisoner do yesterday, O Abu Hurayrah' I said, `O Allah's Messenger ﷺ! He complained of being needy and of having many dependents, so I pitied him and let him go.' Allah's Messenger ﷺ said, `Indeed, he told you a lie and will be coming again.' I believed that he would show up again, for Allah's Messenger ﷺ 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 ﷺ.' 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 ﷺ asked me, `What did your prisoner do last night, O Abu Hurayrah!' I replied, `O Allah's Messenger ﷺ! He complained of his great need and of too many dependents, so I took pity on him and set him free.' Allah's Messenger ﷺ 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 ﷺ 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 ﷺ asked, `What did your prisoner do yesterday' I replied, `O Allah's Messenger ﷺ! 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 ﷺ 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."' An-Nasa'i also recorded this Hadith in Al-Yawm wa Al-Laylah. Allah's Greatest Name is in Ayat Al-Kursi Imam Ahmad recorded that Asma' bint Yazid bin As-Sakan said, "I heard the Messenger of Allah ﷺ say about these two Ayat, اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ( Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists ) 2:255, and, الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ( Alif-Lam-Mim.
Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists ) 3:1-2,
«إِنَّ فِيهِمَا اسْمَ اللهِ الْأَعْظَم»
( They contain Allah's Greatest Name. ) This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih". Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said,
«اسْمُ اللهِ الْأَعْظَمُ، الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، فِي ثَلَاثٍ: سُورَةِ الْبَقَرَةِ وَآلِ عِمْرَانَ وَطه»
( Allah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs - Al-Baqarah, Al `Imran and Ta-Ha. ) Hisham bin `Ammar, the Khatib ( orator ) of Damascus ( one of the narrators in the above narration ), said, "As for Al-Baqarah, it is in, اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ( Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists ) 2:255; in Al `Imran, it is in, الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ( Alif-Lam-Mim.
Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists ) 3:1-2, while in Ta-Ha, it is in, وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ ( And (all ) faces shall be humbled before ( Allah ), the Ever Living, the One Who sustains and protects all that exists) 20:111." Ayat Al-Kursi has Ten Complete Arabic Sentences 1.
Allah's statement, اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ ( Allah! None has the right to be worshipped but He ) mentions that Allah is the One and Only Lord of all creation.
2.
Allah's statement, الْحَىُّ الْقَيُّومُ ( Al-Hayyul-Qayyum ) testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything.
All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created.
Similarly, Allah said, وَمِنْ ءَايَـتِهِ أَن تَقُومَ السَّمَآءُ وَالاٌّرْضُ بِأَمْرِهِ ( And among His signs is that the heaven and the earth stand by His command ) 30:25.
3.
Allah's statement, لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ ( Neither slumber nor sleep overtakes Him ) means, no shortcoming, unawareness or ignorance ever touches Allah.
Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him.
Among His perfect attributes, is the fact that He is never effected by slumber or sleep.
Therefore, Allah's statement, لاَ تَأْخُذُهُ سِنَةٌ ( Neither slumber overtakes Him ) indicates that no unawareness due to slumber ever overtakes Allah.
Allah said afterwards, وَلاَ نَوْمٌ ( nor sleep ), which is stronger than slumber.
It is recorded in the Sahih that Abu Musa said, "The Messenger of Allah ﷺ delivered a speech regarding four words:
«إِنَّ اللهَللهَلا يَنَامُ، وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه»
( Allah does not sleep, and it does not befit His majesty that He sleeps.
He lowers the scales and raises them.
The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day.
His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation. ) 4.
Allah's statement, لَّهُ مَا فِي السَّمَـوَاتِ وَمَا فِي الاٌّرْضِ ( To Him belongs whatever is in the heavens and whatever is on the earth ) indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority.
Similarly, Allah said, إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً ( There is none in the heavens and the earth but comes unto the Most Gracious (Allah ) as a servant.
Verily, He knows each one of them, and has counted them a full counting.
And everyone of them will come to Him alone on the Day of Resurrection ( without any helper, or protector or defender )) 19:93-95.
5.
Allah's statement, مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ ( Who is he that can intercede with Him except with His permission ) is similar to His statements, وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى ( And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with ) 53:26, and, وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى ( They cannot intercede except for him with whom He is pleased ) 21:28. These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission.
Indeed, the Hadith about the intercession, states that the Prophet said,
«آتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي.
ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَاشْفَعْ تُشَفَّعْ قَالَ: فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّة»
( I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills.
I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted".
The Prophet then said, "He will allow me a proportion whom I will enter into Paradise." ) 6.
Allah's statement, يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ( He knows what happens to them (His creatures ) in this world, and what will happen to them in the Hereafter) this refers to His perfect knowledge of all creation; its past, present and future.
Similarly, Allah said that the angels proclaimed; وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ وَمَا كَانَ رَبُّكَ نَسِيّاً ( And we (angels ) descend not except by the command of your Lord ( O Muhammad ).
To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful) 19:64.
7.
Allah's statement, وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ ( And they will never compass anything of His Knowledge except that which He wills ), asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows.
This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them.
For instance, Allah said, وَلاَ يُحِيطُونَ بِهِ عِلْماً ( But they will never compass anything of His knowledge ) 20: 110.
8.
Allah said, وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ ( His Kursi extends over the heavens and the earth. ) Waki` narrated in his Tafsir that Ibn `Abbas said, "Kursi is the footstool, and no one is able to give due consideration to Allah's Throne." Al-Hakim recorded this Hadith in his Mustadrak from Ibn `Abbas, who did not relate it to the Prophet .
Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they ( Al-Bukhari and Muslim ) did not record it." In addition, Ad-Dahhak said that Ibn `Abbas said, "If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi." 9.
Allah said, وَلاَ يَؤُودُهُ حِفْظُهُمَا ( And He feels no fatigue in guarding and preserving them ) meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them.
Rather, this is an easy matter for Him.
Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him.
All matters are insignificant, modest and humble before Him.
He is the Most Rich, worthy of all praise.
He does what He wills, and no one can ask Him about what He does, while they will be asked.
He has supreme power over all things and perfect alertness concerning everything.
He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him. 10.
Allah's statement, وَهُوَ الْعَلِىُّ الْعَظِيمُ ( And He is the Most High, the Most Great ) is similar to His statement, الْكَبِيرُ الْمُتَعَالِ ( the Most Great, the Most High ) 13:9. These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf ( righteous ancestors ) treated them by accepting their apparent meanings without equating them with the attributes of the creation or altering their apparent meanings.

