Light Upon Light

God is the Light of the heavens and the earth.
The parable of His light is,
as it were, that of a niche containing a lamp;
the lamp is enclosed in glass, the glass like a radiant star;
lit from a blessed tree ---- an olive tree
that is neither of the east nor of the west -----
the oil of which would almost give light
even though fire had not touched it: light upon light!
God guides to His light the one who wills to be guided;
and God offers parables to human beings,
since God has full knowledge of all things.

[24:35]




اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {35}
[Shakir 24:35] Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things.
[Pickthal 24:35] Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things.
[Yusufali 24:35] Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things.
[Pooya/Ali Commentary 24:35]

The great mystery of existence, its eternal origin and infinite permanence is described in the most comprehensive and eloquent parable of light, which contains layer upon layer of allegorical comparisons to make apparent to man the purpose of the great author of the universe. The physical light is but a reflection of the true light in the realm of reality, and that true light is Allah. The performance of light is to manifest. It is Allah who manifests the universe. The human beings can only think of the factors of the spiritual world in terms of the phenomenal experience obtainable through physical senses; and in the phenomenal world light is the purest thing known to man. Due to the limitations of human experience man cannot see the real light but perceive only the lighted objects. So the physical experience is an illusion, because physical light has drawbacks incidental to its physical nature. It is dependent upon some source external to itself; it is a passing phenomenon; if it is taken to be a form of motion or energy it is unstable, like all physical phenomena; and it is dependent on space and time. The perfect light of Allah is free from any such defects. It prevails everywhere. It envelops everything. It is independent of time and space. The niche (mishkat) is the recess in the wall, high from the ground in the house. The divine light, according to the parable, is placed high above everything, all that which has been created, the whole universe. The lamp is the core of the real illumination. It is placed inside a glass which protects it from any outside interference or disturbance (refer to Saff: 8). The illumination shines bright like a star. In this world, governed by the laws of cause and effect, it becomes natural to know what makes the lamp burn, as no lamp burns without oil. So to give man the idea of causative factor of the generation of light, it is said that the oil of the blessed tree of olive keeps the lamp alive. It is said that after the great flood, the olive tree was the first to grow on the earth. This mystic olive is not localised. It is neither of the east nor of the west. It is universal like the light of Allah.

The light of wisdom (the Quran) in the heart of the Holy Prophet is as protected as the lamp in the glass. Verses 77 to 79 of al Waqi-ah clearly state that the Quran is a protected book; and no one can touch it save the thoroughly purified, the Ahl ul Bayt, according to the verse 33 of Ahzab. Therefore the true interpretation of "light upon light" is the Holy Prophet and his Ahl ul Bayt. It is further made clear in the next verse.

For "Allah guides whom He wills to His light" see the commentary of al Baqarah: 256 and 257-he who believes in Allah, indeed, has taken hold of the firmest handhold (or rope) which will not break off. Allah brings them out of the darkness into light-It is obvious that those who are guided unto His light are the thoroughly purified ones. They alone are the manifestations of the real light. Those who follow these reflection of the divine light receive guidance from the grace of Allah to the extend or degree of their sincere attachment to them. Salman was the only companion of the Holy Prophet who achieved the distinction of becoming one of the Ahl ul Bayt.

The Holy Prophet said:

"My Ahl ul Bayt are like the ark of Nuh. Whosoever sails on it is safe, and whosoever holds back shall perish."

Nubuwwah and imamah, jointly or separately, are the most perfect guidance unto the light of Allah. Allah Himself chooses and appoints the guide, but His choice is not arbitrary. There are conditions which have to be fulfilled. Refer to the commentary of al Baqarah: 124. When Allah appointed Ibrahim as an Imam after testing his faith and awareness, for the whole mankind, he requested Allah to continue this august office in his progeny. Allah agreed to do so, but "it is a covenant which shall not reach the unjust (zalim)" was added. According to verse 13 of Luqman polytheism is the greatest injustice (zulm), therefore as explained in detail in the commentary of al Baqarah: 124 the Ahl ul Bayt of the Holy Prophet was the only group which never worshipped any ghayrallah. Those who had worshipped idols at any time in their lives could not be chosen as Imams at all, but after becoming Muslims if they had accepted the Imams of the Ahl ul Bayt as their guides, and followed them, then, according to the degree of their sincerity and awareness, they are entitled to occupy suitable position in the journey towards the enlightenment available from the light of Allah. Mere verbal profession of faith in Allah without attachment to the Ahl ul Bayt is as bad as hypocrisy.

