As an instance...

As an instance, when it is said that so and so set on the throne, or so and so was taken down from the throne, it means that he gained an authority, or his authority was taken from him. The Qur’anic phrase: “…He mounted the throne (of authority)” and the like of it, is usually followed with sentence which interprets it. For example, in Surah’A‘raf, No. 7, verse 54, it says: “…Then He mounted the Throne (of authority). He covers the day with the night…”. Or like Surah Yunus, No.

10, verse 3 which says: “…Then He established Himself on the Throne regulating all things…”. Or like Surah Al-Hadid, No. 57, verse 4, which says: “…Then He established Himself on the Throne. He knows what enters within the earth and what comes forth out of it…”. And like Surah As-Sajdah, No. 32, verse 4, where it says: “…Then He established Himself on the Throne. You have none besides Him to protect or intercede (for you)…”.

And in the verse under discussion, the Qur’an implies: the same Beneficent Who dominates on the ‘Arsh (the Throne of existence). The verse says: “The Beneficent (Allah Who) dominates on the ‘Arsh (the Throne of existence).” The Arabic term /ara/ originally means ‘wet soil’, and since the low level of the ground is often wet in Arabic it is called /ara/.

Thus the meaning of the phrase: /matahtaara/ (whatever is beneath the ground) envelops all dead bodies, treasures, and whatever thing is hidden in the depth of the ground. Then, next to the Sovereignty of Allah over the world of existence, the Qur’an refers to His Ownership.

It says: “To Him belongs whatever is in the heavens and whatever is in the earth, and whatever is between them, and whatever is beneath the ground.” Up to here, three main attributes of Allah have been explained: the first epithet is His Creative Power, the second epithet, is His Sovereignty, and the third epithet is His Ownership. In the next verse, the fourth epithet, His Omniscience, has been pointed out.

It implies that His knowledge is so vast that it encompasses every thing you say manifestly or whatever you keep hidden, and He also knows even the more secret than the secret. The verse says: “And if you utter aloud (or whisper, it is no matter): for verily He knows the secret (of yours) and (that which is yet) more hidden.” Imam Sadiq (as) said: “The secret (thing) is what you hide in your heart, and more secret than that is that which has passed from your mouth but you have forgotten it.