Tafsir of Al-Baqarah 2:30

Tafsir of Surah Al-Baqarah (The Cow), Verse 30

Verse 30: "And [mention, O Muhammad], when your Lord said to the angels, 'Indeed, I will make upon the earth a successive authority (khalifah).'"

There are two views regarding the word idh (إذ):

1. Superfluous Particle: Some argue it is an extra particle commonly used by the Arabs in speech, and since the Quran was revealed in the Arabic language, its presence is natural.
2. The Correct View ( منصوب - accusative): It is accusative based on an implied command: Udhkur (Mention/Recall). The meaning is: "Recall to them, O Muhammad, when your Lord said to the angels..." This implication is due to two reasons:
   • The meaning is already well-known.
   • God has clarified this in many other places, such as: “And remember the brother of ‘Ad when he warned his people in Al-Ahqaf” (Al-Ahqaf: 21), “And remember Our servant David…” (Sad: 17), and “And present to them an example of the people of the town when messengers came to it… when We sent to them two…” (Ya-Sin: 13-14). Since the entire Quran is like a single utterance, it is not unlikely that these explicit instances preceded this surah, making it unnecessary to state the command here.

Al-Kashshaf suggests that idh could also be accusative based on the verb qālū (they said), though this is less common.

The root of malak (angel) is related to risālah (message). It is said alaktuhu ilayhi (I sent him to him). Ma’lakah and alūkah both mean message. The original form was likely mala’akah (مَلْأَكَة) with a hamza (أ). The hamza was dropped, and its vowel was transferred to the preceding letter for ease of pronunciation due to frequent use.

Al-Kashshaf states that malā’ik (ملائك) is the plural of mala’ak (ملأك) based on the original form, similar to shamā’il (plural of sham’al), with the addition of the feminine plural marker tā’ (ة).

Some scholars argue that the discussion of angels should precede the discussion of prophets for two reasons:

1. God mentioned belief in angels before belief in messengers in the verse: “The believers all believe in Allah and His angels and His books and His messengers…” (Al-Mu’minun: 285). The Prophet (PBUH) said: "Begin with what Allah began with."
2. Angels serve as the intermediary between God and the messengers in conveying revelation and law, thus taking precedence over the messenger.

Conversely, others argue that the discussion of prophethood should precede that of angels because our knowledge of angels is derived solely through hearing (revelation/scripture), whereas prophethood is a primary foundation for knowledge.

The preferred view: Angels hold a higher rank in terms of honor and causality (علية), but in our minds and intellects, the discussion of prophethood comes first based on how we access that knowledge through thought.

The Status of Angels: There is no disagreement among the rational that the highest honor for the celestial realm is the existence of angels, just as the highest honor for the lower realm is the existence of humans. However, people differ on the essence (māhiyyah) and reality of angels.

The doctrines regarding angels can be summarized based on whether they are self-subsistent entities (dhawāt qā’imah bi-anfusihā) that are either muḥayyizah (corporeal/occupying space) or not:

A. Angels as Corporeal Entities (Mutaḥayyizah)

1. Majority of Muslims: They are subtle, airy bodies capable of assuming various forms, residing in the heavens.
2. Some Idolaters: Angels are the very essence of the stars associated with fortune and misfortune; the fortunate stars are angels of mercy, and the unfortunate ones are angels of punishment.
3. Most Magians and Dualists: This world is composed of two eternal origins: Light and Darkness. These are two transparent, willing, powerful essences, opposite in nature, form, action, and management. The essence of Light is benevolent, pure, fragrant, noble, beneficial, and life-giving. The essence of Darkness is the opposite. The essence of Light eternally generates the pious (angels) without sexual reproduction, like wisdom generated from the wise. The essence of Darkness generates enemies (devils) similarly.

