From a creature, it may be a clarification of what is in the heavens and what is in the earth altogether. It is possible that in the heavens there are creations of Allah that move in it just as humans move in the earth. It may also be a clarification of what is in the earth alone, and what is meant by what is in the heavens are the angels. Their mention is repeated to mean: and the angels, especially among those who prostrate, because they are the most obedient of creation and the most worshipful. It is possible that what is meant by what is in the heavens are their angels.

And by His saying, and the angels: the angels of the earth among the guardians and others. If you say: The prostration of the accountable is what this speech encompasses, contrary to the prostration of others, [[Mahamud said: 'If you say the prostration of the accountable is what this speech encompasses, contrary to the prostration of others, how is it expressed for both types with one word ... etc.? Ahmad said: This is what is relied upon by those who chose to encompass the one word for its truth and metaphor comprehensively and did not intend it to be contradictory. For prostration encompasses whether the accountable is truly included and encompasses the state of the non-accountable by way of metaphor of comparison. Both are intended from the verse, and Al-Zamakhshari denies this in places I have passed in his book. His apparent intention here is that prostration is a common attribute between the action of the accountable and the state of the non-accountable, which is non-resistance according to the Qadarites. His aim in this is for the word to be applicable to both, to avoid combining truth and metaphor, for he rejects that, and this purpose does not appear in the verse - and Allah knows best - because the fact that it is a verse of prostration indicates that the intended prostration mentioned therein attributed to the accountable is the specific action recognized by Shari'ah, which is mentioned as a cause for habitual actions in the intentions of prostration, not the broader common attribute. Allah knows best.]] How is it expressed for both types with one word? I say: The intended meaning of the prostration of the accountable is their obedience and worship, and the prostration of others is their submission to Allah's will, and that it is not impossible for them. Both prostrations share the meaning of submission, so they do not differ, and thus it is permissible to express them with one word. If you say:

Why was 'what' not used to favor the rational creatures of the creatures over others? I say: Because if 'what' had been used, it would not have indicated preference, as it would have been specific to rational beings. Rather, 'what' was brought that is suitable for rational beings and others, intending generality. YKHAFOON may be a state of the pronoun [[Mahamud said: 'It may be a state of the pronoun ... etc. Ahmad said: This second is the correct view, not the first. As for the state, it indicates transition, and it may imply the limitation of their non-arrogance, while the reality or non-arrogance is absolute and not limited by a state. Allah is the Grantor of success.]] in LA YASTAKBIROON, meaning: they do not show arrogance while fearing, and it may be a clarification of the negation of arrogance and an affirmation of it. For whoever fears Allah does not show arrogance about His worship FROM ABOVE THEM if it is connected to YKHAFOON. Its meaning is: they fear Him that He may send upon them punishment from above them. If it is connected to their Lord as a state of Him, its meaning is: they fear their Lord, who is high above them and overpowering, as in His saying, AND HE IS THE OVERPOWERING ABOVE HIS SERVANTS, AND WE ARE ABOVE THEM OVERPOWERING. And this indicates that the angels are accountable, engaged in command and prohibition, promise and threat, like other accountable beings, and that they are between fear and hope.