And this verse is more obscure than the verse concerning rising over the Throne. Hence Abū al-Faraj inclined towards interpreting this passage figuratively, while rejecting the interpretation of rising over the Throne as gaining dominion.

He said in his commentary:

“Al-Khalīl ibn Ahmad said: ‘ʿArsh means a throne, and every royal seat is called an ʿarsh. The word ʿarsh is rarely used in the plural except out of necessity.’”

I say: Ibn Abī Hātim narrated from Abū Rawq, from al-Dahhāk, from Ibn ʿAbbās, who said: “It is called an ʿarsh because of its elevation.”

I say: Its derivation supports this, as in His words, “and what they used to build,” and His words, “trellised and untrellised,” as well as Saʿd’s statement: “This man was an unbeliever among the dwellings of Mecca (al-ʿurush).” A king’s seat is higher than other seats. Thus, relative to what is below it, it is high above it; relative to what is above it, it is beneath it.

In the two Sahīh collections, the Prophet, may Allah bless him and grant him peace, is reported to have said:

“When you ask Allah, ask Him for al-Firdaws, for it is the highest and most central part of Paradise, and its roof is the Throne of the Most Merciful.”

This indicates that the Throne is the highest of all created things, as has been explained at length elsewhere.

Abū al-Faraj said:

Know that mention of the Throne was well known among the Arabs, both before Islam and after its advent. Umayyah ibn Abī al-Salt said:

Glorify Allah, for He is worthy of glory;
Our Lord in heaven is great.