The existence of the supreme being has been compared to light in order to make human intellect understand a great attribute of Allah, otherwise He is the inconceivable absolute who has created the light. Light is His manifestation. It is not His being.

Aqa Mahdi Puya says:

To know the proper application of ayah al Nur the following points should be kept in view:

(i) It is a parable.

(ii) A parable implies several applications corresponding to various aspects.

(iii) The light should be understood in its widest sense, as a self-evident being which is evident by itself, and through which other beings become evident.

(iv) The light emanating from a source may pass through transparent or opaque mediums. Generally it is not serviceable when it passes through an opaque medium but is profitable when it goes through a transparent medium.

Transparent mediums have different degrees of transparency. Better conductivity depends on the degree of refinement and purification of the medium.

There may be a source or cause which produces the light. It may also be self-illuminating .

(vii) Usually light proceeding from a source illuminates a particular area, leaving other areas unlighted.

(viii) The source of the light, in this verse, is not localised. It is neither of the east nor the west-not any particular area or direction. See my note in Maryam: 16 to 40.

(ix) The parable is applicable to the process of creation as well as to guidance and also to legislation in order to regulate human behaviour both as an individual and as a member of society.

(x) Light as a symbol of guidance is one of the attributes of Allah. It is manifested in both the realms of creation and legislation.

Allah is the light through which every created being comes into evidence, and every being is guided toward the destination where it should reach. To reach to the destination of salvation, bliss and satisfaction it has to do that which guidance points out.

In every realm and sphere there is a point in which the light of creation or guidance manifests itself originally, and then illuminates the surroundings. Niche {mishtat) refers to this "point" as the exalted holy place chosen for the manifestation of Allah's name and attributes. There should be an entity whose cognitive self becomes the focus of light. Such entities have been pointed out clearly in Ahzab: 33 and Ali Imran: 61 as the first and the foremost in receiving the light of existence in the arc of descent and the-last in the arc of ascent. In the realm of creation they are the best entities or "points" in which the light of creation manifested itself originally. In the realm of legislation and guidance too they are the best models.

If applied to any individual the niche is the power of expression and the "house" (in which the niche is situated) is the body.

If applied to the group of the Ahl ul Bayt and the prophets, the niche in the house is the Holy Prophet.

The divine light passed through the purest transparent chain of prophets, without any detour, and manifested itself in its full glory in the Holy Prophet, to illuminate the human society for ever.

All the mediums-lamp, glass etcetera-which are the various stages between the original source and the final spreading of the light should be of the highest transparency so as not to affect the purity of light passing through them. It implies that the minds, hearts, loins and wombs of the ancestors of the Holy Prophet were free from the dirt of polytheism.

The house in which the niche always remained is described in verse 36. There always exists a group of persons whose hearts and minds are fully occupied with the remembrance of Allah.

The niche is the source of light, and the oil of the blessed tree is a pure "light above light". There is not a slightest trace of darkness. Darkness or evil exists outside the sphere of the houses in which the niche is located and cannot enter into it.

Qur'an

I like this recitation - it is clear and beautiful to me.

Recommended for reciting on Laylatul Qadr:

Surah Qadr (short Surah, recommended to recite many times)



Surah 44 - The Smoke


Surah 30 - The Romans




Surah 29 - The Spider




Surah 36 - YaSin (Recommended to recite 3 times - here with transliteration - follow along if you wish, insha'allah)




As an aside, I decided the main focus of my prayers, aside from asking for the well-being of my family and loved ones, is simply for contentment in all occasions. I pray for increased gratitude to Allah swt, guidance and forgiveness for those who seek them, blessings on the Prophet (saw) and the Ahlulbayt (sa), good of this world and Hereafter for all believers in all times and places.

