Angels in Islam
Heavenly beings found in the Islamic tradition From Wikipedia, the free encyclopedia
Heavenly beings found in the Islamic tradition From Wikipedia, the free encyclopedia
In Islam, angels (Arabic: ملاك٬ ملك, romanized: malāk; plural: ملائِكة, malāʾik/malāʾikah or Persian: فرشته, romanized: ferešte) are believed to be heavenly beings, created from a luminous origin by God.[1][2][3][4] The Quran is the principal source for the Islamic concept of angels,[5] but more extensive features of angels appear in hadith literature, Mi'raj literature, Islamic exegesis, theology, philosophy, and mysticism.[3][4][6]
Generally, belief in angels is one of the core tenets within Islam, as it is one of the six articles of faith.[7][8] Angels are more prominent in Islam compared to Judeo-Christian tradition.[9] The angels differ from other spiritual creatures in their attitude as creatures of virtue, in contrast to evil devils (Arabic: شَيَاطِين, romanized: šayāṭīn or Persian: دیو, romanized: dīv) and ambiguous jinn (Arabic: جِنّ or Persian: پَری, romanized: parī).[10][3][11][12] Despite being considered to be virtuous beings, angels are not necessarily bringers of good news, as per Islamic tradition, angels can perform grim and violent tasks.[13]
Angels are conceptualized as servants of God. As such, they are said to lack passion and bodily desires. If angels can nevertheless fail, is debated in Islam. Contemporary Salafis usually hold the opinion that angels are always obedient and never fail to perform their tasks. In contrast, schools of theology (Kalām) often accept the fallibility of angels. Māturīdites say that the heavenly creatures are tested, and angels may fail such a test, whereupon they are dismissed from their duties. Some Ashʿarite likewise argue that angels can fail. In contrast, most Mu'tazilites, including some Asharis such as al-Razi, consider angels to be infallible. Though some Muslim scholars may accept a certain degree of angelic fallibility, these angels do not rebel on their own part against God but fail to complete their task properly.
In Sufism, angels are related to the nature of reason ('aql). According to Sufi cosmology, they connect the higher realms of the intellect with the lower world of matter. Thus, the human mind is conceptualized to form a connection with the heavenly spheres (malakūt) through such heavenly entities associated with (nūr). In contrast, the devils attempt to disturb the connection by diverging the mind to the lower spheres, thus associated with fire (nār).
The Quranic word for angel (Arabic: ملك, romanized: malak) derives either from Malaka, meaning "he controlled", due to their power to govern different affairs assigned to them,[14] or from the triliteral root '-l-k, l-'-k or m-l-k with the broad meaning of a "messenger", just as its counterpart in Hebrew (malʾákh). Unlike the Hebrew word, however, the term is used exclusively for heavenly spirits of the divine world, as opposed to human messengers. The Quran refers to both angelic and human messengers as rasul instead.[15]
In Islam, angels are heavenly creatures created by God. They are considered older than humans and jinn.[16] Although Muslim authors disagree on the exact nature of angels, they agree that they are autonomous entities with subtle bodies.[17]: 508 Yet, both concepts of angels as anthropomorphic creatures with wings and as abstract forces are acknowledged.[5] Angels play an important role in Muslim everyday life by protecting the believers from evil influences and recording the deeds of humans. They have different duties, including their praise of God, interacting with humans in ordinary life, defending against devils (shayāṭīn) and carrying on natural phenomena.[4] Angelic qualities, just as devilish ones, are assumed to be part of human's nature, the angelic one related to the spirit (ruh) and reason (aql), while the devilish one to egoism.[18] Angels might accompany aspiring saints or advise pious humans. Angels are believed to be attracted to clean and sacred places.
