Even though it’s true to say that Layth bin Sulaym is a weak narrator therefore rendering the hadith of the prophet ﷺ sitting on the arsh weak.
There is an ijma of its acceptance and we shouldn’t oppose the ijma of the salaf on this matter, rather what we do as ahlus sunnah is we affirm the reports from the salaf.
Affirming the prophet ﷺ sits on the Arsh is not problematic since both of them are created and Allah ﷻ is not physically on the throne like the prophet ﷺ would be, the throne and the prophet are both created so to say him allowing someone on this created throne is supposed to be shirk is nonsensical. If a christian thinks this argument is good their own bible tells you saints will be sitting on God’s throne in revelation 20:4 & Revelation 3:21
With this belief of the prophet ﷺ sitting on the throne some may refer to the affirmation by some from the salaf that Allah ﷻ will also sit on the throne so some may argue and to tajsim with their minds on this matter and think that Allah ﷻ will be sitting next to the prophet ﷺ as if the action of sitting for the prophet is the same as it is for Allah ﷻ. The difference is that the prophet will be physically on the throne sitting on it however this isn’t the case for allah as the way he does his actions are nothing like ours. Similar to how he hears, how he sees how he creates, how he speaks. So we stay consistent across the board and don’t tajsim when connecting the two matters
Ijmaa Of The Salaf, That The Prophet Will Sit On The Throne
Abu Bakr bin Sadaqah said Ibrahim al-Harbi once said, and he mentioned a hadith narrated by Layth from Mujahid. He began saying: “Uthman bin Abi Shaybah transmitted this in a gathering on the heads of the people, and you can imagine there were twenty thousand in that gathering!” So, if someone stood up to Uthman and said, “Do not narrate this hadith,” or openly opposed it, you would see that person leaving there only to be killed!
Abu Bakr bin Sadaqah said: “Nothing was true to me except death for anyone who opposed it.
Footenote: Ibrahim bin Ishaq bin Ibrahim bin Bashir, Abu Ishaq al-Baghdadi al-Harbi, mentioned in “Al-Siyar” (356/13): He is the sheikh, imam, hafiz, scholar, Shaykh al-Islam, author of numerous works. Al-Daraqutni said: Al-Harbi is an imam, author, scholar in every field, proficient in every science, truthful. Died in the year 293 AH.
Mentioned in “Al-Siyar” (83/14): The imam, hafiz, meticulous scholar, jurist, Abu Bakr, Ahmad bin Isma’il bin Abdullah bin Sadaqah al-Baghdadi… Known for his precision and verification. He passed away in the year 293 AH.
Kitab as-Sunnah by Imaam al-Khallal (d. 311AH) Pg 169
The hadith of Mujahid regarding seating Muhammad, peace be upon him, on the Throne was affirmed by Imam Ahmad ibn Hanbal (d. 241AH) and accepted by the ulama as it was narrated. He emphasized submitting to the reports as they came.
Numerous scholars from different generations, including Abu Bakr al-Marwadhi, Abu Dawud al-Sijistani (d. 275AH), Hanbal ibn Ishaq (d. 290AH), and Muhammad ibn Uthman ibn Abi Shaybah (d. 297AH), testified that the muhaddithin transmitted this hadith without rejecting it, and that only the Jahmiyyah and people of innovation denied it.
Scholars such as Abu Bakr al-Saghani (d. 270AH), Hamdan ibn Ali Abu Ja‘far al-Warraq (d. 271AH), and Ali ibn Dawud al-Qantari (d. 272AH) stated that for decades, no one denied this hadith except the Jahmiyyah. Abu Dawud considered its denial as a sign of Jahmiyyah influence.
It was narrated and approved by scholars for over two hundred years, and none of the trustworthy muhaddithin rejected it. Al-Khallal preserved these testimonies in his book, showing that the hadith was widely accepted by the ulama of hadith.
Ibn Umayr said: I heard Ahmad ibn Hanbal being asked about the hadith of Mujahid where he seats Muhammad on the Throne, and he said: “The scholars have accepted it (with approval), you submit to the narration as it has come.” Ibțăl al-Ta’wīlāt (448).
Abū Bakr al-Marwadhi mentioned in the Mukhtasar of the book al-Radd ‘alā man Radd Hadith Mujahid: I asked Abā ‘Abdullah about the hadith that the Jahmiyyah reject regarding the Şifat (attributes), the Ru’yah (vision of Allah), the Isra’ (night journey), and the story of the Throne, and Abū ‘Abdullah authenticated them and said: “The Ummah has accepted them (with approval), and the reports are to be passed on as they have come.”
