The following is excerpted from The Endless Banquet: A Thematic Explanation of the Qur’an (Volume I) by Shaykh Hamzah Abdul Malik, as well as from Recitation of the Glorious Qur’an: Its Virtues, Etiquette, and Specialties by Imam ‘Abdullah Siraj al-Din.

Juz 1: “The Human Condition”

Ayat 1-20

The focus of the first Juz revolves around three categories of people based on their belief in Allah.

One category consists of people who want to guard themselves from harm, thereby leading them to seek guidance, believe in the unseen, pray, give charity, and believe in all of the Prophets.

Those belonging to the second category will be presented with guidance and disbelieve in it. Moreover, they will conceal it and refuse to allow its reason and light to penetrate their mind and heart.

The last category is formed of the most complex group. In this category are people who outwardly affirm their belief – in keeping with the first group – however, inwardly they work to undermine the good work of the believers, thus siding with the second group of people who disbelieve. Allah describes them in great detail because they are the most conflicted group. They are also the worst group of the three because unlike those who are clearly disbelievers, they lie to Allah, to themselves, and to the believers, and it is they who do the most harm to humanity.

Ayat 21-29

Allah then brings to light the proof of why humanity should believe in Him and His Messenger. Through this, He further emphasizes that the believers must follow the guidelines set by the Qur’an and the Sunnah of the Prophet and dictates how unreasonable and unnatural it would be to reject them.

And in case reason and logic are not enough to convince the reader, Allah then highlights the consequences of belief and disbelief. He describes the destiny of humanity in either Heaven or Hell based on where they stand regarding His revelation. He also provides a range of relevant examples, ranging from descriptions of a gnat and the human life cycle to all of creation itself, leaving no doubt of His authority.

Ayat 30-39

Allah then transitions the reader to focus on the very beginning of humanity’s existence and the responsibility placed upon humans to be good stewards. In this section, He introduces mankind’s primary adversary, Iblīs, as well as our primary weakness: the human ego. Throughout the story, we observe how knowledge raises our rank whereas ignorance and following our lowly desires diminishes it. We also learn how we can recover from our mistakes and regain our rightful place with Allah. Overall, this story sets the stage for how all of humanity will struggle to follow guidance in the world to come.

Allah shows how He made a covenant with the Children of Israel, reminding them of how He saved them from the oppression of the Pharaoh under the guidance of Prophet Musa عليه السلام.
Yet, as the reader will realize throughout the coming pages, salvation from worldly oppression is not sufficient without salvation from spiritual oppression of one’s self.

Ayat 40-45

At this point, Allah progresses to the subject of the Children of Israel. Here, just as He demonstrated His covenant with Adam, He shows how He made a covenant with the Children of Israel, reminding them of how He saved them from the oppression of the Pharaoh under the guidance of Prophet Musa عليه السلام.

Yet, as the reader will realize throughout the coming pages, salvation from worldly oppression is not sufficient without salvation from spiritual oppression of one’s self.

Ayat 51-66

Through the example of the Children of Israel, Allah demonstrates how spiritual oppression unfolds among believing communities, starting with ingratitude. Three primary areas of ingratitude are highlighted:

Ingratitude for the blessing of worshiping Allah, by worshiping the calf and wanting to see Allah
Ingratitude for food, land, and drink, that resulted in the anger of Allah and worldly humiliation
Ingratitude for the sanctity of monumental sacred rituals such as the Sabbath

Ayat 67-80

Allah follows these ayat by delving deeper into the psychology of those who are ungrateful. He describes how excessive questioning was employed by the Children of Israel with the intention of finding ways out of the religious responsibility of slaughtering the cow.

He then demonstrates how hearts can grow insensitive to the fear and awe of Allah.

Lastly, He shows how some of them intentionally distort the meaning of revelation and withhold information to transform the religion, making it fit one’s lowly desires. Another group remains ignorant of what is detailed in the scriptures, thereby, purely relying on imagination and assumption to determine what Allah wants.