Okay

My tomato plants are doing well so far this year. There are three together in the middle pot - that other pot is just supporting one of the plants so it doesn't drag on the ground. Just thought I'd share that. :)

Yesterday and today I was at North Middle School working on Understanding by Design aspects of the curriculum writing work for 10th grade mathematics for the district. In the bathroom in the school's library, a little sign hung on the wall that said,

"Everything will be okay in the end. If it's not okay, it's not the end."

I really liked that idea. I don't think I'd say it is universally true; for example, an evil person's ultimate fate might not be 'okay' in some sense. But I think it is more true than not and a good perspective on our daily pains, disappointments, and losses.

It is a virtue to be content. Sometimes it is harder than others - sometimes our needs are really not being met and we struggle with illness, loneliness, financial troubles, injustice, or whatever. No matter how great someone's life appears to be, all of us know pain - wealth, health, talents, fame, etc., notwithstanding. I have come to believe that no matter our circumstances, it is not so hard to be content unless we feel helpless/powerless/hopeless.

Hopelessness alone is, I think, the eater of peace in one's heart.

“...and despair not of Allah's Mercy; surely none despairs of Allah's Mercy except the unbelievers” (Yusuf, 87)

True hopelessness occurs if we no longer believe in the possibility of Allah's Mercy. If we, for example, convince ourselves that we will never find a mate, or that we will never get a good job, we are precluding the possibility of something beyond our expectation from Allah swt. At the same time, we struggle to put ourselves in balance with whatever the will of Allah swt may be - maybe it is not our fate to have a child or to get a promotion like we wanted to. But maybe something else, something ultimately better for us, is in store. Shouldn't we then always be living in a state of expectation for the mercy of Allah swt, that next surprise twist that ends up being wonderful? May Allah swt help us to attain and maintain that state.

Do people think they will be left alone saying: We believe, and not be tried? And certainly we tried those before them so Allah will certainly know who are true and He will certainly know the liars. (al-Ankabut, 2 & 3)

What would the point of our living be if we are not tried? If we are never tried, then we never grow. The disappointment I feel now makes me more compassionate to others facing similar situations in the future. It makes me better, insha'allah. And that is far better than getting everything I think I need or want.

What defines a person is how he handles disappointment. Great scientists, inventors, and so on generally experienced many severe failures before ever achieving a success. But that success only came because the disappointment of failure didn't destroy them - it didn't make them quit, wither away, or define themselves as failures or victims. So perhaps we can take a lesson - a disappointment or failure is opportunity. It is opportunity that hurts, sometimes a great deal, but probably a bigger opportunity with bigger potential benefit than something that comes easily.

Blogblast for Peace

For more info, see Mimi Writes. A wish for a more peaceful and just world.

Qur'an 10:25: And Allah invites to the abode of peace and guides whom He pleases into the right path.

From 4th Imam (as)'s Supplication for Neighbors and Friends:

Let me, O God,
repay their evildoing
with good-doing,
turn away from their wrongdoing
with forbearance.
have a good opinion
of every one of them,
attend to all of them
with devotion,
lower my eyes before them
in continence,
make mild my side toward them
in humility,
be tender toward the afflicted among them
in mercy,
make them happy in absence
through affection,
love that they continue to receive favour
through good will,
grant them
what I grant my next of kin,
and observe for them
what I observe for my special friends!

Eid Ghadeer (insha'allah this Saturday)

Eid Ghadeer

As a revert to Islam, Eid Ghadeer is the one Eid that always has made the most sense to me and been the most significant in my worldview. Part of me has found Eid ul Fitr tempered by the loss of the holy days of the month of Ramadhan, and Eid ul Adha significant if you or a loved one is performing the hajj, but otherwise less so. But the Eid al-Ghadeer has always been special to me because it is a celebration of the culmination of Islam - a celebration of the very events that first enabled me to know the status of Imam ‘Ali (as) and the crucial role of Ahlulbayt (as) in the preservation of the True Religion so that I, in 1994, had the blessed chance to discover true Islam for myself. It is only because of Ahlulbayt (as) that I had that chance – without them, the True Religion would have long ago been lost in corruption and time.

