The seven skies, the earth, and all that lies within them, sing hallelujas to Him. There is nothing that does not chant His praises, but you do not understand their hymns of praise. He is verily clement and forgiving.
The seven heavens and the earth and all those in them say His Purity; and there is not a thing that does not proclaim His purity with praise, but you do not understand their proclamation of purity; indeed He is Most Forbearing, Oft Forgiving.
The seven heavens and the earth, and whosoever in them is, extol Him; nothing is, that does not proclaim His praise, but you do not understand their extolling. Surely He is All-clement, All-forgiving.
The seven heavens extol His limitless glory, and the earth, and all that they contain; and there is not a single thing but extols His limitless glory and praise: but you [O men] fail to grasp the manner of their glorifying Him! Verily, He is forbearing, much-forgiving!
There hallow Him the seven heavens and the earth and whosoever is therein. And naught there is but halloweth His praise, but ye understand not their hallowing; verily He is ever Forbearing, Forgiving.
The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.
Praising Him are the seven heavens, and the earth, and everyone in them. There is not a thing that does not glorify Him with praise, but you do not understand their praises. He is indeed Forbearing and Forgiving.
The seven heavens, the earth, and all that is within them give glory to Him. There is nothing but gives glory to Him with His praise, though you do not understand their hymns of praise. He is Most Forbearing, Exceedingly Forgiving."
The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.
The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.
The seven heavens glorify Him, and the earth [too], and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. Indeed, He is all-forbearing, all-forgiving.
The seven heavens, the earth, and whosoever in them, exalt Him. There is nothing that does not exalt with His praise, but you do not understand their exaltation. Surely, He is Clement, Forgiving.
The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.
The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise him, but you do not understand their praise and glorification. He is All-forbearing and All-forgiving.
The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.
Tusabbi<u>h</u>u lahu a<b>l</b>ssam<u>a</u>w<u>a</u>tu a<b>l</b>ssabAAu wa<b>a</b>lar<u>d</u>u waman feehinna wain min shayin ill<u>a</u> yusabbi<u>h</u>u bi<u>h</u>amdihi wal<u>a</u>kin l<u>a</u> tafqahoona tasbee<u>h</u>ahum innahu k<u>a</u>na <u>h</u>aleeman ghafoor<u>a</u><b>n</b>
The seven heavens and the earth and all who dwell therein glorify Him. There is not a single thing but glorifies Him with His praise; but you do not understand their glorification. Truly, He is forbearing and most forgiving."
The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!
تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا
The heavens glorify Allah. The earth glorifies Allah. Every creation in the heavens and the earth also glorifies Allah. There is nothing except that it declares His purity together with His praise, but you do not comprehend their manner of glorifying Him. This is because you only understand the glorification of those who do so in your language. He is Forbearing, not quick to punish, and He is Forgiving to those who repent to Him.
The heavens glorify Allah. The earth glorifies Allah. Every creation in the heavens and the earth also glorifies Allah. There is nothing except that it declares His purity together with His praise, but you do not comprehend their manner of glorifying Him. This is because you only understand the glorification of those who do so in your language. He is Forbearing, not quick to punish, and He is Forgiving to those who repent to Him.
