Al-Haqqah: (17) And the angels will be on its edges...

Then the Almighty said: {And the angels will be on its edges} (Al-Haqqah: 17). In this verse, there are several issues:

The term {The angels} (Al-Malak) does not refer to a single angel, but rather to the genus and the plural.

1. Linguistic Meaning: Al-Arjā' linguistically means the sides or extremities. It is said rajā and rajwān, and the plural is al-arjā'. This term is used for the edge of a well, the edge of a grave, and similar things.
2. Contextual Meaning: The meaning here is that when the heaven splits open, the angels will move away from the point of splitting to the sides (edges) of the heaven.
3. Addressing a Potential Contradiction: If someone asks: Angels die in the first blast, based on the verse {And the trumpet will be blown, and whoever is in the heavens and whoever is on the earth will swoon} (Az-Zumar: 68), how can it be said that they will stand on the edges of the heaven?
   • Answer 1: They stand on the edges of the heaven for a moment, and then they die.
   • Answer 2: The intended meaning refers to those whom Allah exempted in His saying: {except whom Allah wills} (Az-Zumar: 68).

Verse 18: {And the bearers of the Throne of your Lord will, that Day, be above them, eight}

The Almighty’s saying: {And the bearers of the Throne of your Lord will, that Day, be above them, eight} (Al-Haqqah: 18). In this verse, there are several issues:

This Throne is the one referred to by Allah in His saying: {Those who carry the Throne} (Ghafir: 7) and {And you will see the angels surrounding the Throne} (Az-Zumar: 75).

The pronoun in {above them} refers to whom? There are two views:

1. The Stronger View (The Closest): It refers to the angels who are standing on the edges (mentioned in the previous verse). The purpose is to distinguish them from the angels who are the bearers of the Throne.
2. The Second View (Muqatil's View): It means that the bearers carry the Throne above their own heads. The precedence of the pronoun before the mentioned noun (the bearers) is permissible, like in the verse: In His House He gives wisdom.

It is narrated from Al-Hasan (may Allah have mercy on him) that he said: "I do not know if it means eight individuals, or eight thousand, or eight rows, or eight thousand rows."

However, carrying the interpretation to eight individuals is preferable for several reasons:

1. Hadith Evidence: What is narrated from the Messenger of Allah (peace and blessings be upon him): "Today they are four; when the Day of Resurrection comes, Allah will support them with four others, making them eight." Another narration states: "Eight angels whose feet are in the boundaries of the seventh earth, and the Throne is above their heads, and they are bowing down, glorifying [Allah]."
   • It is also said that some of them are in the form of humans, some in the form of a lion, some in the form of an ox, and some in the form of an eagle.
   • It is narrated that they are eight angels in the form of wild goats (aw'āl), and the distance between their hooves and knees is a journey of seventy years.
   • From Shahr ibn Hawshab, four of them say: "Glory be to You, O Allah, and praise be to You. All praise is due to You for Your pardon after Your power." And four say: "Glory be to You, O Allah, and praise be to You. All praise is due to You for Your forbearance after Your knowledge."

2. Linguistic Precision: The interpretation of eight individuals is necessary for the literal meaning of the word to be true. There is no necessity for eight thousand for the literal meaning to be true. Therefore, the word must refer to eight individuals, as there is no indication for eight thousand.

3. Context of Majesty: This context is one of majesty and awe. If eight thousand or eight rows were intended, it should have been mentioned to increase the majesty and awe. Since it was not mentioned, we know that only eight individuals are intended.

The Anthropomorphists (Musha’bihah) argued: If Allah were not upon the Throne, the bearing of the Throne would be futile and useless, especially since this is confirmed by the Almighty’s saying: {That Day, you will be presented} (Al-Haqqah: 18), and presentation only occurs if the Deity is present upon the Throne.

The People of Monotheism (Ahl al-Tawhid) responded by saying that it is impossible that Allah is meant to be seated on the Throne. This is because whoever carries the Throne must carry everything that is on the Throne. If Allah were on the Throne, it would necessitate that the angels are carrying Allah, which is impossible. This implies Allah’s need for them and that they possess greater power than Allah, all of which is explicit disbelief (kufr).

Therefore, we know that interpretation (Ta'wīl) is necessary. We say: The reason for this discourse is that Allah addressed them according to what they are accustomed to.

• He created for Himself a House that they visit, not that He resides in it—Exalted is Allah above that.
• He placed a stone in the corner of the House, which is His Hand on Earth, because it was customary for them to honor their leaders by kissing their right hands.
• He appointed guardians over the servants, not because forgetfulness is possible for Him, but because this is what is customary.

Similarly, when a king intends to hold his officials accountable, he sits upon a throne, and attendants stand around him. Thus, Allah will bring forth a Throne on the Day of Resurrection, and the angels will attend around it, not because He sits upon it or needs it, but for the same reason mentioned regarding the House and the circumambulation (Tawaf).

Verse 18: {That Day, you will be presented; not a secret among you will be hidden.}