I remember feeling exhausted after becoming Muslim. I had spent a year in intensive research, questioning the entire framework of my existence, engaging in deep self-evaluation so that in the end I had turned my life upside down and accepted all the conflict and challenges that would bring my way. But I had yet to scratch the surface of Islamic knowledge and had so far yet to go. I had become aware of the sects and divisions between Muslims, much to my sadness. As a Christian, I had been dismayed by all the man-made churches, none of them holding God’s Truth more than any other. I regretted that I might again find nothing in Islam that provided complete access to Reality.

But then, I read about Ghadeer Khum. The more I read, the lighter my burden became. Here was what I had known must exist – the evidence that God had protected His message from corruption. Every time a revelation from God has come down, man has corrupted it. But the Qur’an has survived because God has protected it, and in Ghadeer Khum I found the means. I felt tears of deep joy and gratitude to find the protectors of the Qur’an, the ones who have lived the real Islam; for without them, I would have no chance of ever finding the truth, I would have remained a deprived wayfarer, unsatisfied with the religions of man’s making.

If I had not been blessed to know about Ghadeer and appreciate the status and role of Ahlulbayt (as), I would have been left very disappointed after my struggle to find the Truth. While I would have gained the clarity of Tawhid that is in Islam, I would yet know I was stuck in a quagmire of man-made distortions that rip apart the Truth and replace it with ignorance and oppression.

In the Qur’an it is written, "And hold fast, all together, by the Rope which God (stretches out for you), and be not divided among yourselves; and remember with gratitude God's favor on you; for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the Pit of Fire, and He saved you from it. Thus does God make His Signs clear to you, that you may be guided." (3:103)
Numerous hadith inform us that the Rope is none other than the blessed Ahlulbayt (as).

I feel this ayah resonating deep in the very fiber of my existence. Without the rope, I would have nothing to hold to, no hope for access to God’s Truth. It is a great favor from God for which I owe immeasurable gratitude that I was able to find this rope and try with my best effort to cling to it. I cling to this rope with the love of Ahlulbayt (as) who made my journey to Islam possible, and who have provided me the means to hope for progress on the journey of Truth and salvation from the Fire of Hell. For without Ahlulbayt (as), I could only be on the brink of the Pit of Fire, but by clinging to their Rope I might be pulled away from it.

The Ahlulbayt (as) have given me, and have given all of us, the chance to realize our potentials, the ability to hope, and the opportunity for the complete peace that can only be found in one who has glimpsed the Truth. Therefore, the Eid of Ghadeer is the most joyous and meaningful Eid to me, It is the Eid of hope and opportunity for all of us. May Allah swt bless Muhammad and the family of Muhammad with His greatest blessings and grant them the most fulfilling peace, and may more and more of humanity come to realize the great gift given to all of us when Allah swt perfected religion by securing the role of Ahlulbayt (as).

Walayah

Love of Allah (swt) - Walayah


One of the most central and important concepts of Islam and of our very existence is that of walayah. Walayah is one of the pillars or foundations of Islam, and is fact the most central of the foundations.

Imam Muhammad Baqir (as) described the foundations of Islam as follows:

“Islam is built upon five foundations: communion (salah), pruning of wealth (zakah), fasting (sawm), pilgrimage (hajj) and dynamic loving (walayah). And nothing has been called to the way dynamic loving (walayah) has been called to.”

Most people are more familiar with another tradition that relates the fifth foundation or pillar as the witnessing (shahada) that there is no God but Allah, and that Muhammad (saw) is His adorer-servant and messenger.

Of the five activities that form the foundation, walayah (dynamic loving) is the first and foremost foundation. While the more often heard hadith mentions the foremost as the shahadah, there is not really a conflict between these two traditions, but this shall be explained later.

First let us understand what walayah is. Walayah denotes the activity of coming or working to be in the closest possible proximity to something. If one has walayah with another, then the two things are so close as to be almost inseparable.

Walayah really denotes two activities that take place due to this relationship of being so close. The first activity is that of pure loving, affection, attachment and intimacy. This kind of love can be between two people such as parent and child or husband and wife. The second activity is that of comforting – providing aid, assistance, guidance and support. This activity can also between two people, but at an uneven level. For example, a parent may provide comfort aid, assistance, guardianship and guidance as love to a child, but the child can respond lovingly but not equally, not with the same kind of activity. Instead the child who responds positively does so with loyalty, allegiance, devotion and obedience.