Ayat 81-93

Allah elaborates on the nature of His covenants and how they can be broken. He portrays all the examples of how this happens in the following ways:

By only using parts of the sacred law that give oppressors an advantage over the oppressed while ignoring other parts that require one to give up worldly possessions
Killing and lying about the Messengers who do not support one’s lowly desires
Anticipating the assistance from Allah, but then rejecting it when it arrives because it does not fit their sense of worldly dominance
Only accepting older revelations while rejecting the current revelation of the Qur’an
Learning the truth and then blatantly disobeying it while continuing to claim faith, despite the warnings from Allah

Ayat 94-101

Through these ayat Allah then reviews various characteristics of people who are predisposed to breaking the covenant. Of such individuals, there are those who love the life of this world more than the next, while others despise specific Messengers and angels of Allah. And then there are those who abandon the sacred laws of Allah and avoid following them as if they were never made aware of them.

Ayat 102-123

Allah exposes the jealousy in the hearts of some people of other faiths. He then lays out examples of how they use differences in words and revelation to sow the seeds of discord within families and communities. All of these schemes are executed by drawing associations between their plots and the language of Divine guidance, thus, allowing them to develop misleading terminologies that lead to disbelief.

The first consequence of these plots is creating uncertainty in faith, through changing the sensibilities and the thinking process of believers who lack knowledge of revelation. However, the ultimate goal is for believers to abandon Islam altogether and renounce the guidance of Allah and His Messenger ﷺ. Allah then returns the focus back to the Children of Israel, reminding them of the blessings He has bestowed upon them as proof of why they, too, should follow this guidance.

In these verses, Allah exemplifies what fulfilling the purpose of religious stewardship truly looks like, by introducing the story of Ibrāhīm and how he built the Kaaba.“As Abraham and Ishmael built up the foundations of the House [they prayed], ‘Our Lord, accept [this] from us. You are the All Hearing, the All Knowing.” Qur’an 2:127, translation M.A.S. Abdul Haleem — In these verses, Allah exemplifies what fulfilling the purpose of religious stewardship truly looks like, by introducing the story of Ibrahim and how he built the Kaaba.
*“As Abraham and Ishmael built up the foundations of the House [they prayed], ‘Our Lord, accept [this] from us. You are the All Hearing, the All Knowing.”* Qur’an 2:127, translation M.A.S. Abdul Haleem

Ayat 124-141

The Children of Israel used to demonstrate how religion can be applied using incorrect means. Here, Allah exemplifies what fulfilling the purpose of religious stewardship truly looks like by introducing the story of Ibrahim and how he built the Kaaba. In the story of Ibrahim, Allah lays out the correct blueprint for Prophetic stewardship, including:

Building a masjid as a place for people to unite in the worship of Allah
Facilitating security and sustenance for the community
Implementing intergenerational participation within worship and building a sense of community
Establishing religious education and spiritual purification

The aforementioned legacy continues on through both lines of the Abrahamic lineage, ultimately becoming the foundation for the true religion of Allah that Muslims attribute to all the Prophets down to Prophet Muhammad, peace and blessings be upon them all.

Juz 2: “The New Covenant”

Ayat 142-162

Continuing on from the theme of the Kaaba and its significance in religious history, through this Juz, Allah transitions the subject from ancient history directly to the lifetime of the Prophet Muhammad ﷺ .Furthermore, now that the paths of al-Fatiḥah have been demonstrated in the first Juz, Allah begins to introduce the covenant and laws that have been specified to the community of Prophet Muhammad ﷺ. These ayat also define the various paths chosen by people in his time, based on their responses.

Through these specific ayat, Allah initiates this section by detailing the issue of the changing of the qiblah from al-Quds in Jerusalem to the Kaaba in Makkah. Here, we are introduced to the hypocrites whom Allah described using the exact sentences they would say in response to the changing of the qiblah. Moreover, at this point, Allah reminds us that the Prophet ﷺ does not have to answer to us regarding the laws of Allah. Rather, his role ﷺ is to hold us accountable regarding whether we have followed Divine guidance or not. Through this lesson, we learn that the specific direction of the qiblah is not as important as He who dictates what the qiblah should be; namely, Allah. Unfortunately, for the hypocrites and the People of the Book, this was not enough to convince them that the Kaaba was a legitimate qiblah.

