The throne of God is the reigning centre of God in the Abrahamic religions: primarily Judaism, Christianity, and Islam. The throne is said by various holy books to reside beyond the Seventh Heaven which is called Araboth (Hebrew : עֲרָבוֹת‘ărāḇōṯ) in Judaism. Many in the Christian religion consider the throne to be allegorical.
Micaiah (1 Kings 22:19), Isaiah (Isaiah 6), Ezekiel (Ezekiel 1)and Daniel (Daniel 7:9) all speak of God's throne, although some philosophers, such as Saʿadiah Gaon and Maimonides, interpreted such mention of a "throne" as allegory.
The heavenly throne room or throne room of God is a more detailed presentation of the throne, into the representation of throne room or divine court.
Micaiah's extended prophecy (1 Kings 22:19) is the first detailed depiction of a heavenly throne room in Judaism.
Zechariah 3 depicts a vision of the heavenly throne room where Satan and the Angel of the Lord contend over Joshua the High Priest in the time of his grandson Eliashib the High Priest. Many Christians consider this a literal event,[ citation needed ] others such as Goulder (1998) view the vision as symbolic of crisis on earth, such as opposition from Sanballat the Horonite.
In Isaiah 6, Isaiah sees the Lord sitting upon a throne, high and lifted up, and his train (robe) filled the temple. Above the throne stood the Seraphim (angelic beings), and each one had 6 wings. With two wings they covered their faces, with two they covered their feet, and with two they flew. And the Seraphim were calling out to one another, "Holy, Holy, Holy, is the Lord of Hosts" (Some translations title it, 'Lord of heavens armies', or 'Lord Almighty'). Their voices shook the temple to its foundations, and the entire building was filled with smoke.
In the apocryphal Book of Wisdom, the prayer offered by Solomon asking God for wisdom calls for him to be "sent from the throne of your glory".
The concept of a heavenly throne occurs in three Dead Sea Scroll texts. Later speculation on the throne of God became a theme of Merkabah mysticism.
In the New Testament, the Throne of God is talked about in several forms,including Heaven as the Throne of God, the Throne of David, the Throne of Glory, the Throne of Grace and many more. The New Testament continues Jewish identification of heaven itself as the "throne of God", but also locates the throne of God as "in heaven" and having a secondary seat at the right hand of God for the Session of Christ.
The Book of Revelation describes the Seven Spirits of God which surround the throne, and its author wishes his readers in the Seven Asian churches to be blessed with grace from God, from the seven who are before God's throne, and from Jesus Christ in Heaven. He states that in front of the throne there appears to be "a sea of glass, clear as crystal", and that the throne is surrounded by a lion, an ox, a man, and a flying eagle; each with six wings and covered with eyes, who constantly cry "Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come" repeatedly. It is also said that "out of the throne proceeded lightnings and thunderings and voices".
Abu Mansur al-Baghdadi (d. 429/1037) in his al-Farq bayn al-Firaq (The Difference between the Sects) reports that 'Ali ibn Abi Talib, said: "God created the Throne as an indication of His power, not for taking it as a place for Himself." : العرشal-'Arsh) as a symbol of God's power and authority and not as a dwelling place for Himself, while some Islamic sects, such as the Karramis and the Salafis/Wahhabis believe that God has created it as a place of dwelling. According to the British academic, Islam Issa, in Islamic theology, it is the largest of creations.The vast majority of Islamic scholars, including Sunnis (Ash'aris, Maturidis and Sufis), Mu'tazilis, and Shi'is (Twelvers and Isma'ilis) believe the Throne (Arabic
The Quran mentions the throne some 25 times (33 times as Al-'Arsh), such as in verse Q10:3 and Q23:116:
Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne (Arsh), arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember? – Yunus 10:3
And it is He who created the heavens and the earth in six days – and His Throne had been upon water – that He might test you as to which of you is best in deed. But if you say, "Indeed, you are resurrected after death," those who disbelieve will surely say, "This is not but obvious magic." – Hud 11:7
So Exalted be Allah, the True King – None has the right to be worshipped but He - Lord of the Supreme Throne! – al-Mu’minoon 23:116
The Quran depicts the angels as carrying the throne of God and praising his glory, similar to Old Testament images.
...those who bear the Throne, and all who are round about it, sing the praises of their Lord and believe in Him and ask forgiveness for those who believe. – Quran 40:7
...and you shall see the angels going round about the Throne glorifying the praise of their Lord; and judgment shall be given between them with justice, and it shall be said: all praise is due to God, the Lord of the Worlds. – Quran 39:75
The Ayat al-Kursi (often glossed as "Verse of the footstool"), is a verse from Al-Baqara, the second sura of the Quran, and is regarded[ by whom? ] as the book's greatest verse. It references the Kursi (كرسي) which is different from the Throne [عرش], and also God's greatest name, Al-Hayy Al-Qayyoom ("The Living, the Eternal"). Scholars of hadith have stated that Muhammad said the reward for reciting this verse after every prayer is Paradise, and that reciting it is a protection from the devil.
Prophetic hadith also establish that The Throne is above the roof of Al-Firdaus Al-'Ala, the highest level of Paradise where God's closest and most beloved servants in the hereafter shall dwell.
The concept of the kingship of God appears in all Abrahamic religions, where in some cases the terms kingdom of God and kingdom of Heaven are also used. The notion of God's kingship goes back to the Hebrew Bible, which refers to "his kingdom" but does not include the term "Kingdom of God".