B. Angels as Non-Corporeal Entities (Ghayr Mutaḥayyizah)

1. Some Christians: Angels are, in reality, the pure, good rational souls separated from their bodies. If these separated souls are pure, they are angels; if they are impure and dark, they are devils.
2. Philosophers: They are self-subsistent essences, entirely non-corporeal. Their essence is different from human rational souls, being more powerful and knowledgeable. They are to human souls what the sun is to lights. These essences are divided into two types:
   • Those associated with the spheres and stars, like our rational souls associated with our bodies.
   • Those not involved in managing the spheres, being entirely absorbed in knowing and loving God and engaged in His worship—these are the Arch-Angels (Muqarrabūn). Their relation to the angels managing the heavens is like the relation of those managers to our rational souls.
   • Some philosophers also posit other types, such as Terrestrial Angels managing the lower world. If their management is good, they are angels; if evil, they are devils.

Proof of Existence: Scholars differ on whether the existence of angels can be proven rationally or only through revelation. Philosophers agree that rational proofs exist, though we have deep discussions regarding them. Some persuasive rational arguments include:

1. The Tripartite Division of Life: Life is either rational and mortal (human), mortal and non-rational (beasts), or rational and immortal (angel). Since the Divine Wisdom necessitated creating the lowest (beast) and middle (human) categories, it is more fitting that it necessitated creating the highest, immortal, rational category (angel).
2. Celestial Superiority: Human intuition testifies that the celestial realm is superior to this lower realm, and that life, intellect, and speech are superior to their opposites. It seems unlikely that life, intellect, and speech would exist in this dark, murky world without existing in the world of light and honor.
3. Experiential Evidence: Ascetics prove their existence through direct observation (mukāshafah). Those concerned with necessities prove it through the miraculous effects observed in rare treatments, compounding medicines, and extracting elixirs. True dreams also serve as evidence. These arguments are persuasive for those who hear them and conclusive for those who experience them.

Regarding textual evidence (naqlī), there is no dispute among the Prophets regarding the existence of angels; it is an established consensus among them.

The Prophet (PBUH) said: "The heaven groaned, and it had the right to groan, for there is not a space the size of a footstep where there is not an angel prostrating or bowing."

It is narrated that the descendants of Adam are ten times the number of Jinn. The Jinn are ten times the number of land animals. Land animals are ten times the number of sea creatures. Sea creatures are ten times the number of earth-bound angels. These are ten times the angels of the lowest heaven, and so on, up to the seventh heaven. All of these combined are few compared to the angels of the Footstool (Kursī). The angels around the Footstool are ten times the angels of one canopy (sirādāq) of the Arsh (Throne), of which there are 600,000. The dimensions of each canopy, if compared to the heavens, the earth, and everything between them, make the latter seem insignificant. Every space the size of a footstep contains an angel prostrating, bowing, or standing, their voices filled with glorification and sanctification. All of these are few compared to the angels surrounding the Throne, like a drop in the ocean. Their total number is known only to God.

Furthermore, there are the angels of the Tablet (Lawḥ), who are companions of Israfil (AS), and the soldiers of Jibril (AS). They are all obedient, never tiring, constantly engaged in worship, their tongues moist with remembrance and glorification, competing in this since their creation. They never grow arrogant against worshipping Him night or day, nor do they tire. Their kinds, lifespans, and methods of worship are known only to God, confirming the reality of His dominion: “And none knows the soldiers of your Lord except He” (Al-Muddaththir: 31).

It is narrated that during the Prophet's (PBUH) ascension, he saw angels in a place resembling a marketplace, walking toward one another. He asked Jibril where they were going. Jibril replied, "I do not know, but I have seen them since my creation, and I have never seen any of them before." They asked one angel how long he had been created. He replied, "I do not know, except that God creates a star every 400,000 years, and He has created a number of stars equal to that number 400,000 times since I was created." Glory be to God, how great is His power and how perfect His majesty!