Masjid Al-Aqsa in Jerusalem. Through verses 2:142-162, Allah initiates this section by detailing the issue of the changing of the qiblah from al-Quds in Jerusalem to the Kaaba in Makkah.

A common theme in these ayat is that our accountability is not through the faith of communities that preceded us; rather, we are accountable to Allah in accordance with the message delivered by His Messenger. Therefore, even if the preceding faith communities reject him and his guidance, we must continue to be patient and hold fast onto the knowledge we have been given. Even if we are killed and afflicted with several tribulations, our patience and prayer will ultimately lead us to success. It is crucial to note that the qiblah is an essential part of staying focused on our spiritual direction, regardless of what is going on in the world.

Following on from the qiblah, Allah also sets the record straight regarding al-Safa and al-Marwah and how they form part of the Hajj and ‘Umrah rites. Simultaneously, Allah chastises those who hide guidance from the people and persist in disbelief, a precedent that was set from the days of ignorance.

Ayat 163-176

The majority of the lessons in these ayat revolve around the theme of blindly following religion, allowing people to withhold and distort knowledge, and how these matters lead to Hell. Allah first declares that He is the only Creator, and that no other has authority over Him. Accordingly, He also declares that those who worship Him alone should struggle to avoid being led astray or guided by people who worship deities other than Him.

One example of the ways that such a struggle manifests itself is in dietary restrictions regarding meats. Allah states that the foods we eat must only be according to what He has made lawful. Moreover, we should not allow ourselves to follow the footsteps of one who is far from the guidance of Allah, both in actions and interpretations of the Divine law.

Ayat 177-203

After setting the foundation of prayer and establishing Divine authority in lawgiving, Allah then directs the reader to consider how righteousness is a much broader matter than simply following the rules of prayer alone.

Righteousness includes following guidance in determining:

Who is most deserving of charity
How justice is delivered
How inheritance is divided
How to fast in Ramadan
Sighting the crescent moon to establish times for worship and avoiding tampering with time
Refraining from devising schemes to acquire each other’s wealth unlawfully
How to conduct war
How to perform Hajj

Ayat 204-222

These verses centre around the theme of righteousness in interpersonal relationships, and how they are affected in various ways. Allah first establishes the tone by describing the characteristics of one who ultimately seeks to serve his own ego and contrasts this with one who serves the pleasure of Allah. Allah continues by instructing us to strive together towards attaining peace. He reminds us of the fate of the Children of Israel, and how humanity was once united but began using knowledge to dominate each other instead of improving themselves.

Allah then answers five questions that people asked the Prophet:

What should be given in charity and to whom
Permissibility of fighting during the sacred months while under religious persecution
Permissibility of gambling and alcohol
How to care for the orphan
The laws of menstruation

Ayat 223-242

Though this section spans several pages, it is simply an extension of the menstruation topic. Menstruation is a matter that directly affects both marriage and divorce and it is for this reason that Allah describes, in great detail, how women should be treated in marriage, the rules regarding how divorce can be conducted, and the regulations of the waiting period (‘iddah).

The text further covers teachings on how widows should conduct themselves and the waiting period following the death of a husband. It then sets guidelines on how men should respect women during this period, especially if they want to express interest in marrying them. Furthermore, Allah also mentions the rights of the mother regarding breastfeeding and child support.

Ayat 243-252

Now that Allah has extensively discussed the laws governing rituals and interpersonal affairs, He transitions the topic to narrating stories to teach us how human beings interact with their Prophets and guidance when laws are given.

Allah begins by relaying the story of the people who fled from the decree of Allah and died anyway. Through this story Allah demonstrates how He is in full control of all matters and that resisting the decree of Allah is futile and only leads to disappointment.

IGI’s Miracles of the Prophet Muhammad ﷺ, an extract from the *Shifa’* of Qadi ‘Iyad, discusses the numerous miracles that were given to Allah’s Messenger ﷺ

From there, Allah relays the story of the Children of Israel and how they sought help from Allah. However, when Allah sent them Talut as an aid, most of them criticized Talut out of arrogance and refused to follow the guidance that he had relayed to them. In the end, only those who followed the laws were prepared for their victory. So when Talut and the minority of believers met Jalut in the battlefield, Allah awarded them with victory and also blessed them with Dawud عليه السلام as a new Messenger and king.