- Ibțāl al-Ta’wīlāt (446). Abū Bakr al-Şaghānī (270 AH) said: “More than eighty years have passed, and I have not known anyone to reject the hadith of Mujahid except a Jahmī, and the Imams have narrated it in the different regions, and the scholars have accepted it (with approval) for more than one hundred and fifty years.”
- Hamdan ibn ‘Alī Abū Ja’far al-Warraq (271 AH) said: “I wrote it down fifty years ago, and I have not seen anyone reject it except the people of innovation.”
- ‘Alī ibn Dāwūd al-Qanţarī (272 AH) said: “Eighty-four years have passed, and I have not seen anyone reject this virtue except a Jahmi.”
- Abū Dāwūd al-Sijistānī, the compiler of the Sunan (275 AH), said: “Whoever denies this is one of them (the Jahmiyyah) in our view. People have always narrated this to antagonize the Jahmiyyah.”
- Hanbal ibn Ishaq (290 AH) said: “I have not seen any of the muhaddithīn reject it, and at that time, we heard from the shaykhs that only the Jahmiyyah deny this hadith.”
- Muhammad ibn ‘Uthman ibn Abi Shaybah (297 AH) said: “I have heard from some of the ignorant ones who reject the hadith due to their lack of understanding, although it was approved by the scholars before them, whom we have mentioned. I do not know anyone among those I have mentioned who did not accept the hadith as it came in the report.”
- Ibrāhīm ibn Muhammad ibn al-Harith al-Aşbahānī said: “This hadith has been narrated by the scholars for over two hundred years, and only the people of innovation reject it.”
- Abū Bakr Yahyā ibn Abi Talib (275 AH) said: “I do not know anyone who has rejected the hadith of Mujahid about seating Muhammad on the Throne. The trustworthy muhaddithin have accepted it and narrated it publicly, without rejecting it, and they received it with acceptance and delight.” These reports were mentioned by al-Khallāl in his book.
Kitab As Sunnah Al Khallal Pages 150-151
Many scholars from different generations affirmed the hadith of Mujahid about seating Muhammad ﷺ, will sit on the Throne and regarded its acceptance as part of the creed of Ahl al-Sunnah. Scholars such as Ahmad ibn Sulayman al-Najjad (348AH), Abu Bakr al-Ajurri (360AH), and Ali ibn Umar al-Daraqutni (385AH) confirmed that the Salaf received it with approval and did not reject it. Ibn Taymiyyah (728AH) reiterated that it was widely transmitted and accepted by trustworthy scholars and righteous Awliya.
The scholars of hadith opposed those who rejected it, considering them among the Jahmiyyah and people of innovation. Imams such as Harun ibn Ma‘ruf (231AH), Ishaq ibn Rahwayh (238AH), Abu Dawud al-Sijistani (275AH), and Ibrahim al-Harbi (285AH) said that only Jahmiyyah denied this narration, and some even called for rejecting, disciplining, or imprisoning those who opposed it. Abu Bakr al-Najjad and Ibn Battah warned that rejecting this hadith placed one among the doomed sects.
Those who reject this narration today are following the path of those whom the ulama described as Jahmiyyah, misguided, and ignorant. The later scholars who deviated from the stance of the Salaf are criticised for straying from the guidance of the Imams of the Sunnah.
Ahmad ibn Sulayman Abū Bakr al-Najjad (348 AH) said: “What we hold as our religious belief before Allah the Exalted is that the Maqam al-Mahmûd (the Praised Station) is his seating with his Lord on the Throne… and this is the view of those among our shuyūkh whom I met, the companions of Abū ‘Abdullah Ahmad ibn Muhammad ibn Hanbal… the people accepted this with approval; no one denies it, nor disputes it.” [Tabaqat al-Hanabilah (3/19-21)]
- Abū Bakr al-Ajurrī (360 AH) said in al-Shari’ah (3/367): “As for the hadith of Mujahid… the shuyūkh from the people of knowledge and transmission of the hadith of the Messenger of Allah have received it with the best reception and accepted it with the best acceptance, and they did not reject it.”
