Session Six

I seek refuge in God from Satan, the accursed. In the name of God, the Compassionate, the Merciful. Praise belongs to God, the Lord of the worlds, and blessings and peace be upon the noblest of the prophets and messengers, the beloved of the hearts of the truthful, Abu al-Qasim, the Chosen One, Muhammad. O God, bless Muhammad and the family of Muhammad, and his good and pure Household, and let perpetual curse be upon all their enemies.

The Creation of the Angels

In the sixth session of our commentary on the first sermon of Nahj al-Balagha, we turn to the subject of the creation of the angels. In our previous sessions, we said that God, the Exalted, created space, and then the heavens and the earth. Amir al-Mu'minin (a) goes on to speak of the creation of the angels in the sermon. The creation of humanity will be discussed in the next session.

The Qur'anic verses and narrations discuss the angels extensively—so extensively that one could write a complete book about them. The difference between angels and human beings is that angels are immaterial, nonphysical beings and cannot be seen with the eye. For this reason, their creation has its own distinctive characteristics.

In matters of creation, angels are intermediaries between God and His creatures, just as the prophets are intermediaries between God and human beings in matters of religious law. “Creation” pertains to the world of existence, and everything that takes place in it is carried out through the angels. “Religious law” pertains to divine legislation, which is conveyed through the prophets. Thus, the prophets are the intermediaries in religious law, and the angels are the intermediaries in creation.

The Nature and Substance of the Angels

In Minhaj al-Bara'a, his commentary on Nahj al-Balagha, the late Khui recounts six views concerning the substance of the angels. The late Majlisi says that the view held by most of our scholars, early authorities, and theologians is that “an angel is a luminous body.” We human beings have heavy, material bodies, whereas the angels have subtle, luminous bodies. Another view is that angels are essentially made of light.

Just as the jinn were created from fire:

﴿

وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ

﴾

And the jinn We created earlier from scorching fire.

human beings were created from clay, and the angels from light.

Characteristics of the Angels

The Qur'an and narrations describe many qualities and characteristics of the angels. We will mention a few of them.

Intellect and Awareness

Angels are rational and aware beings. They possess intellect and perception.

Obedience to God's Command

The angels obey God's command and do not disobey Him:

﴿

لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ

﴾

They do not disobey God in what He commands them to do.

Of course, this does not mean that they lack the ability to sin. Rather, they possess the power and free choice to do so, but they do not sin.

A Variety of Duties

The angels comprise different classes and groups, each with its own particular duty. Some are tasked with taking souls. God, the Exalted, takes the souls of human beings through the angels. The Angel of Death, whom we know by the name Azrael, stands at the head of the angels tasked with death.

Another group of angels manages the affairs of the world:

﴿

فَالْمُدَبِّرَاتِ أَمْرًا

﴾

And by those who manage affairs.

God, the Exalted, governs the affairs of this world through them. God has also said:

﴿

ادْعُونِي أَسْتَجِبْ لَكُمْ

﴾

Call upon Me, and I will answer you.

This divine response, too, takes place through the angels. Thus, the angels have a variety of duties and missions.

Different Ranks and Stations

The angels are not all on the same level; rather, they have different degrees, ranks, and stations.

The Vast Number of Angels

According to narrations, the angels are the most numerous of all creatures.

هر چیزی را جابه‌جا کنید، در آنجا فرشته‌ای وجود دارد.

This expression indicates the immense number of angels.

A narration apparently transmitted from Imam al-Sadiq (a) states:

هر شب هفتاد هزار فرشته فرود می‌آیند و گرد خانه کعبه طواف می‌کنند. پس از طواف، به محضر پیامبر اسلام (ص) می‌روند و به ایشان سلام کرده، آن حضرت را زیارت می‌کنند. سپس به محضر امیرالمؤمنین (ع) در نجف می‌روند و بعد به زیارت دیگر ائمه (ع) مشرف می‌شوند. در پایان، به محضر امام حسین (ع) در کربلا می‌آیند و تا سحر گرد حرم ایشان می‌گردند. هر گروه از این فرشتگان تنها یک بار این توفیق را پیدا می‌کنند و هر شب، هفتاد هزار فرشته دیگر می‌آیند.

