Fifteen Benefits of Ayatul Kursi: (As I have stated, I am not sure of all of these)
1. Our Holy prophet (SAW) has said: whoever recites the first 4 ayats
of Surae Baqarah, then Ayatul Kursi and then the last 3 ayats of Surae Baqarah will not be inflicted with any kind of difficulty in his wealth or himself, Shaitaan will not come near him and he will not forget the Qur’an.
2. Imam Ali (AS) was told by our Holy Prophet: Qur’an is a great word, and Surae Baqarah is the leader of the Qur’an and Ayatul Kursi is the leader of Surae Baqarah. In Ayatul Kursi there are 50 words and for each word there are 50 blessings and good in it.
3. One who recites Ayatul Kursi every morning will be in the protection, safety of Allah until the night.
4. If one ties this to ones wealth or chidren, they will be safe from Shaitaan.
5. Our Holy Prophet (SAWW) has said: These things increase ones memory; sweets, meat of an animal near the neck, Adas(Lentils), cold bread
and recitation of Ayatul Kursi.
6. For those of our dear ones who have passed away, recitation of Ayatul Kursi and giving it as Hadiya to them, gives them light (noor) in the
grave.
7. Frequent recitation makes ones own death easy.
8. When leaving home, if one recites it once, the Almighty has one group of Angels to come and protect you. If recited twice, 2 groups of
Angels are assigned to do this. If recited 3 times Allah tells the Angels not to worry as the Almighty himself takes care of him.
9. The Holy Prophet (saw) has said: If one recites Ayatul Kursi before going to sleep, Allah will send an Angel to come and look after you and protect you till the morning. His home, family and also neighbours will remain in safety until morning.
10. When one is alone in the home, recitation of Ayatul Kursi and asking Allah to help will make you remain calm and you will not fear.
11. The Holy Prophet has said: When leaving home,if one recites Ayatul Kursi the Allah will send 70,000 Angels to do Istighfaar for him until he returns home, and upon his return Poverty will be removed from him.
12. If one recites this after doing Wudhoo, the 5th Imam (AS) has said: Allah will give him a reward of 40 years of Ibadaat, his position will be raised in the Heavens 40 times (levels) and will marry him to 40 Horains.
13. One who recites it after every prayer, thier salaat will be accepted, they will remain in the safety of the Almighty and He will protect
them.
14. Allah (SWT) told P.Musa (AS): If one recites it after every salaat, the Almighty will make his heart a thankful one(Shakireen), will give him a
reward of the prophets, and his deeds will be like those of the truthful(Siddiqeen) and nothing except death will stop will stop him from
going into heaven.
15. To increase light or vision (noor) in the eyes, recite Surae Alhamd once, then Ayatul Kursi and then once the following dua:- “U-eedhu nora
basaree binuril lahi alladhi la yutfaa”, “I seek refuge for the light of my eyes by the light of Allah(SWT), which does not become extinguished”.
Compiled and researched upon by: 66Arifa Hudda
A few additional benefits have been reported:
1 When leaving home, if one recites it once, the Almighty has one group of Angels to come and protect you. If recited twice,
2 groups of Angels are assigned to do this.If recited
3 times Allah tells the Angels not to worry as the Almighty himself takes care of him.
4.If one recites Ayatul Kursi before going to sleep, Allah will send an Angel to come and look after you and protect you until the morning.His home, family and neighbors will remain in safety until morning.
5.If one recites this after doing Wudhoo, Allah will give him a reward of 40 years of Ibadaat, his position will be raised in the Heavens 40 times (levels) and will marry him to 40 Horains.
6.One who recites it after every prayer, their salaat will accepted, they will remain in the safety of the Almighty and He will protect them.
7. If one recites it after every salaat, the Almighty will make his heart a thankful one(Shakireen), will give him a reward of the prophets, and his deeds will be like those of the truthful(Siddiqeen) and nothing except death will stop will stop him from going into heaven…
Surah 2/123
“And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided”. Sahih International
Surah 2/254
“O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers – they are the wrongdoers”.
Surah 32/4
“It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne. You have not besides Him any protector or any intercessor; so will you not be reminded”? Sahih International
Surah 10/3
“Indeed, your Lord is Allah , who created the heavens and the earth in six days and then established Himself above the Throne, arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah , your Lord, so worship Him. Then will you not remember”? Sahih International
Some additional ayahs on the same subject:
Surah 2/48 — 2/255 — 20/109 — 21/28 — 74/48 — 10/3 — 19/87 –345/23 — 10/18 — 11/105 — 22/76
Maudoodi:
Not to speak of owning something, or being a partner in the ownership of something, or being a helper of Allah in any way, there exists no one in the universe, who of his own accord may intercede for someone before Allah. You are involved in the misunderstanding that there are some beloved ones of God, or some such powerful personalities, who can force and press God to accept their intercession, whereas the fact is that no one will dare utter a word of recommendation there without Allah’s permission. Only such a one will be able to make his submissions, who is permitted by Allah to do so, and will intercede for him alone for whom permission for intercession is granted. (notes on Surah 34/23)
This refutes the wrong notion of those who are under the delusion that saints, angels, etc., wield great influence with Allah, and they will intercede with Him and force Him to pardon them. They are being warned that no creature of His can stand before Him and intercede for others, not to speak of forcing Allah to pardon them. No prophet, no angel, and no saint will dare utter a word without the permission of the Sovereign of the universe.