- ‘Alī ibn ‘Umar al-Dāraqutnī (385 AH) said in his poem: “Do not deny that He is seated, and do not deny that He seats him.” This poem is authentically attributed to him, as I have clarified in the verification of the book Ithbat al-Hadd li-Allah Ta’ālā (55).
Ibn Taymiyyah (728 AH) said in Dar’ al-Ta’arud (5/237 -238): “The Salaf and the Imams would narrate it and not reject it, and they accepted it with approval.” He also said in Majmū’ al-Fatāwā (4/374): “The trustworthy scholars and the accepted Awliyā’ reported that Muhammad, the Messenger of Allah, will be seated by his Lord on the Throne.” I say: To follow the statements of the Imams of the Sunnah and knowledge in their accounts of the consensus on the acceptance of this report would take too long, as will be shown here. So who would dare, after this, to oppose these Imams?!
And not only did they accept it, but they also strongly condemned those who rejected it or criticized it, describing them with the worst descriptions such as innovation and Jahmiyyah, including:
- 1. Hārūn ibn Ma’rūf (231 AH) said: “No one rejects the hadith of Ibn Fadl from Layth, from Mujahid, except the Jahmiyyah.”
- 2. Ishāq ibn Rāhwayh (238 AH) said: “Whoever rejects this hadith is a Jahmi.”
- 3. Muhammad al-Muşşīṣī (250 AH) said: “I do not know anyone who rejects it, nor does anyone reject it except a Jahmī and an innovator.”
- 4. ‘Abd al-Wahhab al-Warraq (251 AH) said: “Whoever rejects this hadith is a Jahmī.”
- 5. Abū Bakr al-Şaghānī (270 AH) said: “Whoever rejects it is, in our view, a Jahmī who is to be abandoned.”
- 6. Muhammad ibn ‘Alī al-Warraq (271 AH) said: “I have not seen anyone reject it except the people of innovation.” ‘
- 7. Abbās al-Thawrī (271 AH) said: “This hadith is not mentioned except by an innovator and a Jahmī.”
- 8. Abū Dāwūd al-Sijistānī (275 AH) said: “I believe that one should avoid anyone who rejects the hadith of Layth from Mujahid about his seating on the Throne, and they should be warned against until they return to the truth.”
- 9. Abū Qilābah al-Ruqāshī (276 AH) said: “This is only rejected by the people of innovation and the Jahmiyyah.”
- 10.Ibrāhīm al-Harbī (285 AH) said: “What we know and say, and the stance we hold, is that the fate of those who criticize Mujahid and his narrations is discipline and imprisonment.”
- 11. ‘Abdullah ibn Ahmad ibn Hanbal (290 AH) said: “At that time, we heard from the shuyükh that this hadith is only rejected by the Jahmiyyah.”
- 12. Abū Bakr al-Najjad (348 AH) said: “It is incumbent upon us to denounce those who reject this virtue, which the scholars have stated and accepted with approval. Whoever rejects it is among the doomed sects.” [Tabaqat al-Hanābilah (3/21)]
- 13. Abū Bakr al-Ajurrī (360 AH) said: “They said: Whoever rejects the hadith of Mujahid is an evil person.”
- 14. Ibn Battah (387 AH) said: “It is incumbent upon us to denounce those who reject this virtue, which the scholars have stated and accepted with approval. Whoever rejects it is among the doomed sects.” [Ibțăl al-Ta’wīlāt (457)].
Let anyone who chooses to follow their own knowledge, rejects this report, or criticizes it and opposes the righteous Salaf and the Imams of the Sunnah in every time and place, look and reflect: did anyone from the first three generations, who have been testified to for their goodness, precede him in this, and can he use them as proof?
He will find no one except those whom the scholars of the Sunnah described as Jahmī, misguided, and ignorant. And if you wonder, then wonder at how many of the later scholars who were engaged in verifying books and referencing reports have followed the example of this wretched person and deviated from following the guidance of those prominent Imams. There is no power or might except with Allah.
Kitab As Sunnah by Al Khallal Pages 152-153
Abdullah ibn Salam the sahabi رضي الله عنه and Mujahid (d. 104 AH) رحمه الله affirm the prophet ﷺ will be seated before Allah ﷻ on the throne
237 – Saif al-Sudusi narrated to us, saying: I heard Abdullah ibn Salam (d. 43 AH), who said: “When it is the Day of Resurrection, your Prophet will be brought until he is seated before Him.” He [the narrator] said: “I asked: ‘O Abu Mas’ud, if He seats him before Him, is he with Him?’
