ANGELS

ANGELS:

2:30 - Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Wilt thou place therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." 47

2:31 - And He taught Adam the nature of all things; then He placed them before the angels and said: "Tell Me the nature of these if ye are right." 48

2:97 - Say: Whoever is an enemy to Gabriel for he brings down the (revelation) to thy heart by Allah's will a confirmation of what went before and guidance and glad tidings for those who believe. 101

2:98 - Whoever is an enemy to Allah and His angels and apostles to Gabriel and Michael Lo! Allah is an enemy to those who reject faith.

3:42 - Behold! the angels said: "O Mary! Allah hath chosen thee and purified thee; chosen thee above the women of all nations. 382

3:45 - Behold! the angels said "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus the son of Mary held in honor in this world and the Hereafter and of (the company of) those nearest to Allah. 386 387

4:97 - When angels take the souls of those who die in sin against their souls they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell what an evil refuge! 615

6:8 - They say: "Why is not an angel sent down to him?" If We did send down an angel the matter would be settled at once and no respite would be granted them. 841

6:9 – If We had made it an angel We should have sent him as a man and We should certainly have caused them confusion in a matter which they have already covered with confusion.

842 Supposing an angel should appear to their grosser senses, he could only do it in human form. In that case their present confused notions about spiritual life would be still more confounded. They would say: "We wanted to see an angel, and we have only seen a man!" (6.9)

7:20 - Then began satan to whisper suggestions to them bringing openly before their minds all their shame that was hidden from them (before): he said "Your Lord only forbade you this tree lest ye should become angels or such beings as live for ever." 1005 1006

7:21 - And he swore to them both that he was their sincere adviser.

7:22 - So by deceit he brought about their fall: when they tasted of the tree their shame became manifest to them and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree and tell you that satan was an avowed enemy unto you?"

7:23 - They said: "our Lord! we have wronged our own souls: if Thou forgive us not and bestow not upon us Thy mercy we shall certainly be lost."

8:9 - Remember ye implored the assistance of your Lord and He answered you: "I will assist you with a thousand of the angels ranks on ranks." 1184

1184 Cf. iii. 123, 125, 126. The number of angels, a thousand at Badr and three thousand and five thousand at Uhud, is equal to the strength of the enemy. (8.9)

13:11 - For each (such person) there are (angels) in succession before and behind him: they guard him by command of Allah. Verily never will Allah change the condition of a people until they change it themselves (with their own souls). But when (once) Allah willeth a people's punishment there can be no turning it back nor will they find besides Him any to protect. 1816 1817

1816 See last verse. Every person, whether he conceals or reveals his thoughts, whether he skulks in darkness or goes about by day,-all are under Allah's watch and ward. His grace encompasses everyone, and again and again protects him, if he will only take the protection, from harm and evil. If in his folly he thinks he can secretly take some pleasure or profit, he is wrong, for recording angels record all his thoughts and deeds. (13.11)

1817 Allah is not intent on punishment. He created man virtuous and pure; he gave him intelligence and knowledge; he surrounded him with all sorts of instruments of His grace and mercy. If, in spite of all this, man distorts his own will and goes against Allah's Will, yet is Allah's forgiveness open to him if he will take it. It is only when he has made his own sight blind and changed his own nature or soul away from the beautiful mould inwhich Allah formed it, that Allah's Wrath will descend on him and the favourable position in which Allah placed him will be changed. When once the punishment comes, there is no turning it back. None of the things which he relied upon- other than Allah-can possibly protect him. (13.11)

15:7 - "Why bringest thou not angels to us if it be that thou hast the Truth?" 1941

15:8 - We send not the angels down except for just cause: if they came (to the ungodly) behold! no respite would they have! 1942 1943

16:2 - He doth send down His angels with inspiration of His Command to such of His servants as He pleaseth (saying): "Warn (Man) that there is no god but I: so do your duty unto Me." 2020

2020 The Pagans, with their multiplicity of gods and goddesses, good and evil, could play one off against another. That is mere mockery of religion. With such conceptions, man cannot understand the Unity of Design in the Universe nor realise the Power and Glory of the One True God, to Whom alone worship and service are due. (16.2)

25:22 - The Day they see the angels no joy will there be to the sinners that Day: the (angels) will say: "There is a barrier forbidden (to you) altogether!" 3079

3079 They will not be allowed to enjoy any of the felicity or peace which will be the normal state of the new world of Reality. Their own past will stand as a barrier to shut them off . (25.22)

25:25 - The Day the heaven shall be rent asunder with clouds and angels shall be sent down descending (in ranks) 3082

3082 It will be a new world, and the way to describe it must necessarily draw upon our present experience of the finest things in nature. The sky, which now appears remote and unpeopled will be rent asunder. There will appear clouds of glory-angels and spiritual Lights of all grades and ranks-and the true majesty and goodness of Allah will be visible as it should be in reality, and as it is not now, on account of "our muddy vesture of decay". (25.25)

26:193 - With it came down the Spirit of Faith and Truth 3224

3224 Ruh-ul-amin, the epithet of Gabriel, who came with the inspired Messages to the holy Prophet, is difficult to render in a single epithet in translation. In n. 3187 to xxvi. 107 I have described some of the various shades of meaning attached to the adjective Amin as applied to a Prophet. A further signification as attached to the Spirit of Inspiration is that it is the very quintessence of Faith and Truth, unlike the lying spirits which delude men with falsehood. On the whole, I think "the Spirit of Faith and Truth" will represent the original best here. (26.193)

32:11 - Say: "The Angel of Death put in charge of you will (duly) take your souls: then shall ye be brought back to your Lord." 3642

3642 If death is certain, as it is, and this life by itself in no way satisfies our instincts and expectations, we may be sure that the agency which separates our soul from our body will bring us into the new world. If we believe in a soul at all-the very foundation of Religion-we must believe in a Future, without which the soul has no meaning. (32.11)

33:56 - Allah and His angels send blessings on the Prophet: O ye that believe! send ye blessings on him and salute him with all respect. 3761

3761 Allah and His angels honour and bless the holy Prophet as the greatest of men. We are asked to honour and bless him all the more because he took upon himself to suffer the sorrows and afflictions of this life in order to guide us to Allah's Mercy and the highest inner Life. (33.56)

34:40 - One day He will gather them all together and say to the angels "Was it you that these men used to worship?" 3850

35:1 - Praise be to Allah Who created (out of nothing) the heavens and the earth Who made the angels messengers with wings two or three or four (Pairs): He adds to Creation as He pleases: for Allah has power over all things. 3869 3870 3871 3872

3869 See n. 3785 to xxxiv. 1. When we praise Allah, it means that we understand and bring to mind that His glory and power are exercised for the good of His Creation, and this is the subject-matter of the Sura. (35.1)

3870 As man's knowledge of the processes of nature advances, he sees how complex is the evolution of matter itself, leaving out the question of the origin of Life and the spiritual forces, which are beyond the ken of experimental science. But this knowledge itself becomes a sort of "veil of Light": man becomes so conscious of the proximate causes, that he is apt, in his pride, to forget the primal Cause, the ultimate hand of Allah in Creation. And then, creation is such a complex process: see some of the ideas involved explained by different words in n. 120 to ii. 117. The word fatara here used means the creation of primeval matter, to which furthercreative processes have to be added by the hand of Allah, or Allah "adds to His Creation as He pleases", not only in quantity, but in qualities, functions, relations and variations in infinite ways. (35.1)

3871 They are Messengers or Instruments of Allah's Will, and may have a few or numerous Errands entrusted to them. Cf. the description of the Spirit of Inspiration in xxvi. 193, and of the spirits or angels for executing the Commands of Allah in lxxix. 1-5. (35.1)

3872 See n. 3870 above, where the complexities of the creative processes is referred to Allah's creation did not stop at some past time: it continues, for He has all power, and His mercies are ever poured forth without stint. (35.1)

41:30 - In the case of those who say "Our Lord is Allah" and further stand straight and steadfast the angels descend on them (from time to time): "Fear ye not!" (they suggest) "nor grieve! but receive the Glad Tidings of the Garden (of Bliss) the which ye were promised! 4499

4499 The people who succeed in eternal Life are those who recognise and understand the one and only Eternal Reality, that is Allah, and further shape their probationary Life firmly and steadfastly on the principles of that Truth and Reality. They will have their friends and protectors in the good angels, in contrast to the evil ones, who will have no friendship or protection, but only the reproaches of the Satan. (41.30)

42:5 - The heavens are almost rent asunder from above them (by His Glory): and the angels celebrate the Praises of their Lord and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He the Oft-Forgiving Most Merciful. 4530 4531

4530 How can we conceive of sublimity and greatness in a higher degree than this, that the highest heavens are almost ready to burst asunder by His Glory, which is higher than all? (42.5)

4531 The angels are the noblest and purest beings of whom we can conceive. They reflect on the one side Allah's Glory and Praise, and on the other, two other attributes of Allah, that look towards His erring creatures, viz., Forgiveness and Mercy. The two sets of attributes are complementary. They thus proclaim in their own being and in their prayers the Greatness and unbounded Goodness of Allah. (42.5)

43:77 - They will cry: "O Malik! would that thy Lord put and end to us!" He will say "Nay but ye shall abide!" 4674 4675

50:17 - Behold two (guardian angels) appointed to learn (his doings) learn (and note them) one sitting on the right and one on the left. 4953

4953 Two angels are constantly by him to note his thoughts, words, and actions. One sits on the right side and notes his good deeds and the other on the left, to note his bad deeds; corresponding to the Companions of the Right and the Companions of the Left mentioned in lvi. 27 and 41. (50.17)

50:21 - And there will come forth every soul: with each will be an (angel) to drive and an (angel) to bear witness. 4957

4957 Several interpretations are possible, leading to the same truth, that the Judgment will be set up; the Record will be produced; the good and bad deeds will speak for and against; and complete justice will be done, each act leading to its own due fruit. (1) The (angel) to drive and the (angel) to bear witness may be the Recording Angels of the left and the right (verse 17); or (2) it may not be angels, but the evil deeds will drive like task-masters, and the good deeds will bear witness for the soul on trial; or (3) his misused limbs and faculties will drive him to his doom, while his well-used limbs and faculties will witness for him. (50.21)

51:25 - Behold they entered His presence and said: "Peace!" He said "Peace!" (and thought "these seem) unusual people." 5006 5007

5006 They were angels, who appeared suddenly before him at his tent-door in the guise of men, and saluted him with the salutation of peace. He returned the salutation, but felt, from their appearance and their manner, that they were unusual, not ordinary, strangers. (51.25)

53:26 - How many so ever be the angels in the heavens their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him. 5100 5101

5100 We are apt to imagine the angelic host of heaven as beings of immense power. But their power is all derived from Allah. Men, when they attain to the highest spiritual dignities, may have even more power and position than angels in the sight of Allah, as in typified by angels being hidden to bow down to Adam: ii. 34. The Quraish superstition about angels being intermediaries and intercessors for man with Allah is condemned. (53.26)

53:27 - Those who believe not in the Hereafter name the angels with female names. 5102

5102 Cf. liii. 21, above, and n. 5096. The Pagan Quraish had no firm belief in the Hereafter. Their prayers for intercession to angels and deities was on account of their worldly affairs. (53.27)

53:26 - How many so ever be the angels in the heavens their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him. 5100 5101

53:27 - Those who believe not in the Hereafter name the angels with female names. 5102

66:4 - If ye two turn in repentance to Him your hearts are indeed so inclined; but if ye back up each other against him truly Allah is his Protector and Gabriel and (every) righteous one among those who believe and furthermore the angels will back (him) up. 5534 5535

66:6 - O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones over which are (appointed) angels stern (and) severe who flinch not (from executing) the Commands they receive from Allah but do (precisely) what they are commanded. 5538 5539 5540

69:17 - And the angels will be on its sides and eight will that Day bear the Throne of thy Lord above them. 5650 5651

5650 The whole picture is painted in graphic poetical images, to indicate that which cannot be adequately described in words, and which indeed OUT human faculties with their present limited powers are not ready to comprehend. The angels will be on all sides, arrayed in ranks upon ranks, and the Throne of the Lord on high will be borne by eight angels (or eight rows of angels). That will be the Day when Justice will be fully established and man be mustered to his Lord for reckoning. (69.17)

5651 The number eight has perhaps no special significance, unless it be with reference to the shape of the Throne or the number of the angels. The Oriental Throne is often octagonal, and its bearers would be one at each corner. (69.17)

70:4 - The angels and the Spirit ascend unto Him in a Day the measure whereof is (as) fifty thousand years: 5677 5678

5677 Ruh: "The Spirit". Cf. lxxviii. 38, "the Spirit and the angels"; and xcvii. 4, "the angels and the Spirit". In xvi. 2, we have translated Ruh by "inspiration". Some Commentators understand the angel Gabriel by "the Spirit". But I think a more general meaning is possible, and fits the context better. (70.4)

74:31 - And We have set none but angels as guardians of the Fire; and We have fixed their number only as a trial for Unbelievers in order that the people of the Book may arrive at certainty and the Believers may increase in Faith and that no doubts may be left for the People of the Book and the Believers and that those in whose hearts is a disease and the Unbelievers may say "What symbol doth Allah intend by this?" Thus doth Allah leave to stray whom He pleaseth and guide whom He pleaseth; and none can know the forces of the Lord except He and this is no other than a warning to mankind. 5794 5795 5796 5797

5794 Cf. lxvi. 6, and n. 5540. There was a great volume of angelology in the religious literature of the People of the Book (i.e., the Jews and Christians) to whom (among others) an appeal is made in this verse. The Essenes, a Jewish brotherhood with highly spiritual ideas; to which perhaps the prophet Jesus himself belonged, had an extensive literature of angelology. In the Midrash also, which was a Jewish school of exegesis and mystical interpretation, there was much said about angels. The Eastern Christian sects contemporary with the birth of Islam had borrowed and developed many of these ideas, and their mystics owed much to the Gnostics and the Persian apocalyptic systems. In the New Testament the relation of the angels with Fire is referred to more than once. In Rev. ix. 11 we have "the angel of the bottomless pit, whose naine in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon". In Rev. xiv. 18 there is an "angel which had power over fire", and in Rev. xvi. 8 an angel has "power ... given unto him to scorch men with fire". In the Old Testament (Daniel vii. 9-10) the essence of all angels is fire: thousand thousands of them issued as a fiery stream from before the Ancient of Days, whose "throne was like the fiery flame, and His wheels as burning fire". (74.31)

78:38 - The Day that the Spirit and the angels will stand forth in ranks none shall speak except any who is permitted by (Allah) Most Gracious and he will say what is right. 5911 5912

79:1 - By the (angels) who tear out (the souls of the wicked) with violence; 5916 5917

5917 'There is much difference of opinion among the Commentators as to the five things or beings mentioned in these verses. I follow the general opinion in my interpretation, which is that angels are referred to as the agency which in their dealings with mankind show clearly Allah's Justice, Power, and Mercy, which again point to the Judgment to come, as a certainty which none can evade. The first point, referred to in this verse, is that the souls of the wicked are loath to part with their material body at death, but their will will not count: their souls will be wrenched out into another world. Who will then deny Resurrection and Judgment? (79.1)

79:2 - By those who gently draw out (the souls of the blessed); 5918

82:10 - But verily over you (are appointed angels) to protect you 6007

6007 Besides the faculties given to man to guide him, and the Form and Personality through which he can rise by stages to the Presence of Allah, there are spiritual agencies around him to help and protect him, and to note down his Record, so that perfect justice may be done to him at the end. For these Guardian Angels, see 1. 17-18, and n. 4954. (82.10)

89:22 - And thy Lord cometh and His angels rank upon rank

97:3 - The Night of Power is better than a thousand Months. 6218

97:4 - Therein come down the angels and the Spirit by Allah's permission on every errand: 6219

6219 The Spirit: usually understood to be the angel Gabriel. (97.4)

Sahih Al-Bukhari Hadith
Hadith 8.417 Narrated by
Abu Huraira

Allah 's Apostle said, "Allah has some angels who look for those who celebrate the Praises of Allah on the roads and paths. And when they find some people celebrating the Praises of Allah, they call each other, saying, "Come to the object of your pursuit.' " He added, "Then the angels encircle them with their wings up to the sky of the world." He added, "(After those people celebrated the Praises of Allah, and the angels go back), their Lord, asks them (those angels)--though He knows better than them--'What do My slaves say?' The angels reply, 'They say: Subhan Allah, Allahu Akbar, and Alham-du-lillah.' Allah then says 'Did they see Me?' The angels reply, 'No! By Allah, they didn't see You.'

Allah says, How it would have been if they saw Me?' The angels reply, 'If they saw You, they would worship You more devoutly and celebrate Your Glory more deeply, and declare Your freedom from any resemblance to anything more often.'

Allah says (to the angels), 'What do they ask Me for?' The angels reply, 'They ask You for Paradise.' Allah says (to the angels), 'Did they see it?' The angels say, 'No! By Allah, O Lord! They did not see it.' Allah says, How it would have been if they saw it?' The angels say, 'If they saw it, they would have greater covetousness for it and would seek It with greater zeal and would have greater desire for it.' Allah says, 'From what do they seek refuge?' The angels reply, 'They seek refuge from the (Hell) Fire.' Allah says, 'Did they see it?' The angels say, 'No By Allah, O Lord! They did not see it.' Allah says, How it would have been if they saw it?' The angels say, 'If they saw it they would flee from it with the extreme fleeing and would have extreme fear from it.' Then Allah says, 'I make you witnesses that I have forgiven them.' " Allah's Apostle added, "One of the angels would say, 'There was so-and-so amongst them, and

he was not one of them, but he had just come for some need.' Allah would say, 'These are those people whose companions will not be reduced to misery.' "

Fiqh-us-Sunnah
Fiqh 4.89b

Hanbal said, "I asked Abu Abdallah about the punishment in the grave….I heard Abu Abdallah saying, 'We believe in the punishment of the grave, in Munkar and Nakir (the two questioning angels), and that the deceased will be questioned in their graves.

Al-Tirmidhi Hadith
Hadith 2096 Narrated by
Anas ibn Malik

Allah's Messenger (peace be upon him) said that when Laylat al-Qadr comes, Gabriel descends with a company of angels who invoke blessings on ever who is standing or sitting and remembering Allah, who is Great and Glorious. Then when their festival day comes, i.e. the day when they break their fast, Allah speaks proudly of them to His angels saying, "My angels, what is the reward of a hired servant who has fully accomplished his work?" They reply, "Our Lord, his reward is that he should be paid his wage in full." He says, "My angels, My male and female servants have fulfilled what I have made obligatory for them, and then have come out raising their voices in supplication. By My might, glory, honour, high dignity and exalted station, I shall certainly answer them." Then He says, "Return, for I have forgiven you and changed your evil deeds into good deeds." He said that they then returned having received forgiveness.

Bayhaqi transmitted it in Shu'ab al-Iman.

Fiqh-us-Sunnah
Fiqh 1.143

Sunnah acts of prayer, Lengthening the First Rak'ah of the Morning Prayer

The Prophet, upon whom be peace, would make the first rak'ah of the morning prayer longer than the second. At times, he would continue to prolong his recitation until he heard no more footsteps (of the people coming to catch the prayer). He made the morning prayer the longest of his (obligatory) prayers. This is because its recitation is witnessed by Allah and the angels. It is also stated that it is witnessed by both the angels who record the daytime deeds and those who record the nighttime deeds. Whether it is Allah and His angels or His angels alone who witness that time, or does it continue until the morning prayer is over or until the sun rises cannot be said with certainty, though both of the statements are correct.

Furthermore, since the morning prayer has the least number of rak'ah, the recitation is prolonged to compensate for it. It is prayed right after sleep. As such, people are well rested. Also, it occurs before they have engaged themselves in their livelihood and other worldly affairs.

The spirit as well as the body is responsive to the words of Allah. This makes the recital easier to ponder over and comprehend. Also, prayer is the basis and the first of all works. Therefore, it is preferred to prolong the recital of the morning prayer. This would be recognized by one who is familiar with Islamic law and its aim, purpose and wisdom.

Sahih Al-Bukhari Hadith
Hadith 9.525A Narrated by
Abu Huraira

Allah's Apostle said, )A group of) angels stay with you at night and (another group of) angels by daytime, and both groups gather at the time of the 'Asr and Fajr prayers. Then those angels who have stayed with you overnight, ascend (to Heaven) and Allah asks them (about you)--and He knows everything about you. 'In what state did you leave My slaves?' The angels reply, 'When we left them, they were praying, and when we reached them they were praying.' "

Fiqh-us-Sunnah
Fiqh 4.102

Excellence of Assemblies of Dhikr

Joining the assemblies or circles of dhikr is a commendable practice as shown by the following hadith: Ibn 'Umar reported, "The Prophet, peace be upon him, said, 'When you pass by a garden of Paradise, avail yourselves of it.' The Companions asked, 'What are the gardens of Paradise, O Messenger of Allah? ' The Prophet, peace be upon him, replied, 'The assemblies or circles of dhikr. There are some angels of Allah who go about looking for such assemblies of dhikr, and when they find them they surround them'."

Muslim reports that Mu'awiyyah said, "The Prophet, peace be upon him, went out to a circle of his Companions and asked, 'What makes you sit here?' They said, 'We are sitting here in order to remember Allah and to praise Him because He guided us to the path of Islam and he conferred favors upon us.' Thereupon he adjured them by Allah and asked if that was the only purpose of their sitting there. 'They said, By Allah, we are sitting here for this purpose only. ' At this the Prophet, peace be upon him, said, 'I am not asking you to take an oath

because of any misapprehension against you, but only because Gabriel came to me and informed me that Allah, the Exalted and Glorious, was telling the angels that He is proud of you'."

Abu Sa'id Al-Khudri and Abu Hurairah reported that the Prophet, peace be upon him, said, "When any group of men remember Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him."

Sahih Al-Bukhari Hadith
Hadith 4.676 Narrated by
Abu Said Al Khudri

The Prophet said, "Amongst the men of Bani Israel there was a man who had murdered ninety-nine persons. Then he set out asking (whether his repentance could be accepted or not). He came upon a monk and asked him if his repentance could be accepted. The monk replied in the negative and so the man killed him. He kept on asking till a man advised to go to such and such village. (So he left for it) but death overtook him on the way. While dying, he turned his chest towards that village (where he had hoped his repentance would be accepted), and so the angels of mercy and the angels of punishment quarrelled amongst themselves regarding him. Allah ordered the village (towards which he was going) to come closer to him, and ordered the village (whence he had come), to go far away, and then He ordered the angels to measure the distances between his body and the two villages. So he was found to be one span closer to the village (he was going to). So he was forgiven."

Sahih Al-Bukhari Hadith
Hadith 6.241 Narrated by
Ibn Al Musaiyab

Abu Huraira said, "The Prophet said, 'A prayer performed in congregation is twenty-five times more superior in reward to a prayer performed by a single person. The angels of the night and the angels of the day are assembled at the time of the Fajr (Morning) prayer." Abu Huraira added, "If you wish, you can recite: 'Verily! The recitation of the Qur'an in the early dawn See: (Morning prayer) is ever witnessed (attended by the angels of the day and the night).' " (17.78)