<p>The meaning of Tasbih (glorification of Allah) said by the heavens and the earth and everything present therein</p><p>Among these, the Tasbih of Allah said by all angels and believing jinn and human beings is self-evident. Everyone knows that. As for disbelieving human beings and the jinn, they obviously do not say it. Similarly, there are other things in this universe about which it is said that they are insensate, devoid of reason and intelligence. How do we rationalize their act of saying Tasbih? Some ` Ulama' say that their Tasbih is circumstantial, state-articulated, the testimony of their state of being - because, the collective condition of everything other than Allah Ta’ ala is telling us that it is neither permanent existence-wise nor survival-wise. This whole ongoing condition has been activated under the power and control of some supreme power - this testimony is its Tasbih.</p><p>But, other investigative scholars say that volitional Tasbih of Allah is particular with angels and believing jinns and human beings. But, in terms of the state of His orientation towards what He has created, Allah Ta` ala has cast every particle of this universe into the mould of a chanter of His glory. As regards those who do not believe, or do not believe in in-stitutional religion, they too generally subscribe to God and His greatness. Then, there are materialists, atheists, and modern-day communists who do not obviously subscribe to the existence of God. But, the truth of the matter is that the very existence of theirs, inclusive of all that constitutes it, is compulsively busy glorifying Allah - just as trees, rocks and dust and a zillion other things are busy recounting the glory of the most true Allah. But, this act of glorification, this Tasbih they are all engaged in, is built-in, compulsively ingrained and is responding to the call of the creational imperative. Common people do not hear it. The statement of the Qur'an: وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ , (but you do not understand their extolling [ the act of glorifying Allah ] - 17:44) proves that this originally and elementally ingrained act of extolling Allah performed by everything en masse is something common people cannot understand. As far as circumstantially discernible act of extolling is concerned, intelligent people can identify it readily. This tells us that the act of extolling we are talking about is not simply a testimony of the incumbent's state of existence in the universe. It is real - though, beyond our comprehension. (As mentioned by al-Qurtubi)</p><p>As for the phenomenon of pebbles saying tasbih (glory be to Allah) in the blessed hand of the Holy Prophet ﷺ and which was clearly heard by the noble Sahabah, it is obviously a miracle. But, Shaykh Jalaluddin as-Suyuti while explaining this Hadith in al-Khasais al-Kubra has said that pebbles saying tasbih is not the miracle of the Holy Prophet ﷺ . As regards pebbles, they say tasbih wherever they are. In fact, what is his miracle is that once the pebbles were in his blessed hand that tasbih said by them became audible.</p><p>Imam al-Qurtubi has declared this refinement as weightier and has supported it with many proofs from the Qur'an, and Sunnah. For example, it was said about Sayyidna Dawud (علیہ السلام) in Surah Sad: إِنَّا سَخَّرْ‌نَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَ‌اقِ (We subjugated the mountains with him which used to glorify Allah, evening and morning - 48:18). And it was said about rocks in a verse of Surah al-Baqarah: وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّـهِ (and there are still others [ rocks ] which fall down in fear of Allah - 2:74). This proves that rocks have consciousness, sense and the fear of Allah. Then, refuting Christians calling Sayyidna ` Isa (علیہ السلام) Son of God, it was said in a verse of Surah Maryam:	وَتَخِرُّ‌ الْجِبَالُ هَدًّا أَن دَعَوْا لِلرَّ‌حْمَـٰنِ وَلَدًا (and the mountains fall down crumbling that they attribute to the Rahman [ Most-Merciful Allah ] a son - 19:90, 91). Again, it is evident that mountains crumbling in fear are indicative of their consciousness and sense. And once it is conceded that they have sense and consciousness, the saying of tasbih by them should not be considered something improbable.