Ayatul Kurshi - Quran/Bible Cross Reference

 

Verses	Quran Reference	Parallels
2:255 (Segment 1) ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ<br>Allāhu lā ilāha illā Huwa l-Ḥayyu l-Qayyūm.<br>আল্লাহু লা ইলাহা ইল্লা হুয়াল হাইয়্যুল কাইয়্যূম।<br>“Allah—there is no deity except Him, the Ever-Living, the Self-Sustaining.”<br>“আল্লাহ্‌—তিনি ছাড়া আর কোন উপাস্য নেই, তিনি চিরঞ্জীব, সর্বসত্তার ধারক।”<br>Annotations: The verse opens with the ultimate declaration of monotheism (Tawhid). The name Allah (আল্লাহ্‌) is followed by the foundational testimony of faith, "there is no deity except Him" (lā ilāha illā Huwa, লা ইলাহা ইল্লা হুয়া), negating all false gods and affirming His singular right to worship. This is immediately supported by two of His most powerful attributes: "the Ever-Living" (al-Ḥayy, আল-হাইয়্যু, root: ḥ-y-y / হ-য়-য় – life, existence), signifying a perfect, eternal, and independent life, unlike the finite life of creation; and "the Self-Sustaining" (al-Qayyūm, আল-কাইয়্যূম, root: q-w-m / ক-ও-ম – to stand, to rise), indicating that He is the one who subsists by Himself and by whom all of creation is sustained and maintained.	1. The Core Declaration of Monotheism: This formula is the bedrock of the Quranic message. Surah Tā-Hā (20:8): “Allah—there is no deity except Him. To Him belong the best names.” This links the declaration of oneness directly to the perfection of His attributes. Surah Āl ‘Imrān (3:2): “Allah—there is no deity except Him, the Ever-Living, the Self-Sustaining.” This verse is an exact match, reinforcing the centrality of these two attributes in defining God's nature.<br>2. The Nature of the One God: The Quran repeatedly defines God through His attributes of life and sustenance. Surah Al-Furqān (25:58): “And rely upon the Ever-Living who does not die, and exalt [Allah] with His praise.” This emphasizes that His life is eternal, a quality that makes Him the only one worthy of ultimate trust.<br>3. The Sustainer of All: The attribute of al-Qayyūm implies His complete independence and the complete dependence of creation upon Him. Surah Tā-Hā (20:111): “And [all] faces will be humbled before the Ever-Living, the Self-Sustaining. And he will have failed who carries injustice.” Here, the two attributes are invoked in the context of the Day of Judgment, when all of creation will submit to the one who alone lives and sustains.	1. Monotheistic Declarations: The formula "There is no god but X" is a powerful assertion of monotheism with deep historical roots. The closest and most significant parallel is the central Jewish prayer, the Shema Yisrael (Deuteronomy 6:4): "Hear, O Israel: The LORD our God, the LORD is one." In the Zoroastrian Gathas, the prophet Zarathushtra repeatedly emphasizes the worship of the one wise lord, Ahura Mazda, against the "daevas" or false gods. An inscription of the Babylonian king Nabonidus (c. 550 BCE) shows a move toward henotheism, elevating the moon god Sîn above all others, though not reaching pure monotheism.<br>2. The Living and Self-Sustaining God: The concept of a "living God" is a cornerstone of the Hebrew Bible (e.g., Joshua 3:10, Psalm 42:2), distinguishing Yahweh from the lifeless idols of other nations. The philosophical concept of a self-sufficient, eternal being finds a parallel in Greek philosophy. Aristotle's "Unmoved Mover" is a being of pure actuality, eternal, and unchanging, which causes all motion in the universe without being moved itself—a concept that resonates with the self-subsisting nature of al-Qayyūm. In the Corpus Hermeticum, a collection of Greco-Egyptian esoteric texts, God is described as the source of all life, being Himself uncreated and eternal.
