It was revealed regarding Khuzā'ah when they said that the angels are the daughters of Allah. He glorified His Self from that. Then He informed about them that they are servants, and servitude contradicts birth. However, they are honored and near to Me, preferred. [Mahmood said: "Its meaning is that they are honored and preferred over the other servants of Allah." Ahmad said: "This interpretation is from making the Qur'an subject to opinion, for when he believed in the preference of the angels over the messengers, he interpreted the verse according to his belief. Our aim is only to clarify that he imposed on the verse what it does not bear and took from it what it does not give, for he claimed that they are honored over all creation, not over some of them. His claim is comprehensive, and his evidence is absolute. And Allah is the Guide.] over all the servants, [The phrase "preferred over all the servants" is according to the Mu'tazilah, while some humans are preferred over them according to the Ahl al-Sunnah. (A)] due to their states and attributes that are not found in others. This is what misled those who claimed that they are My children. I have exalted Myself above that with a great exaltation. It has been read as 'mukarramoon.' And they do not precede Him in speech, from: 'sabaqatuhu fa sabaqtuhu asbiqahu.' The meaning is that they follow His saying and do not say anything until He says it; thus, their saying does not precede His saying. The intended meaning is: they do not advance their saying over His saying, just as you say: 'I preceded my horse over his horse.' And just as their saying is subordinate to His saying, their actions are likewise based on His command: they do not perform any action unless they are commanded to do so. Everything they bring and leave behind, from what they have done and delayed, is known to Allah, and He will reward them for it. Due to their encompassing knowledge of that, they control themselves, observe their states, and utilize their time. One of their precautions is that they do not dare to intercede except for whom Allah has accepted and made worthy of intercession for an increase in reward and honor. Then, with all this, they are in fear of Allah, being apprehensive, meaning they are expectant of a slight indication, being cautious and watchful. [The term 'wa-raqabah' is with a kasrah, meaning: waiting. This was clarified in the dictionaries. (A)] They do not feel secure from the deception of Allah. And from the Messenger of Allah, blessings and peace be upon him, it is reported that he saw Gabriel, peace be upon him, on the night of the Isra' falling down like a mat [The term 'kahlis' is with a kasrah followed by a sukoon or with two fathahs: a thin garment that is placed under the saddle or under the riding animal. This was clarified in the dictionaries. (A)] out of fear of Allah. [Ibn Khuzaymah narrated from the account of Murrah from Ibn Mas'ud that the Prophet, blessings and peace be upon him, mentioned Sidrat al-Muntahā - the hadith. He said that Gabriel fell and became like a mat thrown down. Its chain is strong. Ibn al-Jawzi erred in weakening Muhammad ibn Maymun, the teacher of Ibn Khuzaymah, for he is trustworthy. And in al-Tabarani al-Awsat and the Tafsir of Ibn Mardawayh from the narration of Abdul Karim al-Jazari from 'Ata from Jabir, it is raised: 'I passed in the fourth heaven with Gabriel, and he was like a worn-out mat out of fear of Allah.' Its chain is strong. Ibn Khuzaymah narrated it in al-Tawhid, and Ibn Sa'd, and Said ibn Mansur, and al-Bazzar, and al-Bayhaqi in al-Shu'ab and al-Dala'il, and al-Tabarani in al-Awsat, all from the narration of Abu Qilabah al-Harith ibn Abu 'Imran al-Hufi from Anas raised: 'While I was sitting, Gabriel came and poked me between my shoulders, so I stood up to a tree with a bird's nest, and he sat in one of them and I sat in the other. We ascended until we filled the horizons while I was looking around. And if I wished to touch, I could have touched. I turned to Gabriel, and he was like a mat laid down. I recognized the superiority of his knowledge of Allah over me. And a door of the heavens was opened for me, and I saw the greatest light - the hadith.' Al-Bazzar said: 'We do not know that it was narrated from Abu 'Imran except by al-Harith ibn 'Ubaid.' And others said: 'Hamad ibn Salamah contradicted him from Abu 'Imran.' And he said: 'From Muhammad ibn 'Umayr ibn 'Ata, as a marfu' narration.' Likewise, Ibn al-Mubarak narrated it in al-Zuhd from Hamad.

And in another narration: 'I recognized the superiority of his fear over my fear.' And Allah revealed to him: 'Are you a servant or a prophet king?' He gestured to Gabriel, peace be upon him: 'Rather, a prophet and a servant.' ] After describing their honor before Him, their close status with Him, praising them, and attributing to them those noble actions and praiseworthy deeds.

He surprised them with severe warning and warned of the punishment of Hell for those who associate partners with Allah among them. If he says, 'If he was,' it is perhaps meant as a hypothetical situation and an example, while he is fully aware that it will not happen, as He said, 'And if they had associated partners, all that they used to do would have been in vain.' This was intended to emphasize the gravity of associating partners with Allah and to magnify the importance of monotheism.