Overall, this story demonstrates the need to follow the laws that Allah has specified. Moreover, it also describes how victory is gained through humility and allegiance to the Messenger that was sent to us, just as was done by the people who followed the laws of Talut.

Juz 3: “The Power of Allah”

Ayat 253-260

The start of this Juz continues with the theme of the Messengers as it follows on from the story of Talut and Dawud عليه السلام. Allah reminds us that all the Messengers were created by the same Creator. Thus, they should all be equally accepted as Messengers and this is a requirement of submitting to Allah.

Further, Allah details how they are given different ranks based on the favours that He has bestowed upon them. Accepting this fact is an additional requirement on all believers. Accordingly, all believers must accept the hierarchy that Allah has established among the Messengers and, by extension, their miracles. Nevertheless, it is these very distinctions that create discord among people who view their Messengers as extensions of their egos instead of the favour Allah bestowed upon us. Such thinking leads to disputes between the various religious groups who attempt to establish the supremacy of their religion, by arguing that their Messenger is the only legitimate one.

It follows, therefore, that those who pursue a religion other than Islam transform the role of their Messengers. Their Messengers were sent to them as facilitators who would lead them to submit to the guidance of Allah. Instead, their behaviour has transformed them into an obstacle that hinders them from submitting to the guidance of Prophet Muhammad ﷺ. Ultimately, this would not be a point of contention if they simply submitted to the hierarchy principle as established by Allah, rather than following their lowly desires.

Only Allah’s guidance can lead a person to the light, and if anything other than Him is followed it will inevitably lead to darkness and doom. It is for this reason that we are introduced through this section to Ayah al-Kursi.

Hence, in this section, Allah reminds us that He – not any Messenger of His – is the One who possesses ultimate power and is the only One who brings guidance and life. Only His guidance can lead a person to the light, and if anything other than Him is followed it will inevitably lead to darkness and doom. It is for this reason that we are introduced through this section to ayah al-Kursi.

This point is further emphasized through different accounts, such as:

The debate that took place between Prophet Ibrahim عليه السلام and the king regarding who possesses the power of life and death
The story of the man who was resurrected after 100 years
The story of Ibrahim عليه السلام and the resurrection of birds in his hands.

Collectively, all of these stories revolve around the theme of recognizing the ultimate power of Allah, and that rejection of Him and His guidance will only lead to great loss and regret in the Hereafter.

Ayat 261-262

In this section, Allah shifts the discussion to wealth, reiterating a theme from the first Juz where Allah had demonstrated how people are prone to “selling out” their religion for material gain. We find that the downfall of many people of faith is brought about, not due to a lack of belief in Allah’s ability to bring life and death, but rather due to their short-sightedness and by failing to understand how Allah controls all wealth. This leads to them “selling out” their religion for personal gain.

Therefore, Allah emphasizes here that just as He is the only one who creates life and death, He is also the only one who determines the granting and restricting of wealth. The matter detailed here is such an important issue that Allah dedicates the next twenty-one ayat to teaching us the reality of wealth, how it affects one’s belief, and the secret of its growth and diminishment.

We find that the downfall of many people of faith is brought about, not due to a lack of belief in Allah’s ability to bring life and death, but rather due to their short-sightedness and by failing to understand how Allah controls all wealth.

Ayat 263-274

To start, Allah discusses the act of giving of charity. He describes it as the surest way of increasing one’s wealth, owing to the blessings that are bestowed by Allah upon the wealth of one who gives charity. However, this blessing has a condition; specifically, that the blessing is contingent on the reason the charity is given. Thus, such a charity must be given with sincere intentions and should not be given for worldly gain such as enhancing one’s reputation. The intention will, therefore, determine how much blessing one receives when giving charity.

Next, Allah focuses on the form of charity that brings the most blessing. He emphasizes the need to avoid giving items that we do not need for charity out of fear of being stricken by poverty. In reality, Allah demonstrates that this type of thinking originates from the devil whose objective is to convince people to go to extremes to secure their worldly affairs. Meanwhile, Allah promises that He will ensure both our spiritual and material well-being if we simply follow the guidance on charity that He has outlined for us.

