questionsonislam

[questionsonislam]

Does Allah do the deed of creation without any means / intermediaries?

The general principle regarding the issue should be as follows: Allah is one and has no partners in terms of His being, attributes and names as well as His deeds.

Its meaning is this: No being, including angels, has any effect whatsoever related to creation.

“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.” (at-Tahrim, 66/6)

The last sentence of the verse above shows that angels are in charge of doing some deeds.

Accordingly, angels do some deeds in accordance with the instructions of Allah. However, they are not related to creation because the creed of oneness does not allow it.  

“Furthermore, there is in the tasks that the angels perform at the command of the One Whom they worship, in the work they accomplish for His sake, in the service they discharge in His name, in the supervision they execute through His favor, in the honor they gain through their connection with Him, in the immaculateness they attain through studying His dominion in both its outer face and its face which looks to Him, and in the ease they find through beholding the manifestations of His beauty and glory, such sublime bliss that the human mind cannot comprehend it, and one who is not an angel cannot perceive it.”

“One sort of the angels are worshippers, and the worship of another sort is in work. Of the angels of the earth, the sort that are workers have a kind of human occupation. If one may say so, one type are like shepherds and another like farmers. That is to say, the face of the earth is like a general farm and an appointed angel supervises all the species of animals within it through the command of the All-Glorious Creator, and with His permission, for His sake and through His power and strength. And for each species of animal there is a lesser angel who is appointed to act as a special shepherd. The face of the earth is also a place of cultivation; the plants are all sown in it. There is an angel charged with supervising them in the name of God Almighty and through His power, and there are angels who are lesser than him and who worship and glorify God by supervising particular species. The Archangel Michael (Peace be upon him), who is one of the bearers of the throne of sustenance, is the most important overseer of these.”

To sum up, angels are the doers and representatives of God Almighty’s activities that originate from His attribute of "will", that are known as "shari’ah takwiniyyah" and that operate in the universe. They work and act based on the commands of the Divine Power, which owns the real will and effect.

[questionsonislam]

Why do angels write down our deeds though Allah knows everything?

Allah does not need anyone. He is one and only, Samad. That is, everything needs Him, but He does not need anyone. In addition, He is Hakim (the All-Wise). He attributed every event and creature He created to a cause because His dignity and majesty necessitate it. However, He wants people to reach beyond those causes and to thank and praise Him because His uniqueness necessitates it.

So, the effect of angels while performing their duties is like the effect of the tree in the creation of fruits, the effect of the cow in the creation of milk, and the effect of the bee in the production of honey. The duty of the angels is to applaud Allah by seeing His greatness and to congratulate Him related to the issues that Allah assigns them to do. Allah actually sends down every raindrop that the angels bring down.

There are two angels whom Allah Almighty has assigned to write down all the good and bad deeds of every person. Those two angels are described as follows in the Quran:

"But verily over you (are appointed angels) to protect you,- Kind and honourable,- Writing down (your deeds): They know (and understand) all that ye do.." (al-Infitar, 82/10-12);

"Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left. Not a word does he utter but there is a sentinel by him, ready (to note it)." (Qaf, 50/17-18).

Allah mentions four characteristics of those honorable angels, drawing attention to the importance of the books they write since they will witness about the servants whose deeds they are assigned to write down:

a. The angels of the honorable scribesmemorize all the good and bad deeds of the slave they are in charge of; they do not forget because if they forget, the decree about what they do will not be certain.

b. Those angels are karim. That is, they are honorable, righteous and just because the decree based on the witnessing of a treacherous, dishonest and untruthful person will not be certain.

c.  They are scribes. They write down all the deeds of the slaves. It is possible to memorize and know all the deeds of a person from his birth to the end of his life but it is better and sounder to write them. Thanks to writing, doubts about something disappear and knowledge becomes sound.

d.  They write the deeds of the slaves knowingly. It is not science to record something with pictures and writing. It is necessary to understand things consciously in science. Witnessing is permissible by knowing consciously. When the honorary scribes witness on the Day of Judgment, they know very well what the servants did and what they wrote about them.

