Muhammad on the Divine Throne

Bassam Zawadi’s other Lord and God

We resume our response to Zawadi’s “reply.”

Zawadi tried to brush aside the narrations I provided which show that Muhammad sits on Allah’s throne by arguing that the reports in question are all weak. However, not only did Zawadi completely ignore my citation from al-Tabari who defends the veracity of this tradition:

“Even though the traditions we have mentioned on the authority of the Prophet and his Companions and the Followers indicate the correct interpretation of maqaman mahmudan in Qur. 17:79 (as referring to Muhammad’s role as intercessor on the Day of Resurrection), Mujahid’s statement that God will seat Muhammad on His Throne remains one whose soundness CANNOT BE REJECTED either on the basis of traditions (khabar) or on the basis of speculation (nazar). This is so because there is no tradition from the Messenger of God or anyone of his Companions or the Followers THAT DECLARES IT TO BE IMPOSSIBLE… From what we have said, it has become clear that, it is not impossible for an adherent of Islam to say what Mujahid had said, namely, that God will seat Muhammad on His Throne. If someone says: We do not disapprove of God’s seating Muhammad on His Throne (in view of the following tradition transmitted by) ‘Abbas b. ‘Abd al-‘Azim – Yahya b. Kathir – al-Jurayri – Sayf al-Sadusi – ‘Abdallah b. Salam: ‘On the Day of Resurrection, Muhammad will be on the Lord’s footstool (kursi),’ but we disapprove of God’s seating him together with Him, it should be said: Is it then permissible in your opinion that He seat him on it but not together with him? If he permits this, he is led to affirming that either he is together with Him, or God seats him (on the Throne) while being Himself either separate from it or neither contiguous with nor separate from it. Whatever alternative he chooses, he thereby enters into something that he disapproves. If he says that it is not permissible, HE DEVIATES FROM THE STATEMENTS OF ALL THE GROUPS WE HAVE REPORTED. This means diverging from the views of all adherents of Islam, since there is no other possible statement than those three, according to each of which Mujahid’s statement in this sense IS NOT IMPOSSIBLE.” (The History of Al-Tabari – General Introduction and From Creation to the Flood, translated by Franz Rosenthal [State University of New York Press (SUNY), Albany 1989], Volume I, Appendix A. A Partial Translation of Tafsir on Qur. 17:79 (Above, pp. 75 f.), pp. 149, 151; capital and underline emphasis ours)

He didn’t even bother to carefully read an article that I linked to, which he himself mentions, since if he had done so this is what he would have found:

10. Al-Qurtubi’s Commentary

Imam al-Qurtubi commented thus on the verse of the Exalted Station in his Tafsir:

The third explanation of this verse is what al-Tabari reported from a party of scholars – among them Mujahid – whereby “the Exalted Station is the seating by Allah of the Prophet with Him on His Throne (kursiyyih).” They narrated a hadith to that effect, and al-Tabari backed up the possibility (jawâz) of such a thing with some extravagant statements (shatatin min al-qawl). However, what he said cannot be inferred [from the verse] except with over-subtlety as to meaning (al-talattuf bi al-ma‘nâ), and it is far-fetched (fîhi bu‘d). This is not to say that there is no such narration; only that [one endowed with] knowledge interprets it figuratively (al-‘ilmu yata’awwaluhu).

Abu Sa‘id al-Naqqash^[68] mentioned from Abu Dawud al-Sijistani:^[69] “Whoever denies this hadith, WE STRONGLY CONDEMN HIM. The scholars of knowledge never stopped narrating this hadith. Who among them ever denied its possibility, even as he interpreted it?” (G. F. Haddad, The Prophet’s Seating on the Throne (Iq‘âd al-Nabî ‘alâ al-‘Arsh); capital and underline emphasis ours)

^[67] Here al-Qurtubi proceeds to interpret as he had alluded that it should be done when he said: “This is not to say that there is no such narration; only that knowledge demands that it be interpreted figuratively.” (underline emphasis ours)

And:

13. Al-Barbahari’s Idée Fixe

Ibn Abi Ya‘la relates in his Tabaqat that the Hanbali shaykh Abu Muhammad al-Barbahari never sat to teach except he mentioned that the Prophet sits next to Allah on the Throne.^[114]

^[114] Ibn Abi Ya‘la, Tabaqat al-Hanabila (2:43).

14. Al-Najjad’s Attack on “Anyone That Contradicts Us”

Ibn Abi Ya‘la wrote the following in his chapter on Abu Bakr al-Najjad in Tabaqat al-Hanabila:

‘Ali^[115] narrated to me from Ibn Batta: Abu Bakr al-Najjad told us: (1) Harun ibn al-‘Abbas^[116] told us: Muhammad ibn Bishr^[117] told us: ‘Abd al-Rahman ibn Sharik^[118] told us: My father^[119] told me: Abu Yahya al-Qattat^[120] told us, From Mujahid:

– Also –

(2) Mu‘adh ibn al-Muthanna^[121] told us: Khallad ibn Aslam^[122] said: Muhammad ibn Fadl^[123] told us, From Layth, From Mujahid:

Concerning the verse: “It may be that thy Lord will raise you to an Exalted Station”: “He will seat him with Him on the Throne” (yujlisuhu ma‘ahu ‘alâ al-‘arsh).^[124]

Al-Najjad said: “I also asked [about it] Abu Yahya al-Naqid,^[125] Ya‘qub al-Mutawwa‘i,^[126] ‘Abd Allah ibn Ahmad ibn Hanbal, and a group of our shaykhs, and they narrated to me the hadith of Muhammad ibn Fudayl from Layth from Mujahid.

