AL
‘ARSH: THE THRONE OF ALLAH
ASSEMBLED
BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA
http://variousislamicdawadocuments.blogspot.com
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emails:gonidamgamiri@yahoo.com;
abba.abana@gmail.com
16TH
JANUARY 2019 CE AND 9TH JUMUDAL ULA 1440 AH
BismillahWalhamdulillah Was Salaatu Was Salaam 'ala
Rasulillah. As-Salaam AlaikumWa-RahmatullahiWa-Barakatuhu.
Praise be to Allaah; we seek His help and His forgiveness.
We seek refuge with Allaah from the evil of our own souls and from our bad
deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah
leaves astray, no one can guide. I bear witness that there is no god but
Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wa salam) is His
slave and Messenger.
Tafsir al-Jalalayn
God there is no god that is there is none worthy of being
worshipped in all existence except Him the Living the Everlasting the Eternal
Sustainer the One constantly engaged in the management of His creation. Slumber
does not seize Him neither sleep; to Him belongs all that is in the heavens and
the earth as possessions creatures and servants; who is there that is to say
none is there that shall intercede with Him save by His leave? In this for him.
He knows what lies before them that is creation and what is after them of the
affairs of this world and the Hereafter; and they encompass nothing of His
knowledge that is they know nothing of what He knows save such as He wills to
inform of it by way of His messengers. His throne subsumes the heavens and the
earth it is said that His knowledge encompasses them both; it is also said that
the kursī ‘throne’ itself subsumes them on account of its vastness as in the
hadīth ‘The seven heavens compared to the kursī are like seven silver coins
lying in a metal shield of armour’; the preserving of them the heavens and the
earth wearies Him not does not burden Him; He is the Sublime above His creation
by virtue of His subjugation of them the Tremendous the Great. Tafsir al-Jalalayn, trans. Feras
Hamza
AL ‘ARSH: THE
THRONE OF ALLAH.
A man asked Imam Malik (died 179 AH): "How did Allah
make ISTIWA’'
on the throne?" Imam Malik inclined his head and was silent until the
sweat of fever covered his brow, then he looked up and said: "ISTIWA’'
is not unknown (WELL KNOWN) (ghayru majhul), the modality of it is
inconceivable in the mind (al-kayfu minhu ghayru ma`qul); but belief in it is
obligatory (imaanu bihi wajib), and inquiring about it is a heretical
innovation (bid’ah).You are an innovator." And he gave orders for him to
be taken out. “And He it is Who has created the heavens and the earth in six
Days and His Throne was on the water, that He might try you, which of you is
the best in deeds” [Hood 11:7]. Qataadah said: Your Lord, may He be blessed and
exalted, is telling you how His creation began before He created the heavens
and the earth. Tafseer al-Tabari, 15/246
Hadith Bukhaari : ‘Imraan ibn Husayn (may Allah be pleased
with him) said that some of the people of Yemen asked the Prophet (Sal Allaahu
Alaiyhi wa Sallam) this and said: We have come to you to ask you about this
matter. He said: “There was Allah, and there was nothing else besides Him, and
His Throne was over the water. He wrote all things in the Book (in heaven) and
He created the heavens and the earth.”
Both the verse and the hadeeth are speaking of the beginning
of creation, and they say that the Throne of Allah, may He be glorified and
exalted, was over the water before the creation of heaven and earth. This does
not mean that the Throne is not still over the water. Al-Bukhaari &
Muslim :Abu Hurayrah (may Allah be pleased with him) said: “The Right Hand of
Allaah is full and (its fullness) is not decreased by any spending; it is
overflowing by night and day. Think of what He has spent since He created the
heavens and the earth, but all this spending had not decreased what is in His
Right Hand.” He said: “And his Throne is over the water, and in His other Hand
is the power to bring about death, and He raises some people and brings other
low.”
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: In
the report of Ishaaq ibn Raahawayh it says “and the Throne is over the water.”
The apparent meaning is that it was like that when the Prophet (Sal Allaahu
Alaiyhi wa Sallam) spoke these words. The apparent meaning of the hadeeth which
comes before it is that the Throne was over the water before the creation of
the heavens and earth, and the two hadeeth when taken together indicate that it
is still over the water. End quote. Fath al-Baari, 20/496.The meaning of the
word kaana (was) in the verse refers to what happened in the past, before the
creation of the heavens and the earth. From his saying in the other hadeeth,
“His Throne is over the water,” it may be understood that it is still like
that.