Categories and Descriptions of Angels in the Quran:

Categories (Aṣnāf):

1. Bearers of the Throne: “And the angels will bear the Throne of your Lord above them that Day, [there being] eight of them” (Al-Haqqah: 17).
2. Those Surrounding the Throne: “And you will see the angels surrounding the Throne, proclaiming the praise of their Lord…” (Az-Zumar: 75).
3. The Great Angels (Akābir): Including Jibril and Mika’il, based on: “Whoever is an enemy to Allah or His angels or His messengers and Jibril and Mika’il—then indeed, Allah is an enemy to the disbelievers” (Al-Baqarah: 98).
   • Jibril (AS): Described with several attributes:
     • The conveyor of revelation to the Prophets: “Brought down by the Trustworthy Spirit upon your heart…” (Ash-Shu‘arā’: 193-194).
     • Mentioned before other angels: “Say, ‘Whoever is an enemy to Jibril…’” (Al-Baqarah: 97). This is because revelation (spiritual sustenance) is superior to sustenance of the body (Mika’il's domain).
     • Made second only to God: “Indeed, Allah is his protector, and Jibril and the righteous of the believers…” (Al-Baqarah: 207).
     • Called the Holy Spirit (Rūḥ al-Qudus): “When I strengthened you with the Holy Spirit…” (Al-Ma’idah: 110).
     • He supports God's allies and crushes His enemies with a thousand marked angels.
     • Praised with six attributes in Surah At-Takwīr (19-21): “Indeed, it is the word of a noble messenger, possessed of strength, with the Owner of the Throne, established [in rank], obeyed, then trustworthy.”
       • Messenger: He is the messenger of the Prophet (PBUH) to all prophets; all prophets and messengers are his nation.
       • Noble: Honored by God by being the intermediary to the noblest of His servants (the prophets).
       • Possessed of Strength: He lifted the cities of Lot’s people and overturned them.
       • Established in Rank: His high status with God, being second only to Him in the verse mentioned above.
       • Obeyed: He is the Imam and leader of the angels.
       • Trustworthy: As stated in the verse: “Brought down by the Trustworthy Spirit…”
   • Isrāfil and ‘Izrā’īl (AS): Their existence is confirmed by reports (akhbār). ‘Izrā’īl is the Angel of Death, as stated: “Say, ‘The angel of death who has been put in charge of you will cause you to die…’” (As-Sajdah: 11). The verse “Until when death comes to one of them, Our messengers take him in death…” (Al-An‘ām: 61) indicates other angels assist in taking souls, perhaps under the leadership of the Angel of Death. Isrāfil is the one in charge of the Trumpet (Ṣūr), as indicated by: “And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall unconscious, except whom Allah wills. Then it will be blown once more, and suddenly they will be standing, looking on” (Az-Zumar: 68).
4. Angels of Paradise: “And the angels will enter upon them from every gate, [saying], ‘Peace be upon you for what you patiently endured. Excellent is the final home’” (Ar-Ra‘d: 23-24).
5. Angels of Hellfire: “Over it are nineteen [angels]” (Al-Muddaththir: 30), and “And We have not made the keepers of the Fire except angels” (Al-Muddaththir: 31). Their chief is Mālik (as per the verse: “And they will call, ‘O Mālik, let your Lord put an end to us!’” (Az-Zukhruf: 77)). Their collective name is Az-Zabāniyah (The Enforcers).
6. Angels Assigned to Humans: “Indeed, over you are guardians, noble recorders, who know whatever you do” (Al-Infiṭār: 10-12), and “He has those who succeed him, before and behind him, protecting him by the command of Allah…” (Ar-Ra‘d: 11).
7. Scribes of Deeds: “And indeed, upon you are guardians, noble recorders, who know what you do” (Al-Infiṭār: 10-12).
8. Angels Managing the World: Referred to in verses like “By those who arrange [their] course in ranks” (As-Sāffāt: 1), “By those who scatter scattering” (Adh-Dhāriyāt: 1), and “By those who pull out forcefully” (An-Nāzi‘āt: 1). Ibn Abbas narrated that God has angels, besides the guardians, who record what falls from the leaves of trees. He advised that if one experiences distress in a desolate land, one should call out: "Help, O servants of God, may God have mercy on you!"