One of the Islamic major characteristic is their lack of bodily desires; they never get tired, do not eat or drink, and have no anger.[19] According to a Hadith tradition recorded by Muslim ibn al-Hajjaj on the authority of Anas ibn Malik, angel is solid creatures which doesn't have any cavity or hollow space within their body.[20] Various Islamic scholars such as Ibn Kathir, Ibn Taymiyya, Al-Tabari, Fakhr al-Din al-Razi, and Umar Sulaiman Al-Ashqar also quoted that angels do not need to consume food or drinks.[21] They are also described as immortal, unlike jinn.[22] In Islamic traditions, they are described as being created from incorporeal light (Nūr) or fire (Nar).[23][24][lower-alpha 1] Ahmad Sirhindi, a 17th-century Indian scholar, has added, that angels can take various shapes.[33] Some scholars assert that such circumstances might interfere with an angels' work and thus impede their duty. For example, dogs, unclean places, or something confusing them might prevent them from entering a home.[34][35][36][37]
As with other monotheistic religions, angels are characterized by their purity and obedience to God.[38] Groups of modern scholars from Imam Mohammad Ibn Saud Islamic University in Yemen and Mauritania issued fatwa that the angels should be invoked with blessing Islamic honorifics[broken anchor] (ʿalayhi as-salāmu), which is applied to human prophets and messengers.[39] These fatwas were based on the ruling from Ibn Qayyim al-Jawziyya.[39] Medieval Hanafite jurist Ibn Abi al-Izz further emphasising the importance of belief in angels existence in Islamic tenet in his commentary of al-Aqida al-Tahawiyya, whereas he condemn that any doubts of angel existence were regarded as sign of heathen.[40]
Angels usually symbolize virtuous behavior, while humans have the ability to sin, but also to repent. Humans are considered to be able to reach a higher level than angels due to their ability to choose to avoid sin. Angels are free from such inferior urges and therefore superior, a position especially found among Mu'tazilites and some Asharites.[41] A similar opinion was asserted by Hasan al-Basri, who argued that angels are superior to humans and prophets due to their infallibility, originally opposed by both Sunnis and Shias.[42]Contradiction of chronology Sunni and Shia division only occurred after the era of Tabi'un such as Hasan al-Basri; besides it also need clarification from the Shia side; as the Shia believed in Ismah (infallibility) of angels [43][clarification needed] This view is based on the assumption of superiority of pure spirit against body and flesh. Maturidism generally holds that angels' and prophets' superiority and obedience derive from their virtues and insights to God's action, but not as their original purity.[44] The al-Sahifa al-Sajjadiyya, a book of prayers attributed to Ali ibn Husayn Zayn al-Abidin, contains a chapter praying for blessings for the angels.[45]
Angels believed to be engaged in human affairs are closely related to Islamic purity and modesty rituals. Many hadiths, including Muwatta Imam Malik from one of the Kutub al-Sittah, talk about angels being repelled by humans' state of impurity.[46]: 323 It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[46]: 325 and the guardian angel,[46]: 327 will not perform their tasks assigned to the individual. Another hadith specifies, during the state of impurity, bad actions are still written down, but good actions are not. When a person tells a lie, angels nearby are separated from the person from the stench the lie emanates.[46]: 328 Angels also depart from humans when they are naked or are having a bath out of decency, but also curse people who are nude in public.[46]: 328 Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.[33]
The possibility and degree of angels errability is debated in Islam.[47] Hasan of Basra (d. 728) is often considered one of the first who asserted the doctrine of angelic infallibility. Others accepted the possibility of fallible angels, with most debated topic in Islam were the story about competing angels and humans in the tale of Harut and Marut, who were tested to determine, whether or not, angels would do better than humans under the same circumstances,[48] a tradition opposed by some scholars, such as Ahmad ibn Taimiyya, but still accepted by others, such as Ahmad ibn Hanbal.[49]
In a comment by Gibril Haddad on Qadi Baydawi's defense on angelic fallibility in his Tafsir al-Baydawi it is said that the angels' "obedience is their nature while their disobedience is a burden, while human beings' obedience is a burden and their hankering after lust is their nature."[17]: 546 Since obedience of angels is not discussed when talking about the identity of Iblis, the idea that angels are unable to sin might not have been an universal issue in early Islamic exegetical tradition.[50]
It has been argued that from the traditions of ibn Abbas and Hasan of Basra two different opinions derived; one regarding Iblis as a fallen angel and accepting that angels could sin, the other regarding Iblis as distinct from the angels and rejecting that angels could sin.[51]
Islamic scholars which supported the notion that angels were infallible and rejected the entire concept of the fallen angel, as they based Quran describes angels in At-Tahrim 66:6 "not disobeying", Al-Anbiya 21:19 of "not acting arrogant",[52] and in Al-Anbiya 21:27 of "not presumptuous", where those verses used by various modern contemporary scholars as a base for the doctrine of angelic impeccability.[53]
Ibn Kathir mentions in Tahrim 6:6:
[6]O believers! Protect yourselves and your families from a Fire whose fuel is people and stones, overseen by formidable and severe angels, who never disobey whatever Allah orders—always doing as commanded.
