'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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Praise be to Allaah.
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 andis carried by bearers who are angels of immense size.
The evidence for the above is given below, along with the comments of
some of the scholars.
It was narrated that Ibn Mas'ood said: Between the first heaven and
the one above it is (a distance of) five hundred years. Between each
of the heavens is (adistance 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).
Shaykh Ibn 'Uthaymeensaid:
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 (peace and blessings of Allaah be upon him)],
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, inthe list of points noted
from this hadeeth:
.....(9) The great size of the Kursiy in relation to the heavens.
(10) The great size of the Throne in relation tothe Kursiy.
(11) That the Throne issomething other than the Kursiy and the water.
(Sharh Kitaab al-Tawheed, p. 667, 668).
The Throne of the Most Merciful is the greatest and most vast thing
in His creation.
Allaah says (interpretation of the meaning):
"So Exalted be Allaah, the True King: Laa ilaahailla Huwa (none has
the right to be worshipped but He), the Lord of the Supreme Throne!
[al-Mu'minoon 23:116]
"and He is the Lord of the Mighty Throne" [al-Tawbah 9:129]
"Owner of the Throne, the Glorious" [al-Burooj 85:15]
Al-Qurtubi said:
The Throne is mentioned on its own because it is the greatestthing
that Allaah has created; everything else is also included in this.
(Tafseer al-Qurtubi, 8/302, 303).
Ibn Katheer said:
"and He is the Lord of the Mighty Throne" [al-Tawbah 9:129 –
interpretation of the meaning] means, He is the Sovereign and Creator
of all things, because He is the Lord ofthe Mighty Throne whichis 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 subjectto His power. His knowledge encompassesall
things and His power controls all things, and He is Watcher over all
things.
(Tafseer Ibn Katheer, 2/405)
And he said (may Allaahhave mercy on him):
"Owner of the Throne" [al-Burooj 85:15 – interpretation of the
meaning] 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 (peace and
blessings of Allaah be upon him) 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 hewoke up before me or if
he was exempted because he had fallen unconscious at the Mount of
Sinai." (Narrated by al-Bukhaari, 3217)
The Throne has bearers who carry it.
Allaah says (interpretation of the meaning):
"Those (angels) who bear the Throne (of Allaah) and those around it
glorify the praises of their Lord, andbelieve in Him, and ask
forgiveness for those who believe (in the Oneness of Allaah) (saying):
'Our Lord! You comprehend all things inmercy and knowledge, so forgive
those who repent and follow Your way, and save them from the torment
of the blazing Fire!'"
[Ghaafir 40:7]
They are of immense size:
It was narrated from Jaabir ibn 'Abd-Allaah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) 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."
(Narrated by Abu Dawood, 4727)
Al-Haafiz Ibn Hajar said concerning this hadeeth:its isnaad meets
the conditions of being saheeh.
(Fath al-Baari, 8/665)
The Throne is above theKursiy, 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. This does not imply that there is 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)
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" [al-Haaqqah 69:17 – interpretation of the meaning]
"…and His Throne was on the water…" [Hood 11:7 – interpretation of
the meaning]
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 same
person who knowswhat he is saying utter such things?
Concerning the Kursiy, Allaah says (interpretation of the meaning):
"His Kursiy extends over the heavens and the earth" [al-Baqarah 2:255]
It was said that this is the Throne, but the correct view is that it
is something else. This wastransmitted from Ibn 'Abbaas (may Allaah be
pleased with them both)and others. Ibn Abi Shaybah narrated in Sifat
al-'Arsh, and al-Haakim narrated in his Mustadrak that [the following
report] meets the conditions of the two Shaykhs [al-Bukhaari and
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 (interpretation of the meaning):
"His Kursiy extends over the heavens and the earth" [al-Baqarah 2:255]:
The Kursiy is the footstool, and no one can comprehend how vast the
Throne is exceptAllaah.
This was transmitted as amarfoo' report (attributed to the Prophet
(peace and blessings of Allaah be upon him)), 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 (peace and blessings of Allaah be upon him) say: "The Kursiy
in relation tothe Throne is like an ironring 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 'Uthaymeensaid:
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 (interpretation of the meaning)
"His Kursiy extends over the heavens and the earth" [al-Baqarah 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 (istiwaa'). 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).
And Allaah knows best.
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And Allah Knows the Best!
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