(2:255) Allah: the Everlasting, the Sustainer of the whole Universe; there is no god but He. *278 He does neither slumber nor sleep. *279 Whatsoever is in the heavens and in the earth is His. *280 Who is there that can intercede with Him except by His own permission.? *281 He knows what is before the people and also what is hidden from them. And they cannot comprehend anything of His knowledge save whatever He Himself pleases to reveal. *282 His Kingdom *283 spreads over the heavens and the earth and the guarding of these does not weary Him. He alone is the Supreme and the Exalted. *284

Allah - there is no deity except meaning

*278).
Irrespective of the number of gods or objects of worship set up by ignorant people, the fact remains that godhead in its entirety, belong's exclusively to the Eternal Being, Who is indebted to no one for His existence.
In fact, He is not only self-existent, but upon Him rests the entire order of the universe.
He alone wields all sovereign authority over His dominion.
None shares either His attributes or His power and might, and no one has the same claims against the creatures as He.
Hence, if anywhere in the heavens or the earth someone sets up anything or anybody as an object of worship and service ( ilah ) either instead of or in addition to the One True God this amounts to declaring war on reality.

*279).
This is a refutation of the ideas of those who, in formulating their concepts of God, are inclined to consider God analogous to their own imperfect selves and hence ascribe to God the weaknesses characteristic of human beings.
An instance at hand is the famous Biblical statement that God created the heavens and the earth in six days and on the seventh day He rested ( see Genesis, chapters 1 and 2 ).

*280).
To God belongs the heavens and the earth and everything therein.
There is no one who shares anything with God in governance either of the heavens or of the earth.
Any conceivable being other than God would necessarily be a part of the universe and thus belong to, and be a subject of, God rather than His partner and equal.

*281).This is a refutation of the ideas of those polytheists who consider either saints, angels or other beings to be so influential with God that if they were adamant in demanding something of Him, their demand would prevail.
They are being told that, far from anyone having the power to impose his will on God, none - not even the greatest Prophets and the most highly esteemed angels - will dare utter one word in the majestic court of the Lord unless they are expressly permitted to do so.