2:255 (Segment 2) لَا تَأْخُذُهُۥ سِنَةٌۭ وَلَا نَوْمٌۭ<br>Lā ta’khudhuhū sinatun wa lā nawm.<br>লা তা’খুযুহু সিনাতুও ওয়ালা নাউম।<br>“Neither drowsiness overtakes Him nor sleep.”<br>“তাঁকে তন্দ্রা এবং নিদ্রা স্পর্শ করে না।”<br>Annotations: This phrase powerfully negates any form of weakness or inattention in God. It uses a progression: first, "drowsiness" (sinah, সিনাহ), the slightest lapse of consciousness or initial stage of slumber, and then "sleep" (nawm, নাউম), a complete state of rest. By denying both, the verse asserts His absolute perfection, vigilance, and continuous, uninterrupted supervision over all of creation. The verb "overtakes Him" (ta’khudhuhū, তা’খুযুহু) implies an involuntary state, which is impossible for the Almighty.	1. Divine Vigilance: The Quran contrasts God's constant watchfulness with the limitations of created beings. Surah Qāf (50:38): “And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness.” This verse negates fatigue (lughūb) in the act of creation, a concept parallel to the negation of sleep in the act of sustenance.<br>2. The Guardian Over Every Soul: God's freedom from sleep is a prerequisite for His role as the ultimate protector. Surah Al-An‘ām (6:60): “And it is He who takes your souls by night and knows what you have committed by day. Then He revives you therein that a specified term may be fulfilled.” His control over the cycle of sleep and wakefulness in humans highlights His own transcendence over it.<br>3. Perfect Sustenance: His role as al-Qayyūm (The Self-Sustaining) requires that He never be in a state of inattention. Surah Hūd (11:57): “...Indeed, my Lord is, over all things, a Guardian.” A guardian cannot sleep; this verse reinforces the functional implication of His sleeplessness.	1. The Sleepless God of Israel: This is one of the most striking parallels with the Hebrew Bible. Psalm 121:3-4 states: “He will not let your foot be moved; he who keeps you will not slumber. Behold, he who keeps Israel will neither slumber nor sleep.” The language and theological concept are nearly identical, contrasting the ever-watchful God with the needs and frailties of mortals.<br>2. Polemic Against Anthropomorphic Deities: This is a direct refutation of the portrayal of gods in ancient mythologies. In the Ugaritic Baal Cycle, the chief god El mourns so deeply he neglects his duties. In Homer'sIliad, the Greek gods frequently sleep, are deceived, and are absent from crucial moments. The Babylonian creation epic,Enuma Elish, describes the gods resting and feasting after the labor of creation. The Quranic statement places Allah in a category of being completely removed from such creaturely limitations.<br>3. The Vigilant Shepherd King: In Ancient Near Eastern royal ideology, the king was often styled as a "shepherd" who tirelessly watched over his people. A hymn to the Sumerian king Shulgi of Ur (c. 21st century BCE) describes him as "the shepherd, who never sleeps." This human ideal of perfect kingship is projected onto the divine in its absolute and literal sense.
