Throne of God in Islam

Al-ʽArsh (Arabic: العرش Al-ʿArsh 'the Throne') is the throne of God in Islamic theology. It is believed to be the largest of all the creations of God.^[1][2]

Quran

The Quran mentions the throne some 25 times (33 times as Al-ʽArsh), such as in verse 10:3 and 23:116:

Surely your Lord is Allah Who created the heavens and the earth in six Days, then established Himself on the Throne, conducting every affair. None can intercede except by His permission. That is Allah—your Lord, so worship Him ˹alone˺. Will you not then be mindful?

— Surah Yunus 10:3

He is the One Who created the heavens and the earth in six Days1—and His Throne was upon the waters—in order to test which of you is best in deeds. And if you ˹O Prophet˺ say, “Surely you will ˹all˺ be raised up after death,” the disbelievers will certainly say, “That is nothing but pure magic!”

— Surah Hud 11:7

Exalted is Allah, the True King! There is no god ˹worthy of worship˺ except Him, the Lord of the Honourable Throne.

— Surah Al-Mu'minun 23:116

The Quran depicts the angels as carrying the throne of God and praising his glory, similar to Old Testament images.

Those ˹angels˺ who carry the Throne and those around it glorify the praises of their Lord, have faith in Him, and seek forgiveness for the believers, ˹praying:˺ “Our Lord! You encompass everything in ˹Your˺ mercy and knowledge. So forgive those who repent and follow Your Way, and protect them from the torment of the Hellfire.

— Surah Ghafir 40:7

You will see the angels all around the Throne, glorifying the praises of their Lord, for judgment will have been passed on all with fairness. And it will be said,1 “Praise be to Allah—Lord of all worlds!”

— Surah Az-Zumar 39:75

The Ayat al-Kursi (often glossed as "Verse of the footstool"), is a verse from Al-Baqara, the second sura of the Quran, and is regarded^{[by whom?]} as the book's greatest verse. It references the Kursi (كرسي) which is different from the Throne [عرش], and also God's greatest name, Al-Hayy Al-Qayyoom ("The Living, the Eternal").^[3]

Hadith

Sunni

Sunni prophetic hadith establish that The Throne is above the roof of Al-Firdaus Al-'Ala, the highest level of Paradise where God's closest and most beloved servants in the hereafter shall dwell.^[4]

Sunni scholars of hadith have stated that Muhammad said the reward for reciting Ayatul Kursi after every prayer is Paradise,^[5] and that reciting it is a protection from the devil.^[6]

Shia

Imam Ja‘far Al-Sadiq (‘a) was asked about the following verse:“His ‘Kursiyy’ extends over the heavens and the earth.” (Surah al-Baqarah, 2:255).He said:“‘Kursiyy’ denotes His knowledge and the verse means: ‘His knowledge encompasses the heavens and the earth’.”In another tradition from Imam Ja‘far Al-Sadiq (‘a), we find the following words:“The heavens and the earth are all in His ‘Kursiyy’,3i.e., knowledge.”Another man came to Imam Ja‘far Al-Sadiq (‘a), asking for the interpretation of “the ‘Arsh’ over the water.”Imam (‘a) asked:“What do they say?”The man said:“They say that Allah’s Throne is over the water, and He is seated over it.”Imam (‘a) said:“That indeed is a lie! Whoever believes that Allah is contained and carried, compares Him to the creatures! And that which supports or carries must he stronger than Him!”The man was confounded into silence for a while and then asked:“May I be your ransom! Let me learn from you the true meaning.”Imam (‘a) said:“In various verses of the Qur’an, the word ‘Arsh’ has come in diverse contexts. The meaning in each case is either ‘the kingdom,’ ‘the authority,’ or ‘the knowledge’.”Allah says:“The Lord of Supreme ‘Arsh’.” (Surah al-Taubah, 9:129).Here the grandeur of Allah is represented in ‘Arsh’ which is His Kingdom.In another verse:“Allah, the Gracious compassed the ‘Arsh’.” (Surah Taha, 20:5).The meaning is that His Authority overwhelms His Kingdom.And when Allah says:“His ‘Arsh’ was over the water, He means that water was created before the heavens and the earth, and it was the first creation to submit to Allah.”Actually, Ibn Khuzaimah and his likes have been misled by the word Istawaa which has appeared in the Qur’an together with the ‘Arsh.’ They have construed it literally as “seated” or “stationed.” In the Qur’an, we find six verses where the word has been used. Raghib Isfahani says in his commentary:“Whenever the verb Istawaa is converted into transitive form with ‘Ala,’ it means Isteela - control, appropriation, conquest, power; like in the verse: “God, the Most Gracious, has a total control over the ‘Arsh’.”Similarly, we find the word used in Arabic literature with the same connotation. A poet eulogizes Bushr bin Marwan, the brother of the Umayyad Caliph Abdul Malik in the following couplet:“Bushr has conquered Iraq without wielding a sword or spilling any blood ....” (Qad Istawaa Alal Iraqi.. .. ) – Sayyid Murtadha al-'Askari

Characteristics

• Its breadth has been described as the Seven Heavens is like a ring in a desert in relation to the Kursi or the footstool of Allah, and likewise the Kursi is like a ring in a desert in relation to "the Throne",^[7] On the authority of Abu Dharr al-Ghifari, he said: ^[8]

I said to the Prophet: O Messenger of God, whatever has been revealed to you is greater. He said: Ayat al-Kursi, then he said: O Abu Dharr, what are the seven heavens with the Kursi except like a ring thrown into a desert land, and the preference of the Throne over the Chair is like the preference of the desert over the ring.