He replied: ‘Woe to you! I have never heard a hadith more comforting to my heart than this hadith, for I know that He will seat him with Him.” This was narrated by Ibn Abi Asim (d. 287 AH) in al-Sunnah (805), Ibn Jarir (d. 310 AH) in al-Tafsir (148/15), al-Ajurri (d. 360 AH) in al-Shari’ah (1079), and al-Qadi Abu Yaʻla (d. 458 AH) in Ibtal al-Ta’wilat (444), all of them through Yahya ibn Kathir, from Salm ibn Ja’far, from al-Jariri with this chain.
Its chain of narration is sound. All of its narrators are trustworthy and known, except for Saif al-Sudusi, who is the teacher of al-Jariri. His narration of this athar was accepted and used as evidence.
The scholars of Ahl al-Sunnah relied upon it in their compilations on creed. The scholars of Ahl al-Sunnah have received this athar with acceptance, and they used it as evidence against the Jahmiyyah. They narrated it in their books on aqeedah and in refutations against the Jahmiyyah, transmitted it, and criticized those who rejected it.
Kitab As Sunnah By Al Khallal (1/160)
Al-Qadi Abu Ya‘la mentioned that Abu Al-Hasan Ad-Daraqutni affirmed the authenticity of narrations regarding intercession and Allah seating the Prophet on the Throne. In his poetry, Ad-Daraqutni emphasised accepting these hadiths as they are, without rejecting or altering their meanings. Abu Talib Ibn Al-‘Ushari transmitted this poetry from him.
Abu Al-Hasan Ad-Daraqutni (d. 385 AH) recited poetry that indicates the authenticity of these narrations according to him, as he was the Hafiz of his time, saying: The Hadith of intercession) regarding The Prophet. To the chosen one, we ascribe it.
- As for the Hadith about His seating on the Throne,
We do not reject it either. Pass the Hadith as it has come,
And do not introduce into it what corrupts it. Do not deny that He [Allah] is sitting,
And do not reject that He will seat him.
Abu Talib Ibn Al-‘Ushari, transmitted this poetry from Ad-Daraqutni.
Ibtal At-Ta’wilat, by Abu Ya’la (d.458AH) Pg 531-532
Ibn Jarir at-Tabari stated in his creed that it is sufficient for a person to know that Allah is the One who istawa (rose) over the Throne, and whoever goes beyond that has failed. His tafsir affirms this through the statements of the Salaf, including al-Rabi‘ ibn Anas and Mujahid, interpreting istawa as “ascended and rose.”
Abu al-Fadl Ahmad ibn Hibat Allah ibn ‘Asakir informed us, saying: Zayn al-Umana’ al-Hasan ibn Muhammad informed us, saying: Abu al-Qasim al-Asadi informed us, saying: Abu al-Qasim ibn Abi al-‘Ala’ informed us, saying: ‘Abd al-Rahman ibn Abi Nasr informed us, saying: Abu Sa‘id al-Dinuri, the scribe of Muhammad ibn Jarir, informed us, saying: It was read to Abu Ja‘far Muhammad ibn Jarir al-Tabari while I was listening, in his creed, and he said:
“It is enough for a person to know that his Lord is the One who istawa (rose) over the Throne. Whoever goes beyond that has failed and lost.”
The tafsir of Ibn Jarir is filled with the statements of the Salaf affirming this. He transmitted regarding Allah’s saying: “Then He istawa (rose) to the heaven” [Al-Baqarah: 29], from al-Rabi‘ ibn Anas, that it means “He ascended”. And he transmitted in his tafsir of “Then He istawa (rose) over the Throne” [Al-A‘raf: 54] in all its places, that it means “He ascended and rose”.
He also narrated the statement of Mujahid (The Prophet Sitting On The Throne), then said: “There is no sect in Islam that denies this—neither those who affirm that Allah is above the Throne nor those who reject it, such as the Jahmiyyah and others.”
Kitab al-‘Uluw li al-‘Ali al-‘Adhim by Imam adh-Dhahabi Pg 205
Abdul Qadir Jilani also affirms the Prophet will sit on the throne.