2:255 (Segment 3) لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ<br>Lahū mā fi s-samāwāti wa mā fi l-arḍ.<br>লাহু মা ফিস সামাওয়াতি ওয়ামা ফিল আরদ।<br>“To Him belongs whatever is in the heavens and whatever is on the earth.”<br>“আসমানসমূহে যা কিছু আছে ও পৃথিবীতে যা কিছু আছে, সবই তাঁর।”<br>Annotations: This is a declaration of absolute and exclusive divine ownership and sovereignty. The particle "To Him" (Lahū, লাহু) at the beginning of the clause emphasizes this exclusivity. The use of "whatever" (mā, মা) is all-encompassing, covering every entity, property, and state of being, seen and unseen, within the entire cosmos, which is summarized as "the heavens and the earth" (as-samāwāti wa l-arḍ, আস-সামাওয়াতি ওয়াল আরদ).	1. Universal Divine Kingdom: This phrase is a constant refrain in the Quran, emphasizing God's absolute monarchy. Surah Āl ‘Imrān (3:189): “And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent.” This adds the concept of competence (Qadīr) to ownership.<br>2. Negation of Partnership: This declaration of ownership serves to deny that anyone or anything else has a share in God's dominion. Surah Al-Furqān (25:2): “He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination.”<br>3. The Source of All Authority: All power and authority exercised by creation is merely delegated. Surah Al-Baqarah (2:107): “Do you not know that to Allah belongs the dominion of the heavens and the earth and that you have not besides Allah any protector or any helper?”<br>4. The Inevitable Return: Because He owns everything, everything must return to Him for judgment. Surah An-Nūr (24:42): “And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination.”	1. Divine Ownership in the Psalms: The concept of God's ownership of the cosmos is a central theme in the biblical Psalms. Psalm 24:1 declares: “The earth is the LORD’s, and everything in it, the world, and all who live in it.” Psalm 89:11: “The heavens are yours, and yours also the earth; you founded the world and all that is in it.” The Quranic phrasing is a powerful echo of this tradition.<br>2. Ancient Near Eastern Royal Titulary: Earthly kings often claimed universal dominion in their titles. The Persian emperor Cyrus the Great was called "king of the four corners of the world." Egyptian pharaohs were the "Lord of the Two Lands" (Upper and Lower Egypt) and claimed dominion over all that the sun encircles. The Quran takes this political language of absolute sovereignty and applies it in its truest, cosmic sense to God alone.<br>3. Stoic Philosophy: In Stoicism, the universe is seen as a single, unified entity governed by the divineLogosor Reason. The philosopher Seneca wrote, "What is God? The mind of the universe... Whatever you see, and whatever you do not see." This philosophical pantheism, where God is co-extensive with the cosmos, shares the theme of universal divine presence and control, though the Quran maintains a sharp distinction between the Creator and the creation He owns.
2:255 (Segment 4) مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ<br>Man dha lladhī yashfa‘u ‘indahū illā bi-idhnih.<br>মান যাল্লাযী ইয়াশফা’উ ইনদাহু ইল্লা বিইযনিহ।<br>“Who is it that can intercede with Him except by His permission?”<br>“কে আছে যে তাঁর অনুমতি ছাড়া তাঁর কাছে সুপারিশ করতে পারে?”<br>Annotations: This is a rhetorical question demanding a negative answer, powerfully asserting God's absolute authority. It directly confronts the pagan Arab belief in the intercession of lesser deities, idols, or jinn. The concept of "intercession" (shafā‘ah, শাফা’আহ) is not entirely negated, but it is made strictly conditional upon His "permission" (idhn, ইযন). This establishes that no being, however exalted (prophet or angel), has any intrinsic power or right to intercede; it is a grant of honor from God, not an independent capability.	1. Intercession is Conditional: The Quran consistently qualifies that intercession is only possible for those whom God permits and is pleased with. Surah Tā-Hā (20:109): “On that Day, the intercession will not benefit except [from] one to whom the Most Merciful has given permission and has accepted his word.”<br>2. Angelic Intercession is by Permission: Even the highest angels cannot intercede on their own accord. Surah An-Najm (53:26): “And how many an angel is there in the heavens whose intercession avails not at all except after Allah has given permission for whom He wills and is pleased with.”<br>3. Refutation of Pagan Intercessors: The verse is a direct polemic against the justification for idolatry. Surah Yūnus (10:18): “And they worship other than Allah that which does not harm them or benefit them, and they say, ‘These are our intercessors with Allah.’ Say, ‘Do you inform Allah of something He does not know in the heavens or on the earth?’ Exalted is He and high above what they associate with Him.”<br>4. No Intercession for Disbelievers: Permission to intercede is a grace that does not extend to those who rejected God. Surah Al-Baqarah (2:48): “And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.”	