Some scholars state that the angels ofhonorary scribes are the angels mentioned in the following hadith:

"Some angels come to you in succession by night and day; they get together at the time of the morning prayer (Fajr) and afternoon prayer (Asr). Those who pass the night with you ascend to the Heaven and Allah asks them - though He knows everything about you well - "In what state did you leave my slaves?" The angels reply as follows: "When we left them, they were praying and when we reached them, they were praying" (Bukhari, Mawaqit, 16; Bad'ul-Khalq, 6; Muslim Masajid 210; Ahmad b. Hanbal, II, 257, 486; Nasai, Salah, 21).

When man believes that angels write his good and bad deeds and that Allah knows everything, he tries to give up sins and to do good deeds. If a person tries to deny his sins during the Day of Judgment, the knowledge of Allah, the witnessing of the angels and the presence of the books will silence him. We cannot know the nature of those books in this world. Allah’s keeping those angels with His servants and making them write down their deeds to is a necessity and manifestation of His absolute justice; and it states the importance of the great court to be established on the Day of Judgment.

The books recorded by the angels of honorable scribes will be given to their owners in the great court. Allah states the following regarding the issue:

"Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open. (It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee." (al-Isra, 17/13, 14).

Man will be addressed as follows: "Everything you did is written in this book; nothing has been left missing and forgotten." Everybody will know what is written in their books on that day. All the good and bad deeds of man are wrapped around his neck. Nobody will be able to escape and be saved from the responsibility of their deeds.

[questionsonislam]

How should angels’ being support for man be understood?

Angels are beings created from light among the creatures created by Allah; their duty is only worshipping and fulfilling the duties Allah has given them.

Our knowledge about angels, which we cannot see with our eyes due to their nature of creation, is limited to the information given to us by the Quran and the Prophet (pbuh). The following verses provide us with important data regarding the support of angels to humans:

“For each (such person) there are (angels) in succession, before and behind him: They guard him by command of Allah...” (ar-Rad, 13/11)

“…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.” (ash-Shura, 42/5)

“Those who sustain the Throne (of Allah. and those around it Sing Glory and Praise to their Lord; believe in Him; and implore Forgiveness for those who believe:

“Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire! And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom. And preserve them from (all) ills; and any whom Thou dost preserve from ills that Day,- on them wilt Thou have bestowed Mercy indeed: and that will be truly (for them) the highest Achievement”.” (al-Mumin 40/7-9)

In a hadith reported Abdullah b. Mas’ud, the Prophet (pbuh) mentions the support of angels to humans as follows:

“Indeed, Satan has an effect on the heart of man and the angel also has an effect. Satan puts the feelings of evil and rejecting the truth in man’s heart. As for the angel, he puts the feelings of goodness and believing in the truth in man’s heart. If a person perceives such a good feeling, he should know that it is from Allah, and let him praise Allah for it. If a person perceives a bad feeling, he should seek refuge with Allah from the outcast Satan!” Then, he recited the following verse:

“The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things.” (al-Baqara 2/268; for the hadith, see Tirmidhi, Tafsir, 3; Nasai, Tafsir, 46)

In addition, the angels’ help and moral support to Muslims in wars, and giving fear and despair to the enemies are also reported. Moreover, when we view the issue in terms of the perfect fulfillment of the duties by the angels given to them by Allah (see at-Tahrim 66/6), it can be said that the angels other than the guardian angels, who are specially responsible for humans, can also help and support people any time, with Allah’s permission.

Therefore, it is clear that there is a connection between angels and humans even if they are not seen by humans and their nature is not known exactly.

It is also possible to list the support of angels to man under the following headings:

1. Praying to Allah and asking for forgiveness for people,

2. Wanting people to behave well in the world and make the right choices by inspiring goodness into people’s hearts,

3. Protecting people from many harms and dangers that they are unaware of, with Allah’s permission,

4. Helping people absolutely in line with Allah’s permission, will and order.

The most important point to know about the help and support of angels is the fact that help is essentially from Allah and neither angels nor other beings can provide any help without Allah’s permission. The following verses regarding the issue reveal that point:

“Remember thou saidst to the Faithful: Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down? Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.

Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise.” (Aal-i Imran 3/124-126)

“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.”(an-Najm 53/26)

[questionsonislam]

Why were angels created?

