Allah Almighty’s Establishment on the Throne – The Belief of Ahl al-Sunnah wal Jama’ah
❖ Question
A scholar says:
“Whoever believes that Allah Almighty is established on the Throne without any modality (bila kayf), is a disbeliever. Because Allah is not on the Throne but is in the heart of every human being, as it is mentioned in the hadith where the Prophet ﷺ said:
‘Do not measure the earth and the heavens, only measure the heart of a Muslim man.'”
Then the question was asked:
Is this statement correct? Please provide a clear and reasoned answer.
❖ Proof from the Qur’an of Establishment on the Throne (Istiwa’ ‘ala al-Arsh)
The mention of Allah Almighty being established on the Throne is repeated in the Qur’an in clear and explicit words:
﴿إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ﴾
Translation: “Indeed, your Lord is Allah, who created the heavens and the earth in six days, then He established Himself above the Throne.”
﴿إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ﴾
Translation: “Indeed, your Lord is Allah, who created the heavens and the earth in six days, then established Himself above the Throne.”
﴿ٱللَّهُ ٱلَّذِى رَفَعَ ٱلسَّمَـٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ﴾
Translation: “Allah is the One who raised the heavens without any pillars that you see, then He rose over the Throne.”
﴿ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ﴾
Translation: “The Most Merciful rose over the Throne.”
﴿ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ﴾
Translation: “He it is who created the heavens and the earth and whatever is between them in six days, then He rose over the Throne.”
﴿ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ﴾
Translation: “Allah is the One who created the heavens and the earth and whatever is between them in six days, then He rose over the Throne.”
﴿هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ﴾
Translation: “He it is who created the heavens and the earth in six days, then He rose over the Throne.”
❖ Clear Conclusion
The mention of Allah’s establishment over the Throne is made at seven different places.
This belief is not only the teaching of the Quran but also the belief of the Companions, the Followers, and the pious predecessors.
Principle of Ahl al-Sunnah:
The attributes of Allah are to be accepted exactly as they have come in the Quran and Hadith,
neither to interpret them metaphorically nor to describe their modality.
❖ Divine Attributes: Their Meaning and Understanding of the Salaf
The attributes of Allah Almighty are such that they are perfect, unparalleled, and distinct from creation.
Attributes are dependent on the essence, and since Allah’s essence is unparalleled,
therefore His attributes are also unparalleled.
❖ Man was also called “All-Hearing and All-Seeing,” but…
﴿إِنَّا خَلَقْنَا ٱلْإِنسَـٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـٰهُ سَمِيعًا بَصِيرًا﴾
Translation: “We created man from a drop of mingled sperm so that We may test him, and We made him hearing and seeing.”
❖ But Allah being “All-Hearing and All-Seeing” is unparalleled
﴿لَيْسَ كَمِثْلِهِۦ شَىْءٌۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ﴾
Translation: “There is nothing like unto Him, and He is the Hearing, the Seeing.”
❖ Knowledge of the Divine Attributes: The foundation of faith and worship
❖ The methodology of the Salaf in understanding Allah’s attributes
The belief of the righteous Salaf (Sahabah, Tabi‘in, Imams) is that:
All the attributes of Allah mentioned in the Quran and authentic Hadiths
are to be accepted without metaphorical interpretation, without negation, without comparison, and without questioning the modality.
We know the literal meanings of the attributes, but the modality (how?) is unknown to us.
❖ Sharing of attributes occurs only in words
There is only a verbal similarity between the attributes of the creation and the Creator.
In reality and nature, there is a vast difference.
❖ Divine Attributes: Part of the Mutashabihat
Some attributes of Allah Almighty, such as:
Yad (Hand), Ain (Eye), Wajh (Face)
are accepted exactly as they have come in the Quran and Hadith.
No interpretation or comparison with creation can be made for them.
❖ What is the benefit of the Mutashabihat attributes?
If we do not know the reality or nature of these attributes, then why are they mentioned?
❖ Answer
Knowledge of Allah Almighty is only possible through His attributes.
Because:
We cannot see Allah in this world.
Just as a king can be recognized by his attributes without seeing him.
Similarly, Allah is recognized by His attributes.
❖ How is a connection established through attributes?
When a servant comes to know Allah’s attributes, then in his heart:
Love, fear, hope, and trust are generated.