One of the supplications of the Prophet was that which was
narrated by Muslim (2713): “Allaahumma anta al-awwal fa laysa qablaka
shay’un, wa anta al-aakhir fa laysa ba’daka shay’un, wa anta al-zaahir fa laysa
fawqaka shay’un wa anta al-baatin fa laysa doonaka shay’un (O Allah,
You are the First so there is nothing before You, and You are the Last so there
is nothing after You. You are al-Zaahir [the greatest and highest] so there is
nothing above You, and You are al-Baatin [aware of the subtlest secrets] so
there is nothing closer than You).”
Abu Razeen said: O Messenger of Allah, where was our Lord
before He created His creation? He said: “Nothing existed but Him, with nothing
beneath Him and nothing above Him. Then He created His Throne above the water.”
Narrated by at-Tirmidhi (3109), Ibn Maajah (182) and Ahmad (15755). This hadith
was classed as saheeh by at-Tabari; as hasan by at-Tirmidhi, adh-Dhahabi and
Ibn Taymiyah; and as da‘eef by al-Albaani in Da‘eef at-Tirmidhi. It was narrated
that Jaabir (may Allaah be pleased with him) said: I heard the Prophet (Sal
Allaahu Alaiyhi wa Sallam) say: *“The throne of Iblees is on the sea and he
sends out his troops to spread mischief (fitnah) among the people. The greatest
of them in his sight is the one who causes the most fitnah.” (Muslim, Ahmad).
Is Iblees (shaytan) still alive and is it true that his
throne is over the sea? Tap web site link https://islamqa.info/en/10034
WHAT IS THE
DIFFERENCE BETWEEN ‘ARSH & KURSI OF ALLAH?
The Kursiy is the footstool of the Most Merciful, according
to the most correct of the scholarly opinions on the matter. The ‘Arsh (Throne)
is the greatest of all things that Allaah has created, over which our Lord rose
in a manner that befits His Majesty. It has pillars and is carried by bearers
who are angels of immense size. It is held up by His might and power not by the
powers of the angels tasked to bear it.
Ibn Mas’ood said: Between the first heaven (our worldly
heaven, galaxies etc) and the one above it is (a distance of) five hundred
years. Between each of the heavens is (a distance of) five hundred years.
Between the seventh heaven and the Kursiy is (a distance of) five hundred
years. Between the Kursiy and the water is (a distance of) five hundred years,
and the Throne is above the water. Allaah is above the Throne, and nothing
whatsoever of your deeds is hidden from Him. (narrated by Ibn Khuzaymah in
al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa’ wa’l-Sifaat, p. 401). This
report was classed as saheeh by Ibn al-Qayyim in Ijtimaa’ al-Juyoosh
al-Islamiyah, p. 100; by al-Dhahabi in al-‘Uluw, p. 64).
The food for thought for us all is, at what speed is this
journey of 500 years? Allah knows best.Shaykh Ibn ‘Uthaymeen said: This hadeeth
stops at Ibn Mas’ood (it is mawqoof), but this is one of the matters concerning
which there is no room for personal opinion, so it comes under the heading of
marfoo’ [ahaadeeth whose isnaad goes back to the Prophet (Sal Allaahu Alaiyhi
wa Sallam), because Ibn Mas’ood is not known to have taken anything from the
Israa’eeliyyaat [reports derived from Jewish sources].(al-Qawl al-Mufeed Sharh
Kitaab al-Tawheed, 3/379)
🎓Imaam Muhammad ibn ‘Abd al-Wahhaab said, in the
list of points noted from this hadeeth:
1 The great size of the Kursiy in relation to the heavens.
2 The great size of the Throne in relation to the Kursiy.
3 That the Throne is something other than the Kursiy and the
water.(Sharh Kitaab al-Tawheed, p. 667, 668).