Ibn Taymiyya further considered Surah 2:34 as Istithna Munqathi in Arabic linguistic form, or the form of exclusions of the subject from the main grouping, which indicating the verse meant the exclusion of Iblis from angel as species, as he considered Iblis hailed from jinn species.[54][55] Azza bint Muhammad ar-Rashid from the Islamic university of Minnesota faculty of Islamic creed; has compiled that several other notable scholars aside from Ibn Kathir who supported the notion that "Iblis was not an angel" were Ibn Hazm, Al-Mawardi, Al-Baghawi, Ibn Hajar al-Asqalani, and Al-Uthaymin.[56][better source needed]
This view were followed by most modern scholars of Salafism, that they rejecting account of fallen angels entirely,[57] and choosing the interpretation of Ibn Kathir in defending Harut and Marut innocence in this case.[58][59][better source needed]
Fakhr al-Din al-Razi is an exception to most mutakallimūn, accept that angels can commit errors. He agrees with the Mu'tazilites and philosophers that angels cannot commit sin. He goes further and includes to the six articles of faith not only belief in angels, but one must also believe in their infallibility.[60]
Those who support that angels could commit sins or are fallible argue that if angels could not sin, there was no reason to praise them for obedience.[17]: 546 Al-Maturidi (853–944 CE) states that, like humans, the angels were tested[44] and concludes angels have free-will:[61]
By calling the stars adornment of the heavens, we can deduce another meaning: that is, the inhabitants of the heavens themselves are put to the test to see which of them is the best in deeds, exactly as the inhabitants of the earth were put to test by these very adornments, for don't you see that God has said in Sūrat al-Kahf [Q. 18:7], We have made what is on earth an adornment for them, that they be tested which of them is best in deeds. Thus, God in this verse is stating that adornment is there for testing here for testing. (anna'l-zīna li'l-imtihãn).
Asharite scholar al-Baydawi also added that "certain angels are not infallible even if infallibility is prevalent among them — just as certain human beings are infallible but fallibility is prevalent among them."[17]: 545 Similarly al-Anbiya (21:29) stresses out that if an angel were to claim divinity for himself, he would be sentenced to hell, implying that angels might commit such a sin.[44][62] This verse is generally associated with Iblis (Satan), who is generally thought of as an angel in these reports. In response to the reference to Iblis as "one of the jinn" somewhere else in the Quran, an alternative translation reads "became one of the jinn", indicating that took away his angelic qualities.[63] Yet others say that the term doesn't refer to the (genus of) jinn at all, but calls Iblis and his angels "al-jinn" due to their origin in jannah.[64] The presence of two fallen angels referred to as Harut and Marut, further hindered their complete absolution from potentially sinning.[17]: 548 [65]
Surah 2:30 portrays the angels arguing with God taht the creation of Adam will cause disruption and suffering. The implication of the text is that Iblis does not part ways with God because he disbelieved but because he has a positive, though misguided, motive behind the creation of Adam. In this context, the term kāfir refers to "disobedience" no "unbelief", as Iblis does not deny the existence of God.[66]
İsmail Hakkı reports that only the "angels of the earth" (ملائكة الارض), who battled the jinn, were the ones disputing the creation of Adam. Among them were also Harut and Marut, as well as Iblis, known as ʿAzāzīl at that moment. Due to their abode on earth, their perception of heavenly wisdom is veiled, unlike that of the angels in the "higher realms". İsmail Hakkı concluded that the angels in the higher heavens are considered infallible, but the angels of the earth are subject to misguidance, along with the jinn and devils.[67]
Abu Hanifa (d. 767) also supported the fallibility of angels as he ranked angels based on their examples in the Quran and distinguishes them from the devils and jinn.[68]
Al-Taftazani (1322 AD –1390 AD) accepted that angels might slip into error and become disobedient, like Harut and Marut, but agrees with al-Basri that angels wouldn't become unbelievers, like as Iblis did.[69]
Inspired by Neoplatonism, the medieval Muslim philosopher Al-Farabi developed a cosmological hierarchy, governed by several Intellects. For al-Farabi, human nature is composed of both material and spiritual qualities. The spiritual part of a human exchanges information with the angelic entities, who are defined by their nature as knowledge absorbed by the Godhead.[70] A similar function is attested in the cosmology of the Muslim philosopher Ibn Sina, who, however, never uses the term angels throughout his works. For Ibn Sina, the Intellects have probably been a necessity without any religious connotation.[71] Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels.[72] According to Seyyed Hossein Nasr, human and angels. Muslim philosophers usually define angels as substances endowed with reason and immortality. Humans and animals are mortal, but only men have reason. Devils are unreasonable like animals, but immortal like angels.[73][74]