God gives walayah to those who would receive it. For example, in the Qur’an it says, “Allah is the Comforter (doer or giver of Walayah) of those who are dynamically faithful (receivers and responders of walayah - believers); He extracts them from all manner of darkness into light….” (2:257)

Someone who does walayah is called a waliyy. “Waliyyu Allah” is a phrase that describes a devotee, intimate follower and lover of Allah. People who are such lovers of God are mentioned in the Qur’an also: “ Indeed! The devotees of Allah (Waliyyu Allah) will have no fear upon them nor will they grieve.” (10:62)

So, the reason why there is no real conflict between the two different forms of the tradition is that the Shahada is a manifestation and application of walayah. When someone bears witness that God is their waliyy, that person is acknowledging his or her role in the relationship to respond with allegiance and obedience. In the shahada we witness that God is the ultimate source of love, comfort, guardianship and authority and is deserving of allegiance, service and adoration. He is the ultimate and true waliyy of us all. At the same time, one is pledging one’s love, allegiance, loyalty and obedience to this ultimate source of true love. One also acknowledges that Muhammad (saw) is the perfect waliyy (adorer/servant) of God and pledging love, allegiance and loyalty to him (saw) as well due to his relationship with God.

All love - all walayah - ultimately comes from and is due to God. The Qur’an says: “Say O Prophet: My Comforter (waliyy) is Allah, who gradually sent down the Book; he receives the dynamic love (walayah) of the righteous.” (7:196) God both gives and receives walayah, this dynamic love. God loves us, and we respond, either positive or negative. The positive response to the love of God, the walayah of God, is the fundamental activity of Islam and the distinguishing characteristic of a Believer. The positive response is the return of love, obedience, loyalty, allegiance, etc. It is what Islam is all about and what our lives are ultimately all about. The one who becomes a true waliyy or devotee of Allah (Waliyyu Allah) achieves a state of righteousness. Allah loves as the Comforter, then the righteous person responds with love as the Devotee, and then Allah responds with a deepening of walayah toward the Devotee and it can be an ever-deepening cycle. So it all comes from Allah swt and continues to grow and deepen as far as the recipient of God’s love responds. It is only the limit of our response to God’s walayah that limits the depth of return of God’s walayah, which is nevertheless ever present.

The means to achieving this ever-deepening cycle is also explained to us in the Qur’an:

“Oh you who are dynamically faithful (doers of walayah to God, or Believers)! Obey Allah and His Messenger. And do not let yourselves be oriented to a walayah other than this ( or be turned away from him….” (8:20) “Whoever obeys the Prophet has definitely obeyed Allah. And as for whoever lets himself be oriented towards another walayah, then Allah has not made you (the Prophet (saw)) their keeper.” (4:80) Thus, the Qur’an tells us that the method of obeying and doing walayah with Allah swt is through following His Prophet (saw).

This is further explained in the traditions. Truly, Islam is the way (deen) of love. Imam Muhammad Baqir(as) related a tradition as follows: A man was traveling to visit the Imam (as) and the travel caused his legs and feet to become blistered and chapped. He told the Imam (as), “Nothing brought me here from whence I came except the love of you, the Family of the Prophet.” Imam Baqir (as) replied, “By Allah! Even if a stone were to love us, He would gather it up with us (on the Judgment Day). Is the Deen (of Islam) anything but loving? Surely Allah says, ‘Say: If you have come to love Allah, then follow me! He will love you.’” (3:31) Then Imam (as) said, “He loves whomsoever migrates to them (Ahlulbayt (as)). Is the Din anything but loving?” Thus, Islam is all about the giving and receiving walayah relationship between Allah and us, and we respond to His love by loving those who are closest to Him, the Prophet (saw) and his family (as), and in turn Allah swt responds with even deeper walayah.

