By Sam Shamoun in allah — 09 Feb 2025

TO SIT OR NOT SIT: ALLAH’S DILEMMA!

The Quran claims that it is a scripture that explains everything in detail, providing a complete exposition of its verses:

[Say (O Muhammad)] “Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book (The Qur’an), explained in detail.” Those unto whom We gave the Scripture [the Taurat (Torah) and the Injeel (Gospel)] know that it is revealed from your Lord in truth. So be not you of those who doubt. S. 6:114

And this Qur’an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Taurat (Torah), and the Injeel (Gospel), etc.], and a full explanation of the Book (i.e. laws and orders, etc, decreed for mankind) – wherein there is no doubt from the the Lord of the ‘Alamin (mankind, jinns,and all that exists). S. 10:37

Indeed in their stories, there is a lesson for men of understanding. It (the Qur’an) is not a forged statement but a confirmation of the Allah’s existing Books [the Taurat (Torah), the Injeel (Gospel) and other Scriptures of Allah] and a detailed explanation of everything and a guide and a Mercy for the people who believe. S. 12:111

And (remember) the Day when We shall raise up from every nation a witness against them from amongst themselves. And We shall bring you (O Muhammad) as a witness against these. And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims). S. 16:89

A Book whereof the Verses are explained in detail; A Qur’an in Arabic for people who know. S. 41:3

The problem with such an assertion is that the Islamic scriptures does anything BUT provide a sufficient and coherent interpretation of the subjects that it covers. Due to its incoherent and unintelligible makeup, Muslim scholars have been baffled and divided over the precise meaning of the Quran’s foundational doctrines.

Take, for instance, the example of Allah’s relationship to his throne. Muslim scholars cannot decide whether the particular term employed, Istawa, means that Allah literally seated himself upon an actual throne, or whether this should be understood metaphorically.

This confusion is seen by the way specific translations render all the verses in which Allah is stated to have Istawa the throne.

For example, notice how the following prominent English versions of the Quran translate these particular ayat:

HILALI-KHAN

Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)! S. 7:54

Surely, your Lord is Allah 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), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allah, your Lord; so worship Him (Alone). Then, will you not remember? S. 10:3

Allah 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). He has subjected the sun and the moon (to continue going round)! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Lord. S. 13:2

The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty). S. 20:5

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). The Most Beneficent (Allah)! Ask Him (O Prophet Muhammad), (concerning His Qualities, His rising over His Throne, His creations, etc.), as He is Al-Khabir (The All-Knower of everything i.e. Allah). S. 25:59

Allah 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)? S. 32:4

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 Allah is the All-Seer of what you do. S. 57:4

YUSUF ALI

Your Guardian-Lord is God, Who created the heavens and the earth in six days, and is firmly established on the throne (of authority): He draweth the night as a veil o’er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be God, the Cherisher and Sustainer of the worlds!

Verily your Lord is God, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things. No intercessor (can plead with Him) except after His leave (hath been obtained). This is God your Lord; Him therefore serve ye: will ye not receive admonition?

God is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord.

(God) Most Gracious is firmly established on the throne (of authority).

He Who created the heavens and the earth and all that is between, in six days, and is firmly established on the Throne (of Authority): God Most Gracious: ask thou, then, about Him of any acquainted (with such things).

It is God Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the Throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition?

He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne (of Authority). He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And God sees well all that ye do.

PICKTHALL

Lo! your Lord is Allah Who created the heavens and the earth in six Days, then mounted He the Throne. He covereth the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His command. His verily is all creation and commandment. Blessed be Allah, the Lord of the Worlds!

Lo! your Lord is Allah Who created the heavens and the earth in six Days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind?

Allah it is Who raised up the heavens without visible supports, then mounted the Throne, and compelled the sun and the moon to be of service, each runneth unto an appointed term; He ordereth the course; He detaileth the revelations, that haply ye may be certain of the meeting with your Lord.

The Beneficent One, Who is established on the Throne.

Who created the heavens and the earth and all that is between them in six Days, then He mounted the Throne. The Beneficent! Ask anyone informed concerning Him!

Allah it is Who created the heavens and the earth, and that which is between them, in six Days. Then He mounted the Throne. Ye have not, beside Him, a protecting friend or mediator. Will ye not then remember?

He it is Who created the heavens and the earth in six Days; then He mounted the Throne. He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do.

ARBERRY

Surely your Lord is God, who created the heavens and the earth in six days — then sat Himself upon the Throne, covering the day with the night it pursues urgently — and the sun, and the moon, and the stars subservient, by His command. Verily, His are the creation and the command. Blessed be God, the Lord of all Being.

Surely your Lord is God, who created the heavens and the earth in six days, then sat Himself upon the Throne, directing the affair. Intercessor there is none, save after His leave that then is God, your Lord; so serve Him. Will you not remember?

God is He who raised up the heavens without pillars you can see, then He sat Himself upon the Throne. He subjected the sun and the moon, each one running to a term stated. He directs the affair; He distinguishes the signs; haply you will have faith in the encounter with your Lord.

the All-compassionate sat Himself upon the Throne;

who created the heavens and the earth, and what between them is, in six days, then sat Himself upon the Throne, the All-compassionate: ask any informed of Him!

God is He that created the heavens and the earth, and what between them is, in six days, then seated Himself upon the Throne. Apart from Him, you have no protector neither mediator; will you not remember?

It is He that created the heavens and the earth in six days then seated Himself upon the Throne. He knows what penetrates into the earth, and what comes forth from it, — what comes down from heaven, and what goes up unto it. He is with you wherever you are; and God sees the things you do.

The foregoing translations lead us to ask if Allah did indeed rise above his throne, and if so what does it mean for him to have ascended over it? Or did he mount and seat himself upon it? And is the throne a metaphor for his authority and sovereignty, or is it a literal seat that Allah spatially occupies?

The confusion is further compounded when the Muslim scripture employs the same verb in relation to Allah turning his gaze and/or attention to the creation of heaven:

He it is Who created for you all that is on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything. S. 2:29 Hilali-Khan

Say (O Muhammad): “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 ‘Alamin (mankind, jinns and all that exists). 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). 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.” 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 to guard (from the devils by using them as missiles against the devils). Such is the Decree of Him the All-Mighty, the All-Knower. S. 41:9-12 Hilali-Khan

In light of this, the scholars of Islam have come up with at least fourteen different explanations of what the term Istawa means in respect to Allah having assumed the throne after creating the heavens and the earth:

And then settled Himself firmly on the Throne

The issue here is the meaning of ‘settling’ (istiwa’). The scholars have spoken about it at length. We clarified the views of scholars about in Kitab al-Asma fi sharh asma’ Allah al-husna wa sifatihi-l-ula‘. In it we mentioned FOURTEEN VIEWS. Most of the early and later people say that it is obliged to free the Creator… from any notion of spatial direction and encompassment and from the necessity of that and the necessary consequence of that. So, according to most early scholars and the leaders among later scholars, it is necessary to free Him from any notion of directionality, In their view, ‘above’ is not a direction because they say that if a single direction were singled out, that would necessitate it being in a place or contained, and place and encompassment demand movement and stillness from that which is encompassed, as well as change and temporality. This is the view of the mutakallimun.

The first generations did not speak about the negation of direction nor did they articulate that. Rather they said that it is enough to affirm for Allah Almighty what His Book has stated and Messengers reported. None of the righteous Salaf denied that He truly settled on His Throne.

The Throne is singled out for that because it is the greatest of His creations. How the settling occurs is not known and its reality is not known. Malik said, ‘“Settling” is known (meaning linguistically), but the how of it is unknown, and asking about it is innovation.’ That is what Umm Salamah said. This is enough. Whoever wants more should look for it in its place in the books of the scholars.

‘‘Istawa’’ in Arabic means exaltation and stability. Al-Jawhari said: ‘It is being straightened after being crooked, and being upright on the back o an animal.’ In other words sitting up straight. It also means ‘to aim upwards for something’ and it can mean ‘to overcome and conquer.’ A poet said:

Bishr took control (istiwa) of Iraq

without sword or bloodshed.

It is used for reaching the end of youth and being balanced. Abu ‘Umar ibn ‘Abd al-Barr related that Abu ‘Ubaydah said that ‘the All-Merciful, established firmly upon the Throne’ (20:5) means ‘to be high’. A poet said:

I got water for them in a flat desert.

The Yemeni star circled and was high (istiwa).

It designates the exaltedness of Allah’s glory, attributes and domain. It means that there is none above Him in any conception of majesty nor any with Him wo would share in His exaltedness. He is the Absolutely High.

‘Arsh (throne) is a word which has several possible meanings. Al-Jawhari and others said that it is the seat of a King. It says in revelation: ‘Disguise her throne’ (27:41) and: ‘He raised his parents up onto the throne.’ (12:100) The noun ‘arsh is used for the roof of a house and the instep of the foot: ‘Arsh as-Simak (the Throne of Simak) are four small stars lower than al-‘Awwa’ which is called ‘Ajuz al-Asad. The word ‘arsh is also used for the wood encasing the upper part of a well after its bottom has been encircled with stones. The word is called ‘arsh and the plural is ‘arash. ‘Arsh is a name of Makkah and ‘arsh is the kingdom and the Sultan. One says, ‘Thulla ‘arshu fulan’’, ‘the kingdom of so-and-so departed.’ Zhayr said:

You brought peace between ‘Abs when its power (‘arshuha) had departed and Dhubyan when sandals humbled their feet.

In this ayah, the word ‘throne’ can be interpreted as meaning ‘kingdom’, namely, the kingdom rightly belongs to Him alone. That is the view of al-Hasan, but it is debatable. We have explained the various views in our book… (Tafsir al-Qurtubi: Sūrat al-An’ām – Cattle & Sūrat al-A’rāf – The Ramparts, translated Aisha Abdurrahman Bewley [Diwan Press, 2023], Volume 7, pp. 279-281; emphasis mine)

Such confusion merely demonstrates that the Quran is anything but a clear “revelation” that fully explains all of its verses or the subjects it addresses.

FURTHER READING

Incompleteness and Incoherence of the Qur’an

Analysis of the White versus Zawadi Debate [Part 1]

To Descend or not to Descend? That is the Question!

Turning the Tables Pt. 9: Allah Needs Carrying!

IS ALLAH IN HEAVEN OR ABOVE IT?

Allah: Evidence Of An Anthropomorphic Deity

Allah’s Mutability and Imperfection Revisited

FOR ALLAH SO LOVED THE UMMA THAT HE GAVE UP ONE OF HIS FEET!

Islam Portrays Allah as a Finite, Limited, Temporal Embodied Soul

MUHAMMAD’S GOD: A YOUNG CURLY HAIRED, BEARDLESS BOY!

ALLAH’S AMAZEMENT AND LAUGHTER