(The Gospel of Mark 10:15)
The phrase “Kingdom of God” reverberates through Christian scriptures in the teachings of Jesus. Some Christians understand God’s kingdom to refer strictly to a heavenly realm beyond this earthly life; others understand it to refer also to an ideal state of being on this earth, in which human beings find union with God and one another. In reading this text, I am struck especially by the simplicity of the verb receive. I recently heard someone of another faith tradition say that “One who cannot see God in all, cannot see God at all.” I suspect this is exactly what Jesus wanted his listeners to understand when he spoke of the need to be “born again” in order to receive the kingdom of God. (John 3:3) How do your sacred scriptures invite you to see God and to receive God’s kingdom?
In Islam the term “seeing God in others” is not used. Instead, Muslims recognize a person’s piety by how much their actions reflect their respect for God’s commands. This stems from the view that belief in God must be coupled with righteous deeds: “O mankind! We created you from a single [pair] of a male and a female, and made you into nations and tribes, that ye may know each other [not that ye may despise each other]. Verily the most honored of you in the sight of God is [he who is] the most righteous of you.” (al-Hujurat 49:13) As a Muslim, I view myself as a minute being in God’s kingdom, which encompasses the heavens, the earth and all that lies between them. I am reminded to always act with humility because achieving righteousness is a lifelong journey; only God can judge and invite whom He wills, with His grace and mercy, into the final abode of peace.
To answer your question, Grace, I turn not to the “sacred scriptures,” but to the early rabbinic literature and the writings of Maimonides (1135-1204). Many of Jesus’ parables about the kingdom of God have parallels in Jewish texts, which use this exact phrase, as well as the phrase olam ha-ba, “the world to come,” to refer to the messianic era. The rabbis of the Talmud suggest that all righteous people, including non-Jews who follow the Noachide Laws, will inherit a portion in the world to come. In Maimonides’ lifetime, there was much controversy about whether olam ha-ba referred to an actual place in the physical realm. In his treatise on the tenth chapter of Mishnah Sanhedrin, Maimonides describes the world to come as follows: “The Garden of Eden is a fertile place containing the choicest of the earth’s resources, numerous rivers, and fruit-bearing trees. God will disclose it to man some day. He will teach man the way to it, and men will be happy there.” Jews are urged to be righteous and fulfill the commandments, not only to receive our portion in the world to come but also to live well in this world.
 Talmud Bavli, Sanhedrin 56a
 Here is a link to a PDF translation of this work.