Bukhari

Hadith Commentary:
The relevance to the chapter is that the Throne (Arsh) is mentioned in it.
Those who interpret (ta’wil) the Throne (Arsh) speak contrary to the way of the Salaf.
May Allah forgive them (Ameen).

Hadith Commentary:
1.
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"Now I do not know whether they will lose consciousness at the first blowing of the trumpet or whether they will regain consciousness before me at the second blowing of the trumpet. (Because they had already lost consciousness once in the world)." (Sahih al-Bukhari, al-Khusumat, Hadith: 2411)
From the Qur'anic verses, it is understood that the trumpet will be blown three times.
➊ At the first blowing of the trumpet, there will be panic.
➋ At the second blowing, people will lose consciousness and die.
➌ At the third blowing of the trumpet, all humans will be resurrected and presented before their Lord.
(al-Zumar: 39:68 and al-Kahf: 18:99)
Some have counted the first and second blowings as one.

2.
From the ahadith presented by Imam al-Bukhari rahimahullah regarding the Throne (Arsh) of Allah, it is understood that the Throne is the place of Allah’s istiwa (rising above).
➊ It is above all creation.
➋ It is carried by angels.
➌ On the Day of Resurrection, specifically eight angels will carry it.
➍ The close angels of Allah perform tawaf (circumambulation) around it.
➎ Before the creation of the heavens and the earth, it was upon water.
➏ It has legs, meaning it is not spherical (round) in shape.
➐ Allah has described it as ‘Azim (Mighty), Karim (Noble), and Majid (Glorious).
➑ Allah has praised Himself as the Owner of the Throne.
➒ It is extremely heavy.
(Sahih Muslim, al-Dhikr wa’l-Du‘a, Hadith: 6913(2726))
➓ The roof of the highest Firdaws (Paradise) is the Throne of Allah.

3.
Regarding the Throne, it is extremely necessary to mention two points.
There are various beliefs among people regarding the Essence of Allah. For example:
(a) Allah was inside Adam (alayhis salam), and that is why the angels prostrated to Adam (alayhis salam).
(b) Allah manifested in the form of the Messenger of Allah (sallallahu alayhi wa sallam).
(c) Allah is present in the form of every human being.
(d) Allah is present in every type of creation.
These various beliefs are present in people’s writings and are so well-known that they do not require references, but they are based on lies and slander.
Allah has introduced His Essence in such a way that He is unique in His Essence, Attributes, and Actions.
He is established above the Throne over the heavens and is separate from all of creation; He does not indwell in anyone. However, in terms of His knowledge and power, He encompasses all of creation.
This is the summary of the texts of the Book and the Sunnah.

4.
It is commonly said among people that when the Messenger of Allah (sallallahu alayhi wa sallam) went to the Throne on the night of Mi‘raj, he began to take off his shoes, but a command came from Allah that he should come with his shoes on.
This story is a fabrication.
There is no evidence for it anywhere; rather, Qur’anic verses refute it. Thus, Allah says:
"Say: If there were other gods with Him, as they say, then they would have sought a way to the Owner of the Throne." (Bani Isra’il: 17:42)
From this verse, it is understood that Allah is above the Throne and no one can reach there. Moreover, He is separate from His creation, let alone being a part of everything or permeating everything, as is the belief of some misguided sects.
This also shows the falsehood of the aforementioned story. Thus, Imam Najm al-Din writes in his treatise on Mi‘raj: In the question, there is mention of the Messenger of Allah (sallallahu alayhi wa sallam) ascending the Throne with his shoes. May Allah destroy the one who fabricated this story—how shameless and disrespectful he is!
(Tawhid Khalis by Shaykh Badi‘ al-Din, p. 35)