When the word angel is mentioned, we should not think of only one species. There are species in the animal kingdom and the plant kingdom; similarly, there are different species of angels. For instance, the angel appointed for a raindrop is not of the same kind as the angel appointed for the Throne.

Some angels are in charge of recording man’s deeds. This issue is stated in some verses:

“It was We who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. Behold two (guardian angels) appointed to learn (his doings) learn (and note them), one sitting on the right and one on the left.” (Qaf, 50/16-17; see also Ra’d, 13/11)

As it is stated in the verses above and similar verses, it is stated that Allah created man first, that Allah knows everything in man and that God Almighty is nearer to man than his jugular vein; then, it is also stated that every deed of man is recorded; this approach of the verse attracts attention to certain meanings, especially to the consciousness of "tawhid" (Oneness of Allah). That is, “Angels are not assistants of Allah Almighty. They are only the witnesses and supervisors of the event of creation. Angels have no intervention in creation like all other beings.”

Secondly, the sentence, “We are nearer to him than (his) jugular vein.”reminds us of the same meaning. God is nearer to man than his jugular vein. That is, Allah is nearer to man before he is aware of himself and before things happen in his body; He knows everything through His knowledge and is aware of everything. Besides, since God Almighty is nearer to man than his jugular vein, He does not need any means or instruments when He does something in man. As for the angels, they are the applauders and supervisors of the divine deeds.

Angels were created to worship Allah and to glorify Him like human beings and jinn. At the same time, since angels have consciousness, they read the names of Allah in the book of the universe, meditate and think.

The purpose of the creation of the universe is “worship”. Praise, thanking, gratitude, in short, “hamd” is an essential form of worship. The most well-known meaning of “hamd” is to remember and glorify Allah in a way that befits His glory.

Allah wants to make Himself known and loved with everything He created in the universe. A conscious servitude is definitely necessary in return for Allah’s wanting to introduce Himself and to be loved.

It is not enough for human beings and jinn to see all the magnificent works all over the universe. However, angels can exist all over the universe. They can see and contemplate all the wonderful works and watch the names of Allah. Thus, they worship Allah with the glorifications peculiar to them.

When one looks carefully at the tiny Earth, which is one of the billions of planets in the sky, it can be seen that it hides very high temperatures in its core called magma. It looks amazing with the seven continents and giant oceans on its surface. Its continents are decorated with mountains, valleys, rivers and gardens. Those gardens are decorated with flowers in various colors, shapes and scents that smile to man.

Now let us look at the sky. The stars and planets seem much more ornamented and magnificent than our earth. Although people have been examining those stars, which are lined up like pearls, since Hz. Adam, how many of their magnificent devices and duties have they been able to understand?

Unconscious fish cannot understand the flawless art of pearls and corals at the bottom of the sea; similarly, it is impossible for human beings to attain all those beauties.

The galaxies in space, which are difficult to see with the most perfect telescopes, the colorful nebulae, and the marvelous arts in the stars that are like lamps, necessitate the existence of conscious beings to remember Allah. The conscious beings to see, understand and mediate on all those arts, appreciate them and express their admiration are angels.

“Verily, when He intends a thing, His Command is, "be", and it is.” (Yasin, 36/82)

“Allah, the Eternal, Absolute(Everything needs him in all aspects but He is the one that does not need anything)!” (al-Ikhlas, 112/2)

Allah, who is the creator of the earth and skies, does not need anything He created; nor does He need His angels. 

Allah has infinite power. He creates every being with His infinite power on His own. He manages his creations as He wishes.

The deeds that angels do are not aimed at helping Allah, but worshipping Him.

Most of the angels have the duty of glorifying Allah only. On the other hand, the angels of “deeds”, who are in charge of maintaining the order in the universe, deal with the laws of nature (adatullah)and continue remembering (dhikr) Allah.

The angels of deeds take part in the implementation of the laws of all beings from particles to the largest planets; thus, they serve Allah.

The implementation of those laws by the angels is like their worship. They never have the authority to rule as they wish. Every state and situation that occur are under the control of Allah. Everything is through Allah’s creation and arrangement.

Angels are not the helpers of Allah, but His servants, who were created to see His perfect names and arts.