From this narration, we can understand just how numerous the angels are, beyond the scope of our ordinary calculations. Every night, seventy thousand angels carry out this practice, and that same group does not get another turn.

Belief in the Angels

As Muslims, it is our duty to believe in the angels. Human beings can see many material things with their eyes, but the angels are neither material nor visible. Belief in realities hidden from our sight is called “belief in the unseen”:

﴿

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ

﴾

Those who believe in the unseen.

Belief in the angels is one instance of belief in the unseen. Belief in Paradise and Hell is another, since these realities cannot be seen with our eyes at present.

God says in verse 285 of Surah al-Baqarah:

﴿

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ

﴾

The Messenger believes in what has been sent down to him from his Lord, and the believers—all of them—believe in God, His angels, His Books, and His messengers.

Therefore, belief in the angels is a duty of the Prophet of Islam (s) and all believers, and is one of our articles of faith.

Classes of Angels in the Words of Amir al-Mu'minin (a)

In this section of the sermon, Amir al-Mu'minin (a) divides the angels into four groups:

1. Angels devoted to worship;
2. The trustees of divine revelation, who convey God's message to the prophets and serve as the tongue of revelation for them;
3. Angels who protect and guard human beings;
4. Angels who bear the divine Throne.

The Imam begins this section by saying:

ثُمَّ فَتَقَ مَا بَيْنَ السَّمَاوَاتِ الْعُلَا، فَمَلَأَهُنَّ أَطْوَارًا مِنْ مَلَائِكَتِهِ، مِنْهُمْ سُجُودٌ لَا يَرْكَعُونَ، وَرُكُوعٌ لَا يَنْتَصِبُونَ، وَصَافُّونَ لَا يَتَزَايَلُونَ، وَمُسَبِّحُونَ لَا يَسْأَمُونَ، لَا يَغْشَاهُمْ نَوْمُ الْعُيُونِ، وَلَا سَهْوُ الْعُقُولِ، وَلَا فَتْرَةُ الْأَبْدَانِ، وَلَا غَفْلَةُ النِّسْيَانِ.

Opening the Space Between the Heavens

After creating the heavens, God opened up the space between the lofty heavens. The expression “فَتَقَ مَا بَيْنَ السَّمَاوَاتِ” indicates that there is space between the heavens and that they are not joined together like the layers of an onion.

This statement runs counter to the Ptolemaic theory, which considered the earth the axis of the universe and imagined the celestial spheres as joined together like the layers of an onion. This theory prevailed for more than a thousand years, until other views gradually emerged during the Renaissance and the hypothesis was abandoned. Amir al-Mu'minin's (a) words clearly indicate that space and open expanses lie between the heavens.

The Imam then says: “فَمَلَأَهُنَّ أَطْوَارًا مِنْ مَلَائِكَتِهِ”; God filled these heavens and the spaces between them with various kinds of angels. “أطوار” means different kinds and groups. Thus, the layers of the heavens and the spaces between them are filled with various kinds of angels.

The First Group: Angels Devoted to Worship

The first group the Imam describes are angels who are constantly engaged in worshipping God. This group itself is divided into several classes.

Angels Always in Prostration

Some angels are constantly in prostration and never rise from prostration to bow: “سُجُودٌ لَا يَرْكَعُونَ”.

Angels Always Bowing

Others are always bowing and never raise their heads from bowing: “وَرُكُوعٌ لَا يَنْتَصِبُونَ”.

Angels Standing in Rows

Yet another group stands in ordered, firm rows and never leaves its place in the ranks: “وَصَافُّونَ لَا يَتَزَايَلُونَ”.

Angels Glorifying God

Some constantly glorify God and never grow weary: “وَمُسَبِّحُونَ لَا يَسْأَمُونَ”.