Descriptions (Awṣāf):

1. Messengers of God: “Indeed, Allah makes the angels messengers…” (Fāṭir: 1). The verse “Allah chooses from the angels messengers…” (Al-Hajj: 75) means that some angels are exclusively messengers, not that the attribute of being a messenger is limited only to them.
2. Closeness to God: This closeness is not spatial but one of rank/honor, as seen in: “And whoever is near Him, they are not too proud to worship Him…” (Al-Anbiyā’: 19), “Rather, they are honored servants” (Al-Anbiyā’: 26), and “They exalt [Him] night and day and do not slacken” (Al-Anbiyā’: 20).
3. Obedience:
   • They proclaim: “And we exalt [You] with praise of You and sanctify You for Yourself.” They are constant in worship.
   • They rush to obey God's command: “So the angels prostrated, all of them entirely” (Al-Hijr: 30).
   • They do nothing except by His revelation and command: “They do not precede Him in speech, and they act by His command” (Al-Anbiyā’: 27).
4. Power:
   • The eight bearers of the Throne carry the Throne, and the Footstool (Kursī), which is smaller than the Throne, is greater than the seven heavens combined (“His Footstool encompasses the heavens and the earth…” Al-Baqarah: 255).
   • The height of the Throne is beyond imagination, indicated by the ascent time: “The angels and the Spirit ascend to Him in a Day the measure of which is fifty thousand years” (Al-Ma‘ārij: 4). Yet, they descend in an instant.
   • The power of the Trumpet-blower (Isrāfil) to cause all in the heavens and earth to swoon with one blast.
   • Jibril’s power to lift the cities of Lot’s people all at once.
5. Fear (Khawf): Despite their constant worship, they are fearful: “They fear their Lord above them and do what they are commanded” (An-Naḥl: 50), and “And they are fearful of His might” (Al-Anbiyā’: 28). When God speaks the revelation, the inhabitants of the heavens hear a sound like chains on a rock, causing them to fear. When the revelation ceases, they ask each other what their Lord said, and they reply: "The Truth, and He is the Most High, the Great."
   • A narration from Ibn Abbas describes Isrāfil standing before God, separated by seventy veils of light, not daring to look up, waiting for the command written on the Preserved Tablet. Jibril explained his own role (winds/armies), Mika’il’s (vegetation), and ‘Izrā’īl’s (souls), noting that his own fear was related to the Hour.

The Words of Ali (RA): The most sublime description after the words of God and His Messenger comes from Ali (RA): He described angels as filling the high heavens in various states: prostrating without rising, bowing without standing straight, standing in ranks without moving, glorifying without tiring, untouched by sleep, mental lapse, bodily fatigue, or forgetfulness. Some are guardians of His revelation, tongues to His messengers, executors of His decree, protectors of His servants, and doorkeepers to His gardens. Some have their feet fixed in the lowest earth, necks stretching into the highest heavens, pillars extending to the horizons, shoulders supporting the Throne, their gazes lowered, veiled by the might and power of God. They do not conceive of their Lord through imagery, nor attribute the qualities of created things to Him, nor limit Him by location, nor point to Him by analogy.

Scholars differed on whether “Indeed, I will make upon the earth a successive authority (khalifah)” was addressed to all angels or only some:

• Al-Ḍaḥḥāk (from Ibn Abbas): It was addressed only to the angels who fought alongside Iblis against the Jinn, because when the Jinn corrupted the earth and shed blood, God sent Iblis with an army of angels to expel them. This statement was then made to those angels.
• The Majority (Companions and Tābi‘ūn): It was addressed to the entire body of angels, as the term al-malā’ikah implies generality, and specifying otherwise goes against the apparent meaning.

Jā‘il (making) is a verb that takes two objects, entering upon a subject and predicate (al-mu’tada’ wa al-khabar), which are fī al-arḍ (upon the earth) and khalīfah (a successor). The meaning is: "I will cause the earth to have a successor."

The apparent meaning is that the earth refers to the entire earth, from East to West. However, a narration from Ibn Sabit states the earth was spread out from Mecca, and the angels first circled the Ka‘bah, which was on the earth mentioned in the verse. The former interpretation (the entire earth) is closer to the apparent meaning.

A khalīfah is one who succeeds another and takes their place, as in: “Then We made you successors in the land after them…” (Yūnus: 14).

Who is the intended successor?

1. Adam (AS): The statement “Will You place upon it one who will cause corruption therein and shed blood?” refers to his progeny, not Adam himself.
2. The Progeny of Adam:

• Those who say Adam (AS): They differ on why he was called khalīfah: * Ibn Abbas: He succeeded the Jinn who preceded him on Earth. * Ibn Mas‘ūd, Ibn Abbas, As-Suddi: He was called khalīfah because he would succeed God in judging His accountable creation, supported by the verse: “Indeed, We have made you a successor upon the earth, so judge between the people in truth…” (Ṣād: 26).
  • Those who say the Progeny of Adam: They argue they are successors because they succeed one another, which is the view of Al-Hasan, supported by: “And it is He who has made you successors on the earth…” (Al-An‘ām: 165).

The term khalīfah can apply to singular or plural, male or female. It has also been read as khalīqah (خليقة).

Why did God consult the angels? Since God is free from needing consultation, there are two answers:

1. God knew they would raise this question upon learning the secret, so it was beneficial to inform them of the answer beforehand by letting them pose the question first.
2. God intended to teach His servants the principle of consultation (mushāwarah).

Issue 1: The Infallibility of Angels (‘Iṣmah)

The vast majority of religious scholars agree that all angels are infallible from all sins. The Ḥashawiyyah (a literalist group) dissent. Our proofs for infallibility include:

1. General Obedience: “They do not disobey Allah in what He commands them but do what they are commanded” (At-Taḥrīm: 6). While this verse specifically concerns the angels of Hell, the general principle is supported by: “They fear their Lord above them and do what they are commanded” (An-Naḥl: 50). "Doing what they are commanded" includes fulfilling all commands and abandoning all prohibitions (since abandoning a prohibition is itself a command).
2. Purity of Status: “Rather, they are honored servants, who do not precede Him in speech, and they act by His command” (Al-Anbiyā’: 26-27). This explicitly confirms their innocence from sin and their complete reliance on divine command.
3. Justified Criticism: God recounted their criticism of humankind regarding sin. If angels were sinners themselves, their criticism would not be appropriate.
4. Constant Worship: They exalt God night and day without tiring, making sin impossible for them.

Arguments of the Opponents (that angels can sin):

1. The Question Itself: Their statement, “Will You place upon it one who will cause corruption therein and shed blood, while we exalt [You] with praise of You and sanctify You for Yourself?” implies they committed sins:
   • Objection to God: Asking “Will You place…” is an objection to God’s decree, a major sin.
   • Slander/Backbiting: They slandered the children of Adam with corruption and bloodshed, which is ghībah (backbiting), a major sin.
   • Self-Praise/Arrogance: They praised themselves (“while we exalt…” and “Indeed, we are the ones who line up [in prayer]”), which implies self-admiration, a destructive sin, as the Prophet (PBUH) mentioned self-admiration as one of the three destructive traits.
   • Implied Excuse: Their subsequent statement, “No knowledge have we except what You have taught us,” sounds like an excuse, implying a prior fault for which they needed to apologize.
   • Questioning Truthfulness: The command “Inform Me of the names of these, if you are truthful” (Al-Baqarah: 31) implies they were either truthful or liars in their prior statement.
   • Ignorance of the Unseen: “Did I not tell you that I know the unseen [aspects] of the heavens and the earth and know that which you reveal and that which you used to conceal?” (Al-Baqarah: 33) suggests they were previously unaware or doubtful of God’s omniscience.
   • Inference vs. Revelation: Their knowledge of corruption must have come either by revelation (which makes their questioning redundant) or by inference/speculation. Judging others based on mere speculation is forbidden (“Do not pursue that of which you have no knowledge”).
   • Narration of Conflict: Some narrations suggest this statement was made by the angels who fought the Jinn, and upon seeing God’s anger, they immediately retracted: “Exalted are You! We have no knowledge except what You have taught us.” Other narrations suggest they were punished with fire for their presumption.

Refutation of Opponents' Arguments:

• Regarding Objection/Slander: Their intent was not to inform God of something He was ignorant of, nor to deny His action. Rather, it was:
  1. Wonder at Perfect Wisdom: Expressing astonishment at the profound wisdom in granting such high status to beings known for corruption, implying: "How great is Your wisdom that You see a subtle reason for this that escapes us!"
  2. Seeking Clarification (Mu‘tazilite View): They posed the question to seek an answer, as they believed God, being perfectly wise, would not permit foolishness (i.e., empowering the corrupt). Their attribution of corruption to the creatures, not the Creator, and their praise of their own purity (“We exalt You…”), supports their adherence to Divine Justice (‘Adl).
  3. The Greater Good (Philosopher View): The good resulting from this creation outweighs the minor evil (corruption), making its creation necessary. God’s reply, “Indeed, I know that which you do not know,” confirms this.
  4. Exaggerated Love: It was an expression of extreme devotion, where a devoted servant dislikes the idea of his Lord having a disobedient servant.
  5. Request for Earth: They might have been asking that the authority be given to them instead of the humans, similar to Moses asking God not to destroy them for the folly of others. God replied that He knew what was best for each group (heavens for them, earth for humans).
  6. Seeking the Specific Wisdom: They asked for the detailed reason for creating beings destined for corruption.
  7. Figurative Speech (Al-Qaffāl): Their statement was affirmative, not interrogative (like the poetic example provided), meaning: "You will do this, and we, who are praising You, are here." God’s reply confirms their praise was appropriate, but He knows the hidden inner realities (bāṭin) of the humans that they did not know.

• Regarding Backbiting (Slander): They focused only on the aspect that was the point of contention (corruption/killing), not their worship, as the latter was not the issue under debate.
• Regarding Self-Praise: Self-praise is not absolutely forbidden (“But as for the favor of your Lord, report [it]”). Furthermore, their statement might have been to clarify that their question was not an attack on God’s wisdom but a request for detailed understanding, given their own state of praise.
• Regarding the Excuse: If they erred by leaving the preferred path (silence), their subsequent apology was for abandoning that preference, not for a sin.
• Regarding Knowledge of Corruption: Scholars differ. Some say it was by analogy to the Jinn; others say they knew from the physical composition of Adam (composed of passions leading to corruption). Others maintain it was certain knowledge, either because God informed them directly, or because they read the Preserved Tablet. The most sound view is that it was certain knowledge, as basing judgment on mere speculation contradicts infallibility.

Second Doubt: The Story of Hārūt and Mārūt

The story is deemed baseless for several reasons:

1. It implies they accused God of injustice by saying they would not have sinned if tested, which is disbelief.
2. It claims they were given a choice between immediate worldly punishment and delayed eternal punishment, which is inappropriate for God’s dealings.
3. It claims they taught magic while being punished for sin.
4. It claims a sinful woman ascended to become the planet Venus, which is absurd.

Third Doubt: Iblis’s Origin

We will discuss separately that Iblis was not one of the angels.

Fourth Doubt: Angels of Hellfire

“And We have not made the keepers of the Fire except angels” (Al-Muddaththir: 31) does not mean they are punished in the Fire. It means they are the guards, administrators, and managers of the Fire.

• Philosophers and Determinists: Angels are pure good and have no power to commit evil.
• Mu‘tazilites and many Jurists: They are capable of both good and evil.
  • Proof: Their question about corruption implies either sin or abandoning the better course of action. Also, the threat: “And whoever of them says, ‘Indeed, I am a god besides Him’—then that one We recompense with Hell…” (Al-Anbiyā’: 29) implies they are subject to prohibition. Furthermore, praise for abandoning arrogance implies they had the power to be arrogant.
  • Rebuttal: Praise for an act does not require the possibility of abandoning it, especially if God’s rewarding that act is necessary (as abandoning necessity implies ignorance or need, both impossible for God). Thus, the act becomes necessary for God to perform, yet He is still praised for it.

