When the Quran speaks of Allah’s throne carried by angels and resting upon water, is it describing cosmic furniture or revealing profound spiritual truths? The Promised Messiah^(as) offered a revolutionary interpretation that transforms these verses from puzzling cosmological statements into clear and bright expressions of divine sovereignty and mercy. The Quran mentions Allah’s throne (Arsh) approximately 20 times across 19 surahs: (see a list of verses at the end).

In Surah Taha

“Ar-Rahman ‘ala al-Arsh istawa” (20:6)

Arsh and Istiwa are interconnected concepts describing Allah’s sovereignty and transcendence. Their varied appearances throughout the Quran serve different contextual purposes, each emphasizing distinct aspects of divine authority and majesty according to Allah’s intended message in that passage.

The Quranic Verses

The Quran references Allah’s throne in multiple passages, each revealing different dimensions of divine majesty. In Surah Ghafir (40:8), the Quran mentions

“Those who are bearing the Throne and those who are around it,”

referring to the angels currently bearing the Arsh. More dramatically, Surah Al-Haqqah (69:18) declares:

“And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them”.

Classical scholars understood this to mean that four angels presently carry the throne, while on the Day of Resurrection, eight angels will bear it.

The most enigmatic reference appears in Surah Hud (11:8):

“And He it is Who created the heavens and the earth in six periods, and His throne rests on water, that He might prove you to show which of you is best in conduct”.

This verse places the throne upon water before the creation of the heavens and earth, leaving many to wonder about its meaning.

The Promised Messiah’s Spiritual Interpretation

The Promised Messiah^(as) categorically rejected the notion that the Arsh is a physical, created object upon which Allah sits, declaring such a belief to constitute shirk because it implies divine limitation and confinement. He challenged critics to produce a single Quranic verse explicitly stating that the Arsh is material, offering a reward of one thousand rupees for such evidence; a challenge never met. (Nasim-e-Dawat (The Breeze of Invitation), Ruhani Khaza’in, Vol. 19, pp. 453-456)

Instead, he explained that Arsh derives from Arabic roots meaning “a thing constructed for shade” or “the court of the king,” and its true significance is power, control, and dominion over creation. When the Quran speaks of Allah being “established on the Throne,” it refers to the manifestation of His attributes and His administration of the universe.

The Four Bearers as Divine Attributes

Further in Nasim-e-Dawat,  The Promised Messiah^(as) provided a profound interpretation of the four bearers of the throne. The Promised Messiah^(as) explained that these four bearers represent the four divine attributes mentioned in Surah Al-Fatihah:

1. Rububiyyat (Nourishment unto Perfection),
2. Rahmaniyyat (Beneficence),
3. Rahimiyyat (Mercy),
4. and Malikiyyat(Judgment).

The Promised Messiah^(as) wrote that “Established on the Throne of Power” means that with the creation of the world, these four attributes, which encircle the whole range of Divinity, were brought into manifestation.

The metaphor parallels a king sitting on his throne with full display of royal dignity, where orders are given and executed through various manifestations of power. The doubling to eight angels on the Day of Resurrection, mentioned in Surah Al-Haqqah (69:18), suggests an intensification or fuller manifestation of divine attributes on that tremendous Day.

Water as Divine Revelation

Regarding the throne resting on water mentioned in Surah Hud (11:8), the Promised Messiah^(as) explained that this too is metaphorical rather than physical. He taught that the Throne of God settling on water means that Allah grants us our spiritual life through Divine revelations. Just as physical water sustains biological life, divine revelation nourishes souls and brings spiritual vitality to creation.

The Promised Messiah^(as) urged believers to drink deep from Allah’s revealed teachings, drawing spiritual sustenance from the fountain of divine guidance. This interpretation transforms the verse from a cosmological puzzle into a profound spiritual principle about how Allah’s kingdom operates through revelation and guidance.

Conclusion

The Promised Messiah^(as) liberated these verses from literalism, revealing them as majestic expressions of Allah’s transcendent sovereignty. The throne represents divine dominion, its four bearers symbolize the fundamental attributes through which Allah governs creation, the eight bearers signify their complete manifestation on Judgment Day, and the water upon which it rests represents life-giving revelation. Rather than engaging in futile debates about physical thrones and cosmic architecture, he taught believers to accept Allah’s words as they are; metaphorical expressions of transcendent truths that point beyond material comprehension to the infinite sovereignty of the Divine.

The Quran mentions Allah’s throne approximately 20 times across 19 surahs:

1. 2:256 (Ayat al-Kursi) -..”His throne extends over the heavens and the earth; “..
2. 7:55 – “Surely, your Lord is Allah Who created the heavens and the earth in six periods, and then He settled Himself firmly on the Throne.”
3. 9:129 – “Allah is sufficient for me. There is no God but He. In Him do I put my trust, and He is the Lord of the Mighty Throne.
4. 10:4 – Verily, your Lord is Allah Who created the heavens and the earth in six periods, then He settled Himself on the Throne;]He governs everything.
5. 11:8 – “And He it is Who created the heavens and the earth in six periods, and His throne rests on water, that He might prove you to show which of you is best in conduct”
6. 13:3 – “Allah is He Who raised up the heavens without any pillars that you can see. Then He settled Himself on the Throne.”
7. 17:43 – “If there were other gods along with Him, as they allege, then would they seek a way unto the Owner of the Throne.”
8. 20:6 – “The Gracious God Who has settled Himself on the Throne.”
9. 23:87 – “Say: ‘Who is the Lord of the seven heavens, and the Lord of the Great Throne?'”
10. 23:117 – “Exalted then is Allah, the True King. There is no God but He, the Lord of the Glorious Throne.”
11. 25:60 – “He Who created the heavens and the earth and all that is between them in six periods, then He settled Himself on the Throne—the Gracious God.”
12. 27:27 – “Allah, there is no God but He, the Lord of the Mighty Throne.”
13. 32:5 – “Allah is He Who created the heavens and the earth and all that is between them in six periods, then He settled Himself on the Throne.”
14. 39:76 – “And thou will see the angels going round the Throne, glorifying their Lord with His praise.”
15. 40:8 – “Those who bear the Throne and those around it glorify their Lord with His praise and believe in Him.”
16. 40:16 – “He is of most exalted attributes, Lord of the Throne.”
17. 57:5 – “He it is Who created the heavens and the earth in six periods, then He settled Himself on the Throne.”
18. 69:18 – “And the angels will be standing on the sides thereof, and above them on that day eight angels will bear the throne of thy Lord..”
19. 81:21 – “Possessor of power, established in the presence of the Lord of the Throne,”
20. 85:16 – “The Lord of the Throne, the Lord of Honour.”