A Discussion about the Kursi

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

It is written in Tafsir al-‘Ayyashi, by Imam Muhammad ibn Mas’ud al-‘Ayyashi (r.a.), Imam Ja’far ibn Muhammad asw-Swadiq (q.s.) said that the Prophet (s.a.w.) was asked, “O Messenger of Allah!  What is the best of that which has been Revealed to you?” 

He replied, “The verse of the Kursi.” 

سُوۡرَةُ البَقَرَة

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ لَا تَأۡخُذُهُ ۥ سِنَةٌ۬ وَلَا نَوۡمٌ۬‌ۚ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ مَن ذَا ٱلَّذِى يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِۦ‌ۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ‌ۖ وَلَا يُحِيطُونَ بِشَىۡءٍ۬ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَآءَ‌ۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ۖ وَلَا يَـُٔودُهُ ۥ حِفۡظُهُمَا‌ۚ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ (٢٥٥) 

Allah!  There is no Allah but He ― the Living, the Self-Subsisting, Eternal.  No slumber can seize him nor sleep.  His are all things in the Heavens and on Earth.  Who is there can intercede in His Presence except as He Permits?  He Knows what (appears to His creatures as) before or after or behind them.  Nor shall they compass aught of His Knowledge except as He Wills.  His Throne Extends over the Heavens and the Earth, and He feels no fatigue in Guarding and Preserving them.  For He is the Most High, the Supreme (in glory). (Surah al-Baqarah:255) 

The Seven Heavens and the Seven Earths in the Kursi, are but like a ring thrown in a vast open space.  Then the Prophet (s.a.w.) said, “And surely the excellence of ‘Arsh over the Kursi is like that of the open space over the ring.” 

Imam Abu al-Fadhl ‘Abd ar-Rahman ibn Abu Bakr ibn Muhammad Jalal ad-Din as-Suyuthi (q.s.) quoted the first part of this hadits in ad-Durr al-Mantsur fi Tafsir Bi al-Ma’tsur,  from Imam Abu Ya’qub Ishaq ibn Rahwayh al-Hanzhali (r.a.), who narrated it from Sayyidina ‘Awf ibn Malik (r.a.).  Imam as-Suyuthi (q.s.) also quoted from Imam Ahmad ibn Muhammad ibn Hanbal (r.a.), Imam Abu ‘Isa Muhammad ibn ‘Isa as-Sulami at-Tirmidzi (r.a.), and Imam Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim an-Nishaburi (r.a.), who said that it is correct.  Imam as-Suyuthi (q.s.) also quoted from Imam Abu Bakr Ahmad ibn Husayn al-Bayhaqi (r.a.), from his Shu’ab al-Iman. 

Imam Ahmad (r.a.), and Imam Abu al-Qasim Sulayman ibn Ayyub ath-Thabarani (r.a.) narrated from Sayyidina Abu Umamah Suday ibn ‘Ajlan al-Bahili (r.a.), “I asked, ‘O Messenger of Allah!  Which Revealed to you is the greatest?’ 

He said, ‘Allah is He besides Whom there is no god, the Ever-living, the Self-subsisting by Whom all subsist; the Verse of the Kursi.’”  This is also found in ad-Durr al-Mantsur.  Imam as-Suyuthi (q.s.) also narrated the same hadits through Hafizh Khathib al-Baghdadi Abu Bakr Ahmad ibn ‘Ali ash-Shafi’i (r.a.), in his Tarikh Madinat as-Salam wa Dza’ilih wa al-Mustafad, through Sayyidina Anas ibn Malik (r.a.). 

Imam Abu Muhammad ‘Abdullah ibn ‘Abd ar-Rahman ad-Darimi (r.a.) wrote that Sayyidina Ayfa’ ibn ‘Abd al-Kula’i (r.a.) said, “A man said, ‘O Messenger of Allah, which verse in the Book of Allah is the greatest?’ 

He said, ‘The verse of the Kursi; Allah is He besides Whom there is no god, the Ever-living, the Self-subsisting by Whom all subsist ...’” 

