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!

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