Tafsir of Al-Burooj 85:15

"The Owner of the Throne" means its possessor; and what is intended is its creator or master. It is the greatest of created things. It has been narrated from Ali—may Allah, the Exalted, honor his countenance—that if the waters of the world were gathered and wiped over the surface of the Throne that is adjacent to us, it would not contain except a little of it. Narrations have come regarding its magnificence that bewilder the intellects.

Al-Qaffal said: "The Owner of the Throne" means the possessor of dominion and authority, as if he rendered the 'Throne' to mean 'dominion' by way of metonymy and figurative usage. It is also permissible that the Throne remains in its literal sense, and 'The Owner of the Throne' is intended to mean 'The King,' because the owner of the Throne can only be a King.

Ibn Amir read [in a narration] dhi al-'arshi with the ya [as a genitive case], as an attribute to "your Lord" (rabbika). In that case, the saying of the Exalted, "Indeed, it is He who originates and repeats," is a parenthetical sentence; the separation [it creates] between the attribute and the described does not cause harm. Likewise, the separation between them by the predicate of the subject does not cause harm, because it is not alien; for the described [subject] here is a completion of the subject. Ibn Malik stated in at-Tashil that it is permissible to separate the follower and the followed with that which is not purely extrinsic. Yes, Ibn al-Hajib said that separating the attribute and the described with the predicate of the subject is anomalous, as in the saying: "And every brother, his brother will part from him / By your father’s life, except for the Farqadan [two stars]."

"The Glorious" means the Magnificent in His essence—Exalted and Majestic is He—and in His attributes—Glorified is He; for His affair is Necessary Existence, complete power, and perfect wisdom.

Al-Hasan, Amr ibn Ubayd, Ibn Waththab, al-A'mash, and al-Mufaddal (from 'Asim), as well as the two Hamzas [Hamza and al-Kisa'i], read al-majidi in the genitive case, as an attribute to the Throne. Its 'glory' (majd) is its height, greatness, and the beauty of its form and composition, for the Throne is the most beautiful of bodies in form and structure. Its glory is not that cosmic occurrences are mediated by its positions, as the astrologers claim; for that is false according to both the Law (shar') and reason, based on what is required by their principles.

On the reading of dhi al-'arshi with the ya, it is permissible for it to be an attribute of dhi [The Owner]. It was also suggested that it could be an attribute of rabbika [your Lord], but that is not preferred, because the principle is the absence of separation between a follower and the followed; therefore, one does not speak of it unless it is the only viable reading.