In Islam, Jannah is the final abode of the righteous. According to one count, the word appears 147 times in the Qur'an. Belief in the afterlife is one of the six articles of faith in Sunni and Twelver Shi'ism and is a place in which "believers" (Mumin) will enjoy pleasure, while the unbelievers (Kafir) will suffer in Jahannam. Both Jannah and Jahannam are believed to have several levels. In the case of Jannah, the higher levels are more desirable, and in the case of Jahannam, the lower levels have a higher level of punishments. — in Jannah the higher the prestige and pleasure, in Jahannam the severity of the suffering. The afterlife experiences are described as physical, psychic and spiritual.
Al-Ikhlāṣ, also known as the Declaration of God's Unity and al-Tawhid, is the 112th chapter (sūrah) of the Quran.
Injil is the Arabic name for the Gospel of Jesus (Isa). This Injil is described by the Quran as one of the four Islamic holy books which was revealed by God, the others being the Zabur, the Tawrat, and the Quran itself.
An-Nisa' is the fourth chapter (sūrah) of the Quran, with 176 verses (āyāt). The title derives from the numerous references to women throughout the chapter, including verse 34 and verses.
Naskh is an Arabic word usually translated as "abrogation". In tafsir, or Islamic legal exegesis, naskh recognizes that one rule might not always be suitable for every situation. In the widely recognized and "classic" form of naskh, one ḥukm "ruling" is abrogated to introduce an exception to the general rule, but the text the ḥukm is based on is not repealed.
Al-Muʼminun is the 23rd chapter (sūrah) of the Qur'an with 118 verses (āyāt). Regarding the timing and contextual background of the supposed revelation, it is an earlier "Meccan surah", which means it is believed to have been revealed in Mecca, instead of later in Medina.
Az-Zumar is the 39th chapter (surah) of the Qur'an, the central religious text of Islam. It contains 75 verses (ayat). This surah derives its name from the Arabic word zumar (troops) that occurs in verses 71 and 73. Regarding the timing and contextual background of the believed revelation, it is believed to have been revealed in the mid-Maccan period when persecutions of the Muslim believers by the polytheists had escalated.
Ghafir, also known as Al-Muʼmin, is the 40th chapter (sūrah) of the Qur'an, with 85 verses (āyāt). It takes its name from verse 28, which mentions a distinguished believer from among the clan of the Pharaoh who supported Moses, referring to him as a "believing man", hence al-Mu'min; The Believer. However, this surah is most often called al-Ghafir because of the Divine Name mentioned in verse 3.
Al-Mulk is the 67th chapter (surah) of the Quran, comprising 30 verses. The surah emphasizes that no individual can impose his will on another; he may only guide and set an example (67:26).
Al-Ḥāqqah is the 69th chapter (sūrah) of the Qur'an with 52 verses (āyāt). There are several English names under which the surah is known. These include “The Inevitable Hour”, “The Indubitable”, “The Inevitable Truth”, and “The Reality”. These titles are derived from alternate translations of al-Ḥāqqa, the word that appears in the first three ayat of the sura, each alluding to the main theme of the sura – the Day of Judgment.
The Throne Verse is the 255th verse of the 2nd chapter of the Quran, Al-Baqara (Q2:255). In this verse, God (Allah) introduces himself to mankind. God tells us how nothing and nobody is regarded to be comparable to God.
In Abrahamic religions, the Messianic Age is the future period of time on Earth in which the messiah will reign and bring universal peace and brotherhood, without any evil. Many believe that there will be such an age; some refer to it as the consummate "kingdom of God" or the "world to come". Jews believe that such a figure is yet to come, while Christians and Muslims believe that this figure will be Jesus.
In Islam, God is seen as the creator and sustainer of the universe, who lives eternally and will eventually resurrect all humans. God is conceived as a perfect, singular, immortal, omnipotent, and omniscient god, completely infinite in all of his attributes. Islam further emphasizes that God is most-merciful.
Islamic holy books are certain religious scriptures that are viewed by Muslims as having valid divine significance, in that they were authored by God (Allah) through a variety of prophets and messengers, including those who predate the Quran. Among the group of religious texts considered to be valid revelations, the three that are mentioned by name in the Quran are the Tawrat, received by prophets and messengers amongst the Children of Israel; the Zabur (Psalms), received by David; and the Gospel, received by Jesus. Additionally, the Quran mentions God's revealing of the Scrolls of Abraham and the Scrolls of Moses.
Istighfar, is the act of seeking forgiveness from Allah, usually by saying ʾastaġfiru -llāha. A longer variant is ʾastaġfiru -llāha rabbī wa-ʾatūbu ʾilayhi which means "Verily, I seek the forgiveness of God, who is my Lord and Sustainer, and I turn to Him in repentance". It is considered one of the essential parts of worship in Islam.
al-Ḥalīm is one of the Names of Allah. It may be part of the 99 Names of Allah, by which Muslims regard Allah and which are traditionally maintained as described in the Qur'ān, and Sunnah, amongst other places.
Prophets in Islam are individuals in Islam who are believed to spread God's message on Earth and to serve as models of ideal human behaviour. Some prophets are categorized as messengers, those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger." Belief in the Islamic prophets is one of the six articles of the Islamic faith.
The Heavenly Quran, according to a common Islamic belief, is a primordial version of the revealed Quran.
Al-ʽArsh is the throne of God in Islamic theology. It is believed to be the largest of all the creations of God.