Allaah’s Rising over the Throne

The Throne is the greatest of Allaah’s creations. Allaah (Ta’ala) Rises over the Throne. This is mentioned in seven verses in the Noble Qur’an.

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ۚ ذَٰلِكَ رَبُّ الْعَالَمِينَ

“Say [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)]: ‘Do you verily disbelieve in Him Who created the earth in two days, and you set up rivals (in worship) with Him? That is the Lord of the ‘Alameen (mankind, Jinns and all that exists).'”

وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ

“He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance (for its dwellers) in four days equal (i.e. all these four ‘days’ were equal in the length of time), for all those who ask (about its creation).”

ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ

“Then He Istawa (Rose over) towards the heaven when it was smoke and said to it and to the earth: “Come both of you willingly or unwillingly.” They both said: “We come, willingly.”

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا ۚ وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

“Then He completed and finished from their creation (as) seven heavens in two Days and He made in each heaven its affair. And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as for the guard (from the devils by using them as missiles against the devils). Such is the Decree of Him the All-Mighty, the All-Knower.”

Then Allaah (Ta’ala) says in Surat Al-A’raaf (7:54):

ثُمَّ اسْتوى على العَرش

“And then He Rose above the Throne”

The word (then) indicates the sequence, He (Ta’ala) Istawa (rose above) the Throne in a manner that really suits His Majesty.

The Throne of Allaah

‘Arsh (throne) in the Arabic language literally means ‘the throne of the king’/ where the king sits, and it is great and sublime.

As Allaah (Ta’ala) says in Surah An-Naml (27:23) about the throne of the Queen of Saba’:

إِنِّي وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ

“I found a woman ruling over them, and she has been given all things that could be possessed by any ruler of the earth, and she has a great throne.”

Also, ‘Arsh in the Arabic language means the roof of the house as Allaah (Ta’ala) says in Surat Al-Baqarah (2:259):

أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا

“Or like the one who passed by a town and it had tumbled over its roofs”

Accordingly, the ‘Arsh (throne) of Allaah (Ta’ala) takes both meanings. It is the place of Allaah’s Rising over (Istiwaa) and it is the roof of all the creation.

The evidence that the Throne is one of the things created by Allaah (Ta’ala):

وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ

“And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.” [Surat Al-Haqqah (69:17)]

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “If you ask Allaah for anything, ask Him for Firdaus, for it is the middle part of Paradise and the highest part of Paradise, and at its top there is the Throne of the Most Gracious (Allaah), and from it gushes forth the rivers of Paradise.” [Saheeh Al-Bukhaari no. 7423]

Abu Sa’eed Al-Khudri (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The people will fall unconscious on the Day of Resurrection, then suddenly I will see (Prophet) Musa [Moses (‘Alayhi-salaam)] holding one of the pillars of the Throne.” [Saheeh Al-Bukhaari no. 7427]

Accordingly, the Throne of Allaah is one of the creations of Allaah (Ta’ala). These evidences negate the views of those who claim that the Throne refers to Allaah’s Sovereignty or Dominion (Al-Mulk).

How can the Throne not be of the things created by Allaah, the Exalted, when it is the roof of Al-Firdaus? How can Musa [Moses (‘Alayhis-salaam)] hold onto one of the pillars of the Throne if it is not something that has been created?

No one knows what the Throne is made of (i.e. the material or the substance of the ‘Arsh). This is because the Prophet (Salla-Allaahu ‘alayhi wa sallam) didn’t mention that in an authentic narration. The only thing we know is that it is the greatest of Allaah’s creation, as Allaah (Ta’ala) described His Throne as being Great (Adheem) in Surat Al-Mu’minun (23:86):

قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ

Say: “Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?”

The Prophet (Salla-Allaahu ‘alayhi wa sallam) described the Throne as being great by telling us of the great size of the angels who carry the Throne.

He (Salla-Allaahu ‘alayhi 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 Dawoud no. 4727 and authenticated by Al-Albaani who graded it Saheeh)

In another narration, he (Salla-Allaahu ‘alayhi wa sallam) described the size of the Throne by contrasting its size with the size of the Kursiy (footstool). He (Salla-Allaahu ‘alayhi wa sallam) said: “The seven heavens in comparison to the Kursiy are like no more than a ring thrown out into a boundless desert, and the superiority of the Throne in relation to the Kursiy is like the superiority of that boundless desert in relation to that ring.” [Al-Silsilah As-Saheeha no. 109]

Allaah (Ta’ala) praised His Noble Self in more than one position as being the Master, the Owner and the Lord of the Throne.

o In Surat Al-Buruj (85:15-16):

ذُو الْعَرْشِ الْمَجِيدُ

“Owner of the Throne, the Glorious.”