These angels are never overtaken by sleep, errors of reason, bodily weakness, or forgetfulness. Human beings sometimes worship, while at other times sleep and fatigue overcome them. These angels, however, are constantly engaged in worship, and sleep never comes to their eyes. Their minds never stop functioning; they do not make errors of reason, their bodies do not weaken, and they are never afflicted by the heedlessness that comes from forgetfulness.

Acquaintance with the Angels

It is fitting for a person to become acquainted with God's angels. Some of the great scholars advised that, in the morning, just as a person greets the Noble Prophet (s) and the Imams (a), they should also greet God's angels, especially the four archangels:

1. Gabriel;
2. Michael;
3. Israfil;
4. Azrael.

One may say, “Peace be upon you, O angels of God,” and then name each of these angels. These four are among the leaders of the angels, and each has a special duty.

Azrael, the Angel of Death

Azrael is the Angel of Death. Whenever the life of a human being or any other creature comes to an end anywhere in the world, the Angel Azrael sends one of his agents to take that soul.

Michael, the Angel of Sustenance

Michael is the angel of sustenance. The rain of divine mercy, the sustenance of God's servants, and the other manifestations of God's mercy and provision are managed through the angels, at whose head stands Michael. In the Noble Qur'an, he is mentioned by the name “Mikal.”

Gabriel, the Angel of Revelation

Gabriel is the angel of revelation and conveys God's message to the prophets.

Israfil, the Angel Who Blows the Trumpet

Israfil is tasked with blowing the Trumpet. According to the Qur'anic verses, there are two blasts of the Trumpet: one that brings death and another that brings life.

As the Day of Resurrection approaches, the Trumpet will be blown once, and all creatures will die. It will be blown a second time, and all will be brought back to life for the gathering and presence at the Resurrection. Israfil is entrusted with carrying out this mission.

Acquaintance with the Angels Through Supplication

The supplications strongly encourage becoming acquainted with the angels. When visiting the shrines of the Imams (a), before entering, we greet the angels present in the shrine just as we greet the Imam:

السَّلَامُ عَلَىٰ مَلَائِكَةِ اللهِ الْمُحْدِقِينَ بِهٰذَا الْحَرَمِ الشَّرِيفِ

In every shrine of the Imams (a), a group of angels is constantly present, and we greet them.

How good it is for a person to become attached to supplication and to remember God constantly. The angels are devoted to supplication, and in particular, the work of the angels in the first group is supplication. We, too, can draw close to them through supplication, establish a connection with them, and become acquainted with them.

The Second Group: The Trustees of Revelation

The second group consists of angels who are the trustees of revelation, at whose head stands Gabriel (a). The Noble Qur'an also describes Gabriel as an angel and the trustee of revelation.

وَمِنْهُمْ أُمَنَاءُ عَلَىٰ وَحْيِهِ، وَأَلْسِنَةٌ إِلَىٰ رُسُلِهِ، وَمُخْتَلِفُونَ بِقَضَائِهِ وَأَمْرِهِ.

These angels are the trustees of revelation and the divine tongue for the prophets. By God's decree and command, they are constantly moving back and forth: they ascend, descend, carry out divine commands, and bring God's command.

We read in Surah al-Qadr:

﴿

إِنَّآ أَنزَلْنَـٰهُ فِى لَيْلَةِ ٱلْقَدْرِ ۝ وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ ۝ لَيْلَةُ ٱلْقَدْرِ خَيْرٌۭ مِّنْ أَلْفِ شَهْرٍۢ ۝ تَنَزَّلُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ فِيهَا

﴾

On the Night of Decree, the angels descend along with the Spirit. The “Spirit” here refers to Gabriel, who stands at the head of these angels. They bring the divine commands and are constantly coming and going to carry them out.

The Third Group: Protectors of God's Servants and Guardians of Paradise

وَمِنْهُمُ الْحَفَظَةُ لِعِبَادِهِ، وَالسَّدَنَةُ لِأَبْوَابِ جِنَانِهِ.

