وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُون ﴿۴۹﴾ يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ﴿۵۰﴾ وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ فَإِيَّايَ فَارْهَبُونِ ﴿۵۱﴾

﴾49﴿ Wa lillaahi yasjudu maa fis samaawaati wa maa fil ardi min daaabbatinw walma laaa'ikatu wa hum laa yastakbiroon
﴾50﴿ yakhaafoona Rabbahum min fawqihim wa yaf'aloona maa yu'maroon (make sajda)
﴾51﴿ Wa qaalal laahu laa tatta khizooo ilaahainis naini innamaa Huwa Ilaahunw Waahid; fa iyyaaya farhaboon

﴾49﴿ And to Allah prostrates whatever is in the heavens and whatever is on the earth of all living beings, and the angels, and they are not arrogant in obeying His command
﴾50﴿ They fear their Lord above them, and they do what they are commanded
﴾51﴿ And Allah has said, 'Do not take two gods; there is only One worthy of worship. So fear Me alone

[49] This verse is also connected to the previous one—it represents a generalization following a specific mention (عمومیت بعد از تخصیص). The phrase "مِنْ دَابَّةٍ" (any living creature) apparently includes all creatures of the heavens and the earth, as supported by verse (29) of Surah Ash-Shūrā. The mention of "وَالْمَلَائِكَةُ" (and the angels) is a specific mention after a general one, aimed at refuting the polytheists who committed shirk with angels. The word "دابّة" (living creature) typically refers to earthly beings, but it may also include angels—because in Arabic, the word can be used broadly for any living, moving being. An alternative interpretation is that the verse contains a non-linear arrangement: – "مِنْ دَابَّةٍ" refers to what is on earth, – "وَالْمَلَائِكَةُ" refers to what is in the heavens. The phrase "وَهُمْ لَا يَسْتَكْبِرُونَ" (and they are not arrogant) is a clear proof that Iblīs was not one of the angels, because he did show arrogance, while the angels do not.
[50] In this verse, along with the previous one, three attributes of the angels are mentioned:
1. Inability (عجز) – they have no independent power.
2. Fear (خوف) – they are in awe of Allah who is above them.
3. Complete obedience (انقیاد) – they act solely by Allah’s command. The phrase "فَوْقِهِمْ" (above them) refers to Allah’s attribute of being above, and this expression is sound in meaning when understood in terms of its definite reality (معنی محکم)—that Allah is above all creation in might and authority. However, in terms of its exact nature or modality (کیفیت), it is mutashābih (unclear), and we do not delve into “how.” Thus, two extremes must be avoided: – Tā’wīl (figurative reinterpretation) such as saying it merely means “dominance” or “power” – Tashbīh (likening) or imagining it like the attributes of creation Both are incorrect. The correct approach is to affirm what Allah has stated without distortion, denial, or likening to creation, and to entrust the knowledge of the exact nature to Allah (تفویض).
[51] In this verse, a revelatory proof (دلیل وحی) is presented to refute shirk, and it is connected to the previous meaning by way of reasoning. Allah the Exalted commands: “Do not prostrate to anyone except Me”—because prostration is a right due only to Allah, and He has declared that there is no second deity. Since the polytheists would often prostrate to their false gods in times of fear, Allah says: "فَإِيَّايَ فَارْهَبُونِ" – So fear only Me. The word "اثنين" (two) is mentioned for emphasis—to negate the idea of plurality of gods, not to negate divinity altogether. The focus here is on denying the existence of multiple deities, affirming that Allah alone is worthy of worship and fear.