“To speak”: to intercede, and intercession has been made conditional upon two things:
(1) That the person who is granted permission by Allah to intercede for a sinner will alone be allowed to intercede and for the particular sinner only; and
(2) that the intercessor will say only what is right and proper, and nothing derogatory, and the one for whom he is interceding should have at least acknowledged the Truth in the world. That is, he should only be a sinner, not an unbeliever.
This is a fine way of saying that no such intercessors exist as can plead their cases with Allah. For if “something” is not in the knowledge of Allah, it implies that it does not exist at all, for everything that exists anywhere in the heavens and the earth is in His knowledge. (n
The Qur’an employs this sentence to refute the creed of the mushriks in regard to intercession, as if to say, “You imagine that angels, prophets, saints,and the like can intercede with Allah on your behalf and therefore you worship them. You are absolutely wrong, for none of your deities knows what is good for you and what is not: Allah alone hears everything, sees everything and knows everything. Therefore He has not given the right of intercession and recommendation to anyone except when He Himself is pleased to give such permission.
This is to warn these foolish people who depend on the promises of Their intercessors that they would protect them from the torment of the Day. They have been warned to desist from the evil deeds they are committing in the hope that their intercessors would not rest content till they succeed in obtaining from Allah permits of forgiveness for their sinful followers. This is because they believe them to be the beloved favorites of Allah Who cannot afford to displease them at any cost. Then they have been told that, not to speak of wielding any such influence, they shall not dare utter a word except with His permission. No saint, no angel, howsoever high, is so powerful or influential as to speak a word or make any recommendation in the Court of the Highest Sovereign unless He Himself permits it. Therefore such people as make offerings to others than Allah will be utterly disillusioned and disappointed on that Day, for they will come to know that they were foolish in relying on their intercessors and committing evil deeds in the world in the hope that they would deliver them from the torment of the Day.
Yousuf Ali:
After we realise that His Life is absolute Life, His Being is absolute Being, while others are contingent and evanescent, our ideas of heaven and earth vanish like shadows. What is behind that shadow is He. Such reality as our heavens and our earth possess is a reflection of His absolute Reality. The pantheist places the wrong accent when he says that everything is He. The truth is better expressed when we say that everything is His. How then can any creatures stand before Him as of right, and claim to intercede for a fellow-creature? In the first place both are His, and He cares as much for one as for the other. In the second place, they are both dependent on His will and command. But He in His Wisdom and Plan may grade His creatures and give one superiority over another. Then by His will and permission such a one may intercede or help according to the laws and duties laid on him. God’s knowledge is absolute, and is not conditioned by Time or Space. To us, His creatures, these conditions always apply. His knowledge and our knowledge are therefore in different categories, and our knowledge only gets some reflection of Reality when it accords with His Will and Plan. No one has the right to speak before the Judgment Seat; but certain great Dignitaries may be given permission to plead for mercy for sinners, and they will only so plead if the mercy is not negatory of God’s universal justice.
For Shafa’ah (Intercession, Advocacy) It follows that no one can intercede with God, except (1) by God’s permission, and (2) for those who have prepared themselves by penitence for God’s acceptance. Even in earthly Courts, Advocacy is not permitted to anyone; the Advocate must be granted the position of Advocate before he can plead before the judge. Nor can it be supposed that a plea for forgiveness or mercy can be put forward except on grounds recognised by equity and justice.
…… I have explained the two possible modes of interpretation. Each soul is individually and personally responsible. And if there is any intercession, it can only be by God’s gracious permission. For the Day of Judgment will be a terrible Day, or Day of Wrath (Dies irae) according to the Latin hymn, when the purest souls will be stupefied at the manifestation of God’s Power.
Dr. Asad:
Literally, the translation is “the intercession of intercessors” – implying that there would be none to intercede for them with God. As regards the much-misunderstood Islamic concept of “intercession”, – “there is none that could intercede with Him unless He grants His leave therefor”.
Literally “there is no intercessor whatever, save after His leave [has been granted]”. Cf. 2:255 – “Who is there that could intercede with Him, unless it be by His leave?” Thus, the Qur’an rejects the popular belief in unqualified “intercession” by living or dead saints or prophets. As is shown elsewhere in the Qur’an (e.g., in 20:109, 21:28 or 34:23), God will grant to His prophets on Judgment Day the permission to “intercede”, symbolically, for such of the sinners as will have already achieved His redemptive acceptance (rida’) by virtue of their repentance or basic goodness (see 19:87 and the corresponding note 74): in other words, the right of “intercession” thus granted to the prophets will be but an expression of God’s approval of the latter. Furthermore, the above denial of the possibility of unqualified intercession stresses, indirectly, not only God’s omniscience – which requires no “mediator” – but also the immutability of His will: and thus it connects with the preceding mention of His almightiness.