فَعَّالٌ لِّمَا يُرِيدُ

“He does what He intends (or wills).”

o In Surat Al-Israa’ (17:42):

قُل لَّوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَّابْتَغَوْا إِلَىٰ ذِي الْعَرْشِ سَبِيلًا

Say [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] to these polytheists, pagans, etc.): “If there had been other aliha (gods) along with Him as they assert, then they would certainly have sought out a way to the Lord of the Throne (seeking His Pleasures and to be near to Him).”

o In Surat At-Tawbah (9:129):

الْعَظِيمِفَإِن تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ الْعَرْشِ

But if they turn away, say [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)]: “Allaah is sufficient for me. La ilaaha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne.”

2. The second position that mentions about Allaah’s Rising over the Throne.

In Surat Yunus (10:3), Allaah (Ta’ala) says:

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ

“Surely, your Lord is Allaah Who created the heavens and the earth in six days and then Istawa (Rose over) the Throne (really in a manner that suits His Majesty),”

3. In Surat Ar-Ra’d (13:2), Allaah (Ta’ala) says:

اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ

“Allaah is He Who raised the heavens without any pillars that you can see. Then, He Istawa (Rose above) the Throne (really in a manner that suits His Majesty).”

The scholars differed regarding whether the heavens have pillars but unseen to us or whether they do not have pillars at all.

The most correct point of view, as Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said:

“The heavens have no pillars that are seen or not seen. For if they have pillars, they should have been seen mostly, although Allaah may veil some of His creation that have mass for a wisdom.

4. In Surat Ta-Ha (20:5), Allaah (Ta’ala) says:

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

“The Most Beneficent (Allaah) Istawa (Rose over) the (Mighty) Throne (in a manner that suits His Majesty).”

5. In Surat Al-Furqaan (25:59), Allaah (Ta’ala) says:

الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ

“Who created the heavens and the earth and all that is between them in six Days. Then He Istawa (Rose over) the Throne (in a manner that suits His Majesty)”

6. In Surat As-Sajdah (32:4), Allaah (Ta’ala) says:

اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَارُونَم مِّن دُونِهِ مِن وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّلَكُ

“Allaah it is He Who has created the heavens and the earth, and all that is between them in six days. Then He Istawa (Rose over) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)?”

7. In Surat Al-Hadeed (57:4), Allaah (Ta’ala) says:

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا فِي كُنتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

“He it is Who created the heavens and the earth in six days and then Istawa (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allaah is the All-Seer of what you do.”

These noble verses affirm the Attribute of Allaah’s Rising above His Throne (Al-Istiwaa’ Alal-‘Arsh)

The Rising of Allaah over His Throne is also affirmed in the Prophetic Sunnah:

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “O Abu Hurairah! Verily, Allaah created the heavens and earth  and all that is between them in six days, then He ‘Istawa’ (Rose above) the Throne on the seventh day.” [An-Nasaa’i in As-Sunan Al-Kubra no. 412 and authenticated by Al-Albaani who said its Isnad (chain of narration) is good]

In another narration, he (Salla-Allaahu ‘alayhi wa sallam) said: “When Allaah finished from the creation He Rose over His Throne.” [Al Khallal said in the book ‘As-Sunna’ that the narrators of this Hadeeth are all trustworthy, and moreover, the narration is according to the conditions set by Al-Bukhaari and Muslim]

The Meaning of Al Istiwaa’ (His Rising Over the Throne)

Istiwaa’ in the Arabic language has four meanings when it is followed with the preposition ‘alaa’, they mean: settling, going over, rising above and ascending – as was affirmed by Ibn Al-Qayyim (Rahimahullaah). [Sharh Al-Wasitiyah by Al-Harras)

It is quoted in the interpretation of meaning of ‘Istiwa’ by prominent Tabi’een (followers of the Sahabah) such as Mujahid, that he said in his interpretation of Allaah’s Statement:

ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ

“And then He ‘Istawa’ the Throne.” [Surat Al-A’raaf (7:54)]

“Then He ascended over the Throne.” [Saheeh Al-Bukhaari no. 13/413]

When the word Istawa is followed with a preposition ‘ilaa’ as in Surat Al-Baqarah (2:29):

ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ

“Then He Istawa ‘ilaa (turned towards) the heavens and made them seven heavens.”