</p><p>Sayyidna ` Abdullah ibn Mas’ ud ؓ said, "a mountain says to the other mountain, 'say, 0 brother, has a man ever gone across you, someone who was good at remembering Allah?' If it says, 'yes,' this mountain is pleased with him." For his proof, Sayyidna ` Abdullah ibn 'Mas` ud ؓ recited the verse: وَقَالُوا اتَّخَذَ الرَّ‌حْمَـٰنُ وَلَدًا (And they say, "the Rahman [ Most-Merciful Allah ] has taken a son" - 19:88). After that, he said, "this verse proves it that mountains are affected by listening to words of blasphemy (kufr) and are, thereupon, seized by fear. This being the truth, do you think that they listen to what is false and do not listen to what is true (haqq), do not hear Allah being remembered (dhikr) and are not affected by it?" (Qurtubi with reference to Raqa'iq ibn Mubarak) And the Holy Prophet ﷺ said, "there is no jinn, man, tree, rock and common clod of earth that hears the call of the Muezzin (mu'adhdhin), and does not bear witness to his faith and righteousness on the day of Qiyamah." (Mu'atta Imam Malik and Sunan Ibn Majah on the authority of Sayyidna Abu Said al-Khudri ؓ .</p><p>Imam al-Bukhari (رح) has reported on the authority of Sayyidna ` Abdullah ibn Mas’ ud ؓ ، who said, "we used to hear the sound of tasbih (glory to Allah) said by the food when it was being eaten." And a variant appears in another report where it is said, "when we ate with the Holy Prophet ﷺ ، we used to hear the sound of tasbih said by the food." And as narrated by Sayyidna Jabir ibn Samurah ؓ ، it appears in Sahih Muslim that the Holy Prophet ﷺ said, "I know the rock of Makkah al-Mukarramah that used to say 'salam' to me before the call of prophet-hood - and I know it even now." Some say, 'the reference is to al-Hajar al-Aswad.' Allah knows best.</p><p>Imam al-Qurtubi (رح) has said that Hadith reports relating to such matters abound. As for the story of Ustuwanah Hannanah (the dried tree serving as a column for support when the Holy Prophet ﷺ gave his Khutbah in the Masjid), it is common knowledge among Muslims all over the world. When the Holy Prophet ﷺ bypassed it while starting to deliver his Khutbah from a regular mimbar (stepped-platform), the noble Sahabah heard the sound of wailing coming from it.</p><p>After all these reports, why should it remain so far out to realize that everything in the heavens and the earth has consciousness and sense and that everything really glorifies Allah. Ibrahim (رح) says that this tasbih is universal. It includes the animate and the inanimate both. So much so that the least sound made by the panels of doors are not devoid of tasbih. Imam al-Qurtubi has said, 'If this glorification of Allah was a state-articulated tasbih, why was it made so particular to Sayyidna Dawud (علیہ السلام) in the verse referred to a little earlier? A state-articulated tasbih is something every discerning human being can sense out from everything. This makes it obvious that this tasbih was spoken, verbally and audibly.</p>
The meaning of Tasbih (glorification of Allah) said by the heavens and the earth and everything present thereinAmong these, the Tasbih of Allah said by all angels and believing jinn and human beings is self-evident. Everyone knows that. As for disbelieving human beings and the jinn, they obviously do not say it. Similarly, there are other things in this universe about which it is said that they are insensate, devoid of reason and intelligence. How do we rationalize their act of saying Tasbih? Some ` Ulama' say that their Tasbih is circumstantial, state-articulated, the testimony of their state of being - because, the collective condition of everything other than Allah Ta’ ala is telling us that it is neither permanent existence-wise nor survival-wise. This whole ongoing condition has been activated under the power and control of some supreme power - this testimony is its Tasbih.But, other investigative scholars say that volitional Tasbih of Allah is particular with angels and believing jinns and human beings. But, in terms of the state of His orientation towards what He has created, Allah Ta` ala has cast every particle of this universe into the mould of a chanter of His glory. As regards those who do not believe, or do not believe in in-stitutional religion, they too generally subscribe to God and His greatness. Then, there are materialists, atheists, and modern-day communists who do not obviously subscribe to the existence of God. But, the truth of the matter is that the very existence of theirs, inclusive of all that constitutes it, is compulsively busy glorifying Allah - just as trees, rocks and dust and a zillion other things are busy recounting the glory of the most true Allah. But, this act of glorification, this Tasbih they are all engaged in, is built-in, compulsively ingrained and is responding to the call of the creational imperative. Common people do not hear it. The statement of the Qur'an: وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ , (but you do not understand their extolling [ the act of glorifying Allah ] - 17:44) proves that this originally and elementally ingrained act of extolling Allah performed by everything en masse is something common people cannot understand. As far as circumstantially discernible act of extolling is concerned, intelligent people can identify it readily. This tells us that the act of extolling