For example:
Allah is the Creator → He is the one who created me.
Allah is the Provider → He is the one who provides my sustenance.
Allah is All-Hearing → He hears my prayers.
Allah is Forgiving and Merciful → He forgives my sins.
❖ Faith in the Unseen
Allah Almighty has commanded humans to have faith in the unseen.
Worshiping Allah without seeing Him is only possible when there is knowledge of His attributes.
❖ The Intense Love of the Believers for Allah
﴿وَٱلَّذِينَ ءَامَنُوا۟ أَشَدُّ حُبًّا لِّلَّهِ﴾
Translation: “And those who believe are stronger in love for Allah.”
This love arises based on the knowledge of Allah’s attributes.
❖ The True Foundation of the Relationship Between Man and Allah
The more knowledge a person has of Allah’s attributes in their heart,
the stronger the connection with Allah will be.
Sincerity, fear, and humility will develop in worship.
❖ The Foundation of Worship is Knowledge
﴿وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ﴾
Translation: “I did not create the jinn and mankind except to worship Me.”
And the foundation of worship is knowledge.
If there is no knowledge, then worship will be lifeless and meaningless.
❖ The Jahmiyyah’s Denial of Attributes
The Jahmiyyah and some other misguided sects say:
“Allah has no attributes.”
Conclusion:
If Allah has no attributes, then:
He cannot be recognized as an existing being.
Then He will become an imaginary thing.
This belief is outright disbelief.
❖ Denial of Divine Attributes = Denial of Divine Existence
Everything in the world is known by its attributes.
If Allah Almighty has no attribute:
He will no longer possess any real existence(معاذ اللہ).
❖ Knowledge of Attributes is Necessary for Faith
For the worship of Allah, it is necessary that:
The servant has a complete and correct concept of Allah’s attributes in his mind.
So that he may know that:
The One he is worshipping is:
Existing, Powerful, All-Hearing, All-Seeing, Merciful, Forgiving, Owner.
❖ Types of Divine Attributes and Their Recognition
❖ Two Types of Attributes
According to scholars, Allah Almighty’s attributes are divided into two types:
Attributes of Affirmation (Positive Attributes)
Those attributes which describe the perfections of Allah Almighty.
Attributes of Negation (Negative Attributes)
Those attributes in which Allah Almighty is declared free from every kind of defect, deficiency, and imperfection.
❖ 1. Attributes of Affirmation
These are the attributes that describe Allah’s greatness, perfection, and qualities, such as:
Al-Ghafoor (The Forgiving)
Ar-Raheem (The Most Merciful)
Ash-Shakoor (The Appreciative)
Al-Wadud (The Loving)
Al-Adl (The Just)
As-Samee’ (The All-Hearing)
Al-Baseer (The All-Seeing)
❖ 2. Negative Attributes
These are the attributes that negate any weakness, neediness, incapacity, defect, or flaw in Allah, for example:
Allah neither sleeps nor dozes.
He is not in need of anything.
He has no partner, wife, or offspring.
﴿وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌ﴾
Translation: “Nor is there to Him any equivalent.”
❖ Meaning of Negative Attributes
Allah is free from every attribute found in creation that indicates any kind of defect or flaw.
For example:
Forgetting, getting tired, committing injustice, being needy, dying, physical limitations, etc.
﴿لَيْسَ كَمِثْلِهِ شَىْءٌۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ﴾
Translation: “There is nothing like Him, and He is the Hearing, the Seeing.”
❖ Purpose of Mentioning Attributes
Allah Almighty and His Prophet ﷺ repeatedly mentioned Allah’s attributes so that:
The servant’s heart develops knowledge and love of Allah.
A person should understand which Being he is worshiping.
❖ Purpose of Describing Similar Attributes
The nature of some attributes is not known to us, but:
Their purpose is that:
A person should know that Allah is:
The Hearer → He hears prayers
The Seer → He sees all deeds
The Forgiver → He forgives the sins of servants
The Just → He does not oppress anyone
❖ Allah’s Attribute Words: “SubhanAllah, Alhamdulillah, Allahu Akbar”
Allah Almighty has taught us these great words to describe His attributes:
1. سبحان اللہ
Its meaning is: “Allah is free from every defect, flaw, and imperfection.”
This points to the negative attributes (sifat al-salbiyyah).