1. Intercession in Polytheistic Systems: The belief in divine intercessors was nearly universal in the ancient world. In Mesopotamian religion, individuals had a personal god who would mediate for them before the great gods of the pantheon, like Enlil or Marduk. In the Greco-Roman world, mortals would pray to specific gods who had influence in certain domains or with the higher gods (e.g., Hermes as a messenger, Hera's influence over Zeus). The Quranic verse directly challenges this model by subordinating all such potential mediators to the single, absolute will of the one God.<br>2. The Role of Angels and Saints: In Judaism, there are traditions of angels (like Michael) acting as advocates for Israel. In Catholic and Orthodox Christianity, the doctrine of the "Communion of Saints" holds that saints in heaven can intercede on behalf of the faithful on earth. The Quranic principle ofillā bi-idhnih("except by His permission") acts as a corrective, asserting that any such intercession is a function of God's will, not the saint's or angel's own power.<br>3. The Limits of Human Appeal: In the Book of Job, Job's friends attempt to speak on God's behalf, but God ultimately rejects their arguments. Job himself longs for an "umpire" or "arbiter" between him and God (Job 9:33), highlighting the human desire for a mediator. The verse in Ayat al-Kursi answers this by stating that such mediation is possible, but only on God's own terms.
2:255 (Segment 5) يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍۢ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ<br>Ya‘lamu mā bayna aydīhim wa mā khalfahum, wa lā yuḥīṭūna bishay’in min ‘ilmihī illā bimā shā’.<br>ইয়া’লামু মা বাইনা আইদীহিম ওয়ামা খালফাহুম, ওয়ালা ইউহীতূনা বিশাই’ইম মিন ইলমিহী ইল্লা বিমা শাআ।<br>“He knows what is before them and what is behind them, and they encompass not a thing of His knowledge except for what He wills.”<br>“তিনি জানেন যা তাদের সামনে আছে এবং যা তাদের পিছনে আছে, আর তারা তাঁর জ্ঞানের সামান্যতম অংশও আয়ত্ত করতে পারে না, কেবল যতোটুকু তিনি ইচ্ছা করেন তা ছাড়া।”<br>Annotations: The first phrase is an idiom for total, comprehensive knowledge of all dimensions of existence: past, present, future, seen, and unseen. Following this assertion of divine omniscience is a statement of human epistemic limitation. "They encompass not" (lā yuḥīṭūna, লা ইউহীতূনা, root: ḥ-w-ṭ / হ-ও-ত – to surround, to encompass) means they cannot grasp or comprehend "a thing" (shay’, শাই) of "His knowledge" (‘ilmihī, ইলমিহী), except for the portion that He "wills" (shā’, শাআ) to reveal. This establishes that all human knowledge is a derivative gift from God, not an independent achievement.	1. God's All-Encompassing Knowledge: This specific idiom about knowing what is before and behind is used for God and His angels. Surah Tā-Hā (20:110): “He knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge.” This verse is a near-perfect parallel, contrasting God's total knowledge with creation's limited understanding.<br>2. The Unseen Known Only to God: The Quran repeatedly states that knowledge of the unseen (al-ghayb) is exclusive to God. Surah Al-An‘ām (6:59): “And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it...”<br>3. Knowledge as a Revealed Gift: All knowledge possessed by creation, including prophets, is a divine bestowal. Surah Al-Jinn (72:26-27): “[He is the] Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen...” This clarifies the mechanism ofillā bimā shā’(except for what He wills).<br>4. The Limit of Human Understanding: Humans are explicitly told their knowledge is finite. Surah Al-Isrā’ (17:85): “And they ask you about the soul. Say, ‘The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.’”	1. The Incomprehensible Divine Mind: The idea that the divine mind is fundamentally beyond human grasp is a common theme in theology and philosophy. In the Hebrew Bible, the Book of Job climaxes with God's speeches (Job 38-41), which overwhelm Job by detailing the vast workings of the cosmos that are far beyond his comprehension, forcing him to admit his ignorance. Isaiah 55:8-9 states: "For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts."<br>2. Philosophical Acknowledgment of Ignorance: The Greek philosophical tradition recognized the limits of human knowledge. Plato'sApologyfamously quotes Socrates as saying his wisdom lies in the fact that he "knows that he knows nothing." This Socratic ignorance is a foundational step in philosophy, recognizing the vastness of truth compared to the small portion a human can possess.<br>3. Gnosticism and Revealed Knowledge: Gnostic traditions are predicated on the idea of a secret, divine knowledge (gnosis) that is necessary for salvation. This knowledge is not attainable by ordinary means but must be revealed by a divine messenger to a select few. This mirrors the Quranic concept that knowledge of divine realities is not discovered but granted (illā bimā shā').