However, Muslim theologians, such as al-Suyuti, rejected the philosophical depiction on angels, based on hadiths stating that the angels have been created through the light of God (nūr). Thus, angels would have substance and could not merely be an intellectual entity as claimed by some philosophers.[75] This view is similar to the Salafi methodology of Muhammad ibn al-Uthaymin. He puts emphasis on that the belief in angels as literal, physical, and sentient creatures, is one of The Six Articles of Faith in Islam.[7]
Just as in non-Sufi-related traditions, angels are thought of as created of light. Al-Jili specifies that the angels are created from the Light of Muhammad and in his attribute of guidance, light and beauty.[77] Influenced by Ibn Arabi's Sufi metaphysics, Haydar Amuli identifies angels as created to represent different names/attributes of God's beauty, while the devils are created in accordance with God's attributes of Majesty, such as "The Haughty" or "The Domineering".[78]
Andalusian scholar ibn Arabi argues that a human generally ranks below angels, but developed to Al-Insān al-Kāmil, ranks above them. While most earlier Sufis (like Hasan al-Basri) advised their disciples to imitate the angels, Ibn-Arabi advised them to surpass the angels. The angels being merely a reflection of the Divine Names in accordance within the spiritual realm, humans experience the Names of God manifested both in the spiritual and in the material world.[79][80] This reflects the major opinion that prophets and messengers among humans rank above angels, but the ordinary human below an angel, while the messengers among angels rank higher than prophets and messengers among humans.[41] Ibn Arabi elaborates his ranking in al-Futuhat based on a report by Tirmidhi. Accordingly, Muhammad intercedes for the angels first, then for (other) prophets, saints, believers, animals, plants and inanimate objects last, this explaining the hierarchy of beings in general Muslim thought.[81]
In later Sufism, angels do not appear as merely models for the mystic but also their companions. Humans, in a state between earth and heaven, seek angels as guidance to reach the upper realms.[79] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[82] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[83][84] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[79] A saint might be given the ability to see angels as gift (karāmāt) from God.[85]
Ahmad al-Tijani, founder of the Tijaniyyah order, narrates that angels are created through the words of humans. Through good words an angel of mercy is created, but through evil words an angel of punishment is created. By God's degree, if someone repents from evil words, the angel of punishment may turn into an angel of mercy.[86]
The Sufi Muslim and philosopher Al Ghazali (c. 1058–19 December 1111) divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.[87] According to al-Ghazali, humans consist of animalistic and spiritual traits. From the spiritual realm (malakut), the plane in which symbols take on form, angels and devils advise the human hearth (qalb).[22] However, the angels also inhabit the realm beyond considered the realm from which reason ('aql) derives from and devils have no place.
While the angels endow the human mind with reason, advices virtues and leads to worshipping God, the devil perverts the mind and tempts to abusing the spiritual nature by committing sins, such as lying, betrayal, and deceit. The angelic natures advices how to use the animalistic body properly, while the devil perverts it.[88] In this regard, the plane of a human is, unlike whose of the jinn (here: angels and devils) [89] and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[90][91]
Contemporary Salafism continues to regard the belief in angels as a pillar of Islam and regards the rejection of the literal belief in angels as unbelief and an innovation brought by secularism and Positivism. Modern reinterpretations, as for example suggested by Nasr Abu Zayd, are strongly disregarded. Simultaneously, many traditional materials regarding angels are rejected on the ground, they would not be authentic. The Muslim Brotherhood scholars Sayyid Qutb and Umar Sulaiman Al-Ashqar reject much established material concerning angels, such as the story of Harut and Marut or naming the Angel of Death Azrail. Sulayman Ashqar not only rejects the traditional material itself, he furthermore disapproves of scholars who use them.[92]
Islam has no standard hierarchical organization that parallels the division into different "choirs" or spheres hypothesized and drafted by early medieval Christian theologians, but generally distinguishes between the angels in heaven (karubiyin) fully absorbed in the ma'rifa (knowledge) of God and the messengers (rasūl) who carry out divine decrees between heaven and earth.[93][94] Others add a third group of angels, and categorize angels into İlliyyûn Mukarrebûn (those around God's throne), Mudabbirât (carrying the laws of nature), and Rasūl (messengers).[95] Since angels are not equal in status and are consequently delegated to different tasks to perform, some authors of tafsir (mufassirūn) divided angels into different categories.