This verse was named, “the Verse of the Kursi” in the early period of Islam, during the lifetime of the Prophet (s.a.w.); and was thus described by the Prophet (s.a.w.) himself as the traditions quoted from him and the a’immah of Ahl al-Bayt, and the companions prove.  That this verse was given a special name shows great importance was attached to it.  It could only be because of the highest nobility of its meaning, and the elegance and grace of its style.  It establishes the pristine belief of the Oneness of Allah (s.w.t.), and then goes on to the attribute of Establishment, which is the foundation of all His Names which Describe His Attributes of Action. 

Then it gives details of those attributes in all small things and big things, and affairs of the universe, showing that whatever Emanates from His Authority is a part of that Authority.  It is because of these fine points that the traditions have called it “the greatest verse of the Qur’an”.  It deals, in detail, with various aspects of monotheism and Divine Authority.  Of course, there are some other verses which deal with this subject, for example: 

سُوۡرَةُ طٰه

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ (٨) 

Allah!  There is no god but He!  To Him, Belong the Most Beautiful Names. (Surah ThaHa:8) 

However, these verses lack the details which have been given in this Verse of the Kursi. 

It is for this reason that some traditions have said that the Verse of the Kursi is the chief of all the verses of the Qur’an.  Some other traditions say everything has a summit, and the summit of the Qur’an is the Verse of the Kursi.  This has been narrated in at-Tafsir al-‘Ayyashi, from Shaykh ‘Abdullah ibn Sinan (r.a.), from Imam Ja’far asw-Swadiq (q.s.). 

Imam Muhammad ibn al-Hasan ath-Thusi (r.a.) has narrated in his al-Amali, through his chains from Sayyidina Abu Umamah al-Bahili (r.a.), that he heard Sayyidina ‘Ali ibn Abu Thalib (k.w.) say, “I do not think that a man who enters into Islam on attaining wisdom, or was born in Islam should pass a night’s darkness.” 

At this juncture, Sayyidina Abu Umamah al-Bahili (r.a.) interrupted, asking, “And what is the meaning of a night’s darkness?” 

Sayyidina ‘Ali (k.w.) said, “Until he recites this verse, ‘Allah!  There is no Allah but He ― the Living, the Self-Subsisting, Eternal …’” 

Then he said, “If you but knew what is in it, you would not leave it on any condition.  Surely, the Messenger of Allah (s.a.w.) said, ‘I have been given the Verse of the Kursi from the treasure below al-‘Arsh, and no prophet before me was given it.’” 

Then, Sayyidina ‘Ali (k.w.) continued, “I have not spent a single night, since I heard it from the Messenger of Allah (s.a.w.), without reciting it.” 

This has been recorded in ad-Durr al-Mantsur, quoting Imam Abu Bakr ‘Abdullah ibn Muhammad ibn Abu Shaybah (r.a.), Imam ad-Darimi (r.a.), Imam Abu Manswur Shahradar ibn Shiruyah ad-Daylami (r.a.); all from Sayyidina ‘Ali (k.w.).  There are a multitude of traditions, from both Sunni and Shi’ah sources, about the excellence of this verse. 

Imam Zurarah ibn A’ayun (r.a.) said, “I asked Abu ‘Abdullah about the Words of Allah (s.w.t.): ‘His Kursi Extends over the heavens and the earth’ - whether the heavens and the earth encompass the Kursi, or the Kursi extends over the heavens and the earth?’ 

Imam Abu al-Hasan Musa ibn Ja’far al-Kazhim (r.a.) replied, ‘Verily, everything is in the Kursi.’”  This is recorded in al-Kafi’, of Imam Abu Ja’far Muhammad ibn Ya’qub al-Kulayni (r.a.). 

In many narrations, the same point has been emphasised in reply to similar questions. These questions were based not on the recital of the Qur’an, but on the common understanding that the Kursi was a particular body kept over the heavens or over the seventh heaven, and from there, the affairs of the material world were managed.  That being the picture of the Kursi in their minds, it was reasonable to suppose that the heavens and the earth encompassed the Kursi because it was placed over the heavens as a wooden or iron chair is placed over a floor.  And with this background, it would seem more appropriate to say that the heavens and the earth encompassed the Kursi.  And that gave rise to the question as to why Allah (s.w.t.), instead, Says, “His Kursi Extends over the heavens and the earth.”  A question of the same type was asked about the ‘Arsh, and the reply was given that the extension was not as a material thing encompassing another material thing. 