“I also asked Abu al-Hasan al-‘Attar^[127] about it, and he narrated to me the hadith of Mujahid. Then he said: ‘I heard Muhammad ibn Mus‘ab al-‘Abid say: “[The Prophet’s seating on the Throne will take place] in order for all creation to see his station before his Lord, and his Lord’s generosity towards him. Then the Prophet (s) shall retire to his apartments and gardens and wives, and alone shall remain Allah in His Lordship (yanfaridu ‘azza wa jalla bi rubûbiyyatihi).”’

“I also looked into the book of Ahmad ibn al-Hajjaj al-Marwazi, who is our imam and guide and proof in this. In that book I found what he mentioned concerning the rejection of the hadiths of ‘Abd Allah ibn Salam^[128] and Mujahid, and he listed the names of the shaykhs WHO CRITICIZED THOSE WHO REJECTED THESE HADITHS OR OBJECTED TO THEM.

“Therefore, what we declare and believe before Allah Almighty is what we have just described and made clear concerning the meanings of the hadiths quoted from the Prophet WITH AN UNINTERRUPTED CHAIN (al-ahadith al-musnada ‘an rasul Allah),—^[129] and what was said by ‘Abd Allah ibn ‘Abbas—^[130] and the scholars after him, which was handed down from elder to elder and from age to age until our shaykhs’ time concerning the saying of Allah: [It may be that your Lord will raise you to an Exalted Station]: the Exalted Station consists IN THE SEATING OF THE PROPHET WITH HIS LORD ON THE THRONE. WHOEVER DENIES THIS OR CONTRADICTS IT IS ONLY ATTEMPTING TO PROMOTE THE SAYINGS OF THE JAHMIS. HE SHOULD BE AVOIDED, EXPOSED, AND WARNED AGAINST.^[131]

“Similarly, I was told by Abu Bakr the writer,^[132] from Abu Dawud al-Sijistani, that the latter said: ‘Whoever rejects the hadith of Mujahid is a Jahmi.’^[133]

“Furthermore, Muhammad ibn Suhayb^[134] and a group of our shaykhs narrated to us from Muhammad ibn ‘Abd al-Malik al-Daqiqi^[135] that he said: ‘I first heard this hadith fifty years ago, AND I NEVER HEARD ANYONE DENY IT. ONLY THE JAHMII HERETICS REJECT IT.’

“Abu Isma‘il al-Sulami^[136] mentioned to us the case of al-Tirmidhi who rejected the pre-eminence of the Prophet (s) and belittled him.^[137] Of such a man he said: ‘He does not believe in the Day of Judgment.’ I have seen our shaykhs among the friends of Ahmad ibn Muhammad ibn Hanbal give the same verdict. They condemned whoever rejected such pre-eminence. Allah has made this condemnation clear in the words of the scholars as far back as one can see. The people have all met this with approval, and no-one denies this nor disputes it.

“Such is also my position. And should one swear a triple divorce by the seating by Allah of the Prophet on the Throne with Him, then consult me on the validity of his oath, I would say: Your words are true, your oath binding, and the divorce stands.

“That is our doctrine, our religion, our belief upon which we were raised and upon which we shall die if Allah wills. We categorically condemn whoever rejects this pre-eminence to which the scholars referred and which they met with acceptance. Whoever rejects it is from the sects that are bound for destruction.”^[138]

^[131] Here al-Najjad moves from an apologetic and descriptive stance concerned primarily with the evidence at hand to an aggressive stance aiming at the persons of those who question it. Towards the end of the passage he once more modifies his attack so as to represent any disputation of Mujahid’s narration as an attack on the Prophet himself.

^[138] Abu Bakr al-Najjad in Ibn Abi Ya‘la’s Tabaqat al-Hanabila (2:9-12).

15. Ibn Batta’s Doctrine

Ibn Batta stated in his book al-Sharh wa al-Ibana ‘ala Usul al-Sunna wa al-Diyana (“Elaboration of the Principles of Sunni Doctrine”):

The Prophet shall be seated on the Throne with his Lord (yujlas ma‘a rabbihi ‘alâ al-‘arsh), and this privilege belongs to no-one else. Thus did Nafi‘ narrate it from Ibn ‘Umar from the Prophet concerning the verse: “It may be that thy Lord will raise you to an Exalted Station” – he said that He shall seat him with Him on the Throne. Thus also did Mujahid explain it, as narrated by Muhammad ibn Fudayl, from al-Layth, from Mujahid.

Thus, according to Zawadi’s own Muslim scholars he is a Jahmi heretic who should be avoided, exposed and warned against!

Zawadi also failed to mention that even his very own idol Ibn Taymiyyah and his pupil Ibn Qayyim believed and embraced the veracity of this tradition!

12. Ibn al-Qayyim’s List of Supporters

Ibn Qayyim al-Jawziyya^[78] said in his Bada’i‘ al-Fawa’id:

Al-Qadi [Ibn Abi Ya‘la]^[79] said: “Al-Marwazi^[80] compiled a book on the superlative merits of the Prophet in which he mentioned his seating (iq‘âduhu) on the Throne (al-‘arsh).”

Al-Qadi further said: “This is the position of Abu Dawud, Ahmad ibn Asram,^[81] Yahya ibn Abi Talib,^[82] Abu Bakr ibn Hammad,^[83] Abu Ja‘far al-Dimashqi,^[84] ‘Abbas al-Duri,^[85] Ishaq ibn Rahuyah (or Rahawayh),^[86] ‘Abd al-Wahhab al-Warraq,^[87] Ibrahim al-Asbahani,^[88] Ibrahim al-Harbi,^[89] Harun ibn Ma‘ruf,^[90] Muhammad ibn Isma‘il al-Sulami,^[91] Muhammad ibn Mus‘ab al-‘Abid,^[92] Abu Bakr ibn Sadaqa,^[93] Muhammad ibn Bishr ibn Sharik,^[94] Abu Qilaba,^[95] ‘Ali ibn Sahl,^[96] Abu ‘Abd Allah ibn ‘Abd al-Nur,^[97] Abu ‘Ubayd,^[98] al-Husayn ibn Fadl,^[99] Harun ibn al-‘Abbas al-Hashimi,^[100] Isma‘il ibn Ibrahim al-Hashimi,^[101] Muhammad ibn ‘Imran al-Farisi al-Zahid,^[102] Muhammad ibn Yunus al-Basri,^[103] ‘Abd Allah ibn Ahmad ibn Hanbal,^[104] al-Marwazi, and Bishr al-Hafi.”^[105]

I say: It is also the position of Ibn Jarir al-Tabari,^[106] and the leader of all the above in this is Mujahid, the imam of Qur’anic commentary. It is also Abu al-Hasan al-Daraqutni’s^[107] who said:

The hadith of Intercession narrated by Ahmad
Is traced back to the Elect, Ahmad.
Also known to us is the hadith of his seating
On the Throne, THEREFORE DO NOT DENY IT.
Let the hadith pass exactly as narrated,
And do not enter into false notions.
Neither deny that the Prophet sits on the Throne,
Nor deny that Allah makes him sit there!^[108]

^[108] Ibn Qayyim al-Jawziyya, Bada’i‘ al-Fawa'id (1900 ed. 4:39-40, 1994 ed. 2:328-329).

And:

16. Ibn Taymiyya’s Inheritance

Ibn Taymiyya wrote:

The scholars recognized by Allah and His accepted Friends have narrated that Muhammad the Messenger of Allah will be seated by His Lord on the Throne next to Him.

Muhammad ibn Fudayl narrated this from Layth from Mujahid in the commentary of the verse: “It may be that your Lord will raise you to an Exalted Station.” This was also mentioned through other chains, some traced back to the Prophet and some not.

Ibn Jarir [al-Tabari] said: “This does not contradict the nearly-mass-narrated narrations (ma istafâdat bihi al-ahâdith) whereby the Exalted Station is the Intercession as agreed upon by the Imams of all Muslims.” He does not say that the Prophet’s seating on the Throne is denounced as false; ONLY SOME JAHMIS HELD IT SO. Nor is it objectionable to mention it in the context of a commentary on the verse.^[141]

^[141] Ibn Taymiyya, Majmu‘ al-Fatawa (Mufassal al-I‘tiqad - “Specifics of Belief” - 4:374).

Yet since Zawadi doesn’t like “weak” narrations here is one which is deemed to be reliable or sound:

8. Another Narration From ‘Abd Allah ibn Salam

From ‘Abd Allah ibn Salam, in a long hadith on the Day of Judgment: “A seat (kursî) will be placed for the Prophet on the right of Allah.”^[38]

^[38] Al-Hakim narrated it in his Mustadrak (4:568-569) and declared its chain sound (sahîh), as confirmed by al-Dhahabi. (Bold and underline emphasis ours)

Hence, Muhammad will be given a seat right next to Allah! This means that Muhammad shares in Allah’s exclusive rule over all creation and is therefore Allah’s partner who is another sovereign lord besides Allah!

To make matters worse, certain allegedly sound narrations assert that both the names of Allah and Muhammad are written on the pillars of Allah’s throne!

Al-Bayhaqi cited the following hadith in his book "Dala'il an-Nubuwwah" (Signs of Prophethood): Narrated 'Umar Ibn al-Khattab: the Prophet said: "When Adam committed the sin, he said to Allah, 'O My Lord, I ask You with reference to Muhammad to forgive me'. Allah said: 'O Adam! How did you know about Muhammad, for I have not yet created him?' Adam replied, 'O My Lord, when You created me, I looked up and saw inscribed on the legs of the Throne the words: There is no God worthy of worship except Allah and Muhammad is His Messenger. I knew that you do not attach to Your name but the name of the dearest of Your Creation.' Allah said to Adam, 'You have spoken rightly, Adam. Muhammad is the dearest of My Creation. I have forgiven you because you asked by Muhammad. AND HAD IT NOT BEEN FOR HIM, I WOULD NOT HAVE CREATED YOU.'" This hadith was narrated by al-Hakim who also classified it AS SAHIH (AUTHENTIC). Among the transmitters of this hadith is 'Abd ar-Rahman Ibn Zayd Ibn Aslam. Al-Haythami said: "This hadith was reported by at-Dabarani and in its chain of transmitters are people I do not know. Al-Hakim was therefore mistaken in classifying this hadith as sahih because he himself criticised 'Abd ar-Rahman Ibn Zayd Ibn Aslam in his book ad-Du'afa, so how can he state the authenticity of the hadith after he had criticised him?!!" (Tafsir Ibn Kathir, Part 1, Surah Al-Fatiah Surah Al-Baqarah, ayat 1 to 141, Abridged by Sheikh Nasib Ar-Rafa'i [Al-Firdous Ltd., London: Second Edition 1998], p. 107, fn 10; capital and underline emphasis ours)

And:

Abu Muhammad al-Makki, Abu'l-Layth as-Samarqandi and others related that when Adam rebelled, he said, “O Allah, forgive me my error BY THE RIGHT OF MUHAMMAD!” Allah said to him, “How do you know Muhammad?” He said, “I saw written in every place in the Garden, ‘There is no god but Allah, Muhammad is the Messenger of Allah.’ So I knew that he was the most honoured creation in Your eyes.” SO ALLAH TURNED TO HIM AND FORGAVE HIM. It is said that this is the interpretation of the words of Allah, “Adam learned some words from his Lord.” (2:27)

Another variant has that Adam said, “When you created me, I lifted my gaze to Your Throne AND WRITTEN ON IT WAS: ‘There is no god but Allah, Muhammad is the Messenger of Allah,’ so I knew there would be no one held in greater esteem by You THAN THE ONE WHOSE NAME YOU PLACED ALONGSIDE YOUR OWN NAME.” Allah then revealed to him, “By My might and majesty, he is the last of the prophets among your descendants. IF IT HAD NOT BEEN FOR HIM, I WOULD HAVE NOT CREATED YOU.” It is said that Adam was given the kunya, Abu Muhammad. Some people say that it was Abu'l-Bashar (the father of mankind). (Qadi 'Iyad Musa al-Yahsubi, Muhammad Messenger of Allah (Ash-Shifa of Qadi 'Iyad), translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K. 1991; third reprint, paperback], Chapter Three: On the Sound And Well-Known Traditions Related About the Immense Value Placed On Him By His Lord, His Exalted Position And His Nobility In This World And The Next, Section 1: His place, p. 89; capital emphasis ours)

The Sufi Muslim scholar Gibril Fouad Haddad mentions similar reports:

- The hadith of Adam’s tawassul through the Prophet is related by the Companions – Maysara, Ibn ‘Abbas, and Ibn ‘Umar – with chains varying in strength from strong to very weak:

I. Ibn al-Jawzi narrated in al-Wafa with his chain through al-Bayhaqi’s and al-Khatib’s shaykh, the trustworthy hafiz Abu al-Husayn ‘Ali ibn Muhammad ibn ‘Abd Allah, known as Ibn Bishran al-‘Adl al-Umawi al-Baghdadi al-Mu‘addal (d. 411 or 415) in his Fawa’id, from the trustworthy hafiz and Musnid of Baghdad Abu Ja‘far Muhammad ibn ‘Amr ibn al-Bakhtari al-Razzaz, from Ahmad ibn Ishaq ibn Salih al-Wazzan al-Jurjani (d. 281 “la ba’sa bihi” according to al-Daraqutni), from Muhammad ibn Sinan al-‘Awqi (d. 223, al-Bukhari’s shaykh in the Sahih), from Ibrahim ibn Tahmn (one of the narrators of the Sahihayn), from Budayl ibn Maysara (one of the narrators in Sahih Muslim), from ‘Abd Allah ibn Shaqiq (one of the narrators in Sahih Muslim), from the Companion Maysarat al-Fajr:

I said: “Messenger of Allah, when were you made a Prophet?” He replied: “When Allah created the earth and turned to the heavens, arranging them into seven heavens, and He created the Throne, He wrote on the leg of the Throne: MUHAMMAD IS THE MESSENGER OF ALLAH AND THE SEAL OF PROPHETS. And Allah created Paradise in which He made Adam and Hawwa’ dwell, then He wrote my name [there] on the gates, the tree-leaves, the houses and tents, while Adam was still between the spirit and the body. When Allah Most High brought him to life, he looked at the Throne and saw my name, whereupon Allah Most High informed him: ‘He is the liege-lord of your offspring.’ When shaytan deceived them, they repented and sought intercession with my name from Him.”

The hadith master al-Salihi cited it in Subul al-Huda wal-Rashad (Beirut ed. 1:86=Cairo ed. 1:104) and said “Its chain is good and there is no harm in it.”¹ Al-Halabi also cited it in his Sira (1:355)…

II. Al-Khallal narrated in al-Sunna (1:261): Al Fadl ibn Muslim al-Muharibi narrated to us: Muhammad ibn ‘Isma narrated to us: Jundul [ibn Waliq, thiqa per al-Haythami] narrated to us: ‘Amr ibn Aws al-Ansari [mastur per al-Dhahabi] narrated to us: from Sa‘id ibn Abi ‘Aruba: from Qatada: from Sa‘id ibn al-Musayyab: from Ibn ‘Abbas: Allah Most High revealed to ‘Isa: ‘O ‘Isa, Believe in Muhammad and command whosoever reaches his time among your Community that they believe in him. Were it not for Muhammad, I would not have created Adam, and were it not for Muhammad, I would not have created Paradise or Hellfire. Indeed, I created the Throne on top of the water and it shook, so I inscribed upon it LA ILAHA ILLA ALLAH MUHAMMADAN RASULULLAH, where upon it stood still.’” Al-Khallal said: “I read it to Abu ‘Abd Allah Muhammad ibn Bishr ibn Sharik and he concurred with it,” i.e. with its being authentic.

Al-Hakim similarly narrated in the Mustadrak (2:614-615=2:271): ‘Ali ibn Hamshadh al-‘Adl (258-338) [Abu al-Hasan al-Naysaburi, a major trustworthy hafiz] narrated to us by dictation: Harun ibn al-‘Abbas al-Hashimi (208-275) [thiqa per al-Khatib] narrated to us: Jundul ibn Waliq narrated to us, to the end of the above chain and text. Al-Hakim said: “This is a sound-chained hadith but Al-Bukhari and Muslim did not narrate it.”²

Al-Dhahabi in his Talkhis al-Mustadrak and Mizan al-I‘tidal (s.v. ‘Amr ibn Aws) conjectures that Ibn ‘Abbas’s narration is forged (“azunnuhu mawdu‘an”) but brings no proof, as its chain contains neither a liar nor a forger and is a fair chain by the Salafs criteria for fada’il hadiths.

¹A grading confirmed by ‘Abd Allah al-Ghumari in Murshid al-Ha’ir (p. 37) and al-Radd al-Muhkam (p. 138-139) as well as his student Mahmud Mamduh in Raf‘ al-Minara (p. 247-249).

²Also Abu al-Shaykh in Tabaqat al-Asfahaniyyin according to al-Lacknawi in al-Athar al-Marfu‘a (p. 44), and Abu Sa‘d al-Naysaburi in (1:163-165 §15). (Hadith of Adam's tawassul through the Prophet (Rabi‘ al-Awwal 1427–April 2006), p. 1; bold and underline emphasis ours)

Thus, Muhammad is not only seated on a throne alongside Allah his name is also an essential, foundational pillar of the very throne of Allah thereby keeping it secure! As if this weren’t astonishing enough we are even told that everything exists for Muhammad!(1)

However, Zawadi does have a backup plan just in case his first argument fails:

Secondly, even if we do assume that the Prophet Muhammad sits with Allah on the Throne, this is only proof of Allah greatly honoring the Prophet Muhammad [sic]. Where does it say in Islamic sources that only the divine could sit on the Throne? No where does it say that. It is only Shamoun's personal subjective opinion that tells him that if someone sits on the Throne with God then that makes the person God. This is completely unfounded and baseless.

Zawadi must be suffering from amnesia since he forgot the following citation which he borrowed from “Servetus the Evangelical”:

Richard Bauckham said:

In Second Temple Judaism, then, the throne of God in the highest heaven became a key symbol of monotheism. (Richard Bauckham, The Throne of God and the Worship of Jesus, page 53)

Here, once again, is the context of this particular quotation:

3.4. Conclusion

In Second Temple Judaism, then, the throne of God in the highest heaven became a key symbol of monotheism, representative of one of the essential characteristics definitive of the divine identity. While a few traces of other enthroned figures associated with God’s rule can be found, the subordination of such figure to God’s rule is almost always stressed, while the overwhelming trend of the literature is towards emptying heaven of all thrones except God’s. There is no indication that this was controverted issue, as it was later in rabbinic discussions of Daniel 7:9 and of Metatron. The uniqueness of the heavenly throne of God belongs to the logic of the monotheism that dominated common Judaism in the Second Temple period. (Bauckham, Jesus and the God of Israel – God Crucified and Other Studies on the New Testament’s Christology of Divine Identity [William B. Eerdmans Publishing Company, Grand Rapids, MI/ Cambridge, U.K. 2008], 5. The Throne of God and the Worship of Jesus, 3. The Heavenly Throne of God, p. 164; underline emphasis ours)

According to Bauckham, God’s heavenly throne symbolized God’s unique divine identity as the sovereign Ruler of all creation. It was one of the key elements differentiating God from creation.

Another scholar we quoted wrote that,

“… The divine throne belonged to God ALONE. Therefore, divine status is usually accorded to the sole occupant sitting on the divine throne, the one who sits on the divine throne with God, or the one who sits on a similar throne that is alongside the divine throne.” (Charles A. Gieschen, Angelomorphic Christology: Antecedents and Early Evidence [Brill Publishers, 1998], Part 1. Introduction, Chapter Two. Nomenclature and Methodology, C. Divinity Nomenclature, p. 31; capital, italic, and underline emphasis ours)

Zawadi must have also paid no attention to what “Servetus” himself stated:

So, the book of Revelation reveals that Jesus Christ does not have his own throne in heaven, that is, one that is separate from the Father’s throne. There is only one throne that God the Father and Jesus Christ sit on in heaven, and they share it together …

That blessed act of exaltation–in which God the Father invited Jesus Christ to sit with him on his throne–does not [sic] suggest that Jesus is essentially equal with the Father and thus possesses deity. Rather, this exaltation magnifies Jesus’ dependence upon God and manifests his subordination to God. Otherwise, if Jesus Is God, co-equal with the Father in essence, we would expect Jesus to have his own separate throne in heaven, perhaps alongside of the Father’s throne and at the same height. The Father’s throne is the highest of all other thrones in heaven. This is why he is often described in the Bible as “the Most High” (e.g., Daniel 7.9, 25; Luke 1.32, 35). The Father’s throne belonging to him, and it being high and lifted up (Isaiah 6.1; cf. 52.13), symbolizes his exalted rank, thus his superior dignity, over all, including Jesus Christ [sic]. (Why Doesn't the Trinity Have Three Thrones in Heaven?; underline emphasis ours)

More importantly, the Quran itself connects Allah’s throne with his sovereign rule over creation and further attests that none share in Allah’s rule:

Verily your Lord is Allah, 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 Allah your Lord; Him therefore serve ye: will ye not receive admonition? S. 10:3

Say: “Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes NONE to share in His Decision and His Rule.” S. 18:26 Hilali-Khan

Blessed be He who has sent down the Salvation upon His servant, that he may be a warner to all beings; to whom belongs the Kingdom of the heavens and the earth; and He has not taken to Him a son, and He has no associate in the Kingdom; and He created every thing, then He ordained it very exactly. S. 25:2

Hence, according to both the Quran and the sources that Zawadi derived his arguments from Muhammad is Islam’s other god! We will break this down step by step in order to help Zawadi understand the reasoning behind all of this since he has demonstrated from his articles that he has a very hard time comprehending basic logic.

God’s heavenly throne symbolizes monotheism and God’s unique divine identity as the Ruler of all created things.
Allah’s throne is connected to his sovereignty over all creation.
Allah does not share his rule with anyone and has no partner in his kingdom.
According to various reports Muhammad sits on the throne of Allah.
Therefore, Muhammad shares in and is part of the unique divine identity which separates God from all created reality, being a co-ruler with Allah.
To have a separate throne alongside God in heaven implies that the occupant of that throne is God and co-equal with God.
According to a so-called authentic narration Muhammad will have a throne next to the right side of Allah.
Muhammad’s name is written on one of the pillars of Allah’s throne, thereby showing that he is an essential and crucial component of the throne itself.
Therefore, Muhammad is god and co-equal with Allah!

So much for Zawadi’s rebuttal. Zawadi would have done his fellow Muslims a great service by remaining in hibernation instead of coming out of retirement to write “responses” which only do more harm than good.

Lord Jesus willing, more replies to Zawadi’s lies and distortions to follow shortly.

Endnotes

(1) We again see how Muslims have “borrowed” the teachings of Christianity concerning the Lord Jesus and applied it to their false prophet Muhammad! For instance, the Holy Scriptures teach that Jesus is the Heir of all creation and that God actually created everything through and for his beloved Son:

“For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and FOR him. He is before all things, and in him all things hold together.” Colossians 1:113-17

“In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.” Hebrews 1:1-3

Despite the existence of such narrations Muslim dawagandists like Zawadi would still have us actually believe that Muslims haven’t turned Muhammad into another god whom they worship alongside Allah and that Islam is in fact a strict monotheistic religion!

Appendix

Zawadi has produced a brief appendix where he tries to interact with my arguments concerning Muhammad’s deification via his enthronement.

Zawadi claims that al-Tabari was simply stressing the fact that one shouldn’t reject the narration out of fear of its implications. Let us quote al-Tabari one more time:

“Even though the traditions we have mentioned on the authority of the Prophet and his Companions and the Followers indicate the correct interpretation of maqaman mahmudan in Qur. 17:79 (as referring to Muhammad’s role as intercessor on the Day of Resurrection), Mujahid’s statement that God will seat Muhammad on His Throne remains one WHOSE SOUNDNESS CANNOT BE REJECTED either on the basis of traditions (khabar) or on the basis of speculation (nazar). This is so because there is no tradition from the Messenger of God or anyone of his Companions or the Followers that declares it to be impossible… From what we have said, it has become clear that, it is not impossible for an adherent of Islam to say what Mujahid had said, namely, that God will seat Muhammad on His Throne. If someone says: We do not disapprove of God’s seating Muhammad on His Throne (in view of the following tradition transmitted by) ‘Abbas b. ‘Abd al-‘Azim – Yahya b. Kathir – al-Jurayri – Sayf al-Sadusi – ‘Abdallah b. Salam: ‘On the Day of Resurrection, Muhammad will be on the Lord’s footstool (kursi),’ but we disapprove of God’s seating him together with Him, it should be said: Is it then permissible in your opinion that He seat him on it but not together with him? If he permits this, he is led to affirming that either he is together with Him, or God seats him (on the Throne) while being Himself either separate from it or neither contiguous with nor separate from it. Whatever alternative he chooses, he thereby enters into something that he disapproves. If he says that it is not permissible, he deviates from the statements of all the groups we have reported. This means diverging from the views of all adherents of Islam, since there is no other possible statement than those three, according to each of which Mujahid’s statement in this sense is not impossible.” (The History of Al-Tabari – General Introduction and From Creation to the Flood, translated by Franz Rosenthal [State University of New York Press (SUNY), Albany 1989], Volume I, Appendix A. A Partial Translation of Tafsir on Qur. 17:79 (Above, pp. 75 f.), pp. 149. 151; bold and capital emphasis ours)

It is obvious that al-Tabari is doing more than dissuading people from being afraid. He is arguing for the authenticity and veracity of this report, as well as for its theological soundness.

Zawadi then says that he has no problem with Muhammad sitting on Allah’s throne which is all the more proof that Muslims are actually Muhammadans who have turned their prophet into a god besides Allah! More on this later.

Zawadi asserts that I wasted his time by quoting all of the scholars who condemned anyone that would reject this narration. Zawadi has the audacity to make it sound as if these scholars were merely condemning a group of so-called heretical Muslims called Jahmis who rejected Muhammad’s enthronement with Allah on logical and philosophical grounds. This shows that either Zawadi is being dishonest or again fails to understand what he reads. The scholars that I cited clearly stated that any person who denies the soundness of this narration is to be condemned, which proves that these scholars believed that this report was reliably transmitted and that it was based on authentic chains of transmission. This is the main reason why these same scholars condemned the Jahmis, not because of their appeal to logic and reason, but because of their rejection of a report that was based on a sound chain. This also refutes Zawadi’s assertion that there is no authentic chain confirming the veracity of this report since the sources I quoted claimed there was.

Moreover, the Jahmis were right in having a problem with this narration since not only does this ascribe a material, corporeal shape or form to Allah it also undermines the assertion that Islam holds to a strict and uncompromising monotheism which it certainly does not.

Zawadi then asserts that he couldn’t find any explicit statements that his idols Ibn Taymiyyah or Ibn al-Qayyim claimed that they themselves believed this report. He argues that they merely stated that this is a valid opinion! Let me quote them once again:

12. Ibn al-Qayyim’s List of Supporters

Ibn Qayyim al-Jawziyya said in his Bada’i‘ al-Fawa’id:

Al-Qadi [Ibn Abi Ya‘la] said: “Al-Marwazi compiled a book on the superlative merits of the Prophet in which he mentioned his seating (iq‘âduhu) on the Throne (al-‘arsh).”

