Tafsir of An-Nahl 16:49

{...is in the heavens and whatever is on the earth of creatures}

It is permissible that this be an explanation for both "what is in the heavens" and "what is on the earth" together, implying that there are creatures in the heavens that move about just as humans move about on the earth.

It is also permissible that it be an explanation for "what is on the earth" alone, while "what is in the heavens" refers to the creation known as the spirits (al-ruh).

It is also permissible that it be an explanation for "what is on the earth" alone, while "what is in the heavens" refers to the angels, and their mention is repeated—meaning: "and the angels specifically" among those who prostrate—because they are the most obedient and devout of all creation.

It is also permissible that "what is in the heavens" refers to the angels of the heavens, and the phrase "and the angels" refers to the angels of the earth, such as the guardians and others.

If you ask: The prostration of those who are morally responsible (al-mukallafin) is different from the prostration of others; how then can both types be expressed by a single term?

I say: The intended meaning of the prostration of the morally responsible is their obedience and worship, while the prostration of others is their submission to the will of Allah, such that they do not resist it. Both types of prostration are united by the meaning of "submission," so they do not differ, and thus it is permissible to express them with a single term.

If you ask: Why was ma (what/that which) used instead of man (who), to give precedence to the rational beings among the creatures over the others?

I say: If man had been used, it would not have contained an indication of precedence; rather, it would have applied only to the rational beings. Therefore, ma was used because it is suitable for both the rational and the non-rational, intending thereby universality.

{They fear}

It is permissible that this be a circumstantial qualifier (hal) for the pronoun in {they do not wax proud}—meaning: they do not wax proud while they are fearful. It may also be an explanation for the negation of pride and an emphasis upon it, because whoever fears Allah does not wax proud regarding His worship.

{From above them}

If you connect it to {they fear}, the meaning is: they fear that He might send upon them a punishment from above them. If you connect it to {their Lord} as a circumstantial qualifier for Him, the meaning is: they fear their Lord, who is exalted above them and dominant over them, like His saying: “And He is the Subduer over His servants” (Al-An'am: 18, 61), and “And indeed, we are dominant over them” (Al-A'raf: 127).

In this is evidence that the angels are morally responsible, subject to commands, prohibitions, promises, and threats just like other morally responsible beings, and that they exist between fear and hope.

{And Allah has said, "Do not take for yourselves two deities. He is but one God, so fear only Me."}