It is narrated from ‘Abdullah ibn ‘Umar, may Allah be pleased with them both, regarding the Prophet on the verse of Allah, the Exalted: ‘It may be that your Lord will raise you to a praised station (maqām mahmūd)’ (Al-Isra 17:79). He said, ‘He will seat him with Him on the throne (sarīr)’
And it is narrated from Hisham ibn ‘Urwah, from his father, from ‘A’ishah, may Allah be pleased with her, that she said: ‘I asked the Messenger of Allah about the praised station (maqām maḥmūd), and he said: “My Lord has promised me to sit on the Throne.
Similarly, it is narrated from ‘Umar ibn al-Khattab, may Allah be pleased with him, and from ‘Abdullah ibn Salam, may Allah be pleased with him, that he said: ‘On the Day of Judgment, your Prophet will be brought, and he will be seated in front of Allah on His Footstool.’
It was said to him, ‘O Abu Mas’ud, if he is with Him on the kursī (footstool), is he not with Him?’ He said, ‘Woe to you! This is the most comforting hadith I have heard in this world for my eyes.’
Al-Hajjaj said in his hadith: ‘On the Day of Judgment, the Almighty, may His Name be glorified, will descend upon His Throne, and His feet will be on the kursi, and your Prophet will be brought and will be seated in front of Him on the kursi.’ They said to Al-Humaydi: ‘If he is on the Chair (kursī), then he is with Him.’ He said, ‘Yes, woe to you, he is with Him
Al-Ghunya li-Talibī Tariq al-Haqq ‘Azza wa-Jall fi al-Akhlaq wa-al-Tasawwuf Page 151
Imam Barbahari affirms the Prophet will sit on the throne
I heard my brother Abu al-Qasim, may Allah make his face bright, saying: Al-Barbahari (d. 329 AH) did not sit in a gathering except that he mentioned in it that Allah, Mighty and Exalted, will yuq‘id (seat) Muhammad ﷺ with Him on the ‘Arsh (Throne).
Tabaqat Al Hanabila By Abu Ya’la (2/76)
Imam Ahmad affirms the Prophet will sit on the Throne
Several scholars transmitted from Mujahid [d. 104 AH] that the meaning of “A praised station” [Al-Isra: 79] is that Allah will seat the Prophet Muhammad ﷺ on the ‘Arsh. This was narrated by Abu Bakr and ‘Uthman ibn Abi Shaybah, ‘Abd Allah ibn Ahmad, and Ishaq ibn Rahwayh.
Imam Ahmad ibn Hanbal (d. 241 AH) affirmed this report, saying “The ‘ulama have accepted it, and we accept it as it has come.” Ibn al-Harith and ‘Abd Allah ibn Ahmad also upheld it, with ‘Abd Allah rejecting anyone who denies it.
Ibn ‘Abbas (d. 68 AH0 similarly interpreted “A praised station” as Allah seating the Prophet on the ‘Arsh (Throne).
The Akhbar al-Makkiyyin transmitted with its chain from Mujahid (d. 104 AH) regarding Allah’s saying: “It may be that your Lord will raise you to a praised station” [Al-Isra: 79], that he said: “He will seat him on the ‘Arsh (Throne).”
Abu Bakr (d. 235 AH) and ‘Uthman (d. 239 AH), the sons of Abi Shaybah, transmitted with their chains from Mujahid regarding Allah’s saying: “It may be that your Lord will raise you to a praised station” [Al-Isra: 79], that he said: “He will seat him on the ‘Arsh (Throne).” Likewise, ‘Abd Allah ibn Ahmad (d. 290 AH) transmitted with his chain from Mujahid.
Ishaq ibn Rahwayh [d. 238 AH] also transmitted from Ibn Fudayl from Layth from Mujahid regarding Allah’s saying: “It may be that your Lord will raise you to a praised station” [Al-Isra: 79], that he said: “He will seat him with Him on the ‘Arsh.”
Ibn ‘Umayr said: I heard Abu ‘Abd Allah Ahmad ibn Hanbal (d. 241 AH) being asked about the hadith of Mujahid: “He will seat Muhammad on the ‘Arsh (Throne).” He said: “The scholars have accepted it.
We accept this report as it has come.” Ibn al-Harith said: “Yes, He will seat Muhammad on the ‘Arsh (Throne).” ‘Abd Allah ibn Ahmad said: “I reject anyone who denies this hadith.” And from Ibn ‘Abbas [d. 68 AH] regarding Allah’s saying “A praised station”, he said: “He will seat him on the ‘Arsh.”
Kitab al-I‘tiqad by Abu Ya‘la al-Farra’ al-Hanbali (d. 458 AH) Pg 38-39
