**Al-Hayy (The Ever-Living)**
The One who remains, upon whom annihilation has no path. According to the terminology of the theologians, it is He who is capable of knowing and willing.
**Al-Qayyum (The Self-Subsisting)**
The One who is perpetually engaged in managing and preserving creation. It is also recited as *al-Qiyam* and *al-Qayyim*.
"Slumber does not overtake Him, nor sleep"
Sinah (slumber) is the lethargy that precedes sleep, known as drowsiness. Ibn al-Riqa‘ al-‘Amili said:
"A drowsy one, whom sleepiness has targeted, so a slumber settled in his eyes, yet he is not asleep."
This is a confirmation of al-Qayyum, for if such states were possible for Him, it would be impossible for Him to be the Sustainer. From this is the narration of Moses (peace be upon him) asking the angels—as he asked to see God—"Does our Lord sleep?" God revealed to them to keep him awake for three days, then commanded him to hold two full glass bottles. God cast drowsiness upon him, and he struck one against the other, causing them to break. Then God revealed to him: "Tell them, I hold the heavens and the earth by My power; if sleep or slumber were to overtake Me, they would vanish."
**"Who is it that can intercede with Him except by His permission?"**
An exposition of His sovereignty and majesty. No one possesses the ability to speak on the Day of Resurrection unless He permits them, as He says: *"They do not speak except for whom the Most Merciful has given permission"* (An-Naba: 38).
**"He knows what is before them and what is behind them"**
Meaning what was before them and what will be after them. The pronoun refers to those in the heavens and the earth, as they include the rational beings, or it refers to what is indicated by "Who is it?"—meaning the angels and the prophets.
"Of His knowledge"
Meaning of what He knows.
"Except what He wills"
Except what He has made known.
**The Kursi (Footstool)**
It is that upon which one sits, not exceeding the seat of the sitter. Regarding His saying, **"His Kursi extends over the heavens and the earth,"** there are four interpretations:
1. His *Kursi* is not too narrow for the heavens and the earth due to its vastness. This is merely an illustration of His greatness and a mental image; there is no literal chair, sitting, or sitter. It is like His saying: *"They have not appraised Allah with true appraisal, while the earth entirely will be His grip on the Day of Resurrection, and the heavens will be folded in His right hand"* (Az-Zumar: 67), without imagining a literal grip or folding. It is a representation of His majesty and a sensory metaphor. Do you not see His saying: *"They have not appraised Allah with true appraisal"*?
2. It means His knowledge; knowledge is called *Kursi* by naming it after its place, which is the seat of the world.
3. It means His dominion, named after its place, which is the seat of the kingdom.
4. It is narrated that He created a *Kursi* that is before the Throne, and the heavens and earth are within it, and it is to the Throne like the smallest of things.
Al-Hasan said: The *Kursi* is the Throne.
"And their preservation does not tire Him"
It does not burden Him, nor is it difficult for Him.
"And He is the Most High, the Most Great"
The Most High in status, the Most Great in dominion and power.
If you ask: How are the sentences in the Verse of the Throne arranged without conjunctions?
I say: Every sentence is presented as an explanation for the one preceding it. An explanation is unified with what is being explained; if a conjunction were placed between them, it would be like the Arabs say: "Between the stick and its bark."
- The first is an explanation of His managing creation and being dominant over it, never heedless.
- The second is for His being the Owner of what He manages.
- The third is for the majesty of His status.
- The fourth is for His encompassing the states of creation and His knowledge of those among them who are acceptable and deserving of intercession, and those who are not.
- The fifth is for the vastness of His knowledge and its connection to all known things, or for His glory and the greatness of His rank.
If you ask: Why is this verse preferred, such that what has been narrated regarding its virtue has been said? (e.g., the Prophet (ﷺ) said: "This verse is not recited in a house but that the devils flee from it for thirty days... O Ali, teach it to your children, family, and neighbors, for no verse greater than it was revealed.")
I say: It is preferred because it contains the Oneness of God, His glorification, His praise, and His greatest attributes. There is nothing mentioned greater than the Lord of Might; therefore, whatever is a remembrance of Him is better than all other remembrances. By this, it is known that the most noble of sciences and the highest in rank before God is the science of the People of Justice and Oneness (the Mu'tazila). Do not let the multitude of its enemies deceive you:
"For you find the noble ones envied, while you see no one envying the base of people."