we are talking about is not simply a testimony of the incumbent's state of existence in the universe. It is real - though, beyond our comprehension. (As mentioned by al-Qurtubi)As for the phenomenon of pebbles saying tasbih (glory be to Allah) in the blessed hand of the Holy Prophet ﷺ and which was clearly heard by the noble Sahabah, it is obviously a miracle. But, Shaykh Jalaluddin as-Suyuti while explaining this Hadith in al-Khasais al-Kubra has said that pebbles saying tasbih is not the miracle of the Holy Prophet ﷺ . As regards pebbles, they say tasbih wherever they are. In fact, what is his miracle is that once the pebbles were in his blessed hand that tasbih said by them became audible.Imam al-Qurtubi has declared this refinement as weightier and has supported it with many proofs from the Qur'an, and Sunnah. For example, it was said about Sayyidna Dawud (علیہ السلام) in Surah Sad: إِنَّا سَخَّرْ‌نَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَ‌اقِ (We subjugated the mountains with him which used to glorify Allah, evening and morning - 48:18). And it was said about rocks in a verse of Surah al-Baqarah: وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّـهِ (and there are still others [ rocks ] which fall down in fear of Allah - 2:74). This proves that rocks have consciousness, sense and the fear of Allah. Then, refuting Christians calling Sayyidna ` Isa (علیہ السلام) Son of God, it was said in a verse of Surah Maryam:	وَتَخِرُّ‌ الْجِبَالُ هَدًّا أَن دَعَوْا لِلرَّ‌حْمَـٰنِ وَلَدًا (and the mountains fall down crumbling that they attribute to the Rahman [ Most-Merciful Allah ] a son - 19:90, 91). Again, it is evident that mountains crumbling in fear are indicative of their consciousness and sense. And once it is conceded that they have sense and consciousness, the saying of tasbih by them should not be considered something improbable.Sayyidna ` Abdullah ibn Mas’ ud ؓ said, "a mountain says to the other mountain, 'say, 0 brother, has a man ever gone across you, someone who was good at remembering Allah?' If it says, 'yes,' this mountain is pleased with him." For his proof, Sayyidna ` Abdullah ibn 'Mas` ud ؓ recited the verse: وَقَالُوا اتَّخَذَ الرَّ‌حْمَـٰنُ وَلَدًا (And they say, "the Rahman [ Most-Merciful Allah ] has taken a son" - 19:88). After that, he said, "this verse proves it that mountains are affected by listening to words of blasphemy (kufr) and are, thereupon, seized by fear. This being the truth, do you think that they listen to what is false and do not listen to what is true (haqq), do not hear Allah being remembered (dhikr) and are not affected by it?" (Qurtubi with reference to Raqa'iq ibn Mubarak) And the Holy Prophet ﷺ said, "there is no jinn, man, tree, rock and common clod of earth that hears the call of the Muezzin (mu'adhdhin), and does not bear witness to his faith and righteousness on the day of Qiyamah." (Mu'atta Imam Malik and Sunan Ibn Majah on the authority of Sayyidna Abu Said al-Khudri ؓ .Imam al-Bukhari (رح) has reported on the authority of Sayyidna ` Abdullah ibn Mas’ ud ؓ ، who said, "we used to hear the sound of tasbih (glory to Allah) said by the food when it was being eaten." And a variant appears in another report where it is said, "when we ate with the Holy Prophet ﷺ ، we used to hear the sound of tasbih said by the food." And as narrated by Sayyidna Jabir ibn Samurah ؓ ، it appears in Sahih Muslim that the Holy Prophet ﷺ said, "I know the rock of Makkah al-Mukarramah that used to say 'salam' to me before the call of prophet-hood - and I know it even now." Some say, 'the reference is to al-Hajar al-Aswad.' Allah knows best.Imam al-Qurtubi (رح) has said that Hadith reports relating to such matters abound. As for the story of Ustuwanah Hannanah (the dried tree serving as a column for support when the Holy Prophet ﷺ gave his Khutbah in the Masjid), it is common knowledge among Muslims all over the world. When the Holy Prophet ﷺ bypassed it while starting to deliver his Khutbah from a regular mimbar (stepped-platform), the noble Sahabah heard the sound of wailing coming from it.After all these reports, why should it remain so far out to realize that everything in the heavens and the earth has consciousness and sense and that everything really glorifies Allah. Ibrahim (رح) says that this tasbih is universal. It includes the animate and the inanimate both. So much so that the least sound made by the panels of doors are not devoid of tasbih. Imam al-Qurtubi has said, 'If this glorification of Allah was a state-articulated tasbih, why was it made so particular to Sayyidna Dawud (علیہ السلام) in the verse referred to a little earlier? A state-articulated tasbih is something every discerning human being can sense out from everything. This makes it obvious that this tasbih was spoken, verbally and audibly.