2. الحمد للہ
Meaning “All praise is for Allah.”
This describes the attributes of perfection and excellences.
3. اللہ اکبر
Meaning “Allah is the Greatest.”
This means that Allah Almighty is beyond our understanding, imagination, and thought.
4. لا الہ الا اللہ
Meaning “There is no deity except Allah.”
Only Allah is worthy of worship because:
He possesses all attributes of perfection.
He has no partner or equal.
❖ Worship without connection to the Attributes is lifeless
When a servant comes to know the Attributes of Allah:
He remembers Allah sincerely from the heart.
Sincerity, awe, and love develop in worship.
❖ Istiwaa ‘ala al-Arsh: One of the Divine Attributes
Allah Almighty’s being established on the Throne is a clear attribute proven from the Quran.
Its meaning is that:
After creating the universe, Allah Almighty established Himself on the Throne.
Just as a king sits on his throne and rules,
similarly, Allah is established on the Throne and manages the entire system of the universe.
﴿إِنَّ ٱللَّهَ يُمْسِكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ أَن تَزُولَا﴾
Translation: “Indeed, Allah holds the heavens and the earth lest they cease.”
❖ Allah Almighty’s Establishment on the Throne: Uniqueness among the Attributes
❖ The Reality of “Allah being on the Throne”
It appears seven times in the Holy Quran:
﴿ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ﴾
Meaning: “Then He established Himself on the Throne.”
“Istiwaa” is one of Allah Almighty’s Attributes,
but its modality (how?) is unknown to us.
The methodology of the Salaf:
الاستواء معلوم، والكيف مجهول، والإيمان به واجب، والسؤال عنه بدعة
“The meaning of ‘Istawa’ is known, its modality is unknown, belief in it is obligatory, and questioning it is an innovation.”
❖ Allah’s Attributes are Incomparable
﴿لَيْسَ كَمِثْلِهِ شَىْءٌۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ﴾
Translation: “There is nothing like unto Him, and He is the Hearing, the Seeing.”
Just as Allah’s essence is different from creation,
similarly His attributes are also distinct from creation and incomparable.
❖ Literal Meaning of “Istawa ‘ala al-Arsh”
In the Arabic language, “Istawa ‘ala” means:
To rise
To ascend
To sit on the throne
Examples from the Quran:
﴿لِتَسْتَوُۥا۟ عَلَىٰ ظُهُورِهِ﴾
Translation: “So that you may mount upon their backs.”
﴿وَٱسْتَوَتْ عَلَى ٱلْجُودِيِّ﴾
Translation: “And the ship came to rest on Mount Judi.”
In these verses, “Istawa” means: elevation and establishment.
❖ False Interpretations: Saying “Istawa” Means “Dominated”
❖ Interpretation of Some Misguided Sects
The Mu’tazila, Jahmiyyah, and some Ash’ariyyah say:
“Istawa ‘ala al-Arsh” means: “He dominated the Throne.”
They present a couplet as evidence:
“استوی بشر على العراق من غير سيف ولا دم مهراق”
Translation: “Bashar dominated Iraq without sword and bloodshed.”
❖ Refutation of This Interpretation
The word “استوی علی العرش” appears seven times in the Quran.
The word “استولیٰ علی العرش” never appears.
In the Arabic lexicon, when “استوی” کا صلہ “علی” comes with it:
Its meaning is to be elevated, not to gain dominance.
The meaning of “استولیٰ” is:
To take control over something that was not previously in possession.
This is a kufr-based interpretation for Allah, because:
Allah’s Throne was already in His possession.
If the meaning of conquest is taken:
It implies that (معاذ اللہ) Allah did not have dominance over the Throne initially, but gained it later!
This is against the explicit texts of the Quran.
❖ The existence of the Throne before the creation of the earth and the heavens
﴿وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ﴾
Translation: “And He it is Who created the heavens and the earth in six days, and His Throne was upon the water.”
According to the principles of syntax:
“وَكَانَ عَرْشُهُ عَلَى ٱلْمَآءِ” is a present participle phrase.
Meaning: When the earth and the heavens were not yet created, the Throne was already present.
❖ Conclusion
If the Throne was already in Allah’s possession,
then calling “Istawa” (establishment) “dominance” is futile, baseless, and false.