The expression “protectors of God's servants” has two meanings: first, angels who protect people's lives; and second, angels who watch over their deeds and record them.

Protecting People's Lives

Every person has an angel assigned to protect them. We read in Surah al-Tariq:

﴿

وَٱلسَّمَآءِ وَٱلطَّارِقِ ۝ وَمَآ أَدْرَىٰكَ مَا ٱلطَّارِقُ ۝ ٱلنَّجْمُ ٱلثَّاقِبُ ۝ إِن كُلُّ نَفْسٍۢ لَّمَّا عَلَيْهَا حَافِظٌۭ

﴾

Without exception, every person has a protector; there is no difference in this regard between men and women, children and adults. These protectors are angels. Many afflictions and incidents that befall a person are averted through their care. For example, a wall might collapse, rubble might fall on someone, or they might be struck by something, yet suffer no harm. This is one instance of the angels' protection.

This group of angels is also mentioned in Surah al-Ra'd:

﴿

لَهُۥ مُعَقِّبَـٰتٌۭ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ

﴾

For each person there are successive angels before and behind him, who protect him by God's command.

Thus, each person has angels who, by God's command, watch over them from before and behind so that no harm comes to them.

Watching Over and Recording Deeds

The second meaning of protection is watching over and recording deeds. Angels are present to a person's right and left and are referred to as “Raqib” and “Atid.” They are constantly recording a person's deeds.

It is stated in Surah al-Infitar:

﴿

إِذَا ٱلسَّمَآءُ ٱنفَطَرَتْ

﴾

Later in the same surah, the angels who record deeds are described as follows:

﴿

كِرَامًۭا كَـٰتِبِينَ

﴾

Noble recorders.

They are noble angels who constantly record a person's deeds. Thus, the protectors of God's servants both shield them from harm and danger and watch over their conduct and deeds.

Guardians of the Gates of Paradise

Amir al-Mu'minin (a) also refers to these angels as “guardians of the gates of the gardens.” “Jinan” is the plural of “jannah.” Paradise has different degrees, stations, and regions, each with its own guardians.

Eight paradises are mentioned:

• Jannat al-Na'im
• Jannat al-Firdaws
• Jannat al-Khuld
• Jannat al-Ma'wa
• Jannat 'Adn
• Dar al-Qarar
• Dar al-Salam
• A paradise whose vastness is described as follows:

﴿

وَجَنَّةٍ عَرْضُهَا ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ

﴾

Not all people will occupy the same degree of Paradise, because their deeds differ. Paradise, too, has different degrees and stations. The angels who recorded our deeds are the guardians and gatekeepers of these paradises; each person's deeds determine their place and the path by which they enter the appropriate level of Paradise.

The Fourth Group: Bearers of the Throne

The fourth group of angels are the bearers of the divine Throne. Amir al-Mu'minin (a) describes them as follows:

وَمِنْهُمُ الثَّابِتَةُ فِي الْأَرَضِينَ السُّفْلَىٰ أَقْدَامُهُمْ، وَالْمَارِقَةُ مِنَ السَّمَاءِ الْعُلْيَا أَعْنَاقُهُمْ، وَالْخَارِجَةُ مِنَ الْأَقْطَارِ أَرْكَانُهُمْ، وَالْمُنَاسِبَةُ لِقَوَائِمِ الْعَرْشِ أَكْتَافُهُمْ.

Their feet are at the lowest point of the earth, while their necks reach above the heavens. The pillars of their being extend beyond the farthest horizons of the world, and their shoulders are proportionate to the pillars of the Throne. This description conveys the grandeur and power of the angels entrusted with bearing the divine Throne.

The Bearers of the Throne: Their Courtesy and Humility

نَاكِسَةٌ دُونَهُ أَبْصَارُهُمْ، مُتَلَفِّعُونَ تَحْتَهُ بِأَجْنِحَتِهِمْ.