According to the classical commentators – including some of the most outstanding Companions of the Prophet – the “bond with God” denotes, in this context, the realization of His oneness and uniqueness. Consequently, as pointed out by Razi, even great sinners may hope for God’s forgiveness – symbolically expressed by the right of “intercession” which will be granted to the prophets on Judgment Day provided that, during their life on earth, they were aware of God’s existence and oneness.
This relates not only to the worship of saints, angels and “deified” persons as such, but also to that of their symbolic representations (statues, pictures, relics, etc.) and, in the case of defunct human personalities, of their real or reputed tombs. Since all such practices are based on the worshipper’s hope of “mediation” between himself and God, they obviously conflict with the concept of His omniscience and justice, and are, therefore – notwithstanding their widespread occurrence – utterly rejected by the Qur’an.
Sheikh Muhammed Salih Al-Munajjid
Allaah did not accept the intercession of His Close Friend Ibraaheem for his father Azar who was a mushrik. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Ibraaheem will meet his father on the Day of Resurrection, and Azar’s face will be dark and covered with dust. Ibraaheem will say to him, ‘Did I not tell you not to disobey me?’ His father will say, ‘Today I will not disobey you.’’ Ibraaheem will say, ‘O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?’ Then Allah will say, ‘I have forbidden Paradise to the disbelievers.’ Then he will be addressed, ‘O Ibraaheem, what is beneath your feet?’ He will look and there he will see a Dhabh (an animal,) blood-stained, which will be caught by the legs and thrown into the Fire.” (Narrated by al-Bukhaari, 3350).
The fact that the Prophet (peace and blessings of Allaah be upon him) and the believers will intercede does not justify asking them to intercede, as some people do when they ask the Prophet (peace and blessings of Allaah be upon him) to intercede for them even after his death.
Ibn Taymiyyah
This topic is a foundational one as it relates to Tawhid, and from the above, it should be clear that intercession (shafaa’ah) belongs to Allaah alone, that He alone grants it, and that it should be asked only from Him alone, and that likening Allaah to the kings of the Earth as it relates to how intercession takes place with them, then that is a revilement upon Allaah, and anyone who believes that this is how Allaah operates with respect to His creation has committed kufr, for Allaah is free from all the deficiencies of created beings, lofty and exalted is He from all of that.
Jaafar Subhani: (Shia scholar and theologian, as quoted in Wikipedia)
Shia believe it is permissible to perform Tawassul through
Muhammad, his
family, the
Prophets, and pious believers. This Shia scholar summarized the forms of intercession in Shia Islam as follows:
Intercession using the Quran: He backed this form of intercession using examples of supplications where believers ask Allah by the holiness of the Quran.
Intercession using righteous deeds: In this form, the believers ask Allah by the deeds they introduce in advance such as fasting or charity.
Intercession using the term “Oh Muhammad”: That means believers address directly to the prophet by calling on his name so the prophet asks Allah on their behalf.
Intercession using the supplication of other believers: This is the most common form in which a believer may ask any other believer saying: please pray for me.
A few additional observations in Fiqh Jararia:
On that Day, no intercession shall avail, except the one from whom Allah, the Most Gracious has given permission and whose word is acceptable to Him.None shall have the power of intercession except one who has received permission or a promise from Allah, the Most Gracious.
According to these verses, certain people will have permission from Allah—such as prophets, imams, and awliya’ (intimate friend of Allah)—to intercede and help people by the permission of Allah. Without His permission, no intercession will be accepted. Even during their lifetime, prophets had the ability to intercede on behalf of those who repented and sought forgiveness and returned to the path of Allah. The Quran states:
The Prophet Muhammad has also mentioned to the people in regards to his own intercession:
I will be interceding on the Day of Judgment for whoever has faith in his heart.
Each prophet before me asked Allah for something which he was granted, and I saved my request until the Day of Judgment for intercession on behalf of my nation.
My intercession will be for the people who committed the cardinal sins (al-kaba΄ir) except shirk and dhulm (polytheism and oppression).
The Intercessors are five: the Quran, one’s near relatives, trusts (amanah), your Prophet, and the family of your Prophet (the Ahlul Bayt).
Shafa΄ah is not to ask the prophet or the imams for protection or to ward off calamity or to bring happiness and success. Rather, it is to plead to Allah, the Almighty by the sake of those who are near to Him, like the prophets and the imams.
As the Noble Quran asserts, only those who receive promise and permission from Allah can intercede and help people on the Day of Judgment. Intercession will be for those with good intentions and good belief in this life, who neither defied Allah nor challenged His authority but, perhaps fell behind in part of their religious obligations. Their good record will help them receive the intercession of the messengers, the imams, and the believers on the Day of Judgment.
Imam Ja’far al-Sadiq, the sixth Imam of the school of Ahlul Bayt, at the time of his martyrdom called his relatives and companions and said, “Verily, our intercession will never reach one who takes the prayers lightly.”