Allah then transitions to detailing how charity should be given, while also highlighting the best ways to give charity which lead to an elevation of the spirit. He also teaches us who the most blessed recipients of charity are and how to recognize them.

Ayat 275-283

Now that Allah has established the conditions that should be met for a person’s wealth to be blessed and increased, He turns our attention to how wealth can be diminished. Here Allah demonstrates that, just as charity is the single most powerful method of increasing wealth and spirit, interest is the single greatest method of destroying one’s wealth and spirit.

The significance of the topic of contracts is so great that Allah dedicates the longest ayah of the Qur’an to exploring its intricacies.

Over an entire page, Allah gives us insight into the spiritual effect that interest has on those who acquire it, the arguments they use to justify it, and the clear religious prohibition of dealing with interest. Thus, Allah does not leave us in any doubt of the status interest holds with Him. Moreover, Allah teaches us that the reality of charity and interest are the exact opposite of what they appear to be: Allah will actually increase one’s wealth through charity, even though it physically appears to decrease it, while conversely, He will destroy the wealth of a person who acquires interest, even though it seems like the wealth increases exponentially.

Here, it is important to remember the lessons Allah previously taught us about His power over life and death, and that He controls the value and growth of all things in ways that we could never fully fathom. It is through these types of issues that faith is tested, and our perception of reality is challenged. In the end, it is for this reason that Divine guidance is essential to understanding how to make the best decisions that will bring us success.

The famous du’a in verses 285-286 of Surah al-Baqarah is included in Shaykh Thaika Shu’aib’s Morning and Evening Invocations, published by IGI both in paperback and as a free PDF.

Allah then draws our attention to another way that wealth is usurped; specifically, through faulty financial agreements involving interest or loans that are poorly documented or do not involve a collateral, thereby exposing the loanee and loaner to financial abuse. The significance of this topic is so great that Allah dedicates the longest ayah of the Qur’an to exploring its intricacies. In this ayah, Allah details measures of precaution that should be taken, including who should write the contract, how it should be written, witnesses who must be present during the agreement of the contract, protections for the scribes and the witnesses, and the spiritual considerations that are necessary. Lastly, He specifies how the loaner can protect himself financially by giving him the option of establishing a collateral in the contract in case the loan cannot be repaid.

Ayat 284-286

Here we find ourselves at the end of al-Baqarah. We now have an in-depth understanding of the lessons to be gained from past communities. These lessons have been relayed, laws have been delivered, and the details of correct belief have been explained. Thus, at the close of al-Baqarah, Allah concludes by reminding us of how He will hold us accountable, and what He will hold us accountable for. He teaches us the du’a that we should make when seeking the best way to ask Allah for ease and compassion while we fulfil our obligation to serve Him.

The virtues of Sur al-Baqarah in general

Surah al-Baqarah is the peak of the Qur’an

It is narrated on the authority of Ma’qil ibn Yasar رضي الله عنه that the Messenger of Allah ﷺ said:

“Al-Baqarah is the peak of the Qur’an and its pinnacle. With every verse, 80000 Angels came down. Ayah al-Kursi (the Verse of the Throne) was extracted from a treasure under the Throne and then joined with Surah al-Baqarah.
“Ya Sin is the heart of the Qur’an. No person reads it seeking Allah and the abode of the Hereafter except that they will be forgiven. Recite it over your deceased.” (Ahmad, 20300)

Sūrah al-Baqarah is a fortress against the devils

Muslim narrated on the authority of Abu Hurayrah رضي الله عنه that the Messenger of Allah ﷺ said,

“Do not make your houses into graveyards (i.e., illuminate them with prayer and the Qur’an), because the devils do not enter the house in which Surah al-Baqarah is recited.” (Muslim, 780)

It is narrated on the authority of Sahl ibn Sad رضي الله عنه that the Messenger of Allah ﷺ said:

“Indeed, everything has a peak, and the peak of the Qur’an is al-Baqarah. Whoever recites it in their house at night, the devil will not enter it for three nights. And whoever recites it in their house during the day, the devil will not enter it for three days.” (Ibn Hibban, 780; Tabarani in al-Mu’jam al-Kabir, 5864)

Ayah al-Kursi is the leader of the Qur’an, the greatest verse in the Book of Allah, and a fortified fortress.

Surah al-Baqarah is the battle cry of the fighters and the camp of those who do actions

It is narrated in the Prophetic biographies that when the Prophet ﷺ noticed some of his Companions were lagging behind on the occasion of Hunayn, he called them saying:

“O people of the tree (i.e., O people who pledged the Allegiance of Pleasure with him upon death).”

‘Abbas رضي الله عنه called out,

“O people of Surah al-Baqarah.”

This was to incite them and spark determination within them, because Allah Most High said in Surah al-Baqarah,

“How many times has a small force vanquished a mighty army by the Will of Allah! And Allah is [Always] with the steadfast.” (2:249)

They then started heading towards the Messenger of Allah ﷺ from every direction.

Similarly, in the Battle of Yamamah against Musaylimah al-Kadhdhab, the Migrants and the Helpers began calling out:

“O people of Surah al-Baqarah”

They continued until Allah Most High granted them victory and assisted them.

Khalid ibn Ma’dan used to call Surah al-Baqarah the camp (fustat) of the Qur’an, due to its magnificence, and its comprising beliefs, rulings, transactions, character, and manners.

Ibn ‘Umar رضي الله عنه spent eight years studying it, contemplating it, and applying it practically, until he completed it all. He then slaughtered a camel out of gratitude to Allah.

Shaykh 'Abdullah Siraj al-Din's *Recitation of the Glorious Qur'an* is a compendium of both conceptual and practical knowledge related to Allah's Book.

The virtues mentioned for Surah al-Baqarah and Surah Al ‘Imran

It is narrated on the authority of Abu Umamah رضي الله عنه who said he heard the Messenger of Allah ﷺ say:

“Recite the Qur’an, as it will come as an intercessor for its reciters on the Day of Judgement.
“Recite the two radiant ones –al-Baqarah and Al ‘Imran – because they will come on the Day of Judgement as though they are two clouds or two shades or two flights of birds, arguing on behalf of their reciter.
“Recite al-Baqarah, because acquiring it is a blessing, neglecting it is a means of regret, and the sorcerers have no power against it.” (Muslim, 804)

specific virtues of certain verses of Surah al-Baqarah

Ten verses of Surah al-Baqarah are a protection from every disliked thing

Darimi narrated on the authority of Ibn Masʿūd رضي الله عنه who said,

“Whoever recites ten verses from Surah al-Baqarah at night, no devil will enter that house on that night: four verses from the beginning; Ayah al-Kursi; the two verses after it; and three verses at its end. Neither will any devil approach them or their family on that night nor anything they dislike. They are not recited upon a person suffering a seizure except that they will recover.” (Darimi, 3249)

Ayah al-Kursi is the leader of the Qur’an

Tirmidhi narrated on the authority of Abu Hurayrah رضي الله عنه that the Messenger of Allah ﷺ said,

“Everything has a peak, and the peak of the Qur’an is Surah al-Baqarah. It contains a verse which is the leader of the Qur’an’s verses: Ayah al-Kursi.” (Tirmidhi, 2878)

Āyah al-Kursi is the greatest verse in the Book of Allah Most High

It is narrated on the authority of Ubayy ibn Ka’b رضي الله عنه:

The Prophet ﷺ asked him:
“Which verse in the Book of Allah is the greatest?”
He [Ubayy رضي الله عنه]said:
“Allah and His Messenger know best.”
The Prophet ﷺ repeated this a number of times. Ubayy رضي الله عنه then said,
“Ayah al-Kursi.”
He ﷺ said:
“May knowledge be blessed for you, O Abu al-Mundhir. By the One in Whose Hand lies my soul, it has a tongue and two lips, and it exalts the Sovereign by the feet of the Throne.” (Ahmad, 20588)

It is narrated on the authority of Ma’qil ibn Yasar رضي الله عنه that the Messenger of Allah ﷺ said: “Al-Baqarah is the peak of the Qur’an and its pinnacle. With every verse, 80000 Angels came down.”

