ذُو العَرشِ المَجيدُ
Lord of the Throne, the all-glorious.
EXEGESIS
ʿArsh (throne); Ibn Fāris asserts that the original meaning of ʿarsh is any elevated structure. Hence, the throne of a king is called ʿarsh because of high construction. Muṣṭafawī on the other hand, expounds that ʿarsh is to be understood in contrast to farsh. ʿArsh, he explains, is anything that is spread out above you, whilst farsh is that which is spread out below you (such as a carpet). The canopy built over a well to cover it is also likewise called an ʿarsh. In this sense, the throne of the king was called ʿarsh because it had a canopy shading it. When ‘throne’ is used in relation to God in the Quran, the position of the king is intended, not a physical structure. Thus, it signifies His kingdom and sovereignty.
Dhū in dhū al-ʿarsh signifies possession. The translation Lord of the Throne, is meant to convey this, albeit literally it means ‘the one who is in possession of the Throne’.
Majīd (all-glorious) is a descriptive noun from majd and means someone who has an abundance of honour and nobility. Originally, majd implies abundance, vastness, and excellence, and by extension denotes nobility, honour, and glory.
Al-majīdu is in nominative (has taken a ḍammah), so it is not an adjective for al-ʿarshi, but rather is the predicate (khabar) for huwa in the previous verse, just as al-ghafūru and al-wadūdu and dhū al-ʿarshi are also predicates for huwa. In fact, faʿʿālun limā yurīdu in the next verse is also a predicate for huwa. Al-ʿarsh is in genitive (has taken a kasrah) because it is in a possessive construct (muḍāf ilayh).
Some commentators have opined that al-majīdu is the adjective for dhū.
EXPOSITION
Verses 13-16 are, in fact, reflections of verses 8-9. The mention of the Throne harkens back to God To whom belongs the kingdom of the heavens and the earth (verse 9). The sovereign king of the heavens and the earth is well-established on His Throne and managing the affairs of His creation.
When we read descriptions of God as the sovereign of the heavens and the earth or the Lord of the Throne, we might assume He is distant and detached from His creation. Yet the preceding verse reminds us of His profound closeness and tenderness. His supreme authority over all things does not negate His intimate care for every individual. This is why, in Sūrat Ṭā Hā, we see God emphasising His boundless mercy: The Most Merciful, [who is] above the Throne (20:5). Though He reigns from the Throne, His mercy envelops all of existence.
The mention of the Throne is also foreshadowing the final two verses of this surah: the descent of revelation from the divine presence down to our realm.
The divine name the all-glorious also plays an important role in the imagery woven by the verses. God is the Lord of all creation, the vast heavens and earth, not just the whole physical universe, but all the metaphysical dimensions as well. Yet the abundance and vastness of His creation pales in comparison to the abundance of His majesty. The fact that al-majīdu is following dhū al-ʿarshi, only further emphasises this to the reader, who having noted the grammatical function of al-majīdu as not being a description of the Throne, but rather of God Himself, we realise that He is not majestic because of the Throne; rather, the Throne derives its significance from His majesty. Like the king of a vast and glorious empire, whose own glory and majesty far outstrips that of his kingdom.
For a more detailed discussion on the Throne of God, see the commentary on 7:54.
INSIGHTS FROM OTHER TRADITIONS
- The Lord has established His throne in the heavens, and His kingdom rules over all.
- Honor and majesty are before Him; strength and joy are in His place.
[1] Maqayis, ʿ-r-sh.
[2] Raghib, p. 558, ʿ-r-sh.
[3] Tahqiq, 8/102, ʿ-r-sh.
[4] Lisan, 6/314, ʿ-r-sh.
[5] Munyah, 30/102.
[6] See for example Baghawi, 5/237; Qurtubi, 19/297.
[7] Psalms 103:19.
[8] 1 Chronicles 16:27.