*282).
Here another blow is struck against polytheism.
On the basis of the concept of God's unlimited sovereignty and omnipotence it was stressed, in the foregoing verses, that no one shares independently in God's governance of the universe, and no one is so powerful with God that his intercession would decisisely influence His judgement.
The same point is stressed here but in a different manner.
It is pointed out that no one possesses the knowledge that would enable him to comprehend the order of the universe and the considerations underlying it, so no one can legitimately interfere in its governance.
The knowledge of human beings, of jinn, of angels and of all other creatures is limited and imperfect.
No one's knowledge embraces all the facts of the universe.
If someone did have the right to interfere even in only a part of the universe, and if his suggestions were of necessity to be put into eflect, the entire order of the universe would be disrupted.
Creatures are incapable of understanding what is best for them, and do not have the capacity to know how best the universe should be governed.
It is God alone Who knows everything.

*283).
The Arabic term kursi signifies sovereignty, dominion and authority.

( The word Kursi has been variously interpreted by Muslim scholars.
The literal meaning is obvious; it signifies that which one sits on.
Scholars have differed, however, as to whether the word has been used in the Qur'an literally or figuratively.
They have also disagreed whether the Kursi and 'Arsh Which occur in the Qur'an have one and the same meaning or are different.
The main opinions expressed by the scholars are the following: (i ) that Kursi signifies God's knowledge, a view attributed to Ibn 'Abbas; ( ii ) that it is identical with 'Arsh ( Throne ), a view attributed to Hasan al-Basri; ( iii ) that it signifies God's power ( iv ) in opposition to such views a large number of scholars insist that Kursi should be considered a reality rather than be understood figuratively.
In addition to many earlier scholars, this was vigorously championed by Ibn Taymiyah.
It should be remembered, however, that Ibn Taymiyah and others who hold this opinion, side by side with affirming that Kursi is a reality, also emphasize that man has no knowledge about the nature and modality of Kursi and that it ought to be treated as something unique, being related to God Who is unique both in His essence and attributes.
( See the commentaries of Alusi.
Tabari, Qurtubi, Ibn Kathir and Shawkani on this verse.
See also Ibn Taymiyah, Majmu al-Fatawa 1bn Taymiyah, vol.
5, pp.
55-8 and vol.
6, pp.
584-5.
It is interesting to note that Sayyid Qutb, (martyred 1386 A.H/966 C.E. ), a contemporary of Mawdudi and one of the most influential Islamic thinkers of our time, has interpreted the verse exactly, as Mawdudi did - Ed.)
*284).
This verse is generally known as the 'Verse of the Throne' and it provides in one piece a knowledge of God without parallel.

The question that arises here is: What is the occasion for describing the Lord of the Universe and His attributes? In order to appreciate this one should rehearse the discourse beginning with verse 243 and continuing up to this point.
In this discourse the believers were urged to strive with their lives and belongings to establish the true faith and were warned to get rid of the weaknesses which had characterized the conduct of the Israelites.
A fundamental fact about war - that victory and success do not depend upon superiority in either numbers or weapons - was then indicated.
They depend rather on faith, fortitude, discipline and firm resolution.
Thereafter the Divine wisdom underlying fighting was disclosed, namely that God removes one set of people by means of another in order to maintain the good administration of the world.
For were one group's dominance to be assured in perpetuity, the lives of all other human beings mould become miserable.

This was followed by the clarification of a misunderstanding which often arises in the minds of ignorant people.
This misunderstanding arose from the false assumption that God had sent His Prophets so that all diversity and disagreement might come to an end.
The people who accepted this premise, however, saw considerable diversity and disagreement, and were aware that falsehood existed side by side with Truth.
They were agitated by the thought that this state of affairs might suggest helplessness on God's part, that He had failed to stamp out the evils He wanted to.
In reply to this it was pointed out that it was not God's will to compel all human beings to follow one and the same way.
Had it been so, man could not have deviated from the course set for him by God.
This observation was followed by a passing reference to the subject with which the discourse opened.
Finally, the point is made that no matter how many divergent beliefs, viewpoints, ways of life and conduct exist in actual life, the reality underlying the order of the universe is the one stated in this verse, and it remains unaffected by the misconceptions of people.
On the other hand, however, it is not God's purpose to compel people to accept it.
Whoever accepts it will find it to his own benefit; whoever rejects it, will find the result harmful.