Further, a positive response to God’s walayah for us is to be just. “O you who are dynamically faithful! Be those who stand for manifest justice, witnesses to Allah, even if it be against yourselves, your parents, or those who are close to you; even if it be against someone poor or rich, for Allah has more walayah than anyone else with both of them (the poor and rich). And do not follow your personal whims and desires and let them prevent you from being just. And if you deviate or turn away from justice, then surely Allah is well-informed of all that you do.” (4:135)

In the Qur’an, Muslims are not addressed directly, but believers who return walayah to God are, for the Qur’an and God make distinctions between Muslims and Believers. Believers are the “dynamically faithful”, the positive responders of walayah. Muslims are those who submit in body or word but not necessarily in this dynamic loving with God. “The desert Arabs say: We believe (are doers or positive receivers of walayah with God)! Say to them, “ You have not yet believed, but rather say, “We have submitted (become Muslims)”, for faith has not yet entered into your hearts. And if you obey Allah and His Messenger, He will not let your good deeds go to waste. Truly Allah is Ever Forgiving, Singularly Compassionate. The truly believers are only those who believe (and are dynamically loving with) Allah and His Messenger, then do not doubt, but strive with their wealth and their beings in the Way of Allah. Those are the truthful ones.” (49:14-15)

God loves and is merciful to all of creation. The mercy He shows to all creation is denoted by His name Rahman. He cares for and provides for all. But there is a special mercy for those who respond positively, and that special mercy is denoted in His name Raheem. When we turn to God, God turns to us. The means of developing an ever- closer relationship with God is ultimately what Islam is all about. Every aspect of Islam is to guide us as to how to achieve greater closeness, to deepen our walayah relationship with God. The remaining four foundations of Islam – the prayer, the fasting, the hajj, and the zakat, are all means of deepening walayah with God, as are all other aspects of the deen. But, as the Qur’an has distinguished for us, it is possible to do all these things in word and deed without the benefit of deepening relationship with God. That is, we can be Muslims without yet being Believers. The keys to being Believers are the acceptance of God’s love and the response in heart with devotion, obedience and love, not only to Allah swt but with those closest in walayah to Him, the Prophet (saw) and Ahlulbayt (as).

Reference: Islam Dynamic: The Cosmology, Spirituality and Practice of Walayah by Idris Samawi Hamid

Ayatul Kursi translation and transliteration

I notice a lot of people end up at my site via searches related to ayatul kursi and I don't know if they are finding what they want. So here is a post specifically dedicated to ayatul kursi.

Ayatul Kursi is recommended for memorization, regular recitation, etc. Many people carry it on their person so it is handy to recite if they don't memorize it, and many people keep it in their cars, etc. It is said that reciting and reflecting on its meaning is a powerful avenue of protection, fulfillment of needs/goals, etc.

This is the transliteration/translation for Sura  Al-Baqara 255-257. (I think Sunnis do only 255 as ayatul kursi, Shias do all three ayahs.)
 
Allāhu Lā 'Ilāha 'Illā Huwa Al-Ĥayyu Al-Qayyūm Lā Ta'khudhuhu Sinatun Wa Lā Nawmun Lahu Mā Fī As-Samāwāti Wa Mā Fī Al-'Arđi Man Dhā Al-Ladhī Yashfa`u `Indahu 'Illā Bi'idhnihi Ya`lamu Mā Bayna 'Aydīhim Wa Mā Khalfahum Wa Lā Yuĥīţūna Bishay'in Min `Ilmihi 'Illā Bimā Shā'a Wasi`a Kursīyuhu As-Samāwāti Wa Al-'Arđa Wa Lā Ya'ūduhu Ĥifžuhumā Wa Huwa Al-`Alīyu Al-`Ažīmu (255).

Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave ? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.


Lā 'Ikrāha Fī Ad-Dīni Qad Tabayyana Ar-Rushdu Mina Al-Ghayyi Faman Yakfur Biţ-Ţāghūti Wa Yu'umin Billāhi Faqad Astamsaka Bil-`Urwati Al-Wuthqaá Lā Anfişāma Lahā Wa Allāhu Samī`un `Alīmun (256).

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.


Allāhu Wa Līyu Al-Ladhīna 'Āmanū Yukhrijuhum Mina Až-Žulumāti 'Ilaá An-Nūr Wa Al-Ladhīna Kafarū 'Awliyā'uuhum Aţ-Ţāghūtu Yukhrijūnahum Mina An-Nūr 'Ilaá Až-Žulumāti 'Ūlā'ika 'Aşĥābu An-Nāri Hum Fīhā Khālidūna (257).

Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein.