Allah ﷻ says:
He who created the heavens and the earth and what is between them in six days and then established Himself above the Throne – the Most Merciful, so ask about Him one well informed. (al-Furqān 25/59)
Allah ﷻ says:
Indeed, your Lord is Allah , who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah , Lord of the worlds. (al A’raf 7/54)
Allah ﷻ says:
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. Then, will you not remember? (Yunus 10/3)
Allah ﷻ says:
It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne. You have not besides Him any protector or any intercessor; so will you not be reminded? (as Sajda32/4)
Allah ﷻ says:
The Beneficent One established himself on the Throne. (Ta-Ha 20/5)
Allah ﷻ says:
It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah , of what you do, is Seeing. (al Hadid 57/4)
Allah ﷻ says:
It is Allah who erected the heavens without pillars that you [can] see; then He established Himself above the Throne and made subject the sun and the moon, each running [its course] for a specified term. He arranges [each] matter; He details the signs that you may, of the meeting with your Lord, be certain. (ar Ra’d 13/2)
Ja’far Ibn Abd-Allah said:
“We were with Malik Ibn Anas, so a man came, so he said: O Aba Abd-Allah: “The Most Merciful has ascended above His Throne.” (Ta-Ha 20/5) How has He ascended? So anger came over Malik, such that no affair like this had ever caused to come over him. So he looked towards the earth and scratched with his cane in his hand, until he raised his hand and wiped the sweat from his forehead, tossed the cane aside, and said: The kayf (modality) of it cannot be comprehended by the intellect, and al-istiwa (ascent) is not unknown3, and having faith in it is obligatory, and the question concerning it is an innovation. And I think that you are a person of innovation, and he commanded him to leave.” (Abu Nuaym, al-Hilyah, 6/325-326; Sabuni, Aqidatu’s-Salaf wa Ashaabu’l-Hadith, 17-18; Ibn Abdu’l-Barr, Tamhid, 7/151; Bayhaqi, al-Asmaa wa’s-Sifaat, 408; Ibn Hajar, Fathu’l-Bari, 13/406-407; adh-Dhahabi, al-Uluww, 103)
The ‘Arsh (Throne) and the Kursiyy (footstool)
Anas b. Malik reported Allah’s Messenger ﷺ as saying :
That his bier (that of Sa’d) was placed (before them) and the Throne of the most Compassionate shook. [Sahih Muslim #2467]
Abu Moosa al-Ash‘ari (may Allah be pleased with him) said: The Kursiy is the place for the two feet, and it creaks as a saddle creaks. (Narrated by ‘Abdullah ibn al-Imam Ahmad in as-Sunnah; Ibn Abi Shaybah in al-‘Arsh, 60; and by Ibn Jareer, al-Bayhaqi and others. Its isnaad was classed as saheeh in al-Fath, 8/47)
Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “When Allah completed the creation, He wrote in His Book which is with Him on His Throne, “My Mercy overpowers My Anger.” [Sahih al-Bukhari #3194]
Narrated Abu Dharr:
I asked the Prophet (ﷺ) regarding the Verse: ‘And the sun runs on its fixed course for a term decreed for it.’ (Ya-Sin 36/28) He said, “Its fixed course is underneath Allah’s Throne.” [Sahih al-Bukhari #7433]
Narrated Masruq:
From ‘Abdullah that he was asked about Allah’s saying: Think not of those as dead who are killed in the way of Allah. Nay they are alive, with their Lord. (Al-i Imran 3/169) So he said: “As for us, we asked about that, and we were informed that their souls are in green birds wandering in Paradise wherever they wish, returning to lamps hanging from the Throne. Your Lord looks at them and says: ‘Do you want anything more that We may grant you ore?’ They say: ‘Our Lord! What more could we have when we are in Paradise wandering wherever we want’ Then He looks at them a second time and says: “Do you want anything more that We may grant you more?’ When they realize that they will not be left alone with that, they say: ‘Return our souls to our bodies, so that we may return to the world to be killed in Your cause another time.’” [Jami’ At-Tirmidhi 3282]
Narrated Abu Sa`id Al-Khudri:
The Prophet (ﷺ) said, “The people will fall unconscious on the Day of Resurrection, then suddenly I will see Moses holding one of the pillars of the Throne.” Abu Huraira said: The Prophet (ﷺ) said, “I will be the first person to be resurrected and will see Moses holding onto the Throne.” [Sahih al-Bukhari #7427, #7428]
Narrated Ibn `Abbas:
Allah’s Messenger (ﷺ) used to say at the time of difficulty, “None has the right to be worshipped but Allah, the Majestic, the Most Forbearing. None has the right to be worshipped but Allah, the Lord of the Tremendous Throne. None has the right to be worshipped but Allah, the Lord of the Heavens and the Lord of the Honourable Throne. (Sahih al-Bukhari 7431)
Sahih dhikr mentioning the Throne
Juwairiyah (radhi Allaahu anha) reported that one day the Prophet, peace be upon him, left her apartment in the morning as she was busy observing her dawn prayer in her place of worship. He came back in the forenoon and she was still sitting there. The Prophet, peace be upon him, said to her, “You have been in the same place since I left you?” She said, “Yes.” Thereupon the Prophet, peace be upon him, said, “I recited four words three times after I left you and if these were to be weighed against what you have recited since morning these would outweigh them, and these words are:
Glory is to Allah and praise is to Him, by the multitude of his creation, by His Pleasure, by the weight of His Throne, and by the extent of His Words. (Muslim 4/2090)
Allah ﷻ says
Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. (Ayat al Kursiyy, Surat al Baqarah verse 255)
Ibn Abī Zamanīn al-Mālikiyy (d. 299H), the Tafsīr scholar and Shaykh of Qurṭubah (Cordoba) of his time, said:
“And from the statement of Ahl as-Sunnah is that al-Kursiyy is in front of al-Arsh (the Throne), and that it is the place of the Two Feet (of Allāh).” [Usul as-Sunnah, Ibn Abī Zamanīn, Chapter regarding belief in al-Kursiyy]
This is based on the well known narration from Ibn Abbās, radhiAllahu anhumma, who explained al-Kursiyy as: “The place of the Two Feet of ar-Raḥmān.”
Ibn Abī Şaybah narrated in his Kitāb Ṣifať al-Arsh and al-Ḥākim in his Mustadrak who said: “It complies with the condition of the two Shaykhs (al-Bukhāriyy and Muslim) but they did not mention it”, from Saīd ibn Jubayr from Ibn Abbās about His تعالى Statement:
“His Kursiyy extends over the heavens and the earth.” [Al-Baqarah 2/255]
…that he (Ibn Abbās) said: “Al-Kursiyy is the place of the Two Feet (of Allāh) and no one can comprehend the vastness of the Throne except Allāh.” (Al-Arsh of Ibn Abi Shayba 61 and Naqd Al-Darimi and Al-Sunnah of Abdullah bin Ahmad)
So, Allāh sits on His Throne and His Two Feet are on al-Kursiyy, which is the place of His Two Feet in a way that fits Him, and that does not resemble that of His creation. This is the Aqīdah of the Salaf: affirming, believing in the meaning, not speaking about ‘how’, nor likening it with something, and staying far away from the distortion and scholasticism (al-Kalām) of the Jahmiyyah and their grandsons the Ashairah!