The benefits of the saying of Allah the Exalted: << ولما جآءت رسلنآ إبراهيم بالبشرى . . . . . . . . . . . . . >

[Surat al-'Ankabut:31] In this verse, there is evidence that Allah answered the supplication of Lut. From where do we take this? From the words of the messengers: .
And among its benefits is the establishment that the angels are messengers, based on His saying: And in the Qur'an, in Surat al-Fatir: Is the meaning that every angel is a messenger, or that among them are messengers? The apparent meaning is the latter, because among the angels are those who stand, bow, and prostrate to Allah, and among them are those whom Allah sends.
And among the benefits of the verse is that the term "messenger" (rasul) is applied to both humans and angels, unlike the term "prophet" (nabi), which is not applied except to humans. Thus, "messenger" is broader in terms of its referent, meaning it applies to both humans and angels. In the Noble Qur'an, Allah the Mighty and Majestic said about him: And in the second verse: So the first messenger in Surat al-Takwir is Jibril, and the second is Muhammad (peace and blessings be upon him).
And among the benefits of the verse is that it is in the nature of humans to rejoice at the birth of a child. From where is this taken? .
And among its benefits is that rejoicing at a child does not contradict the perfection of rank, is that not so? Ibrahim (peace be upon him) was among the perfect ones of the messengers, and yet he was glad with the news of children and rejoiced in them. So it cannot be said that rejoicing in children contradicts perfection.
And among the benefits of the verse is the establishment that the angels are bodies, not merely spirits or intellects, as some have claimed. How can we say they are spirits and intellects when they have wings, come and go, and speak? Yes, and Jibril was seen by the Prophet (peace and blessings be upon him) with six hundred wings that filled the horizon. But yes, these bodies are not like the bodies of the children of Adam, for they possess a lightness and strength that the children of Adam do not have. And Allah, Glorified and Exalted is He, may make them in forms other than their original form, such as when Jibril came in the form of Dhihyyah al-Kalbi, and in the form of a man with intensely white clothes and intensely black hair, and so on. Likewise, regarding the jinn, some people said that they—those who acknowledge them, because some people deny the jinn, and denying the jinn is disbelief without doubt, and some people acknowledge the jinn but say they are spirits and not bodies—and this is also an error. The correct view is that they are bodies, as is established, because they eat, as is established in the hadith: So, from this verse, we derive that the angels are bodies and not merely spirits, concepts, and intellects. Yes.
The student: ...

The Shaykh : What do we say, "luminous" ... "fiery"? What do we say? It is true that they were created from fire, and the angels were created from light, but we do not say what we do not know. A person may be created from light and not be luminous. The human being was created from clay, and yet no ... no ... no? It is not necessary. Yes.
The student: ...

The Shaykh : Prostration of what?
The student: The prostration of the angels.

The Shaykh : They are not with us. Now, and among the benefits of the verse is that Ibrahim (peace be upon him) is of a higher rank than Lut, and for this reason the angels came to him first and informed him that they would destroy the people of this town.
And among the benefits of the verse is also that destruction, in its original sense, when it comes, includes both the righteous and the unrighteous, based on His saying: If it did not include everyone, He would not have alerted them to this. Indeed, Allah the Exalted mentioned what clearly indicates this: It is with you.
The student: ....

The Shaykh : Now, so among the benefits of the verse is that the angels, upon them be prayers and peace, when they informed that they would destroy this town, they clarified the reason so that Ibrahim would be reassured, in their saying: .
And among its benefits is the permissibility of attributing a ruling to its cause, based on His saying: Because the One who actually destroys them is Allah, as He the Exalted said: But attributing a thing to its cause is permissible if it is known by the Shari'ah or by sense perception.