2:255 (Segment 6) وَسِعَ كُرْسِيُّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا<br>Wasi‘a Kursiyyuhu s-samāwāti wa l-arḍ, wa lā ya’ūduhū ḥifẓuhumā.<br>ওয়াসি’আ কুরসিইয়্যুহুস সামাওয়াতি ওয়াল আরদ, ওয়ালা ইয়া’ঊদুহু হিফযুহুমা।<br>“His Footstool extends over the heavens and the earth, and their preservation does not burden Him.”<br>“তাঁর ‘কুরসী’ আসমানসমূহ ও পৃথিবীকে পরিব্যাপ্ত করে আছে, আর সেগুলোর রক্ষণাবেক্ষণ তাঁকে ক্লান্ত করে না।”<br>Annotations: "His Footstool" (Kursiyyuhu, কুরসিইয়্যুহু) is a term that has been understood both literally and metaphorically. Literally, it is a footstool, distinct from and located before the greater Throne (‘Arsh). Metaphorically, it can signify His immense knowledge, power, or dominion. "Extends over" (wasi‘a, ওয়াসি’আ) conveys that this dominion or knowledge encompasses the entirety of creation ("the heavens and the earth"). The following clause, "and their preservation does not burden Him" (wa lā ya’ūduhū ḥifẓuhumā, ওয়ালা ইয়া’ঊদুহু হিফযুহুমা), emphasizes His effortless power. The verbya’ūduhūmeans to weigh down, exhaust, or fatigue. His power is so immense that sustaining the entire cosmos is of no consequence to Him.	1. Effortless Creation and Sustenance: The concept that creation and its maintenance are effortless for God is a key theme. Surah Qāf (50:38): “And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness (lughūb).” The negation of weariness in creation is parallel to the negation of burden in preservation.<br>2. The Throne of Dominion: While theKursīis mentioned only here, the greater Throne (‘Arsh) is often cited as a symbol of His absolute sovereignty. Surah Al-A‘rāf (7:54): “Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne (‘Arsh).” TheKursīextending over the heavens and earth is a visual metaphor for the reach of this sovereignty.<br>3. The All-Encompassing Power: God's power is described as boundless. Surah Al-Baqarah (2:284): “To Allah belongs whatever is in the heavens and whatever is on the earth.” The physical metaphor of theKursīgives a tangible image to this abstract concept of ownership and control.	1. The Divine Throne/Footstool in the Ancient Near East: The throne is the ultimate symbol of divine and royal power across ancient cultures. In the Hebrew Bible, God is often depicted as enthroned. Isaiah 66:1: “Thus says the LORD: ‘Heaven is my throne, and the earth is my footstool...’” This provides a direct and powerful parallel, using the same imagery of heaven as a throne and earth as a footstool to denote cosmic sovereignty. In Mesopotamian art and texts, gods like Marduk and Ashur are depicted on elaborate thrones, symbolizing their authority over the cosmos.<br>2. The Effortless Divine Sustainer: The idea of an effortless sustainer contrasts with myths where gods struggle. In the BabylonianAtra-Hasis Epic, the gods create humanity to do their work because they have grown weary of the labor of maintaining the cosmos. The Quranic statementlā ya’ūduhūis a direct polemic against such notions, presenting a God whose power is absolute and does not wane.<br>3. The Cosmic Throne in Apocalyptic Literature: Jewish apocalyptic texts like the Book of Enoch contain elaborate visions of God's celestial throne room, describing a throne of glory surrounded by angels and fire, emphasizing God's majesty and role as the ultimate judge. TheKursīin the Quran, while a distinct concept, participates in this broader tradition of using throne imagery to convey divine power and grandeur.
2:255 (Segment 7) وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ<br>Wa Huwa l-‘Aliyyu l-‘Aẓīm.<br>ওয়া হুয়াল ‘আলিইয়্যুল ‘আযীম।<br>“And He is the Most High, the Most Great.”<br>“আর তিনি সর্বোচ্চ, সর্বমহান।”<br>Annotations: The verse concludes with two final, definitive attributes. "The Most High" (al-‘Aliyy, আল-আলিইয়্যু, root: ‘-l-w / আ-ল-ও – to be high, exalted) signifies His ultimate transcendence, that He is above and beyond His creation in essence and rank, far removed from any imperfection or limitation. "The Most Great" (al-‘Aẓīm, আল-আযীম, root: ‘-ẓ-m / আ-য-ম – to be great, magnificent) signifies His infinite greatness in all aspects—His essence, names, attributes, and actions. Together, they form a perfect conclusion, summarizing the absolute majesty and supremacy established throughout the verse.	1. Combining Highness and Greatness: These two attributes are often paired to emphasize God's absolute majesty. Surah Ash-Shūrā (42:4): “To Him belongs whatever is in the heavens and whatever is on the earth. And He is the Most High, the Most Great.” This is an exact match, used to conclude a statement of His universal ownership.<br>2. The Most High (al-‘Aliyy): This attribute emphasizes His transcendence over all creation. Surah Luqmān (31:30): “That is because Allah is the Truth, and that which they call upon other than Him is falsehood, and because Allah is the Most High, the Grand.”<br>3. The Most Great (al-‘Aẓīm): This attribute is often used when commanding believers to glorify Him. Surah Al-Wāqi‘ah (56:96): “So exalt the name of your Lord, the Most Great.”<br>4. The Ultimate Authority: These attributes underscore why He alone has the authority described in the verse. Surah Al-Ḥāqqah (69:33): “Indeed, he did not used to believe in Allah, the Most Great.” Disbelief in "Allah the Most Great" is cited as a reason for damnation, highlighting the importance of this attribute.	1. Epithets of Supreme Deities: Attributing supreme highness and greatness to a chief deity is a common feature of religious language. In Canaanite religion, the chief god El was sometimes called‘ly("Most High"), an epithet that appears in the Hebrew Bible asEl Elyon("God Most High"), for example, in Genesis 14:18-20. The Ugaritic texts refer to Baal as "the exalted one."<br>2. Royal and Divine Titles: In Mesopotamia, titles likešarru rabû("the great king") were used for both kings and chief gods like Marduk or Ashur, signifying their supreme status. The Egyptian god Amun-Ra was hailed as the "king of the gods," whose greatness was considered unparalleled.<br>3. Philosophical Concepts of the Ultimate Being: In Neoplatonism, the ultimate principle is "The One," which is described as being beyond all categories and attributes, utterly transcendent ("high") and the source of all existence ("great"). While the philosophical approach differs, the language used to describe the ultimate reality often converges on concepts of supreme highness and greatness. The conclusion of Ayat al-Kursi uses these established epithets of ultimate power to summarize God's unique status as the one true object of worship.