• The Throne is the highest of all creatures, and it was primarily on the water.^[9] The Quran says:

  and His Throne was upon the waters.

  — Surah Hud 11:7

  and on the authority of Abdullah ibn Masud he said:^[10]

  The distance between the highest heaven and the world is five hundred years, and between the Kursi and the water as well, and the Throne is above the water, and God is above the Throne, nothing of your deeds is hidden from Him.

• It is the heaviest of all creatures.^[9] On the authority of Juwayriya bint al-Harith she said:^[11]

  that the Prophet (Peace be upon him), came out of her house tomorrow when he prayed the morning prayer, while she was in her mosque. Then he came back after he left, while she was sitting. He said: “Are you still in the state in which I left you?” She said: Yes. The Prophet said (Peace be upon him) “I have said four words after you, three times.

• that he has lists;^[12] As in the Hadith:^[13]

  People will be stunned, so I will be the first to wake up, and then I will see Musa overwhelmed - or he said: taking hold of one of the pillars of the Throne.

Views

Sufi

 

Diagram of "Plain of Assembly" (Ard al-Hashr) on the Day of Judgment, from an autograph manuscript of Futuhat al-Makkiyya by Sufi mystic and Muslim philosopher Ibn Arabi, ca. 1238. Shown are the ʽArsh, pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell), and Marj al-Jannat (Meadow of Paradise).^[14]

Sufi Muslims believe God created the throne as a sign of his power and not as place of dwelling.^[15]

Abu Mansur al-Baghdadi (d. 429/1037) in his al-Farq bayn al-Firaq (The Difference between the Sects) reports that 'Ali ibn Abi Talib, said: "God created the Throne as an indication of His power, not for taking it as a place for Himself."^[16] The vast majority of Islamic scholars, including Sunnis (Ash'aris, Maturidis and Sufis), Mu'tazilis, and Shi'is (Twelvers and Isma'ilis) believe the Throne (Arabic: العرش al-'Arsh) as a symbol of God's power and authority and not as a dwelling place for Himself,^[17][18][19] others describe it as an allegory, and many others said that the heart of the believer is the Throne of Allah (قلب المممن عرش الله), a quote criticized by Salafi Muslim scholars.^[20]

Salafi

Some Islamic sects, such as the Karramis and the Salafis believe that God has created it as a place of dwelling.^[21][22][23]

 

The four supporters (angels) of the celestial throne

Bearers of the Throne

Bearers of the Throne or ḥamlat al-ʽarsh (حملة العرش) are a group of angels in Islam. The Quran mentions them in 40:7 and 69:17. In Islamic traditions, they are often portrayed in zoomorphic forms. They are described as resembling different creatures: An eagle, a bull, a lion and a human.^{[citation needed]} Other hadiths describes them with six wings and four faces.^[24] While according to a hadith transmitted from At-Targhib wat-Tarhib authored by ʻAbd al-ʻAẓīm ibn ʻAbd al-Qawī al-Mundhirī, the bearers of the throne were angels who shaped like a rooster, with their feet on the earth and their nape supporting the Throne of God in the highest sky.^{[Notes 1]} a number modern Islamic scholars from Imam Mohammad Ibn Saud Islamic University , and other institutes Yemen and Mauritania also agreed the soundness of this hadith by quoting the commentary from Ibn Abi al-Izz who supported this narrative.^[25]

These four angels are also held to be created from different elements: One from light, one from fire, one from water and one from mercy. It is also said they are so large that a journey from their earlobes to their shoulders would take seven hundred years.^[26] According to various Islamic tafsir scholars which compiled by Islamic University of Madinah and Indonesian religious ministry, the number of these angels will be added from four into eight angels during the Day of Resurrection.^[27] This interpretation were based on Qur'an chapter Surah Al-Haqqa 69:17.^[27]

According to Al-Suyuti who quoted a Hadith which transmitted by Ibn al-Mubarak, archangel Israfil is one of the bearer of the throne.^[28]

See also

• Throne of God

Note

1. The hadith were: "...Allah, the most exalted, has permitted me to speak of a rooster whose legs have separated the earth, and its neck is bent under the throne..." through the narration of Abu Hurairah by Abd al-Qawi al-Mundhiri through Al-Qadi Abu Ya'la. The Hadith were judged as authentic and sound by numerous hadith scholars such as by Nur al-Din al-Haythami in his work, Majma al-Zawa'id, Al-Tabarani in his work, Al-Mu'jam al-Awsat, Mustafa al-Adawi in Sahih Al-Ahadith Al-Qudsi and also by Muhammad Nasiruddin al-Albani in his work Silsalat al-Hadith as-Sahihah^[25] It also commented as safe as it is also supported by other Hadith from another chain from Jabir ibn Abd Allah in the Sunan Abu Dawood.^[25]