 

The Virtue of Ayat Al-Kursi This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.' Imam Ahmad recorded that `Ubayy bin Ka`b said that the Prophet asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, "Allah and His Messenger know better." When the Prophet repeated his question several times, `Ubayy said, "Ayat Al-Kursi." The Prophet commented, «لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش» ( Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah ) next to the leg of the Throne.) This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand..." Imam Ahmad recorded that Abu Ayyub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet.
The Prophet said to him, "When you see her, say, `In the Name of Allah, answer to the Messenger of Allah ﷺ'." Abu Ayyub said that when she came again, he said these words and he was able to grab her.
She begged, "I will not come again," so Abu Ayyub released her.
Abu Ayyub went to the Prophet and the Prophet asked him, "What did your prisoner do" Abu Ayyub said, "I grabbed her and she said twice, `I will not come again,' and I released her." The Prophet said, "She will come back." Abu Ayyub said, "So I grabbed her twice or three times, yet each time I would release her when she vowed not to come back.
I would go to the Prophet who would ask me, `What is the news of your prisoner' I would say, `I grabbed her, then released her when she said that she would not return.' The Prophet would say that she would return.
Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.' Abu Ayyub went to the Prophet and told him, and the Prophet said, "She is liar, but she told the truth." At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur'an and said, "Hasan Gharib." In Arabic, `Ghoul' refers to the Jinn when they appear at night. Al-Bukhari recorded a similar story in his Sahih 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 ﷺ 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 ﷺ.' 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 ﷺ asked me, `What did your prisoner do yesterday, O Abu Hurayrah' I said, `O Allah's Messenger ﷺ! He complained of being needy and of having many dependents, so I pitied him and let him go.' Allah's Messenger ﷺ said, `Indeed, he told you a lie and will be coming again.' I believed that he would show up again, for Allah's Messenger ﷺ 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 ﷺ.' 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 ﷺ asked me, `What did your prisoner do last night, O Abu Hurayrah!' I replied, `O Allah's Messenger ﷺ! He complained of his great need and of too many dependents, so I took pity on him and set him free.' Allah's Messenger ﷺ 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 ﷺ 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 ﷺ asked, `What did your prisoner do yesterday' I replied, `O Allah's Messenger ﷺ! 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 ﷺ 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."' An-Nasa'i also recorded this Hadith in Al-Yawm wa Al-Laylah. Allah's Greatest Name is in Ayat Al-Kursi Imam Ahmad recorded that Asma' bint Yazid bin As-Sakan said, "I heard the Messenger of Allah ﷺ say about these two Ayat, اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ( Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists ) 2:255, and, الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ( Alif-Lam-Mim.
Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists ) 3:1-2, «إِنَّ فِيهِمَا اسْمَ اللهِ الْأَعْظَم» ( They contain Allah's Greatest Name. ) This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih". Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said, «اسْمُ اللهِ الْأَعْظَمُ، الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، فِي ثَلَاثٍ: سُورَةِ الْبَقَرَةِ وَآلِ عِمْرَانَ وَطه» ( Allah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs - Al-Baqarah, Al `Imran and Ta-Ha. ) Hisham bin `Ammar, the Khatib ( orator ) of Damascus ( one of the narrators in the above narration ), said, "As for Al-Baqarah, it is in, اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ( Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists ) 2:255; in Al `Imran, it is in, الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ( Alif-Lam-Mim.
Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists ) 3:1-2, while in Ta-Ha, it is in, وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ ( And (all ) faces shall be humbled before ( Allah ), the Ever Living, the One Who sustains and protects all that exists) 20:111." Ayat Al-Kursi has Ten Complete Arabic Sentences 1.
Allah's statement, اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ ( Allah! None has the right to be worshipped but He ) mentions that Allah is the One and Only Lord of all creation.
2.
Allah's statement, الْحَىُّ الْقَيُّومُ ( Al-Hayyul-Qayyum ) testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything.
All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created.
Similarly, Allah said, وَمِنْ ءَايَـتِهِ أَن تَقُومَ السَّمَآءُ وَالاٌّرْضُ بِأَمْرِهِ ( And among His signs is that the heaven and the earth stand by His command ) 30:25.
3.
Allah's statement, لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ ( Neither slumber nor sleep overtakes Him ) means, no shortcoming, unawareness or ignorance ever touches Allah.
Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him.
Among His perfect attributes, is the fact that He is never effected by slumber or sleep.
Therefore, Allah's statement, لاَ تَأْخُذُهُ سِنَةٌ ( Neither slumber overtakes Him ) indicates that no unawareness due to slumber ever overtakes Allah.
Allah said afterwards, وَلاَ نَوْمٌ ( nor sleep ), which is stronger than slumber.
It is recorded in the Sahih that Abu Musa said, "The Messenger of Allah ﷺ delivered a speech regarding four words: «إِنَّ اللهَللهَلا يَنَامُ، وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه» ( Allah does not sleep, and it does not befit His majesty that He sleeps.