The Throne
is created; Allah, may He be exalted, created it and it is the first and
greatest of creations. Tap this web link https://islamqa.info/en/212475
“So Exalted be Allaah, the True King: Laa ilaaha illa Huwa
(none has the right to be worshipped but He), the Lord of the Supreme Throne! [Holy Quran Chapter 23:116]
“and He is the Lord of the Mighty Throne” [Holy Quran
Chapter al-Tawbah 9:129]
“Owner of the Throne, the Glorious” [Holy Quran
Chapter al-Burooj 85:15]
Al-Qurtubi said: The Throne is mentioned on its own because
it is the greatest thing that Allaah has created; everything else is also
included in this. (Tafseer al-Qurtubi, 8/302, 303). Tap this link to know the
virtues of the Greatest Ayah of the Qur’an (Aayat al-Kursiy). Tap this Web link
https://islamqa.info/en/6092
AL ‘ARSH: THE
THRONE
Tafseer, Ibn Katheer said: “and He is the Lord of the Mighty
Throne” [Holy Quran Chapter 9:129] means, He is the Sovereign and Creator of
all things, because He is the Lord of the Mighty Throne which is the roof of
creation. All created things, the heavens and the earth and all that is in them
and in between them are beneath the Throne of Allaah and are subject to His
power. His knowledge encompasses all things and His power controls all things,
and He is Watcher over all things. (Tafseer Ibn Katheer, 2/405).
“Owner of the Throne” [Holy Quran Chapter 85:15] means, the
Master of the Mighty Throne which is above all created things. “The Glorious” –
there are two readings of this word (al-Majeed). If it is nominative
(al-Majeedu) it is an adjective referring to the Lord, may He be glorified, and
if it is genitive (al-Majeedi), it is an adjective referring to the Throne.
Both meanings are correct. (Tafseer Ibn Katheer, 4/474). Majeed means vast and
mighty in power. It was narrated from Abu Sa’eed that the Prophet (Sal Allaahu
Alaiyhi wa Sallam) said: “The people will fall unconscious on the Day of
Resurrection; I will be the first to regain consciousness, and Moosa will be
there, holding on to one of the pillars of the Throne. I do not know whether he
woke up before me or if he was exempted because he had fallen unconscious at the
Mount of Sinai.” (Bukhaari).
The Throne has bearers who carry it. Allaah says: “Those
(angels) who bear the Throne (of Allaah) and those around it glorify the
praises of their Lord, and believe in Him, and ask forgiveness for those who
believe (in the Oneness of Allaah) (saying): ‘Our Lord! You comprehend all
things in mercy and knowledge, so forgive those who repent and follow Your way,
and save them from the torment of the blazing Fire!’” [Holy Quran Chapter 40:7].They
are of immense size: Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (Sal
Allaahu Alaiyhi wa Sallam) said: “I have been granted permission to speak about
one of the angels of Allaah, one of the bearers of the Throne. The space
between his earlobes and his shoulders is the distance of seven hundred years’
travelling. (Abu Dawood).
Al-Haafiz Ibn Hajar said concerning this hadeeth: its isnaad
meets the conditions of being saheeh. (Fath al-Baari, 8/665).
The shaking of the Throne at the death of Sa‘d ibn Mu‘aadh
was only because of the joy of the Lord, may He be exalted; it was not a
reflection of any imperfection. Tap this web link
Does the Throne of Allaah shake because of divorce? https://islamqa.info/en/43498
The Throne is above the Kursiy, and is above all of
creation. Ibn al-Qayyim said: If Allaah is separate from His creation, then
either He is encompassing them or He is not. If He is encompassing them, then
He must be above them, because that which encompasses must necessarily be above
that which is encompassed. Hence because the heavens encompass the earth, they
must be above it, and because the Kursiy encompasses the heavens, it must be
above them, and because the Throne encompasses the Kursiy, it must be above it.
Whatever encompasses all of that must necessarily be above it. HE (ALLAH) IS NOT IN PHYSICAL CONTACT WITH
ANYTHING THAT HE ENCOMPASSES; NEITHER IS THERE ANY SIMILARITY OR RESEMBLANCE
BETWEEN HIM AND THAT WHICH HE ENCOMPASSES. (al-Sawaa’iq al-Mursalah,
4/1308).
Shaykh `Abd al-Ghani al-Nabulusi's (d. 1143) : "Whoever
believes that Allah permeates the Heavens and the Earth, or that He is a body
sitting on His Throne, is a disbeliever, even if he thinks of himself as a
Muslim. IBN HAJAR ALSO REJECTED THE
STATEMENT THAT ALLAH IS ON THE THRONE "IN PERSON" AS EQUALLY PREPOSTEROUS
AS SAYING THAT HE IS EVERYWHERE"
The Throne is neither Sovereignty (al-Mulk) nor the Kursiy.
