The benefits of the saying of Allah the Exalted: ((But if they are arrogant, then those who are with your Lord glorify Him by night and day, and they do not tire)).

And among the benefits of the noble verse that follows is that the arrogant who refuse to worship Allah will not harm Allah in any way, as He said: .
And among its benefits is exposing the challenge of those who worship other than Allah, by showing that if they worship other than Allah, Allah has those who worship Him, Mighty and Majestic.
And among the benefits of the noble verse is that some scholars used it as evidence that the angels are superior to humans, reasoning that there are no mushriks (those who associate partners with Allah) among the angels, as He said: , whereas among the children of Adam there are believers and disbelievers. The species in which there is no mushrik is better than the species in which there is both a mushrik and a muwahhid (one who affirms the oneness of Allah). However, this argument can be countered by saying: The worship of the species that contains both a mushrik and a muwahhid is better than the worship of a species in which there is no mushrik, because of the difficulty of tawhid (the oneness of Allah) in a species that contains a mushrik for the muwahhid. Thus, the muwahhid among the children of Adam is superior to the angels, because he worships Allah among people who do not worship Allah, whereas all the angels worship Allah and do not become arrogant about His worship. There is disagreement among the scholars on this issue, and each side has evidence. However, Shaykh al-Islam (may Allah have mercy on him) combined the evidence and said: The angels are superior in terms of the beginning, and the righteous among humans are superior in terms of the end. This is a statement with no harm, as it combines the evidence indicating the superiority of angels over humans and humans over angels. For this reason, al-Saffarini (may Allah have mercy on him) said:
And we have the superiority of the specific individuals of humans over the angels of our Lord, as is well known.
He said—meaning Imam Ahmad—and whoever says otherwise has fabricated a lie. That is, whoever says anything other than the superiority of the specific individuals of humans over the angels is a fabricator. But the correct view is that we say, as Shaykh al-Islam (may Allah have mercy on him) said: In terms of the beginning, the angels are superior, because they were created from light and do not disobey Allah; they do what they are commanded and do what they are ordered. But in terms of the end, the righteous among humans will have a reward, a wage, and closeness to Allah that the angels do not have.
And among the benefits of this noble verse is that the angels have a will. From where is this taken?
The student:

The Shaykh : And there is no glorification except by will, and there is no glorification except by will. And from here we jump to the second benefit, which is: that all created things, from stones and trees and rivers and the sun and the moon and the sky and the earth, have a will, because they all glorify Allah . And with this we refute those who said: That the saying of Allah the Exalted: means that this wall is a metaphor, because the wall does not have a will. It is said: Who told you that it does not have a will? It has a will, and its inclination indicates that it willed. And the Prophet (peace and blessings be upon him) said regarding Uhud: And love is more specific than will, and the Messenger (peace and blessings be upon him) affirmed it for the mountain.
And among the benefits of this noble verse is that some of the scholars of knowledge used it as evidence for the exaltation of Allah and that things are not all equal in terms of nearness to Him, based on His saying: . Being "with Him" implies nearness, and that some of the creation is closer to Allah than others. There is no doubt in this. Who would say that the one in the lowest of the seven earths is in the same nearness to Allah as the one in the seventh heaven? No one says this. As for the aspect of encompassing creation, there is no doubt that the near and the far are equal before Allah. But as for the reality, there is no doubt that the one in the heavens is closer to Allah than the one on the earth. For this reason, He said: . I say that some scholars used this verse as evidence for the exaltation of Allah and said: We are on the earth, and those who are with Allah must be in the heavens, because if He were not exalted, we would also be with Him. So, His saying: addresses those on the earth, which indicates the exaltation of Allah, Mighty and Majestic. This is undoubtedly a good deduction, but we are not in need of bringing this evidence, which may be hidden from many people, when we have many clear proofs of the exaltation of Allah, Mighty and Majestic: rational proofs, transmitted proofs, and innate proofs of the exaltation of Allah. No one denies the essential exaltation of Allah, Mighty and Majestic, except a deluded, irrational person who is between two things: either he says that Allah is present in all places (hulul) or he says that He does not exist. Whoever denies the exaltation of Allah does not escape one of two things: either he says that Allah is present in all places or that He does not exist. And indeed, they committed to that. Those who denied the exaltation of Allah divided into two groups: a group said that Allah is in every place and did not purify Allah, Mighty and Majestic, from the garbage, filth, stench, and markets full of idle talk, lying, and deception. This is, in my view, explicit disbelief. The one who says that Allah is in every place by His essence is a disbeliever. If he died, I would not pray over him nor ask for mercy for him, because he is a denier of the Qur'an and the rational proofs, and he attributes every defect to his Lord. And some of them say that Allah the Exalted is not inside the world, nor outside the world, nor connected to the world, nor separate from it, nor occupying space, nor above, nor below, nor to the right, nor to the left. With what did they describe Allah? With non-existence. They described Allah with non-existence. If we were asked: Describe the non-existent, we would not describe it with more than this. It is said: Where is it? Since it is not inside the world, nor outside it, nor connected to the world, nor separate from it, nor above, nor below, nor to the right, nor to the left, where does it go? Except to non-existence. For this reason, when Ibn Furuk said to Mahmud ibn Sabaktayn (may Allah have mercy on him): "I do not say that Allah is above the world or below it," and he mentioned these styles, he said: "Explain to us the difference between the existence of your Lord and its non-existence," or a word to that effect. Meaning, if you describe Allah with these attributes, that is complete non-existence. In any case, affirming that Allah the Exalted is in the heavens, meaning the essential exaltation, is a matter with no doubt. And the wonder is that you go to the old woman who has not studied, does not understand, and does not know, and ask her: Where is Allah? She says: In the heavens. Unless the matter is as the Prophet (peace and blessings be upon him) said: Unless it was A'ishah among a people who deny the exaltation, in which case she might deny it based on the fact that the environment changes. But if we came to a person from the standpoint of fitrah, we would see that he does not doubt that Allah is in the heavens. Therefore, al-Hamadhani (may Allah have mercy on him) silenced Abu al-Ma'ali al-Juwayni when Abu al-Ma'ali al-Juwayni was denying the rising of Allah above the Throne and saying: "Allah the Exalted was, and there was no Throne, and He is now as He was." He wanted to deny His rising above the Throne. Is the proof for the rising of Allah above the Throne rational or transmitted? It is transmitted. Meaning, if Allah had not informed us that He rose above the Throne, we would not have known. Unlike the exaltation, whose proof is rational, transmitted, and innate. As for this, its proof is transmitted. Al-Hamadhani (may Allah have mercy on him) said to him: "O Shaykh, let us leave the mention of the Throne. Tell us about this necessity. No one who knows has ever said: 'O Allah!' but found in his heart a necessity to seek the exaltation." "No one who knows" This is a word of , a Sufi term: the 'arif (knower) among them is the scholar with vast knowledge and the worshipper with much worship. No one who knows has ever said: "O Allah!" but found in his heart a necessity to seek the exaltation. Is this correct or not?
The student: Correct.

The Shaykh : That is, any person who says: O Allah! finds his heart turning toward the sky. So Abu al-Ma'ali shouted and began to hit his head, saying: Al-Hamadhani has confused me, he has confused me. He was unable to respond to this. So we say: Praise be to Allah, the exaltation is a matter with no ambiguity and no problem, and no one denies it except a person defiled—seeking refuge in Allah—with religious innovation. And we see that he is a disbeliever, and that his prayer, charity, fasting, and Hajj are of no benefit to him, and if he died, we would not pray over him.
And among the benefits of this noble verse is that the angels are occupied with worship throughout all of time, due to His saying: And although the preposition "ba" can carry the meaning of the preposition of time, which is the preposition of time, it contains a type of indication of comprehensiveness, as Allah the Exalted said in another verse: .
Among the benefits of the noble verse is the clarification of the strength of the angels, based on His saying: , meaning they do not get tired or weary, which indicates their strength. The evidence for their strength is abundant, including the story of Sulayman (peace be upon him) when the hoopoe came to him with news
The student: Saba

The Shaykh : No one speaks, my brother. I know it is Saba or not Saba. When the hoopoe came to him with news of the Queen of Saba, that she had a great throne, Sulayman said: . So . He had a specific time at which he would stand . A jinni would answer him from the farthest part of Yemen to Sham, and he was just one. Yes, and he said: . This confirms his strength. I will not betray it. Allahu Akbar! Immediately, he found it before him. The "fa" (so) indicates what? Sequence and immediate succession. Then he said: . He did not say: "So when he saw it with him, settled, as if it had been placed in this spot for years, settled." Yes, he said: . It arrived from there in an instant, meaning as if the throne, for example, was on your right, and you moved it to your left, or even more so. The scholars said: Because this was a supplication to Allah the Mighty and Majestic, and the angels carried it, and the angels are stronger than the jinn. There is no doubt that they are stronger than the jinn. Yes. Then he said: to the end of it.