Tirmidhi

Explanation:
1:
They descend only by the command of your Lord; to Him alone belongs the knowledge of all that is before us, all that is behind us, and all that is between these. (: Maryam: 64)

Hadith Commentary:
That is, we angels are subject to the command of the Lord; when the command is given, then we descend. We are not independent or self-authorized.

Hadith Commentary:
➊
We angels are not independent beings; rather, we are subordinate to your Lord. When the command is given, only then do we descend.

➋
From this verse, it is also understood that there are some exegetical elements whose knowledge cannot be attained without the explanation of the recipient of revelation, because some verses are dependent on their context, and only in the hadith is their explanation found. As Allah the Exalted says:
“This Paradise—We make those of Our servants inherit it who are God-fearing. And We (the angels) do not descend except by the command of your Lord.” (: Maryam 19:63–64)
In the first verse, the speaker is Allah the Exalted. In the second verse, which is immediately connected to it, considering the continuity of the wording, the speaker of the second verse should also be Allah the Exalted. But in this case, it would necessarily imply that Allah the Exalted also descends by the command of another, but this meaning is entirely un-Islamic. Its clarification has been provided by the Messenger of Allah (sallallahu alayhi wa sallam) in this hadith: the second verse is the response of the angels, which they gave to the Messenger of Allah (sallallahu alayhi wa sallam) when he asked them why they do not come repeatedly. The meaning of what the angels said is that we are bound by the command of Allah the Exalted.

Without Allah’s command, we cannot even move a wing. Our ascending and descending is subject to Allah’s command. He alone knows which angel to send to which prophet at what time. Neither the most honored angels nor the most noble prophets have the authority to go wherever they wish or to summon anyone to themselves whenever they wish.

In short, our coming quickly or slowly is subject to His wisdom.

Hadith Commentary:
From this verse and hadith, Imam Bukhari rahimahullah has established that the speech and command of Allah Most High are originated (hadith), because instructions and commands are continually issued to the angels from time to time. This refutes those who consider Allah’s speech to be eternal and pre-existent.

However, it is correct that Allah’s speech is not created; rather, just as His Essence is uncreated, so too is His speech uncreated.

Furthermore, it contains sound and letters, and Allah speaks in whichever language He wills.

This is the belief of Ahl al-Hadith, and those theologians (mutakallimun) who have established beliefs contrary to this have themselves gone astray and have led others astray as well.

“Dallu fa-adallu” (They went astray, so they led others astray).

Hadith Commentary:
➊
Once, the Messenger of Allah (sallallahu alayhi wa sallam) was in dire need of divine commands from Allah Ta’ala according to the circumstances and conditions. When Jibril (alayhis salam) would come with the relevant instructions after quite some time, the Prophet (sallallahu alayhi wa sallam) said to Jibril (alayhis salam): “Why do you not come to us more frequently than you do?” At that time, he explained that they are not independent beings, but rather servants of Allah Ta’ala’s command; whenever they are commanded, they present themselves. Even in this delay, there are divine wisdoms from Allah Ta’ala.

➋
In the hadith, the “command of the Lord” refers to His permission, which can be expressed as speech (kalam), and this speech, in its essence, is an intrinsic attribute (sifat dhatiyyah), because Allah Ta’ala has always been speaking and will always speak. However, in relation to its connection (to creation), it is an action-based attribute (sifat fi’liyyah), because Allah Ta’ala’s act of speaking is subject to His will; He speaks whatever He wills, whenever He wills. The statement of Allah Ta’ala is: “When He intends a thing, He only says to it, ‘Be!’ and it is.” (Ya-Sin 36:82)

The speech of Allah Ta’ala is uncreated; however, in terms of its connection (to events), it is originated, because instructions and commands are issued to the angels from time to time. As mentioned in the blessed verse, when Allah Ta’ala commands Jibril (alayhis salam), the trustworthy, to descend to the earth, he descends. And the descent of Jibril (alayhis salam) to the Messenger of Allah (sallallahu alayhi wa sallam) is a harbinger of goodness and blessings from Allah Ta’ala. This is the decree that Allah Ta’ala has already made for the Prophets and the people of faith. And Allah knows best.

Hadith Commentary:
It is understood that there are angels, and they are subject to the command of Allah.

Hadith Commentary:
➊
No meaning of this verse can be understood from the context of the Noble Qur’an alone.
It was through the explanation of the Messenger of Allah (sallallahu alayhi wa sallam) that this ambiguity was resolved, and it became clear that these are the words of Jibril (alayhis salam).
From this, it is evident that claiming to understand the Qur’an independently of the hadith is nothing but misguidance and deviation.
➋
This hadith shows that angels are a conscious creation and are subject to the command of Allah.
Imam Bukhari (rahimahullah) has presented this hadith to establish their existence.