﴿وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَـٰفًا كَثِيرًۭا﴾
Translation: “If this Quran had been from anyone other than Allah, there would have been much contradiction in it.”
❖ Divine Exaltation (Allah’s Highness) and Proof from Sunnah
❖ The Prophet ﷺ pointing towards the sky
On the occasion of the Farewell Pilgrimage, the Prophet ﷺ asked the Companions:
“Have I conveyed Allah’s message to you?”
The Companions replied: “Yes, you have conveyed the message.”
Then the Prophet ﷺ raised his finger towards the sky and said:
اللهم اشهد
Translation: “O Allah! Be a witness.”
If Allah were present everywhere by His essence, then pointing towards the sky would be meaningless.
❖ The incident of the Prophet ﷺ and the female slave
A man brought his female slave to the Prophet ﷺ and said that he wanted to free her.
The Prophet ﷺ asked the female slave:
“أين الله؟”
Translation: “Where is Allah?”
She pointed towards the sky.
Then the Prophet ﷺ asked:
“من أنا؟”
Translation: “Who am I?”
She said: “The Messenger of Allah.”
Then the Prophet ﷺ said:
“أعتقها فإنها مؤمنة”
Translation: “Free her, she is a believer.”
❖ The descent of Allah Almighty
It is proven from authentic ahadith that:
Allah Almighty descends to the lowest heaven in the last part of the night and says:
“Is there anyone seeking forgiveness?
Is there anyone seeking provision?
Is there anyone repenting?
So that I may accept his supplication and forgive his sins.”
If Allah were present everywhere, then the concept of descent would have no meaning.
❖ Proof of Divine Elevation from Quranic Verses
﴿مَا يَكُونُ مِن نَّجْوَىٰ ثَلَـٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾
Translation: “No secret counsel is made among three but He is their fourth.”
﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ﴾
Translation: “And He is with you wherever you are.”
❖ What is the meaning of these verses?
Here, “Allah is with you” means:
He is with knowledge, power, hearing, and sight.
The belief that He is physically present everywhere by Himself is incorrect.
❖ Incident of Khawlah bint Tha’labah
Sayyida Aisha (may Allah be pleased with her) said:
“I was in a room, Khawlah was talking to the Prophet ﷺ.
Her voice was so low that I could not hear it,
but Allah heard their conversation from above the seven heavens.”
﴿قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِى تُجَـٰدِلُكَ فِى زَوْجِهَا﴾
Translation: “Allah has indeed heard the statement of the woman who disputes with you concerning her husband.”
❖ Sayings of Sayyiduna Abu Bakr رضي الله عنه
At the time of the Prophet ﷺ’s passing, Sayyiduna Abu Bakr Siddiq رضي الله عنه said:
“مَن كان يعبد محمداً فإن محمداً قد مات،
وَمَن كان يعبد الله فإن الله حيٌّ لا يموت، الذي في السماء”
Translation: “The one who worshipped Muhammad ﷺ has passed away, and the one who worships Allah is alive and is in the heavens.”
❖ Consensus of the Salaf: Allah is on the Throne
The Companions, the Followers, the Followers of the Followers, and all the Salaf are unanimous on the fact that:
Allah Almighty is established on His Throne.
He has knowledge of everything, but He is not physically present everywhere.
❖ Fatwa of Imam Ibn Khuzaymah رحمه الله
“Whoever does not accept that Allah is established on His Throne, then he is a disbeliever in his Lord. If he repents, well and good; otherwise, he should be killed.”
❖ Conclusion: The Outcome of False Belief
Whoever says:
“Allah is physically present everywhere”
then from this belief necessarily follows that (نعوذ باللہ):
“Allah is present even in dirty places, toilets, places of immorality, taverns, and filth.”
Such a belief is of the Hulooliyyah, heretics, and false sects,
not of Ahl al-Sunnah wal Jama’ah.
❖ Complete Summary
Allah Almighty is above the seven heavens, established on the Mighty Throne.
His attributes are unparalleled.
He is present everywhere through His knowledge, power, hearing, and sight.
Saying “Allah is physically everywhere” is a false, corrupt, and misleading belief.
﴿وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَـٰفًا كَثِيرًۭا﴾
Translation: “If this Qur’an had been from anyone other than Allah, you would surely have found much contradiction in it.”