Ibn Abi’l-‘Izz al-Hanafi said: What would those who distort the word of Allaah
and say that the Throne is an expression referring to al-Mulk or sovereignty
say about the following aayat? –
“…and eight angels will, that Day, bear the Throne of
your Lord above them” [Holy Quran Chapter 69:17]*
“…and His Throne was on the water…” [Holy Quran
Chapter 11:7]
Will they say that eight angels will, that Day, bear the
Sovereignty of Allaah, and that His Sovereignty was on the water? Will Moosa be
holding on to one of the pillars of Allaah’s sovereignty? Can any sane person
who knows what he is saying utter such things? Concerning the Kursiy, Allaah
says : “His Kursiy extends over the heavens and the earth” [Holy Quran Chapter 2:255].
It was said that this is the Throne, but the correct view is that it is
something else. This was transmitted from Ibn ‘Abbaas (may Allaah be pleased
with them both) and others. Ibn Abi Shaybah narrated in Sifatal-‘Arsh, and
al-Haakim narrated in his Mustadrak that [the following report] meets the
conditions of the two Shaykhs [al-Bukhaari & Muslim] although they did not
narrate it: (it was reported from) from Sa’eed ibn Jubayr that Ibn ‘Abbaas (may
Allaah be pleased with them both) said, concerning the aayah: “His Kursiy
extends over the heavens and the earth” [Holy Quran Chapter 2:255]:
The Kursiy is the footstool, and no one can comprehend how
vast the Throne is except Allaah. This was transmitted as a marfoo’ report
(attributed to the Prophet), but the correct view is that it is mawqoof,
stopping at Ibn ‘Abbaas.
Abu Dharr (may Allaah be pleased with him) said: I heard the
Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) say: “The Kursiy in
relation to the Throne is like an iron ring thrown out into empty land.” AND, AS ONE OF THE SALAF SAID, BEFORE THE
THRONE IT IS LIKE A STEP. (Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 312, 313).
Shaykh Ibn ‘Uthaymeen said: There are those who say that the
Kursiy is the Throne because of the hadeeth, “Allaah will set up His Kursiy on
the Day of Resurrection.” They think that the Kursiy is the Throne. Similarly,
some people claim that the Kursiy is Allaah’s knowledge, and say that the
aayah: “His Kursiy extends over the heavens and the earth” [Holy Quran Chapter 2:255]
refers to His Knowledge. The correct view is that the Kursiy is a footstool,
and the Throne is that which the Most Merciful rose above (ISTIWA’). And knowledge is the attribute of the knowledgeable one
by means of which he understands that which he knows*. (al-Qawl al-Mufeed Sharh
Kitaab al-Tawheed, 3/393, 394).
Allah, may He be glorified and exalted, is unique in His
divinity, so there was no created entity with Him in past eternity. Rather He
was Allah, and there was nothing before Him. Then He created His creation and
rose above His Throne, as He has told us in His Book, in such a manner as He
willed, may He be exalted, and there is none that can dispute with Him
regarding His sovereignty and He has no partner in His authority.) The Throne,
angels bearing the throne, water, the heavens and all creatures only exist and
continue to exist by the support of their Lord, Who is the one who created them
and created them for the purpose for which they were created, and sustained
them and provided for them, and that the Throne needs its Lord, and it is held
up by His might and power not by the powers of the angels tasked to bear it,
for “Verily! Allah grasps the heavens and the earth lest they move away from
their places, and if they were to move away from their places, there is not one
that could grasp them after Him.Truly, He is Ever Most Forbearing,
Oft-Forgiving” [Holy Quran Chapter 35:41].
It was reported from Abu Hurayrah (radiallahuanihu) said
that the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “There are seven whom
Allaah will shade with His shade on the day when there will be no shade except
His: the just ruler; a young man who grows up worshipping his Lord; a man whose
heart is attached to the mosque; two men who love one another for the sake of
Allaah and meet and part on that basis; a man who is called by a woman of rank
and beauty and says ‘I fear Allaah’; a man who gives in charity and conceals it
to such an extent that his left hand does not know what his right hand gives;
and a man who remembers Allaah when he is alone, and his eyes fill up.” (Agreed
upon).
Tap link for details of these (7).
Are you one of them? Tap this link to know the virtues of
the Greatest Ayah of the Qur’an (Aayat al-Kursiy)
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