<h2 class="title">Everything glorifies Allah</h2><p>Allah says: the seven heavens and the earth and all that is therein, meaning the creatures that dwell therein, sanctify Him, exalt Him, venerate Him, glorify Him and magnify Him far above what these idolators say, and they bear witness that He is One in His Lordship and Divinity. In everything there is a sign of Allah indicating that He is One. As Allah says:</p><div class="text_uthmani arabic">تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً </div><p>(Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, That they ascribe child to the Most Beneficent) (19:90-91).</p><div class="text_uthmani arabic">وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ</div><p>(and there is not a thing but glorifies His praise.) there is no created being that does not celebrate the praises of Allah.</p><div class="text_uthmani arabic">وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ</div><p>(But you understand not their glorification.) means, `You do not understand them, O mankind, because it is not like your languages.' This applies to all creatures generally, animal, inanimate and botanical. This is the better known of the two opinions according to the most reliable of two opinions. It was reported in Sahih Al-Bukhari that Ibn Mas`ud said: "We used to hear the Tasbih of the food as it was being eaten. " Imam Ahmad recorded that Mu`adh bin Anas said that the Messenger of Allah came upon some people who were sitting on their mounts and talking to one another. He said to them:</p><div class="text_uthmani arabic">«ارْكَبُوهَا سَالِمَةً وَدَعُوهَا سَالِمَةً، وَلَا تَتَّخِذُوهَا كَرَاسِيَّ لِأَحَادِيثِكُمْ فِي الطُّرُقِ وَالْأَسْوَاقِ، فَرُبَّ مَرْكُوبَةٍ خَيْرٌ مِنْ رَاكِبِهَا، وَأَكْثَرُ ذِكْرًااِللهِ مِنْه»</div><p>(Ride them safely then leave them safely. Do not use them as chairs for you to have conversations in the streets and marketplaces, because the one that is ridden may be better than the one who rides it, and may remember Allah more than he does.) An-Nasa'i recorded in his Sunan that `Abdullah bin `Amr said: "The Messenger of Allah forbade us from killing frogs."</p><div class="text_uthmani arabic">إِنَّهُ كَانَ حَلِيمًا غَفُورًا</div><p>(Truly, He is Ever Forbearing, Oft-Forgiving.) means, He does not hasten to punish those who disobey Him, rather He gives them time and waits, then if they persist in their stubborn Kufr, He seizes them with a punishment of the All-Mighty, All-Capable. It was recorded in the Two Sahihs that:</p><div class="text_uthmani arabic">«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»</div><p>(Allah will let the wrongdoer carry on until, when He does seize him, He will never let him go.) Then the Messenger of Allah recited:</p><div class="text_uthmani arabic">وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ</div><p>(Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. ) 11:02 Allah says:</p><div class="text_uthmani arabic">وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ</div><p>(And many a township did I give respite while it was given to wrongdoing.) 22:45 until the end of two Ayat.</p><div class="text_uthmani arabic">فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ</div><p>(And many a township did We destroy while they were given to wrongdoing.) 22:48 Whoever gives up his disbelief and disobedience, and turns back to Allah in repentance, Allah will accept his repentance, as He says:</p><div class="text_uthmani arabic">وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ</div><p>(And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness) 4:110 Here, Allah says:</p><div class="text_uthmani arabic">إِنَّهُ كَانَ حَلِيمًا غَفُورًا</div><p>(Truly, He is Ever Forbearing, Oft-Forgiving.) At the end of Surah Fatir, He says:</p><div class="text_uthmani arabic">إِنَّ اللَّهَ يُمْسِكُ السَّمَـوَتِ وَالاٌّرْضَ أَن تَزُولاَ وَلَئِن زَالَتَآ إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّن بَعْدِهِ إِنَّهُ كَانَ حَلِيماً غَفُوراً </div><p>(Verily, Allah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving...) until His saying;</p><div class="text_uthmani arabic">وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ</div><p>(And if Allah were to punish men)(35:41-45)</p>