Al-Qadi further said: “This is the position of Abu Dawud, Ahmad ibn Asram, Yahya ibn Abi Talib, Abu Bakr ibn Hammad, Abu Ja‘far al-Dimashqi, ‘Abbas al-Duri, Ishaq ibn Rahuyah (or Rahawayh), ‘Abd al-Wahhab al-Warraq, Ibrahim al-Asbahani, Ibrahim al-Harbi, Harun ibn Ma‘ruf, Muhammad ibn Isma‘il al-Sulami, Muhammad ibn Mus‘ab al-‘Abid, Abu Bakr ibn Sadaqa, Muhammad ibn Bishr ibn Sharik, Abu Qilaba, ‘Ali ibn Sahl, Abu ‘Abd Allah ibn ‘Abd al-Nur, Abu ‘Ubayd, al-Husayn ibn Fadl, Harun ibn al-‘Abbas al-Hashimi, Isma‘il ibn Ibrahim al-Hashimi, Muhammad ibn ‘Imran al-Farisi al-Zahid, Muhammad ibn Yunus al-Basri, ‘Abd Allah ibn Ahmad ibn Hanbal, al-Marwazi, and Bishr al-Hafi.”

I say: It is also the position of Ibn Jarir al-Tabari, and the leader of all the above in this is Mujahid, the imam of Qur’anic commentary. It is also Abu al-Hasan al-Daraqutni’s who said:

Notice the list of all the scholars that Ibn al-Qayyim mentions who believed in the authenticity of this report. Further notice the quote from al-Daraqutni who warns Muslims not to deny this report.

Does Ibn al-Qayyim bring a similarly impressive list people who reject this report? There are two ways of stating an opinion. Explicitly: He could say: "I am convinced (Or I declare) that this narration is sound." Implicitly: By listing various authorities which have ruled this narration to be sound. As long as there is no statement that he rejects this opinion, listing all these authorities means that he agrees with them. Maybe Zawadi means that there is no explicit approval of the narration by Ibn al-Qayyim, but that is insubstantial as long as the context makes it clear that he agrees with all the scholars he referenced. The matter would be different if after listing these scholars and their approval there then followed a discussion of the matter and Ibn al-Qayyim's personal conclusion with an explicit rejection of the narration. But as long as he only brings a list of many scholars who support it, this implies his own support of it, even if only stated implicitly and not explicitly.

And:

16. Ibn Taymiyya’s Inheritance

Ibn Taymiyya wrote:

The scholars recognized by Allah and His accepted Friends have narrated that Muhammad the Messenger of Allah will be seated by His Lord on the Throne next to Him….

According to Ibn Taymiyya, both the scholars and the friends of Allah have narrated that Muhammad will be enthroned with his Lord.

Despite the fact that both of these men knew of all the Muslim scholars who believed and affirmed this narration, and even quoted one authority as expressly telling Muslims not to deny it, Zawadi wants us to actually believe that they themselves did not personally affirm its veracity! Talk about being desperate!

Zawadi now seeks to undermine the implication of the allegedly sound reports which say that Muhammad will have a seat placed for him on the right side of Allah.

Where in this narration does it say that the Prophet sitting on the same Throne as Allah? Rather it is speaking about a different throne…

No one said anything about these reports confirming that Allah will seat Muhammad on his throne. Rather, the point in citing these allegedly sound narratives was to confirm that Muhammad will be sitting on a throne next to Allah, which is even just as damaging if not more so to the assertion that Islam promotes a rather strict, uncompromising monotheism and that Muslims do not worship or deify their prophet.

Here, once again, is the report in question:

8. Another Narration From 'Abd Allah ibn Salam

From 'Abd Allah ibn Salam, in a long hadith on the Day of Judgment: "A SEAT (KURSI) will be placed for the Prophet on the right of Allah."^[38]

^[38] Al-Hakim narrated it in his Mustadrak (4:568-569) and declared its chain sound (sahih), as confirmed by al-Dhahabi. (Bold and underline emphasis ours)

According to these reports there will actually be two seats or thrones in heaven, not just one, one for Allah and the other for Muhammad. According to the Quran, the throne symbolizes Allah’s sovereignty over the entire creation as the one lord.

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursi [throne] extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursi.] S. 2:255 Hilali-Khan

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 Hilali-Khan

The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty). To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil. S. 20:5-6 Hilali-Khan

By sitting on another kursi or throne alongside Allah’s Muhammad inevitably ends up sharing in Allah’s unique rule over creation as sovereign lord. Muhammad therefore becomes a partner with Allah in his sovereignty, which means that Muslims actually have two Lords, not just one!

The Muslim scripture further claims that Allah does not allow anyone to share in his rule or decisions:

And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence. S. 17:111 Pickthall

Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes NONE to share in His Decision and His Rule." S. 18:26 Hilali-Khan

This means that we either have a contradiction or that Muhammad shares in the unique identity of Allah himself! This also violates one of the main pillars of Islamic monotheism, specifically Tauhid al-Rububiya which teaches that,

1. Tawheed ar-Ruboobiyyah: Belief in the Lordship of Allah

Tawheed ar-Ruboobiyyah means to believe that Allah alone is the Rabb (the Creator, Provider, Sustainer, etc.) He has no partner IN HIS DOMINION and Actions. Allah alone has the power to benefit or harm, the power to change destiny, and He alone is truly Self-Sufficient (As-Samad) upon whom all the creation depends, as He says: “Allah created all things and He is the Wakeel (Trustee, Disposer of affairs, Guardian) of all things.” “To Him belong the keys of the Heavens and the earth. He (Allah) enlarges and restricts provisions to whomever He Wills. Surely, He has Knowledge of everything.”

