Since God is infinite in space as well as in time. it is obvious that His "throne" (arsh) has a purely metaphorical connotation, circumscribing His absolute, unfathomable sway over all that exists or possibly could exist (cf. note 43 on
7:54). Hence, too, the "bearing aloft" of the throne of His almightiness cannot be anything but a metaphor - namely, an allusion to the full maniffestation of that almightiness on the Day of Judgment. The Qur'an is silent as to who or what the "eight" are on whom this manifestation rests. Some of the earliest commentators assume that they are eight angels; others, that they are eight ranks of angels; while still others frankly admit that it is impossible to say whether "eight" or "eight thousand" are meant (Al-Hasan al-Basri, as quoted by Zamakhshari ). Possibly, we have here an allusion to eight (unspecified) attributes of God or aspects of His creation; but, as the Qur'an states elsewhere, "none save God knows its final meaning" (see
3:7 and the corresponding note 8).
I.e., ",-hose record shows that he was righteous in his life on earth: cf.
17:71, as well as the symbolic expression "those on the right hand" in
74:39. The linguistic origin of the .symbolism of "right" and "left" as "righteous" and "unrighteous" is explained in note 3 on
56:8-9.
Implying that he had always been conscious of resurrection and judgment, and had tried to behave accordingly.
Thus signifying that he had been unrighteous in his earthly life, in contrast with those "whose record will be placed in their right hand" (see verse 19 and note 12 above).
