Articles

Analysis of Divine Unity (Tawḥīd) in Āyat al-Kursī

Posted on by LAIS
Āyat al-Kursī
18
Jul

By Dr Seyed Salman Safavi and Sayyed Sad al-Din Safavi

London Academy of Iranian Studies – LAIS

Abstract:

This article examines the theme of Tawḥīd (Divine Unity) in verse 255 of chapter 2 of the Holy Quran, Āyat al-Kursī. Through content analysis of the Divine Names and attributes in this verse—Allāh, Hū, Al-Ḥayy al-Qayyūm, Al-ʿAliyy al-ʿAẓīm—and by referencing authoritative exegetical and hadith sources, it is demonstrated that Āyat al-Kursī, as the “Master of Quranic Verses,” presents the most comprehensive expression of God’s Attributes of Essence, Action, Majesty and Beauty. The findings indicate that the concepts of eternal and independent life, absolute sovereignty, boundless knowledge, and inherent greatness of Allāh constitute the foundational cores of Divine Unity in this verse.

Keywords: Āyat al-Kursī, Divine Names, Divine Attributes, Unity of Divine Essence, Allāh, Hū, Al-Ḥayy al-Qayyūm, Al-ʿAliyy al-ʿAẓīm.

1. Introduction

Āyat al-Kursī is the most important verse on Tawḥīd (Divine Unity) in the Holy Quran and, according to narrations, the “Master of Quranic Verses” (Abu al-Futuh Razi, 3:397). This verse encompasses the Divine Names of Essence, Attribute, Action, Beauty and Majesty, and its understanding has always been a focus for Muslim commentators of the Quran and mystics. The verse centres on the sanctification and transcendence of the Divine Essence.

2. Arabic Text of Āyat al-Kursī and Its English Translation

Arabic Text:

«اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ» (Quran, 2:255)

Translation:

“Allāh, there is no god but He, the Living, the Self-Subsisting. Neither slumber overtakes Him nor sleep. Unto Him belongs whatsoever is in the heavens and whatsoever is on the earth. Who is there who may intercede with Him save by His leave? He knows that which is before them and that which is behind them. And they encompass nothing of His Knowledge, save what He wills. His Pedestal embraces the heavens and the earth. Protecting them tires Him not, and He is the Exalted, the Magnificent.” (Quran, 2:255)

3. Virtues of Āyat al-Kursī in Narrations

It is narrated that Prophet Muhammad (peace be upon him) said: “This verse will not be recited in any house except that the devils will not come near it for three days, and no magic will affect it for forty days and nights. O Ali! Learn this verse, for no verse more noble than this has been revealed. “ (Abu al-Futuh Razi, 3:398).
Imam Ali (peace be upon him) narrated: “I saw the Prophet on the woods of this pulpit saying: Whoever recites Āyat al-Kursī after every obligatory prayer will not be barred from Heaven, and none adhere to this except the truthful or the devout. And whoever recites it before sleeping, God will grant them security for themselves, their home, and the homes of their neighbours.” (Abu al-Futuh Razi, 3:398).
Based on Islamic narrations it is recommended to recite the Āyat al-Kursī in all circumstances, especially after prayers, before sleep, when leaving home, and during times of danger or hardship (see Kulayni, Al-Kafi, 1407 AH, vol. 2, pp. 528, 536, 539, 543, 549, 557, 572, 573).

4. Analysis of Divine Names and Attributes

4.1 Allāh

Allāh is the comprehensive name of the Divine Essence, encompassing all perfect attributes. Some scholars consider Allāh a unique name without a linguistic root, while others derive it from Ilāh (God). It is the most inclusive and exclusive name of God, as it cannot be used to describe any being other than God. Some consider Allāh to be the comprehensive name of God that encompasses all of His Attributes. The Holy Quran begins by this name: “In the Name of Allah, the Compassionate, the Merciful” (Quran, 1:1)). Allah refers to the Essence, Origin or the Self of God. (Safavi, 1397:182)

4.2 Hū

A reference to the ‘Hidden Essence’ of God with an ontological function. The word ‘Hū‘ (هُو) is mentioned approximately 477 times in the Holy Quran. The Divine Beloved, in the Holy Quran, has unified Himself with ‘Hū‘ which distinguishes Him from all abstract entities, manifestations, and contingent beings: ‘Hū Allāhu alladhī lā ilāha illā Hū’ (هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ — ‘He is Allāh, there is no god but Him’ (Quran, 59:22).

‘Hū‘ is the Sacred, Transcendent, and Hidden Essence that has manifested Himself in the form of ‘Allāh1‘ through Divine names. He is the God who is Living and Self-Subsisting (اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ — ‘Allāh, there is no god but He, the Living, the Self-Subsisting’ (Quran, 2:255, 3:2)). The entire universe is utterly immersed in love for ‘Hū.’ The relationship between ‘Hū‘ and the cosmos is one of Divine love.

The most significant use of the word ‘Hū‘ is in the golden phrase ‘Lā ilāha illā Hū’ (لَا إِلَٰهَ إِلَّا هُوَ — ‘There is no god but Him’), which shines brilliantly in the Quran 29 times, with varying emphases and functions. ‘Hū‘ carries both epistemological and ontological functions in the Quran.

The laity’s understanding of ‘Hū‘ differs from that of the elect (khawāṣṣ), whose hearts have been purified by the light of the Divine Truth. Comprehension of the meaning of ‘Hū‘ depends on the degree of purity and clarity of one’s intellect and heart, not on mere linguistic or exterior knowledge (‘ilm ẓaheri). Linguists consider ‘Hū’ a pronoun, but in truth, ‘Hū’ in reference to God refers to the Sacred Essence of God, as indicated by the verses containing the phrase ‘Lā ilāha illā Hū.’ ‘Hū’ is a cryptic reference to the hidden Divine Essence. The Essence of God is hidden from us. (Safavi 1400:25)

‘Hū’ refers to that Singular, Utterly Simple Reality which, due to Its grandeur, identity (huwiyya), transcendence, and absolute simplicity, is transcendent beyond both existence (wujūd) and nonexistence (‘adam). ‘Hū’ points to the Absolute Identity (Huwiyya) and the noncompound Being (wujūd basīṭ) of the Divine. None of the contingent beings share with Him in this Name. ‘Hū’ is superior to other Divine Names, and its indication of the Absolute, Unitary Essence is clearer. ‘Hū’ is a special Divine Name that denotes the Absolute Identity and the noncompound Existence of God (Hūwa al-Ḥaqq—”He is the Truth”). At this level, no name is derived, no description is conceived, no attribute is considered, and no effect is perceived—rather, He is “He” inasmuch as He is “He.”

For that Absolute Identity is called ‘Allāh’ in consideration of the attribute of Divinity (ulūhiyya), and it is called ‘Rabb’ (Lord) in consideration of the attribute of Lordship (rubūbiyya). And because contingent beings have no way to grasp that pure, utterly simple Reality—so that they may praise their Origin and seek refuge in Him—He has, in consideration of His Acts and the manifestations of His Majesty and Beauty, established Names and made Himself known through them. Yet, the simple, true Identity of the Real (Ḥaqq), in terms of Its Essence, necessitates no name, description, or attribute. The Sacred Essence is free and exempt from any name, description, or attribute that is extraneous to It, because ‘Hū’ refers to pure Essence and pure Being, considered without any additional qualification attached to that Reality. Thus, it is regarded as the highest of the Most Beautiful Names of God. (Banu-ye Isfahani, 1361 AH, Vol. 15, p. 343.)
‘Hū’ In the phrase ‘Lā ilāha illā Hū’ (“There is no god but He,” repeated 29 times in the Quran), emphasises the Divine Unity of Essence.

 

4.3 Al-Ḥayy al-Qayyūm

Al-Ḥayy (The Living) Indicates the intrinsic, eternal, and independent Life of God. ‘Al-Ḥayy’ is one of the names and attributes of the Divine Essence mentioned in the Qur’an. ‘Ḥayy’ means “possessing eternal and unchanging life.” Like all ṣifāt mushabbaha (attributes indicating permanence), this word denotes perpetuity. The life of God is true life and is identical to His essence.

The Quran states:

  1. “Allāh, there is no god but He, the Living, the Self-Subsisting…” (Al-Baqarah, 2:255)
  2. “Allāh, there is no god but He, the Living, the Self-Subsisting.” (Āl ʿImrān, 3:2)
  3. “He is the Living; there is no god except Him.” (Ghāfir, 40:65)
  4. “And trust in the Living, Who dies not…” (Al-Furqān, 25:58)
  5. “Faces will be humbled before the Living, the Self-Subsisting…” (Ṭāha, 20:111)

The interpretation of ‘Ḥayy’ is mentioned in the 70th section of Duʿā al-Jawshan al-Kabīr:

“O Living before all living things! O Living after all living things! O Living who has no equal in life! O Living who has no partner in life! O Living who does not need any living being! O Living who causes the death of every living thing! O Living who provides for every living thing! O Living who did not inherit life from another! O Living who gives life to the dead! O Living, O Self-Subsisting. Neither slumber overtakes Him nor sleep!”

‘Ḥayy’ means that God is the active and managing Being from Whom all actions originate and Whose providence governs all affairs. He is inherently alive; death and annihilation do not befit Him, and He has no need for a life that sustains Him. ‘Ḥayy’ and ‘Qayyūm’ are among the Divine attributes of Essence. ‘Yā Ḥayyu Yā Qayyūm’ (O Living, O Self-Subsisting) is one of the greatest invocations.

 

Al-Qayyūm (The Self-Subsisting) Indicates absolute self-subsistence and the perpetual governance of the universe (Nishaburi, Sharh Asmā’ al-Husnā: 329).

 

‘Al-Qayyūm’ is the keyword in the inseparable connection between “Life” and “Divine Governance” and is highlighted in three Qur’anic verses (Al-Baqarah 2:255; Āl-‘Imrān 3:2; Ṭāhā 20:111). This Divine Name and attribute is an intensive adjective, meaning the One who manages and executes all affairs of the universe. It denotes eternal permanence and appears three times in the Qur’an, each time paired with ‘Al-Ḥayy’:

  1. “Allāh, there is no god but He, the Living, the Self-Subsisting…” (Al-Baqarah, 2:255)
  2. “Allāh, there is no god but He, the Living, the Self-Subsisting.” (Āl ʿImrān, 3:2)
  3. “Faces will be humbled before the Living, the Self-Subsisting…” (Ṭāha, 20:111)

‘Al-Qayyūm’ is derived from the root ‘qiyām’ (to stand, to sustain, to subsist). It refers to One who is self-subsisting, while all others depend on Him. The word appears three times in the Qur’an, always alongside ‘Al-Ḥayy.’ God’s existence is self-derived, whereas the existence of all other beings depends on Him. His subsistence is perpetual and all-encompassing: He creates, provides, guides, causes death, and is never heedless, even for a moment. All creatures must derive their life from ‘Al-Ḥayy’ and their sustenance from ‘Al-Qayyūm’. Both “Al-Ḥayy” and “Al-Qayyūm” are among Allāh’s Attributes of Essence.

 

“Yā Ḥayyu Yā Qayyūm” (O Living, O Self-Subsisting!) is one of the best invocations. It is a supplication of the people of purified hearts, beneficial for: Illuminating the heart, Longevity, abundant provision, physical and spiritual well-being and protection against sudden death (Safavi, 1403a, pp. 44, 66).

 

4.4 Al-ʿAliyy al-ʿAẓīm

The Exalted (Al-‘Ali): ‘Al-‘Ali’ is derived from the root ‘uluww’ (loftiness) and is one of the names of God the Most High, meaning ‘exalted’, ‘high,’ ‘supreme,’ ‘noble,’ and ‘elevated.’ The attribute ‘Al-ʿAli’ for the Divine Essence signifies that in Nobility, Majesty, Greatness and Magnificence, He has no equal. Thus, ‘Ali’ can be considered among the names of God that denote Divine Transcendence.

This Divine attribute appears eight times in the Quran, and in all instances, it is paired with another attribute of the Almighty: once with ‘the Wise’ (al-Ḥakim), twice with ‘the Magnificent’ (al-‘Azim), and five times with ‘the Great’ (al-Kabir). For example:

  1. ‘…And He is the Exalted, the Magnificent.’ (Quran, 2:255)
  2. ‘That is because Allāh is the Truth and what they call upon apart from Him is false, and because God is the Exalted, the Great. ’ (Quran, 22:62)
  3. ‘And intercession will benefit none with Him, save whomsoever He gives leave, such that when terror is banished from their hearts, they will ask, “What did your Lord say?” They will reply, “The truth, and He is the Exalted, the Great.”.’(Quran 34:23)
  4. ‘That is because when God was invoked as One, you disbelieved, and when partners were ascribed unto Him, you believed. Judgment lies with God, the Exalted, the Great.’ (Quran, 40:12)

(See Safavi, 1403b, p. 204)

 

Al-ʿAẓīm (The Magnificent) denotes the boundless grandeur and Divine majesty of God (Ṣadūq, Al-Tawḥīd: 238).

“The Exalted, the Magnificent (Al-‘Aliyy Al-‘Azīm)” According to a narration from Imam Riḍā (PBUH), this is among the first Divine names (Kulaynī, Al-Kāfī, 1:113).

“Al-‘Azīm” is a Divine Name and Attribute It is a ṣifāt mushabbaha (attributes indicating permanence) meaning “to magnify, glorify, and venerate.” God is called “the Magnificent” because His greatness has no beginning and His majesty has no end.