Tawheed ar-Ruboobiyyah also includes the belief that Allah is Unique (One, single) and Incomparable. He has no wife nor offspring, no mother nor father. “Say, He is Allah, the One and Only. Allah, the Eternal - the Absolute: He begets not, nor is He begotten.” Allah does not merge in any living or dead creature, nor anything is part of Allah. Neither living nor dead merges in the Being of Allah, nor is any creature part of Him. All creatures are created by His Order and are subservient to His Will. (Sajid Abdul Kayum, The Jamaa'at Tableegh and the Deobandis, Chapter 2: The Islamic Concept of Tawheed (Monotheism); capital and underline emphasis ours)

In order to make sure that Zawadi doesn’t miss it again here are the facts which we derived from the Islamic sources themselves:

According to the Quran Allah’s throne symbolizes his sovereignty over all creation.
The Quran further attests that Allah does not allow anyone to share in his unique rule over his creation.
Certain reports claim that Muhammad will be seated on Allah’s own throne, whereas other narratives state that he will actually be seated on his very own throne next to Allah’s.
In either case, this means that Muhammad shares in Allah exclusive sovereign rule over the entire creation.
As such, this makes Muhammad into another lord and deity besides Allah.
This in turn violates one of the essential components of Islamic monotheism, namely Tauhid al-Rububiya.

There is simply no way around this and Zawadi must come to grips with the fact that his very own Islamic sources have turned Muhammad into a god alongside Allah.

Zawadi claims that I am deriving this conclusion on the basis of my Trinitarian beliefs which I use to exegete these narrations. In reality this simply demonstrates that Zawadi didn’t bother to read my article carefully since anyone can see that I primarily used the Quran to derive my position that Muhammad’s enthronement implies his deification which in turn makes him another god besides Allah.

Besides, this again only further documents the gross inconsistency of Zawadi and his fellow dawagandists who constantly read the Holy Bible in light of their Islamic presuppositions. When will Zawadi learn to practice what he preaches?

Zawadi then tries to go into damage control by brushing aside a quotation from renowned NT scholar Richard Bauckham, the one which Zawadi himself used, who claimed that according to Second Temple Judaism God’s throne in the highest heaven was a key symbol of monotheism.

Shamoun has got to be kidding me. He thinks that just because I cite Christian scholars against him then that would mean that I agree with their beliefs! I only cited Bauckham because he is theologically authoritative to the Christian. Not the Muslim. EVEN if it were true that according to the Bible to sit on the Throne with God proves one's divinity, in no way does that mean the same thing according to Islam.

Zawadi fails to see how this position several undermines his own Islamic beliefs. Remember that the Quran argues that Muhammad came to confirm the religion of the Biblical prophets such as Noah, Abraham, Moses, Jesus etc., and that he didn’t come to bring anything new from what the prophets before him had taught:

O Children of Israel! Remember My Favour which I bestowed upon you, and fulfill (your obligations to) My Covenant (with you) so that I fulfill (My Obligations to) your covenant (with Me), and fear none but Me. And believe in what I have sent down (this Qur'an), CONFIRMING THAT WHICH IS WITH YOU, [the Taurat (Torah) and the Injeel (Gospel)], and be not the first to disbelieve therein, and buy not with My Verses [the Taurat (Torah) and the Injeel (Gospel)] a small price (i.e. getting a small gain by selling My Verses), and fear Me and Me Alone. (Tafsir At-Tabari, Vol. I, Page 253). S. 2:40-41 Hilali-Khan

And when it is said to them (the Jews), "Believe in what Allah has sent down," they say, "We believe in what was sent down to us." And they disbelieve in that which came after it, while it is the truth confirming WHAT IS WITH THEM. Say (O Muhammad Peace be upon him to them): "Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers?" S. 2:91 Hilali-Khan

We have sent thee inspiration, as We sent it to Noah and the Apostles after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Psalms. Of some apostles We have already told thee the story; of others We have not; - and to Moses God spoke direct; - S. 4:163-164 Y. Ali

Say: "I am no bringer of new-fangled doctrine among the apostles, nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear." S. 46:9 Y. Ali

Nothing is said to you (O Muhammad) except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment. S. 41:43 Hilali-Khan

Muhammad is also told to follow the guidance of the true prophets and messengers of God that came before him:

That is Our argument. We gave it unto Abraham against his folk. We raise unto degrees of wisdom whom We will. Lo! thy Lord is Wise, Aware. And We bestowed upon him Isaac and Jacob; each of them We guided; and Noah did We guide aforetime; and of his seed (We guided) David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the good. And Zachariah and John and Jesus and Elias. Each one (of them) was of the righteous. And Ishmael and Elisha and Jonah and Lot. Each one (of them) did We prefer above (Our) creatures, With some of their forefathers and their offspring and their brethren; and We chose them and guided them unto a straight path. Such is the guidance of Allah wherewith He guideth whom He will of His bondmen. But if they had set up (for worship) aught beside Him, (all) that they did would have been vain. Those are they unto whom We gave the Scripture and command and prophethood. But if these disbelieve therein, then indeed We shall entrust it to a people who will not be disbelievers therein. Those are they whom Allah guideth, so follow their guidance. Say (O Muhammad, unto mankind): I ask of you no fee for it. Lo! it is naught but a Reminder to (His) creatures. S. 6:83-90 Pickthall

In light of these assertions we would expect to find Muhammad agreeing with the Biblical teaching that God’s heavenly throne symbolizes monotheism since it is one of the key defining aspects of his unique Divine identity. In fact, that is precisely what we find as the verses which we quoted from the Quran confirm, i.e. the throne of Allah symbolizes his sovereignty over all creation as the one Lord God of all.

Therefore, by placing Muhammad on the throne alongside Allah Islam has turned him into another god besides Allah. There is simply no way around this fact.

So much for Zawadi’s reply!

Lord Jesus willing, there will be more responses to Zawadi’s feeble attempts of rebutting our articles which should appear shortly on our site.

Related Articles

Zawadi linked to “rebuttals” to some of my articles which have either been responded to already or indirectly addressed in the following replies: