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Angels in Islam

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Angel in a Persian miniature, in the style of Bukhara, 16th century.

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]

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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 Islamic philosophy and 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).

Etymology

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Angel Blowing a Woodwind, ink and opaque watercolor painting from Safavid Iran, c. 1500, Honolulu Academy of Arts.

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]

Characteristics

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Muhammad receiving his first revelation from the angel Gabriel. From the manuscript Jami' al-Tawarikh by Rashid-al-Din Hamadani, 1307 AD.

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]

In Islamic philosophy 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.

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] 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.[20] They are also described as immortal, unlike jinn.[21] In Islamic traditions, they are described as being created from incorporeal light (Nūr) or fire (Nar).[22][23][a] Ahmad Sirhindi, a 17th-century Indian scholar, has added, that angels can take various shapes.[32]

Purity

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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.[33]: 323  It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[33]: 325  and the guardian angel,[33]: 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.[33]: 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.[33]: 328  Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.[32]

Angels are believed to be attracted to clean and sacred places. Impure conditions, such as dogs or unclean places, may impede an angels' duty.[34][35][36][37]

Obedience

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Muhammad requests Maalik to show him Hell during his heavenly journey. Miniature from The David Collection.

The possibility and degree of angels errability is debated in Islam.[38] Hasan of Basra (d. 728) is often considered one of the first who asserted the doctrine of angelic infallibility. He furthermore argued that this makes angels superior to humans, a position not shared by either early Sunnis nor Shias.[39] 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,[40] a tradition opposed by some scholars, such as Ahmad ibn Taimiyya, but still accepted by others, such as Ahmad ibn Hanbal.[41] The notion that angels are free from bodily urges is commonly accepted by Mu'tazilites and Asharites.[42] Maturidism generally holds the view that angels are not inherently flawless, but their virtues derive from their insights into God's wisdom.[43][44]

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 a universal issue in early Islamic exegetical tradition.[45]

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.[45]

Infallible

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Opposition to the concept of the fallen angel is mostly found among the Qadariyah and most Mu'tazilites.[46] Many Salafis also agree with this view.[47] Those who oppose angelic fallibility refer to Surah at-Tahrim (66:6)[48] in favor of their position:

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.

Fakhr al-Din al-Razi is an exception to most mutakallimūn, and agrees that angels are free from any form of sin and includes angelic infallibility to the six articles of faith.[49] Al-Razi argues that "except Iblis" (2:34, 18:50) is read as an "uninterupted exception" (Istithna Munqathi), excluding Iblis from the group of angels and states that he hailed from jinn species instead.[50] Ibn Taimiyya rejects any ambiguity on the nature of Iblis and portrays him as a satanic jinni in contrast to the angels.[51] Following the opinions of ibn Taimiyya and his disciple ibn Kathir, many scholars of Salafism and Wahhabism follow the opinion of ibn Taimiyya and his disciple ibn Kathir.[52] Furthermore, many of them regard this as a major difference between Christianity and Islam.[53]

Fallible

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The angels Harut and Marut punished by hanging over the well, condemned to teach sorcery. (c. 1703)

Surah 2:30 portrays the angels arguing with God about the creation of Adam, since Adam's progeny will cause suffering. From among the angels, Iblis refuses to pay homage to Adam and is banned. A possible reconciliation of Iblis' fall and the doctrine of angelic impeccability is to say that God wanted Iblis to disobey[54][55] or that Iblis' disobedience derives from noble yet misguided motivation.[56]

Al-Maturidi (853–944 CE) rejects that angels are free from sin altogether, stating that angels too are tested and also have free-will based on the Quran:[43][57]

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, (...)

Those who are in support of the concept of fallen angels (including Tabari, Suyuti, al-Nasafi, and al-Māturīdī) refer to al-Anbiya (21:29) stating that angels would be punished for sins and arguing that, if angels could not sin, they would not be warned to refrain from commiting them:[43][43][58]

Whoever of them were to say, "I am a god besides Him", they would be rewarded with Hell by Us [...]

Besides the case of Iblis, the presence of Harut and Marut in the Quran, further hindered their complete absolution from potentially sinning.[17]: 548 [59] Although not explicit in the Quran, some exegetes linked them to Iblis, and the angels with him, protesting the creation of Adam.[60]

Sufism

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1543 illustration of the Mi'raj from an edition of the Khamsa of Nizami Ganjavi created for Shah Tahmasp I[61]

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.[62] 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".[63]

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.[64][65] 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.[42] 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.[66]

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.[64] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[67] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[68][69] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[64] A saint might be given the ability to see angels as gift (karāmāt) from God.[70]

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.[71]

Philosophy (Falsafa)

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A 16th-century Siyer-i Nebi image of angel Gabriel visiting Muhammad

Muslim philosophers, such as al-Fārābī and Ibn Sīnā, drew from Aristotelism and Neo-Platonism a hierarchy of causal effects. God created the divine Intellect known from Aristotelian cosmology[72][73] and the writings of Plotinus, is identified with an angel (usually Gabriel). The archangel then influences other cosmic intellects who in turn influence the sublunary world.[74][75][76][77]

