أَسْأَلُ اللهَ الْكَرِيمَ، رَبَّ الْعَرْشِ الْعَظِيمِ
“I ask Allah al-Karim (the Generous), the Lord of the Mighty Throne”
Before entering the main theme, the author rahimahullah supplicated to Allah Subhanahu wa Ta’ala for the readers of his book.
This is what a teacher of Islamic knowledge and a caller to the path of Allah should do: he should always desire good for others just as he desires good for himself.
It is narrated on the authority of Anas ibn Malik radiyallahu ‘anhu, that the Prophet sallallahu ‘alayhi wa sallam said,
لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه.
“None of you truly believes until he loves for his brother what he loves for himself.” [1]
Notice that the author rahimahullah praised Allah Subhanahu wa Ta’ala by mentioning al-Asma’ al-Husna (the Most Beautiful Names). This is part of the etiquette of supplication to Allah, as stated in the words of Allah Subhanahu wa Ta’ala,
وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا
“And to Allah belong the best Names, so invoke Him by them.” [2]
Another etiquette of supplication to Allah is to begin our prayer by praising Him and mentioning His perfect Names and Attributes before entering into the core of the supplication. This is exactly what is taught in Surah al-Fatihah, where we offer praises to Allah before reaching the main request.
Allah Subhanahu wa Ta’ala said,
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ * ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ * ٱلرَّحْمَٰنِ ٱلرَّحِيمِ * مَٰلِكِ يَوْمِ ٱلدِّينِ * إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
“In the Name of Allah, the Most Compassionate and the Most Merciful. All praise is due to Allah, the Lord of the worlds. The Most Compassionate and the Most Merciful. Master of the Day of Judgment. You alone we worship, and You alone we ask for help.” [3]
After praising and glorifying Allah Subhanahu wa Ta’ala by mentioning His perfect Names and Attributes, as seen in the first few verses of Sūrah al-Fatihah above, only then do we proceed to the core of the supplication.
Allah Subhanahu wa Ta’ala said,
ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ * صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ
“Guide us to the straight path. The path of those upon whom You have bestowed favor, not of those who have evoked Your anger or of those who are astray.” [4]
Therefore, this is the guidance and direction from the Qur’an regarding the proper etiquette for supplicating to Allah Subhanahu wa Ta’ala.
In the author’s prayer above, the first Name of Allah mentioned is the Majestic Name “Allah”. This is the greatest Name of Allah referred to in the hadith narrated by Buraydah ibn al-Husayb radiyallahu ‘anhu, who said,
سمع النبي صلى الله عليه وسلم رجلا يدعو وهو يقول: اللهم إني أسألك، بأني أشهد أنك أنت الله، لا إله إلا أنت، الأحد الصمد، الذي لم يلد ولم يُولَد، ولم يكن له كفوا أحد، قال فقال: والذي نفسي بيده، لقد سأل الله باسمه الأعظم الذي إذا دُعي به أجاب، وإذا سُئل به أعطى.
“The Prophet sallallahu ‘alayhi wa sallam heard a man supplicating, saying, ‘O Allah, I ask You, by bearing witness that You are Allah, there is no deity worthy of worship except You, al-Ahad (the One), as-Samad (the Self-Sufficient Master), who neither begets nor is born, and to whom there is none equal.’ The Prophet then said, ‘By the One in whose Hand is my soul, he has surely asked Allah by His Greatest Name, which if He is called by it, He answers, and if He is asked by it, He gives.’” [5]
After mentioning the Majestic Name “Allah”, the author rahimahullah then mentioned the Name of Allah “al-Karim”. This Name contains the Attribute of Karam (الكرم) or Generosity, meaning that Allah Subhanahu wa Ta’ala is the Most Noble and the Most Generous. He possesses all perfect Attributes, is free from any attributes of deficiency or weakness, bestows bounty and favors upon His creation without needing anything in return from them, and will not ignore the one who calls upon Him.
Allah Subhanahu wa Ta’ala said,
وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ
“Whoever is grateful, his gratitude is only for the benefit of himself. And whoever is ungrateful, then indeed my Lord is Free of need and Generous.” [6]
Following “al-Karim”, the author rahimahullah mentioned the Name of Allah “ar-Rabb”. This Name contains the Attribute of Rububiyyah (الربوبية) or Lordship, meaning that Allah is the One who created the universe and all creation within it, provides sustenance to all of His creation, gives life and causes death, brings benefit and harm, sustains the universe, and governs everything within it.
Allah Subhanahu wa Ta’ala said,
ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
“All praise is due to Allah, Lord of the worlds.” [7]
Allah Subhanahu wa Ta’ala said,
قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
“Say (O Messenger), ‘Indeed, my prayer, my rites of sacrifice, my living, and my dying are for Allah, Lord of the worlds.'” [8]
There are also many other proofs stating that Allah is Rabbul ‘alamin, the Lord of the worlds.
As for the author’s statement that Allah is the Lord of the Mighty Throne, among its proofs is the statement of Allah Subhanahu wa Ta’ala,
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ
“Allah, there is no deity worthy of worship except Him, Lord of the Mighty Throne.” [9]
Allah Subhanahu wa Ta’ala said,
فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ
“But if they turn away, then say (O Messenger), ‘Sufficient for me is Allah, there is no deity worthy of worship except Him. Upon Him I have relied, and He is the Lord of the Mighty Throne.'” [10]
We see that these proofs state that Allah Subhanahu wa Ta’ala is the Lord of the Mighty Throne, while other texts state that Allah is the Lord of the worlds (i.e., the Lord of the entire universe).
Therefore, specifying that Allah is the Lord of the Mighty Throne does not limit His Lordship. Rather, stating that He is the Lord of the Mighty Throne aims to highlight the distinction and virtue of the Throne over Allah’s other creations. It does not mean that Allah is only the Lord of the Throne and not the Lord of all other creations.
Among the virtues of the Throne is that it is the very first creation Allah created, according to the majority of scholars.
Allah Subhanahu wa Ta’ala said,
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
“And it is He who created the heavens and the earth in six days, and His Throne had been upon water, that He might test you as to which of you is best in deed.” [11]
It is narrated from ‘Imran ibn Husayn radiyallahu ‘anhuma, that the Prophet sallallahu ‘alayhi wa sallam said,
كان الله ولم يكن شيء قبله، وكان عرشه على الماء، ثم خلق السموات والأرض، وكتب في الذكر كل شيء.
“Allah existed, and there was nothing before Him. And His Throne was upon the water. Then He created the heavens and the earth, and He wrote everything in the Dhikr (i.e., al-Lawh al-Mahfuzh, the Preserved Tablet).” [12]
Another virtue of the Throne is that it is the greatest of Allah’s creations and serves as the roof over everything in the universe.
From Abu Hurayrah radiyallahu ‘anhu, that the Prophet sallallahu ‘alayhi wa sallam said,
فإذا سألتم الله فسلوه الفردوس، فإنه أوسط الجنة وأعلى الجنة، وفوقه عرش الرحمن.
“So if you ask Allah, ask Him for al-Firdaws, for it is the middle of Paradise and the highest part of Paradise, and above it is the Throne of ar-Rahman (the Most Merciful).” [13]
When explaining the statement of Allah Subhanahu wa Ta’ala,
وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ
“He is the Lord of the Mighty Throne.” [14]
Ibn Kathir rahimahullah said,
هو مالك كل شيء وخالقه، لأنه رب العرش العظيم الذي هو سقف المخلوقات، وجميع الخلائق من السموات والأرضين وما فيهما وما بينهما تحت العرش مقهورين بقدرة الله تعالى، وعلمه محيط بكل شيء، وقدره نافذ في كل شيء، وهو على كل شيء وكيل.
“He is the Owner and Creator of everything, because He is the Lord of the Mighty Throne, which is the roof of all creation. All creations, from the heavens and the earths, and whatever is within them and between them, are all beneath the Throne and subjugated to the Power of Allah the Exalted. His knowledge encompasses everything, His Decree is executed over everything, and He is the Disposer of affairs over all things.” [15]
Another virtue of the Throne is that Allah Subhanahu wa Ta’ala is High above it.
Allah Subhanahu wa Ta’ala said,
ٱلرَّحْمَٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ
“ar-Rahman is High above the Throne.” [16]
Allah Subhanahu wa Ta’ala said,
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ
“Indeed, your Lord is Allah, who created the heavens and the earth in six days, then He rose above the Throne.” [17]
It is obligatory for us to believe in the Attribute of Istiwa’ (High) above the Throne, just as it is obligatory for us to believe in all other Names and Attributes of Allah mentioned in authentic evidence. It is impermissible for us to deny the Names and Attributes of Allah that are mentioned in the authentic texts of the Qur’an and the Sunnah.
It is also impermissible for us to ask or think about the “how” (kayfiyyah or modality) of Allah’s Attributes, because it was never detailed in the texts; this is a matter of the unseen (ghayb), which our intellect cannot comprehend.
Furthermore, it is also impermissible for us to liken or compare the Attributes of Allah with the attributes of the creation, because Allah Subhanahu wa Ta’ala said,
لَيْسَ كَمِثْلِهِۦ شَىْءٌ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
“There is nothing like unto Him, and He is the Hearing and the Seeing.” [18]
When someone asked Imam Malik rahimahullah about how Allah is High above the Throne, he answered,
الاستواء غير مجهول، والكيف غير معقول، والإيمان به واجب، والسؤال عنه بدعة.
“Istiwa’ (i.e., High above the Throne) is not unknown, the ‘how’ (kayfiyyah or modality) is incomprehensible, believing in it is obligatory, and asking about it is bid’ah (innovation).” [19]
Andy Octavian Latief
Article of andylatief.com
- Muttafaqun ‘alayhi, narrated by al-Bukhari (no. 13) and Muslim (no. 45). [↩]
- Surah al-A’raf: 180. [↩]
- Surah al-Fatihah: 1-5. [↩]
- Surah al-Fatihah: 6-7. [↩]
- Hadith sahih, narrated by at-Tirmidhi (no. 3475), Abu Dawud (no. 1493), and Ibn Majah (no. 3857). [↩]
- Surah an-Naml: 40. [↩]
- Surah al-Fatihah: 2. [↩]
- Surah al-An’am: 162. [↩]
- Surah an-Naml: 26. [↩]
- Surah at-Tawbah: 129. [↩]
- Surah Hud: 7. [↩]
- Hadith sahih, narrated by al-Bukhari (no. 7418). [↩]
- Hadith sahih, narrated by al-Bukhari (no. 2790, 7423). [↩]
- Surah at-Tawbah: 129. [↩]
- Tafsir al-Qur’an al-‘Azhim, by Isma’il ibn ‘Umar ibn Kathir ‘Imadud-Din Abul-Fida’ ad-Dimashqi (4/377). [↩]
- Surah Taha: 5. [↩]
- Surah al-A’raf: 54. [↩]
- Surah ash-Shura: 11. [↩]
- al-Asma’ was-Sifat, by Ahmad ibn al-Husayn al-Bayhaqi (no. 867, 2/1010). [↩]