The interpreters differed in this interpretation for ‘Istawa ila As-Sama’. Some of them like Ibn Jarir at-Tabari said that it has the same meaning of ‘Istawa’ when followed with ‘alaa’ – He (Ta’ala) Rose over it.

Others like Ibn Katheer (Rahimaullaah) said: “It means He directed (turned) Himself to the heavens.”

However, with the consensus of the Salaf when Istawa is followed with ‘ilaa’ means also highness and ascending over.

We do not know how Allaah, the Most High, Rose over the Throne.

Abul-Hasan al-Ash’ari narrated that the Mu’tazilah interpreted the phrase ‘Rose over (Istawa) the Throne’ (57:4) as meaning, of Istawla, that He possessed or took control of it. Whoever interprets this phrase in this manner should note that his predecessors in this regard are the Mu’tazilah, and what bad predecessors they are. The Ahl as-Sunnah and scholars of Hadeeth affirm that Allaah Rose over the Throne. They do not deny it, but they do not discuss how it happened, as Abul-Hasan al-Ash’ari (may Allaah have mercy on him) narrated from them. (Maqaalaat al-Islamiyeen pg 157, 211)

The scholars of the Arabic language have narrated to us that the scholars whose Fitrah has not been contaminated with alien philosophy refuse to interpret ‘Istawaa’ as meaning ‘Istawla’ (possess, take control).

Dawoud ibn ‘Ali al-Isbahaani said: I was with Ibn Al-‘Arabi, and a man came to him and asked: “What is the meaning of the Ayah?”:

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

“The Most Gracious (Allaah) Rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty).” [Surat Ta-Ha (20:5)]

Ibn Al-‘Arabi said: “He is on His Throne as He has told us.” He said: “O Abu ‘Abdullaah, does it not mean Istawla (possess, take control)?”

Ibn Al-‘Arabi said: “How can you know that? The Arabs do not say Istawla unless there are two people competing for a throne, then whichever of them prevails, they describe as Istawla.” [Lisaan Al-Arab 2/249]

This acknowledgment of the meaning of Istiwaa whilst not seeking to know how, is the method of the righteous Salaf. When Imam Maalik was asked about the Ayah,

‘The Most Gracious (Allaah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty),’ (Surat Ta Ha 20:5), and was asked how He Rose over it; he paused and broke out in a sweat. Then he raised his head and said: “The Most Gracious Rose over the Throne, as He described Himself. We do not ask how, because one cannot ask how regarding Allaah. You are guilty of Bid’ah – throw him out.” [Al Bayhaqi and classed as Saheeh by Adh-Dhahabi, See Mukhtasar al-Uluw li’l Aliy al-Ghafaar, by Adh-Dhahabi, pg 141, Hadeeth no. 131]

According to a report, Maalik said: “How it is, is incomprehensible, Istiwaa is not unknown, belief in it is obligatory, and asking about it is Bid’ah.”

Accordingly, the meaning of Istawa ‘rising over’ (in the Arabic language) is not unknown. But how it occurred (the description of rising) in regard to Allaah’s Rising above His Throne is something that we do not know. Believing in it is compulsory and asking about (i.e. about its reality) is an innovation. This is the belief of Ahl As-Sunnah wal-Jama’ah.

Someone may raise the following doubt: Allaah (Ta’ala) created the heavens then Rose above the throne; does this entail that before this He was not high?

Shaikh Ibn ‘Uthaimeen (Rahimahullaah) answered: “No, it doesn’t entail it. This is because Istiwaa (rising over) the throne is a more specific state than absolute highness. Rising over the throne is a specific or particular highness particular to Him, and His Highness over all the creation is affirmed to Him since ever, even before the creation of the Throne. Therefore, not rising over the Throne doesn’t entail (requires) or contradicts His Highness, rather He is Most High, and after creation of the heavens and earth, He Rose over the Throne – a specific rising with specific highness.”

Another question one may ask is: ‘are we to understand from the rising, that when Allaah created the heavens and the earth, He was not Rising over the Throne, i.e. was He rising over the Throne before creating the heavens and earth’?

The shaikh answers: “Allaah knows best.”

Allaah’s Istiwaa (Rising over the Throne) is one of His practical Attributes (Sifat Fi’liyyah), because it pertains to His will and every attribute related to His will is considered one of His practical Attributes.

Sources:

Sharh Al-Aqeedah Al-Wasitiyyah by Shaikh Ibn ‘Uthaimeen

Belief in Allaah by Shaikh ‘Umar Al-Ashqar

At-Ta’aliq al-Ulaa by Mahir Al-Muqaddim