Re-explaining the statement of Allah the Exalted: "Have you not seen that to Allah prostrates whoever is in the heavens and the earth and the birds, each in rows? All of them have known their prayer and their glorification, and Allah..."

Then he said: “Have you not seen” — the hamzah is for interrogation that enters upon negation. When interrogation enters upon negation, it conveys affirmation, like , meaning “We have expanded for you your chest.” “Have you not seen” means “You have seen.” So the hamzah of interrogation, when it enters upon negation, conveys affirmation, meaning the establishment of what is mentioned, not its negation. Did you understand, Sami? I am saying that when the hamzah of interrogation enters upon negation, it conveys affirmation, meaning the establishment of what is mentioned, not its negation. For example, Allah said to the Prophet (peace and blessings be upon him): .
What is the meaning of "Alam Nushrah"? It means "We have expanded for you your chest." Allah the Exalted affirms that He expanded the chest of the Prophet (peace and blessings be upon him). What is its meaning? "You have known." It means "You have seen." And regarding his statement "Alam Tar" (Have you not seen), is it an address to the Messenger (peace and blessings be upon him) or to everyone to whom it is possible to address? The apparent meaning is generality. "Alam Tar" is addressed to the one being addressed, not specifically to the Prophet, because that is more perfect and more comprehensive.
And his statement: Is this "seeing" visual or intellectual? If you make it visual, this "seeing" becomes specific to what is done, not to what is said or what is known by the intellect. If you make it intellectual, it encompasses what is known by speech, by sight, and by the mind. So, which is more appropriate? That it be intellectual, meaning "Have you not known," whether your knowledge comes through visual observation, through hearing with the ear, or through deduction by the intellect and thought. Accordingly, we say that the intended meaning of "seeing" here is knowledge. "Have you not known," whether this knowledge comes through seeing with the eye, hearing with the ear, or deduction by the intellect and sense. These three are the paths of knowledge, as Allah Mighty and Majestic informed us. So, "Have you not known" knowledge resulting from these three things or from one of them, that to Allah prostrates whoever is in the heavens and the earth. And from glorification is prayer. Yes. He used "man" (whoever) which is for the rational being, because glorification is more apparent in rational beings than in non-rational ones. And this glorification includes glorification by speech and by state. Yes, by speech you say "Subhan Allah" (Glory be to Allah), and by state, when you reflect on His creation and what it is created upon, you know thereby that Allah the Exalted is free from defects and shortcomings. This is called glorification by what? By state. Now, if we say glorification by speech, it is known that the disbeliever does not glorify Allah by his speech... Sami, meaning he does not say "Subhan Allah" because he describes Allah with a defect and makes a partner with Allah. But he is one who glorifies Allah by his state. His state, what he is created upon, his turning away from the truth despite its clarity, and the like of that, all of this indicates the exaltation of Allah Blessed and Exalted is He and His wisdom.
Now, his statement Does it include the angels or not? It includes the angels. We did not know the glorification of the angels through visual seeing, but through revelation that is established by hearing. We heard from our Prophet (peace and blessings be upon him) that the angels glorify Allah, and we heard the statement of Allah Mighty and Majestic that the angels glorify Allah. He said: "And the birds, the plural of bird, between the sky and the earth, in rows, a state with their wings spread" The birds are conjoined with "man" (whoever), meaning the birds glorify Him. "In rows" is a state describing the birds, meaning they also glorify Allah Blessed and Exalted is He in the state of their wings being in rows, i.e., spread out. Is this glorification by state or by speech? We know it is by state, but it may also be by speech. Perhaps in the state of extending and spreading their wings, they glorify Allah, because birds have speech. Allah the Exalted said: So everything speaks, even the pebble speaks. And the glorification of the pebbles was heard in the presence of the Messenger (peace and blessings be upon him). Everything glorifies. Indeed, Allah said in another verse: And here He said: And He did not mention the heavens, and He did not attribute a cause in His statement "And there is nothing," because there He said: And here He said: To Him... We were informed of this glorification, and it is not comprehensive as in the second verse. Now, the birds are in rows. As for the glorification of the birds, if it is by the tongue of speech, we do not know that. But if it is by the tongue of state, we know it. Their rows in the air between the sky and the earth, their not falling, and their not moving left and right, and their not being hindered by the winds from what they want despite their rows, all of this indicates the perfection of the power of Allah Mighty and Majestic. The winds that shake mountains and cars do not hinder the bird from its direction. You find it going against the wind and it does not care. This is from the perfection of the power of Allah Mighty and Majestic. This weak, small bird that the wind could carry away if it were not directed where it wants; the wind does not divert it. This is from the perfection of the power of Allah Mighty and Majestic. And from the perfection of power is that you find it in the cold, biting days of winter, flying between the sky and the earth with this speed and above, and it is not affected by this cold. All of this is evidence of the perfection of the power of Allah. Then greater than this, He said: "All of them have known their prayer and their glorification

and Allah is Knowing of what they do.

والله عليم بما يفعلون

[An-Nur 24:41]

" "All have known" is a past tense verb with a hidden pronoun referring to the author's statement. It refers to whom? The author's statement refers to Allah. [An-Nur: 41] This is what the author held. The second opinion is that the doer of "known" refers to whom and what is conjoined to it. The doer of "known" refers to whom and what is conjoined to it, meaning whoever glorifies Him in the heavens and the earth and the birds in rows, all of these glorifiers have known their prayer and their glorification. This means that Allah the Exalted inspired these things so that they knew how to glorify Allah Mighty and Majestic and how to pray to Him. Yes. As for Allah's knowledge of that, it is implied by His statement: And according to the author's opinion, is there an apparent glorification in the verse? According to the author's opinion, or not? Therefore, the correct view is that his statement "All have known" means that all of these glorifiers have known their own prayer and glorification. By what did they know? As for humans and also the jinn, they knew through the messengers, for Allah sent them to teach people how to pray and how to glorify Allah Mighty and Majestic. As for animals and other creatures, they knew their prayer and glorification by what Allah Mighty and Majestic inspired in them. And each of them has a specific prayer and glorification. Allah the Exalted said on the tongue of Moses in response to Pharaoh: So this guidance includes guidance in matters that preserve their bodies, as well as guidance in matters that Allah Blessed and Exalted is He inspired in them of glorification and prayer. Now, so... does the doer in "known" refer to whom?
The student: ...

The Shaykh : The one who glorifies
The student: ...

The Shaykh : And as for Allah's knowledge of what they did
The student: ...

The Shaykh : No, this is implied by His statement: He mentioned the predominance of the rational being... How is the predominance of the rational being?