Ibn Mas’ud رضي الله عنه said:

“The greatest verse in the Qur’an is Ayah al-Kursi.
The verse with greatest mention of justice in the Qur’an is:
‘Indeed, Allah commands justice, grace, as well as courtesy to close relatives.’ [al-Nahl, 90]
The most frightening verse in the Qur’an is:
‘So whoever does an atom’s weight of good will see it. And whoever does an atom’s weight of evil will see it.’ [al-Zilzal, 7-8]
And the verse which gives most hope is:
‘Say, [O Prophet, that Allah says,] ‘O My servants who have exceeded the limits against their souls! Do not lose hope in Allah’s mercy.’” [al-Zumar, 53]

Ayah al-Kursi comprises the Greatest Name (al-Ism al-A’zam)

It is narrated on the authority of Asma’ bint Yazid رضي الله عنها that regarding these two verses:

“Allah! There is no god [worthy of worship] except Him, the Ever-Living, All-Sustaining” [al-Baqarah, 255]

And:

“Alif Lām Mīm. Allah! There is no god [worthy of worship] except Him, the Ever-Living, All-Sustaining” [Ali ‘Imran, 2]

She heard the Messenger of Allah ﷺ say:

“Indeed, Allah’s Greatest Name (al-Ism al-A’zam) is in them.” (Tirmidhi, 3478)

It is narrated on the authority of Abu Umamah رضي الله عنه that the Prophet ﷺ said, “Whoever recites Ayah al-Kursi after the obligatory prayer, nothing is stopping them from entering Paradise besides death.” (Nasa’i in *al-Sunan al-Kubra,* 9928)

Ayah al-Kursi is a fortified fortress

Bukhari narrated on the authority of Abu Hurayrah رضي الله عنه who said:

“The Messenger of Allah ﷺ entrusted me to safeguard the zakah of Ramadan. Someone came to me and began taking handfuls of food. I caught him and said, ‘I am going to take you to the Messenger of Allah ﷺ.’
He said, ‘Leave me, because I am a needy person and I have a family to support. I am desperately in need.’ So I pitied him and let him go.
The next morning, the Prophet ﷺ said to me, ‘O Abu Hurayrah, what happened to your captive last night?’
I said, ‘O Messenger of Allah, he complained of great need and having a family, so I pitied him and let him go.’
He ﷺ said, ‘He lied to you and he is going to return.’
So, I knew he would return – because the Prophet ﷺ said so – and I waited for him. He came and took handfuls of food, so I caught him and said, ‘I am going to take you to the Messenger of Allah ﷺ.’
He said, ‘Leave me, because I am a needy person and I have a family to support. I will not do it again.’ So, I pitied him and let him go.
The next morning, the Messenger of Allah ﷺ said to me, ‘O Abu Hurayrah, what happened to your captive last night?’
I said, ‘O Messenger of Allah, he complained of great need and having a family, so I pitied him and let him go.’
He ﷺ said, ‘He lied to you and he is going to return.’
So I waited for him a third time, and so he came and took handfuls of food. I caught him and said, ‘I am going to take you to the Messenger of Allah ﷺ. This is the last of three occasions. You claim you are not going to come back but then you return.’
He said, ‘Let me go and I will teach you some words through which Allah will benefit you.’
I asked, ‘What are they?’
He said, ‘When you retire to your bed, read Ayah al-Kursi, because you will have a protector from Allah constantly over you and the devil will not be able to approach you until morning.’ I then let him go.
The next morning, the Messenger of Allah ﷺ said to me, ‘What happened to your captive last night?’
I said, ‘O Messenger of Allah, he said he will teach me some words through which Allah will benefit me, so I let him go.’
He asked, ‘What are they?’
I said, ‘He said to me, “When you retire to your bed, read Āyah al-Kursī until the end, for you will have a protector from Allah constantly over you and the devil will not be able to approach you until morning.”’ They (i.e., the Companions) were extremely eager for good things.
The Prophet ﷺ asked, ‘Do you know who you have been speaking to for three nights, O Abu Hurayrah?’
I said, ‘No.’
He ﷺ said, ‘That was the devil.’” (Bukhari, 2311).

In other words, the devil appeared in the form of a person in need of food.