The attribute “Al-‘Azīm” appears six times in the Quran as a attribute of Allāh, the Lord (Rabb), and the Exalted (Al-‘Ali), such as:

“…And He is the Exalted, the Magnificent.” (Quran, 2:255)

In the Dawn Supplication (Duʿāʾ al-Saḥar), it is invoked:

“O Allah, I ask You by the Magnificence of Your greatness—and all of Your Magnificence is immense.”

(See Safavi, 1403b, pp. 124–129*)

5. Divine Unity (Tawḥīd) in the Āyat al-Kursī

Divine Unity of Essence: The rejection of any deity other than Allah: “لَا إِلَٰهَ إِلَّا هُوَ – There is no God but Him.”
Divine Unity of Action: All existence depends on His action. Dependence, intercession and knowledge of created beings is dependent upon the permission of God: “…Who is there who may intercede… save by His leave?…” (Quran, 2:225)
Omniscience: God’s knowledge encompasses past and future: “…He knows that which is before them and that which is behind them. And they encompass nothing of His Knowledge, save what He wills…” (Quran, 2:255
Omnipotence: The vastness of the Divine ‘Kursī’ (Throne, symbolising knowledge and sovereignty) and the effortless ease with which He sustains it—‘…His Pedestal embraces the heavens and the earth. Protecting them tires Him not, and He is the Exalted, the Magnificent.’ (Quran, 2:255).
God possesses absolute knowledge, omnipresence, and supreme authority over all existence. His Divine Decree governs every aspect of creation, permeating and directing all affairs of the universe.
 

6. Benefits of the invocations in Āyat al-Kursī

  • “Allāh”: Reciting 64 times at dawn, dusk, and night illuminates the heart. (Safavi, 1403a, pp. 26, 34)
  • “La ilaha illa Hū“: Strengthens proximity to God. (Safavi 1403a, p. 60)
  • “Hū“: The remembrance of ‘Hū’ (He) is among the most powerful invocations, carrying immense spiritual benefits. Through experience, it has been proven that this dhikr:
  • Purifies the heart for Allāh,
  • Severs attachment to all besides Him,
  • Increases divine awareness (tawajjuh),
  • Grants insight (basīrah),
  • And refines the heart’s subtlety.

Imam Hussain (PBUH) beautifully calls upon Allah in the Du’a al-Arafah with these divine attributes:

  • “And He is the Most Generous, the All-Encompassing.”
  • “He is the Hearer of supplications, the Remover of hardships, the Elevator of ranks.”
  • “And He is the Hearing, the Seeing, the Subtle, the Aware, and He has power over all things.”
  • “O He who oversees every soul by what it earns!”

On the night before the Battle of Khaybar, the Prophet Khidr (PBUH) appeared in a dream to Imam Ali (PBUH), and imparted this profound invocation: “Yā Huwa! Yā man lā Huwa illā Huwa!” (O He! O the One besides whom there is no He!) (Shaykh Sadūq, Al-Tawḥīd, p. 89)

The Hasht Risalah-e Safavi explains:

“The narration ‘Yā Huwa Yā man lā Huwa illā Huwa‘ points to the Personal Unity of God (wahdat-e shakhsi). The negation ‘lā‘ (no) in this construction—without repetition or conjunction—exclusively negates all but the indefinite (unknowable) reality. Thus, ‘Hū‘ here signifies that ‘there is no true “He-ness” except Him,’ affirming the all-encompassing, absolute existence of the Hidden Divine Essence—wherein all multiplicity dissolves into Him.”

  • “Ya Ḥayyo Ya Qayyūm“: It is one of the dhikr of the people of the heart and is utilised for the illumination of the heart, long life, expansive sustenance, physical and psychological health, and preventing sudden death. (Safavi, 1403a, pp. 44, 66)
  • “Al-’Ali“: Kaf’ami has stated in al-Miṣbāḥ: “Whoever frequently recites this name (Al-’Ali) and hangs it (as a talisman) upon themselves will gain honour.” (Safavi, 1403a, p. 41). It is also beneficial for repelling poverty and settling debts. Its Abjad numerical value is 110. (Safavi, 1403a, p. 61).

7. Conclusion

Āyat al-Kursī, with its unparalleled brevity, presents the most comprehensive depiction of Divine Attributes. Its focus on ‘La ilaha illa Hū’ and the names ‘Al-Hayy’ and ‘Al-Qayyum’ as the core of Divine Unity elevates it to the status of the “Master of Quranic Verses.” The use of invocations like ‘Ya Ḥayyo Ya Qayyūm’ in Islamic tradition (Majlisi, Biḥār al-Anwār, 91:224) underscores the centrality of these Divine Attributes in worship and spiritual journey towards Allāh.

References

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1The comprehensive name of Allāh encompassing all Divine attributes of perfection