Muslim theologians (mutakallimun), for example al-Suyuti[78] and al-Taftazani,[79] generally rejected the philosophical depiction of angels as immaterial beings, since angels are, according to ḥadīṯ, created from light (nūr).[80] In response to the invisibility of angels, Taftazani argues that only God is immaterial and that angels evade perception due to their transparent bodies.[81]

The influential Sunni Muslim author al-Ghazali (c. 1058–19 December 1111) reconciled the Islamic Neo-Platonists with traditional Sufi interpretations.[82][83] He divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.[84][85][86] The spiritual components are related to (malakut), the plane in which symbols take on form, angels and devils advise the human hearth (qalb).[21] 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.[87] In this regard, the plane of a human is, unlike whose of the jinn (here: angels and devils) [88] and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[89][90]

Modern interpretations

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Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels.[91]

Wahhabism and Salafism, on the other hand, emphasizes a literal interpretation of angels and reject a metaphorical one as a form of of unbelief or illicit innovation (bidʿah), believed to be brought by secularism and Positivism. Salafi scholar Muhammad ibn al-Uthaymin considers the belief in angels as literal, physical, and sentient creatures as one of the six articles of faith in Islam.[7]

In contrast to traditional accounts on angels, many Salafi scholars, such as members of the Muslim Brotherhood Sayyid Qutb and Umar Sulaiman Al-Ashqar, disregard material previously well-accepted in Islamic tradition, such as the story of Harut and Marut or the name the Angel of Death (ʿAzrāʾīl).[92] Sulayman Ashqar not only rejects the traditional material itself, he furthermore disapproves of scholars who use them.[93]

Classification of angels

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Muhammad and the Angel Gabriel by Abd al-Razzak

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.[94][95] 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).[96] 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:[97]

Angels in Islamic art

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Muhammad advancing on Mecca, with the angels Gabriel, Michael, Israfil and Azrail. (Siyer-i Nebi, 16th century)

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.[99] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.[99] 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.[100] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.[99]

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.[101] 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.[101] 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.[102]

Bektashi Alevism

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Fragments of Konya city walls, c. 1220-1221.

Despite its heterodoxy, Alevis believe in the Quran, the revelation by Muhammad, the afterlife, and angels, pretty much as Sunnis do.[103] Like orthodox Muslims, Alevis believe that Muhammad undertook the heavenly journey guided by the angel Gabriel (Turkish: Cebrâil), mentioned in the Quran (Surah 17), as evident from the miraçlama, a form of poetry (deyiş) remniscient of Anatolian folk songs.[104] Alevis affirm the Quranic message that angels were ordered to bow down before Adam, and for that reason, believe that humans inherent a special status.[105] Some Alevis believe that good and bad angels are merely symbols and do not believe in their literal existence.[106]

Angels are also mentioned in Alevi-spiritual literature. The cosmology outllined in the Buyruks ascribes a central role to angels. Accordingly, when God created the angels, God tested them by asking who they are. Those angels who responded "You are the Creator and I am the created." were the good angels, while those who claimed independency by stating "You are you; I am I" were burned.[107] Whereby, the destroyed angels feature as an example of spiritual ignorance.[108] Similar to the Quran, the story continues with that the angel Azâzîl, overcome by his ego, refuses to bow before the light, arguing that the light is a created thing and thus, cannot be the creator, and accordingly unworthy of prostration.[109] In contrast to Sunni tradition however, the light symbolizes Ali and Muhammad, not Adam.[110] Besides Gabriel and Azazil, other angels, such as the Kiraman Katibin also appear in the text.[111]

See also

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Wikimedia Commons has media related to Angels in Islam.

Notes

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  1. ^ Differences between nūr and nar have been debated in Islam. In Arabic, both terms are closely related morphologically and phonetically.[24] Baydawi explains that the term light serves only as a proverb, but fire and light refers actually to the same substance.[25] Apart from light, other traditions also mention exceptions about angels created from fire, ice or water.[26] Tabari argued that both can be seen as the same substance, since both pass into each other but refer to the same thing on different degrees.[27] Asserting that both fire and light are actually the same but on different degrees can also be found by Qazwini and Ibishi.[28][29] In his work Al-Hay'a as-samya fi l-hay'a as-sunmya, Suyuti asserts that the angels are created from "fire that eats, but does not drink".[30] Abd al-Ghani al-Maqdisi argued that only the angels of mercy are created from light, but angels of punishment have been created from fire.[31]

References

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  2. ^ MacDonald, D.B. and Madelung, W., "Malāʾika", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Online, retrieved 4 January 2024 <http://dx.doi.org/10.1163/1573-3912_islam_COM_0642> Erste Online-Publikation: 2012 Erste Druckedition: ISBN 9789004161214, 1960-2007
  3. ^ a b c Reynolds, Gabriel S. (2009). "Angels". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett K. (eds.). Encyclopaedia of Islam, THREE. Vol. 3. Leiden: Brill Publishers. doi:10.1163/1573-3912_ei3_COM_23204. ISBN 978-90-04-18130-4. ISSN 1873-9830.
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