He lowers the scales and raises them.
The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day.
His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation. ) 4.
Allah's statement, لَّهُ مَا فِي السَّمَـوَاتِ وَمَا فِي الاٌّرْضِ ( To Him belongs whatever is in the heavens and whatever is on the earth ) indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority.
Similarly, Allah said, إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً ( There is none in the heavens and the earth but comes unto the Most Gracious (Allah ) as a servant.
Verily, He knows each one of them, and has counted them a full counting.
And everyone of them will come to Him alone on the Day of Resurrection ( without any helper, or protector or defender )) 19:93-95.
5.
Allah's statement, مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ ( Who is he that can intercede with Him except with His permission ) is similar to His statements, وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى ( And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with ) 53:26, and, وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى ( They cannot intercede except for him with whom He is pleased ) 21:28. These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission.
Indeed, the Hadith about the intercession, states that the Prophet said, «آتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي.
ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَاشْفَعْ تُشَفَّعْ قَالَ: فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّة» ( I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills.
I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted".
The Prophet then said, "He will allow me a proportion whom I will enter into Paradise." ) 6.
Allah's statement, يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ( He knows what happens to them (His creatures ) in this world, and what will happen to them in the Hereafter) this refers to His perfect knowledge of all creation; its past, present and future.
Similarly, Allah said that the angels proclaimed; وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ وَمَا كَانَ رَبُّكَ نَسِيّاً ( And we (angels ) descend not except by the command of your Lord ( O Muhammad ).
To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful) 19:64.
7.
Allah's statement, وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ ( And they will never compass anything of His Knowledge except that which He wills ), asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows.
This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them.
For instance, Allah said, وَلاَ يُحِيطُونَ بِهِ عِلْماً ( But they will never compass anything of His knowledge ) 20: 110.
8.
Allah said, وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ ( His Kursi extends over the heavens and the earth. ) Waki` narrated in his Tafsir that Ibn `Abbas said, "Kursi is the footstool, and no one is able to give due consideration to Allah's Throne." Al-Hakim recorded this Hadith in his Mustadrak from Ibn `Abbas, who did not relate it to the Prophet .
Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they ( Al-Bukhari and Muslim ) did not record it." In addition, Ad-Dahhak said that Ibn `Abbas said, "If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi." 9.
Allah said, وَلاَ يَؤُودُهُ حِفْظُهُمَا ( And He feels no fatigue in guarding and preserving them ) meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them.
Rather, this is an easy matter for Him.
Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him.
All matters are insignificant, modest and humble before Him.
He is the Most Rich, worthy of all praise.
He does what He wills, and no one can ask Him about what He does, while they will be asked.
He has supreme power over all things and perfect alertness concerning everything.
He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him. 10.
Allah's statement, وَهُوَ الْعَلِىُّ الْعَظِيمُ ( And He is the Most High, the Most Great ) is similar to His statement, الْكَبِيرُ الْمُتَعَالِ ( the Most Great, the Most High ) 13:9. These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf ( righteous ancestors ) treated them by accepting their apparent meanings without equating them with the attributes of the creation or altering their apparent meanings.

Allah then praises Himself, saying: ( Allah! There is no God save Him, the Alive ) Who dies not, ( the Eternal ) the Self-existent Who has no beginning. ( Neither slumber nor ) deep ( sleep overtaketh Him ) such that He is distracted from running and commanding it. ( Unto Him belongeth whatever is in the heavens ) of angels ( and whatever is in the earth ) of created beings. ( Who is he that intercedeth with Him ) from amongst the dwellers of the heavens and the earth on the Day of Judgement ( save by His leave? ) except by His command? ( He knoweth that which is in front of them ) in front of the angels regarding the matter of the Hereafter and who is to intercede ( and that which is behind them ) of the life of this world, ( while they encompass nothing of His knowledge save that He will ). Allah says: the angels know nothing of the Hereafter or of the life of this world save that which Allah has taught them. ( His throne includeth the heaven and the earth ) He says that His Chair extends far beyond the heavens and the earth, ( and He is never weary of preserving them ) it is not burdensome for Him to preserve the Throne and Chair without the angels. ( He is the Sublime ) more sublime than anything, ( the Tremendous ) more tremendous than anything.

Allah! La ilaha illa Huwa (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 overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows 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. [This Verse 2:255 is called Ayat-ul-Kursi.]

Page 42 English transliteration