The wāw (and) in “while we exalt…” is a wāw al-ḥāl (a circumstantial conjunction), meaning: "We exalt You while praising You."

Taṣbīḥ (Exaltation): Means distancing God from evil, encompassing distancing Him from evil in essence, attributes, and actions.

• Essence: Being free from possibility, contingency, composition, opposition, and having absolute Unity and necessary existence.
• Attributes: Being free from ignorance (thus omniscient) and free from change.
• Actions: Actions are not for gaining benefit or repelling harm; He is not completed by anything or diminished by the absence of anything; He is self-sufficient, controlling existence and non-existence.

People of Remembrance state Taṣbīḥ has two meanings: Purification/Transcendence and Wonder/Astonishment.

Purification Meanings:

1. Free from peers/partners (God is the One, the Subduer).
2. The Manager of heavens and earth (Subḥāna Rabb as-samāwāt wa al-arḍ).
3. The Manager of all creation (Subḥāna Allāhi Rabb al-‘ālamīn).
4. Free from the descriptions of the unjust (Subḥāna Rabbika Rabb al-‘izzati ‘ammā yaṣifūn).
5. Self-sufficient (Subḥāna-hu huwa al-Ghanī).
6. The Sovereign whose dominion encompasses all things.
7. Omniscient (Subḥāna Allāhi ‘ammā yaṣifūn ‘ālim al-ghayb).
8. Free from consort and offspring.
9. Free from their descriptions and sayings.

Wonder Meanings:

1. Subduing strong beasts for weak humans (Subḥāna-lladhī sakhkhara lanā hādhā).
2. Creating the world without fatigue (Subḥāna idhā qaḍā amran).
3. Knowing without being taught.
4. Removing seventy years of sin with one hour of repentance.

The text then lists many entities that perform Taṣbīḥ (angels, prophets, companions, creatures, inanimate objects). God states He is self-sufficient from this praise, but He channels the reward to the servant who performs it so that everyone knows that whoever strives in service will have the entire universe serving them. The purpose is for the servant to remember their servitude.

Regarding Bi-ḥamdik (with Your praise):

1. It means we praise You while we exalt You; our exaltation is deserved because You are worthy of praise.
2. It means we exalt You by means of Your grace, as we could not worship without Your enabling grace (like David’s realization).

The Meaning of Taqdīs (Sanctification): Purification.

1. We purify/describe You with attributes befitting Your loftiness and might.
2. Mujāhid: We purify ourselves from our sins and errors seeking Your pleasure.
3. Abū Muslim: We purify our actions from sins so they are purely for You.
4. We purify our hearts from distraction so they are absorbed in the lights of Your knowledge.

Mu‘tazilite Proofs for Divine Justice based on this verse: They argue that since the angels attributed the actions (praise/sanctification) to themselves, these actions must be their own, not God's, otherwise, praising themselves for God's actions would be meaningless. They also argue that if corruption were God's act, the answer should have been: "I do what I will."

This reply addresses the angels' question in several ways:

1. Regarding Wonder: Do not wonder that some among them will corrupt, for I know that among them are many righteous ones whom you do not know.
2. Regarding Grief: Do not grieve over the corrupt, for I know there are pious ones among them whom I have sworn to honor.
3. Regarding Seeking Wisdom: Your benefit is in knowing the wisdom generally, not in detail, as the detail might be harmful to you.
4. Regarding Requesting Earth: Your benefit is in remaining in the heavens, while their benefit is in the earth.
5. Regarding Hidden Malice: I know that among you (the angels) is Iblis, who harbors envy, arrogance, and hypocrisy, which you do not know.
6. Regarding Self-Praise: By praising yourselves so highly, you have become self-admiring. Wait until humanity appears, humbling themselves by saying: “Our Lord, we have wronged ourselves…”

(The translation ends here as per the structure of the provided text.)