Imam Hafsw ibn al-Ghiyats (r.a.) said, “I asked Abu ‘Abdullah about the Words of Allah (s.w.t.): ‘His Kursi Extends over the heavens and the earth’.  He said, ‘His Knowledge.’”  There is another narration, in the same book, from the same scholar, about this verse: “The heavens and the earth and whatever is between them is in the Kursi, and the Throne is that knowledge which no one can measure.”  These two traditions show that the Kursi is one of the levels of the Knowledge of Allah (s.w.t.). Many other traditions support this interpretation. 

There exists a level of knowledge which is not limited or measured.  In other words, there is a world, on a higher plane than ours, whose constituents are not bound by material dimensions.  They exist, and at the same time, are known to Allah (s.w.t.).  And that knowledge also is unlimited. 

The import of the narration is not to show the great number of the known things, because number is not unlimited, and anything which is created is finite.  The intent is to show the limitations and restrictions of this material world are not found in that world.  Existence, on that level, is perfect and the conditions, dimensions, and distinctions of this material world are not found there.  It is, as Allah (s.w.t.) Says: 

سُوۡرَةُ الحِجر

وَإِن مِّن شَىۡءٍ إِلَّا عِندَنَا خَزَآٮِٕنُهُ ۥ وَمَا نُنَزِّلُهُ ۥۤ إِلَّا بِقَدَرٍ۬ مَّعۡلُومٍ۬ (٢١) 

And there is not a thing but its (sources and) treasures (inexhaustible) are with Us; but We only Send Down thereof in due and ascertainable measures. (Surah al-Hijr:21) 

When those existing things are known by unlimited knowledge, that is, when they exist without any limitation attached to them, that knowledge is called al-‘Arsh; and when they exist in the world of limitations and known with those limitations, that knowledge is called al-Kursi. 

We consider these Words: 

سُوۡرَةُ البَقَرَة

… يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ‌ۖ … 

… He Knows what (appears to His creatures as) before or after or behind them. ... (Surah al-Baqarah:255) 

They allude to this plane of knowledge.  What is before them, the future, and what is behind them, the past, is not what is with them, the present.  It refers to a plane where past, present, and future lose their limitations of time, and are all equally present. 

Imam Musa al-Kazhim (r.a.) said that the ‘Arsh has many diverse attributes.  Allah (s.w.t.) uses, in the Qur’an, various adjectives to Describe its various aspects.  He Says: 

سُوۡرَةُ التّوبَة

… وَهُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ (١٢٩) 

… He the Lord of the Throne (of Glory) Supreme! (Surah at-Tawbah:129) 

It means Lord of the Great Kingdom or Authority. 

He Says: 

سُوۡرَةُ طٰه

ٱلرَّحۡمَـٰنُ عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ (٥) 

(Allah) Most Gracious is Firmly Established on the Throne (of Authority). (Surah ThaHa:5) 

It means that He is Firm in His Kingdom, and it is the knowledge of the “how” of things.  The ‘Arsh, although together with it, is distinct from the Kursi because they are two of the greatest doors of the unseen, and they both are unseen.  They are together in the unseen, because the Kursi is the manifest door of the unseen, from which appears Creation and from which all the things come.  The ‘Arsh is the concealed door of the unseen in which is found the knowledge of the states, conditions and existence; of measure and limit, of will and intention; as well as the knowledge of words, actions, and omissions, and the knowledge of the beginning and the return. 

Thus, the two are two gates of knowledge joined together, because the dominion of the ‘Arsh is other than the dominion of the Kursi, and its knowledge is more hidden than the knowledge of the Kursi.  That is why Allah (s.w.t.) is “Lord of the Throne (of Glory) Supreme”; that is, its attribute is greater than that of the Kursi, and both are joined in it. 

Then why did the ‘Arsh become associated with the Kursi in excellence?'  It was associated with it because the knowledge of the state and condition is found in it, and in it are found the manifest doors of al-bada’, the decree hidden from other, as well as its reality and the dimensions of its joining and separating.  Therefore, they are two neighbours, one of which contains the other in itself.  By similitude are turned those who know, and so that they may offer proof for the truth of their claims, because He Chooses especially whom He Pleases for His Mercy. 

Imam Ja’far asw-Swadiq (q.s.) said that everything which Allah (s.w.t.) has Created is in the receptacle of the Kursi, except His ‘Arsh, because that is too great for the Kursi to encompass.