Khalid ibn Ma’dan used to call Surah al-Baqarah the camp (*fustat*) of the Qur’an, due to its magnificence, and its comprising beliefs, rulings, transactions, character, and manners.

Reciting Ayah al-Kursi after the prayers is one of the greatest good deeds

It is narrated on the authority of Abu Umamah رضي الله عنه that the Prophet ﷺ said,

“Whoever recites Ayah al-Kursi after the obligatory prayer, nothing is stopping them from entering Paradise besides death.” (Nasa’i in al-Sunan al-Kubra, 9928)

Ibn Mardawayh also narrated it.

Hafiz Ibn Kathir said:

“Nasā’ī narrated it in ʿAmal al-Yawm wa al-Laylah from Ḥasan ibn Bishr. Ibn Ḥibbān reported it in his Ṣaḥīḥ from the hadith of Muhammad ibn Ḥumayd al-Ḥimṣī – one of the narrators of Bukhārī. Thus, it is a chain according to the criteria of Bukhārī.”

Names of Allah in Ayah al-Kursi

One of the secrets of Ayah al-Kursi is that which many of the scholars of the recitations mention, namely that Allah Most High has been mentioned in it 16 times – either as an apparent noun or pronoun.

Some have even taken it up to 20, considering the hidden pronouns in: the Ever-Living, All-Sustaining, the Most High, and the Greatest. Whoever contemplates it will realize this.

The final verses of Surah al-Baqarah are from a treasure under the Throne

It is narrated on the authority of Abu Dharr رضي الله عنه that the Messenger of Allah ﷺ said:

“I was granted the last verses of Surah al-Baqarah from a treasure under the Throne. No Prophet before me was granted them.” (Ahmad, 23299)

Sayyiduna ‘Ali رضي الله عنه said,

“I do not see how anyone who has understood Islam can sleep until they have read Ayah al-Kursi and the last verses of Surah al-Baqarah, because they are from a treasure your Prophet ﷺ has been granted from under the Throne.”

Bukhari narrated on the authority of Ibn Mas’ud رضي الله عنه that the Messenger of Allah ﷺ said:

“Whoever recites the last two verses of Surah al-Baqarah at night, they shall be sufficient for them.” (Bukhari, 4008)

In other words, they are sufficient in place of other words of seeking refuge, or they are sufficient against evil, calamities, and disliked things.

It is narrated on the authority of Nu’man ibn Bashir رضي الله عنه that the Prophet ﷺ said:

“Indeed, Allah wrote a record 2000 years before He created the Heavens and the Earth. He sent down therein two verses with which He concluded Surah al-Baqarah. They are not recited in any house for three nights for the devil to then approach it.” (Tirmidhi, 2882)

Bukhari narrated on the authority of Ibn Mas’ud رضي الله عنه that the Messenger of Allah ﷺ said: “Whoever recites the last two verses of Surah al-Baqarah at night, they shall be sufficient for them.”

The conclusion of Surah al-Baqarah is a supplication Allah Most High has taught His slaves and He has guaranteed He will accept it

Muslim narrated on the authority of Abu Hurayrah رضي الله عنه in a lengthy hadith in which he said:

“Allah Most High revealed:
“‘Our Lord! Do not punish us if we forget or make a mistake.’
“Allah Most High said, ‘Yes.’
“‘Our Lord! Do not place a burden on us like the one you placed on those before us.’
“Allah Most High said, ‘Yes.’
“‘Our Lord! Do not burden us with what we cannot bear.’
“Allah Most High said, ‘Yes.’
“‘Pardon us, forgive us, and have mercy on us. You are our [only] Guardian. So grant us victory over the disbelieving people.’
“Allah Most High said, ‘Yes.’”

In another narration:

“Allah Most High said, ‘Yes, I have done it.’” (Muslim, 126)

Hakim and Bayhaqi narrated that the Prophet ﷺ said:

“Indeed, Allah concluded Sūrah al-Baqarah with two verses He granted me from His treasure underneath the Throne. So learn it, and teach it to your women and children, for it is a prayer, recital, and supplication.” (Qasim ibn al-Sallam in Fada’il al-Qur’an, 352)