References

1. Islam Issa (2016). Milton in the Arab-Muslim World. Taylor & Francis. p. 97. ISBN 9781317095927.
2. Tafseer al-Qurtubi, 8/302, 303.
3. Book 004, Number 1768: (Sahih Muslim).
4. Saheeh al-Bukhaari (#2581).
5. Sunnan Nasai'i al Kubra, (6/30), At-Tabarani; Al-Kabeer (8/114).
6. Saheeh Al Bukhari - Volume 3, Book 38, Number 505.
7. ما هو الفرق بين عرش الربّ وكرسيه islamqa.info 17 November 2015 at the Wayback Machine
8. Ibn Taymiyyah in Majmoo’ al-Fatawa 6/ 556.
9. خلق العرش والكرسي ـ موقع الكلم الطيب 13 July 2017 at the Wayback Machine
10. Al-Tawhid p.: 105, and Al-Bayhaqi in the Names and Attributes p.: 401, and Ibn al-Qayyim in Mukhtasar al-Sawa’iq al-Mursalah p.:435 Al-Dhahabi in Al-Ulwu li’l-Ali al-Ghaffar p. 64.
11. Sahih Muslim (2726).
12. مقال: ما جاء في ذكر عرش الرحمن 2017-07-06 at the Wayback Machine
13. >Agreed upon From the hadith of Abu Hurairah, Sahih al-Bukhari (4211), Sahih Muslim (2373).
14. Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., ISBN 0884022358. pp. 229–231.
15. The Creed of Imam Al-Tahawi.
16. "Allah's Establishment Over the Throne". sunnah.org. As-Sunnah Foundation of America. Archived from the original on 31 May 2021.
17. Mohammad Ibrahim Teymori. "The Creed of Imam Tahawi" (PDF). Afghan Islamic Cultural Centre in London, UK. pp. 20–24.
18. Shahrur, Muhammad (2009). The Qur'an, Morality and Critical Reason: The Essential Muhammad Shahrur. BRILL. ISBN 9789047424345.
19. Yılmaz, Hakkı (14 June 2020). The Division By Division English Interpretation of THE NOBLE QUR'AN in The Order of Revelation. Hakkı Yılmaz. p. 566.
20. Jabbar, Abdunur Ibn Abdul (7 April 2015). আকীদাহ্ সম্পর্কিত কতিপয় গুরুত্বপূর্ণ মাস'আলাহ্ - বাংলা - আব্দুননূর ইবন আব্দুল জাব্বার (Some Important Mas'alahs Regarding Aqidah - Bengali - Abdunur Ibn Abdul Jabbar) (PDF) (in Bengali). Islamhouse.com. p. 7. Retrieved 6 January 2023.
21. Rifai, Sayyid Rami Al (2016). The Light Of Allah In The Heavens and The Earth: The Creation Of The Atom (24:35) and The Physics Of Spirituality. Sunnah Muakada.
22. Elias, Jamal J. (1995). The Throne Carrier of God: The Life and Thought of 'Ala' ad-dawla as-Simnani. SUNY Press. ISBN 9780791426111.
23. al-Din, Khwajah Kamal (1963). The Islamic Review. Woking Muslim Mission and Literary Trust.
24. Stephen Burge (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik. Routledge. p. 265. ISBN 978-1-136-50473-0.
25. Abdullaah Al-Faqeeh; Fatwa centers & Islamic educational institutes in Yemen and Mauritania (2013). "رتبة حديث: أذن لي أن أحدث عن ملك من ملائكة الله من حملة العرش..." [The rank of hadith: Permit me to narrate on the authority of one of the angels of God from among the bearers of the Throne... Fatwa Number: 205000]. Islamweb (in Arabic). Saudi Arabia: Al-Imaam Muhammad Bin Saud Islamic University. Retrieved 3 March 2022.
26. Syrinx von Hees (2002). Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts (in German). Otto Harrassowitz Verlag. p. 283. ISBN 978-3-447-04511-7.
27. Wahbah al-Zuhayli; Abdul-Rahman al-Sa'di; Muhammad Sulaiman Al Asyqar. "Surat An-Nazi'at ayat 5; Tafsir Juz Amma". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
28. Al-Suyuti (2021). Muhammad as Said Basyuni, Abu Hajir; Yasir, Muhammad (eds.). Misteri Alam Malaikat (Religion / Islam / General) (in Indonesian). Translated by Mishabul Munir. Pustaka al-Kautsar. pp. 29–33, 172. ISBN 9789795929512. Retrieved 6 February 2022. Quoting Ibnul Mubarak from a book of az-Zuhd; ad Durr al-Manshur, chain narration from Ibnul Mubarak to Ibn SHihab (1/92)