Everything glorifies AllahAllah says: the seven heavens and the earth and all that is therein, meaning the creatures that dwell therein, sanctify Him, exalt Him, venerate Him, glorify Him and magnify Him far above what these idolators say, and they bear witness that He is One in His Lordship and Divinity. In everything there is a sign of Allah indicating that He is One. As Allah says:تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً (Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, That they ascribe child to the Most Beneficent) (19:90-91).وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ(and there is not a thing but glorifies His praise.) there is no created being that does not celebrate the praises of Allah.وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ(But you understand not their glorification.) means, `You do not understand them, O mankind, because it is not like your languages.' This applies to all creatures generally, animal, inanimate and botanical. This is the better known of the two opinions according to the most reliable of two opinions. It was reported in Sahih Al-Bukhari that Ibn Mas`ud said: "We used to hear the Tasbih of the food as it was being eaten. " Imam Ahmad recorded that Mu`adh bin Anas said that the Messenger of Allah came upon some people who were sitting on their mounts and talking to one another. He said to them:«ارْكَبُوهَا سَالِمَةً وَدَعُوهَا سَالِمَةً، وَلَا تَتَّخِذُوهَا كَرَاسِيَّ لِأَحَادِيثِكُمْ فِي الطُّرُقِ وَالْأَسْوَاقِ، فَرُبَّ مَرْكُوبَةٍ خَيْرٌ مِنْ رَاكِبِهَا، وَأَكْثَرُ ذِكْرًااِللهِ مِنْه»(Ride them safely then leave them safely. Do not use them as chairs for you to have conversations in the streets and marketplaces, because the one that is ridden may be better than the one who rides it, and may remember Allah more than he does.) An-Nasa'i recorded in his Sunan that `Abdullah bin `Amr said: "The Messenger of Allah forbade us from killing frogs."إِنَّهُ كَانَ حَلِيمًا غَفُورًا(Truly, He is Ever Forbearing, Oft-Forgiving.) means, He does not hasten to punish those who disobey Him, rather He gives them time and waits, then if they persist in their stubborn Kufr, He seizes them with a punishment of the All-Mighty, All-Capable. It was recorded in the Two Sahihs that:«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»(Allah will let the wrongdoer carry on until, when He does seize him, He will never let him go.) Then the Messenger of Allah recited:وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ(Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. ) 11:02 Allah says:وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ(And many a township did I give respite while it was given to wrongdoing.) 22:45 until the end of two Ayat.فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ(And many a township did We destroy while they were given to wrongdoing.) 22:48 Whoever gives up his disbelief and disobedience, and turns back to Allah in repentance, Allah will accept his repentance, as He says:وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ(And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness) 4:110 Here, Allah says:إِنَّهُ كَانَ حَلِيمًا غَفُورًا(Truly, He is Ever Forbearing, Oft-Forgiving.) At the end of Surah Fatir, He says:إِنَّ اللَّهَ يُمْسِكُ السَّمَـوَتِ وَالاٌّرْضَ أَن تَزُولاَ وَلَئِن زَالَتَآ إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّن بَعْدِهِ إِنَّهُ كَانَ حَلِيماً غَفُوراً (Verily, Allah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving...) until His saying;وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ(And if Allah were to punish men)(35:41-45)