These angels lower their gaze before the Throne and do not raise their eyes. Just as a courteous person keeps their head bowed and does not stare into another's eyes, the profound knowledge of these angels is also manifest in their humility. They have folded their wings beneath the Throne, and this, too, is a sign of their courtesy and humility.

مَضْرُوبَةٌ بَيْنَهُمْ وَبَيْنَ مَنْ دُونَهُمْ حُجُبُ الْعِزَّةِ وَأَسْتَارُ الْقُدْرَةِ.

Veils of majesty and curtains of power have been drawn between them and the angels and lower beings. They possess a special station, and there is a distance between their rank and that of others.

The Lofty Knowledge of the Bearers of the Throne

لَا يَتَوَهَّمُونَ رَبَّهُمْ بِالتَّصْوِيرِ، وَلَا يُجْرُونَ عَلَيْهِ صِفَاتِ الْمَصْنُوعِينَ، وَلَا يَحُدُّونَهُ بِالْأَمَاكِنِ، وَلَا يُشِيرُونَ إِلَيْهِ بِالنَّظَائِرِ.

They never form a mental image of God. A person of elevated knowledge does not fall into false images, delusion, or imagination concerning God. The bearers of the Throne do not attribute the qualities of created beings to God, limit Him to a place, or imagine that He has a like or equal. If someone considers God to be like a created being, this is a sign of that person’s ignorance. These descriptions demonstrate the lofty knowledge of the bearers of the Throne.

The Bearers of the Throne Pray and Seek Forgiveness for the Believers

We read about the bearers of the Throne in Surah Ghafir:

﴿

ٱلَّذِينَ يَحْمِلُونَ ٱلْعَرْشَ وَمَنْ حَوْلَهُۥ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِۦ وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُوا۟ رَبَّنَا وَسِعْتَ كُلَّ شَىْءٍۢ رَّحْمَةًۭ وَعِلْمًۭا فَٱغْفِرْ لِلَّذِينَ تَابُوا۟ وَٱتَّبَعُوا۟ سَبِيلَكَ وَقِهِمْ عَذَابَ ٱلْجَحِيمِ

﴾

The bearers of the Throne and the angels around it continually glorify their Lord with His praise and believe in Him. Another of their duties is to seek forgiveness for the believers. They say: Our Lord, Your mercy and knowledge encompass all things, so forgive those who have repented and followed Your way, and protect them from the punishment of Hell.

The Meaning of the Arsh and the Kursi

The Noble Qur’an uses two terms, “Kursi” and “Arsh.” To understand the difference between them more simply, we can consider the thrones of kings in the past. They usually had two thrones: an ordinary one on which they sat for everyday meetings, called the “Kursi”; and a taller throne on which they sat when appearing before the public, called the “Arsh.”

Both the divine Kursi and Arsh signify God’s power and sovereignty, not a physical throne on which God is seated somewhere. The idea that God is physically seated upon the Arsh is incorrect and inappropriate.

God’s power and sovereignty in the material world are called the “Kursi.” The Verse of the Kursi states:

﴿

وَسِعَ كُرْسِيُّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ

﴾

His Kursi and realm of power encompass the heavens and the earth.

That is, God’s power and sovereignty encompass all the heavens and the earth.

But God’s power and sovereignty at a higher level, which also encompasses all immaterial beings, are called the “Arsh”:

﴿

ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ

﴾

The All-Merciful has established Himself over the Arsh.

The realm of immaterial beings is far more extensive than the material world, and the number of angels is also immense. The governance of all of them, and of every aspect of the realm of immaterial beings, is in God’s hands. Thus, the Kursi and the Arsh are neither physical bodies nor places: the Kursi expresses God’s power and sovereignty in the material world, while the Arsh expresses the all-encompassing scope of God’s sovereignty over all beings, including immaterial beings. The fourth group of angels are the bearers of this very divine Arsh.

May God grant us the success to draw near to the divine angels through our deeds and attentiveness, and to be included in their prayers and seeking of forgiveness.

وَصَلَّى اللهُ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