Is It Correct to Interpret Istiwāʾ over the Throne as Sitting or Sitting Down?

Praise be to Allah, and may peace and blessings be upon the Messenger of Allah.

What is established by the texts is that Allah تعالى made istiwāʾ over the Throne in a manner befitting His majesty. The scholars have explained istiwāʾ as elevation and exaltation. As for the terms “sitting” and “sitting down” with regard to Allah تعالى, they are not established in the Qur’an or in an explicit authentic hadith. Therefore, it is preferable to refrain from using them and to restrict oneself to the wording found in the revelation: “He rose over the Throne.” Whoever says, “He sits on the Throne,” while following some who transmitted this expression from the early generations, and without intending resemblance or mockery, should not be judged to be a disbeliever merely because of this statement. Nevertheless, it is an unsafe expression, and it is preferable to leave it.

First: What Is Established Is Istiwāʾ over the Throne

Allah’s istiwāʾ over the Throne is established in several places in the Qur’an, including His saying:

“Indeed, your Lord is Allah, who created the heavens and the earth in six days, then rose over the Throne.” [Al-Aʿrāf: 54]

A number of the leading scholars of the early generations interpreted istiwāʾ as elevation and exaltation.

Al-Bukhari, in his Ṣaḥīḥ, transmitted from Abū al-ʿĀliyah and Mujāhid, may Allah have mercy on them:

“Istiwāʾ means: He rose.” Mujāhid said: “Istiwāʾ means: He rose over the Throne.”

Al-Baghawi, in his tafsir, stated that Ibn ʿAbbās and most of the early exegetes interpreted istiwāʾ as elevation.

Therefore, it is obligatory to affirm istiwāʾ as it appears in the text, without likening it to creation and without asking how it is.

Second: Are the Terms “Sitting” and “Sitting Down” Reported?

Some reports and narrations have attributed sitting or sitting down to Allah تعالى, but the prophetic hadiths concerning this are not established in a manner sufficient to constitute proof.

It has also been transmitted from some early scholars that they used the term “sitting” or “sitting down” when explaining istiwāʾ. Among these are reports attributed to Khārijah ibn Muṣʿab, as well as the use of the term “sitting down” attributed to Imam al-Dāraqutni in some of his poetry.

However, the existence of such reports from some scholars does not make the wording established in the Qur’an and Sunnah.

Therefore, the safer and more appropriate position is to refrain from using “sitting” and “sitting down” with regard to Allah تعالى.

Shaykh Ibn ʿUthaymin, may Allah have mercy on him, after mentioning the interpretation of istiwāʾ as establishment and transmitting this from the early scholars, said:

“As for sitting and sitting down: some of them mentioned it, but I have some reservations about it.”

Shaykh ʿAbd al-Raḥmān al-Barrāk stated that some reports attributed sitting to Allah تعالى and that some Imams used this expression, but he maintained that the preferable approach is to refrain from using it unless it is established.

Third: Does Affirming Sitting Necessarily Imply Resemblance to Creation?

Even someone who affirms this wording on the basis of some reports must not understand it as the sitting of created beings.

The attributes of Allah تعالى do not resemble the attributes of His creation. Allah سبحانه وتعالى says:

“There is nothing whatsoever like Him, and He is the All-Hearing, the All-Seeing.” [Al-Shūrā: 11]

Thus, even if a particular expression were established regarding Allah, it would be affirmed in a manner befitting Him, and it would not be permissible for a person to imagine the modality of the attribute or compare it to the attributes of physical bodies.

However, because the term “sitting” itself is not established by an explicit, authentic proof, it is preferable not to use it at all and to suffice with what the Qur’an states:

“Then He rose over the Throne.”

Fourth: Does Someone Who Says “Allah Sits on the Throne” Become a Disbeliever?

It is not correct to declare someone a disbeliever merely because he uses this expression, as long as he does not intend to mock Allah تعالى or liken Him to His creation.

The expression itself is a matter concerning which there is scholarly disagreement, and it has been transmitted from some scholars, although the stronger and safer position is to refrain from it because it is not established in the authentic texts.

Therefore, a person who says it should not be treated like someone who deliberately mocks Allah or denies His attributes.

Nevertheless, whoever has said it should be advised to abandon the expression and seek Allah’s forgiveness, saying instead:

“Allah تعالى made istiwāʾ over the Throne in a manner befitting His majesty, without asking how and without likening Him to His creation.”

This is farther from ambiguity and more protective of sound creed than expressions that may be misunderstood.

Conclusion

• Allah’s istiwāʾ over the Throne is established by the Qur’an and Sunnah.
• The scholars have interpreted istiwāʾ as elevation and exaltation, while affirming it in a manner befitting Allah.
• The terms “sitting” and “sitting down” are not established in the Qur’an or in an explicit authentic hadith.
• Their use has been transmitted from some scholars; therefore, this is not an issue in which a person is declared a disbeliever merely for using the expression.
• It is preferable and safer to avoid saying “He sits” or “He sits down,” and to restrict oneself to the wording of the revelation: “He rose over the Throne.”
• Whoever says this without intending mockery or resemblance to creation should not be declared a disbeliever merely because of this expression. It is sufficient for him to repent to Allah and avoid ambiguous wording.

And Allah knows best.