Al-Baydawi records that Muslim scholars divide angels in at least two groups: those who are self-immersed in knowledge of "the Truth" (al-Haqq), based on "they laud night and day, they never wane" (21:29), they are the "highmost" and "angels brought near" and those who are the executors of commands, based on "they do not disobey Allah in what He commanded them but they do what they are commanded" (66:6), who are the administers of the command of heaven to earth.[17]: 509
Fakhr al-Din al-Razi (d. 1209) divided the angels into eight groups, which shows some resemblance to Christian angelology:[96]
Angels in Islamic art often appear in illustrated manuscripts of Muhammad's life. Other common depictions of angels in Islamic art include angels with Adam and Eve in the garden of Eden, angels discerning the saved from the damned on the Day of Judgement, and angels as a repeating motif in borders or textiles.[98] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.[98] Angels, such as the archangel Gabriel, are typically depicted as masculine, which is consistent with God's rejection of feminine depictions of angels in several verses of Quran.[99] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.[98]
The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.[100] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.[100] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension (Mir'ajnama) and the Siyer-i Nebi.[101]
 | This section possibly contains original research. (September 2024) |
A narrative transmitted from Abu Dharr al-Ghifari, audited and commented by two hadith commentary experts in the modern era, Shuaib Al Arna'ut.[102] and Muḥammad 'Abd ar-Raḥmān al-Mubarakpuri,[103] has spoken several hadiths from Sahih al-Bukhari, Sahih Muslim, and Al-Sunan al-Sughra; that Muhammad said the number of angels were countless, to the point that there is no space in the sky as wide as four fingers, unless there is an angel resting his forehead, prostrating to God.[103][102]
The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.[100] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.[100] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension (Mir'ajnama) and the Siyer-i Nebi.[101]
According to one source, there are four special angels (karubiyin)[104] considered to rank above the other angels in Islam. They have proper names, and central tasks are associated with them:
These four angels were specifically regarded by Abd ar-Rahman ibn Sabith, a Tabi'un as regulator of natural orders such as windblow, rain, plants growth, death, and tasks from God about aforementioned.[120][121]
However, modern Saudi scholar. Muhammad ibn al-Uthaymin, and Ibn Abi al-Izz has written their respective commentaries of Al-Aqidah Al-Waasitiyyah, that the archangels who led the angels were only consisted of three angels, which is Gabriel, Michael, and Israfil.[122][123]
According to hadith transmitted by Ibn Abbas, Muhammad encountered several significant angels on his journey through the celestial spheres.[167][168] Many scholars such as Al-Tha'labi drew their exegesis upon this narrative, but it never led to an established angelology as known in Christianity. The principal angels of the heavens are called Malkuk, instead of Malak.[169]
The rooster angel, in Miraj Literature, was held to be "enormous" and "white", and the comb on the top of his head "graze[d] the foot of Allah's celestial throne, its feet reach[ed] the earth", and its wings were thought to be large enough to "envelop both heaven and earth" and were covered with emeralds and pearls.[170] It is also thought to wake up mankind every morning through means like making "cocks below on Earth...crow" when it opens its mouth.[171]
| First heaven | Second heaven | Third heaven | Fourth heaven | Fifth heaven | Sixth heaven | Seventh heaven |
|---|---|---|---|---|---|---|
| Habib | Angel of Death | Maalik | Salsa'il | Kalqa'il | Mikha'il (Archangel) | Israfil |
| Rooster angel | Angels of death | Angel with seventy heads | Angels of the sun | - | Cherubim | Bearers of the Throne |
| Ismail (or Riḍwan) | Mika'il | Arina'il | - | - | Shamka'il | Afra'il |
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