Every beautiful being wants to see their beauty. For example, when an artist makes a unique work of art, he himself wants to see the beauty of it first; he takes pleasure from it.

Thus, Allah Himself firstly watches the angels, which are artistic wonders that are amazing. For, the high talent, beauty and perfection of the angels belong to Allah; they are the gleams reflected from the names of Allah.

Allah’s watching His angels when they work means His watching His own power, mercy, rule and sovereignty in His art. Allah watches the activities of His names in his angels.

This pleasure, which comes from Allah’s managing His angels, meeting their needs and hence giving them grace, is absolutely unique. This pleasure is a “sacred pleasure” that is worthy of Allah’s supreme essence; and human beings are incapable of interpreting and understanding it

Allah amazes His angels with His names and attributes by making them implement His magnificent laws.

The universe is a magnificent exhibition of Allah full of His astonishing and extraordinary works of art. Every artist wants spectators to understand and appreciate the fineness and beauty of their art.

Human beings and jinn, on the other hand, are insufficient to see many of the works of art that should be appreciated in that excellent exhibition. Therefore, Allah created angels that could exist anywhere from the center of the earth to the seven layers of the sky so that they would watch and appreciate His names and attributes in the exhibition of the universe.

Although angels do the deeds that they are assigned to do, they admire Allah’s names and attributes while doing them. And they glorify Allah with praise and appreciate His art and activities.

For example, thunder is like a glorification by the angel called Ra’d, declaring the power of Allah. He fulfils both his duty and his glorification.

Angels are the veils that show the dignity and majesty of Allah.

“That being, whose deeds amaze people, is completely free from all kinds of flaws.” (Nawawi)

Although Allah does everything himself, He makes causes veils for Him so that His dignity and majesty will not be harmed. For, with his superficial look and narrow mindedness, man can regard some things as simple and absurd though they are not simple at all. Thus, he cannot grasp the greatness of Allah with the thought, “Why does Allah deal with such small things?” – God forbid!

There are some incidents that seem ugly at first though there are many wise reasons behind them. Allah hides himself in those incidents in order to preserve His “dignity”. Thus, He prevents his “majesty” from being criticized and his infinite “mercy” from being criticized and blamed mercilessly.

For, some people cannot see the beauty inside such incidents and try to criticize the dignity and majesty of Allah by not being able to associate the ugliness – God forbid – on the apparent side of those incidents with Allah. Therefore, Allah use the angels and causes as veils so that His dignity and majesty will not be criticized and blamed; thus, He saves people from that heavy responsibility.

It should also be known that angels are the clean and pure veils of Allah. Allah created causes that would be veils for His angels so that they would not be subjected to unjust complaints.

The following is stated in a narration: “Azrail begged Allah and said, “Your servants will be angry with me related to the duty of taking their souls; they will complain to You about me.“

Allah said to him, “I will make illnesses and misfortunes a veil for your duty so that My servants will complain about them, not you.”

When death comes, diseases and misfortunes become veils between people and Azrail; Azrail will never come to mind. Similarly, Azrail himself is a curtain so that the unjust rebellion and complaints of people who cannot see the wisdom, beauty and benefits of death will not target the “dignity” and “majesty” of Allah, who is free from flaws and defects.

“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.” (al-Baqara, 2/98)

[questionsonislam]

Why do angels present our deeds to Allah?

According to what is understood from different narrations, deeds of humans are presented to Allah in three different ways and at three different times.

1-) Daily presentation

Every day, the daily deeds are presented at the beginning of the following night, and deeds of the night are presented at the beginning of the following day. (Muslim, Iman, 293)

2-) Weekly presentation

Every week on Mondays and Thursdays, deeds of humans are presented to Allah. (Muslim, Birr, 36; Nawadirul-Usul, 2/260)

3-) Annual presentation

Yearly deeds are presented in the month of Shaban (Musnad, 5/201; Nasai, Sawm, 70)

Some of the wise reasons of the presentation of deeds to Allah at these different time periods can be listed as follows:

a) Even though Allah knows everything, He virtually appoints His angels as eyewitnesses by making them write and record these daily, weekly and yearly deeds so that His justice will be seen by his slaves clearly.

Angels' writing and presenting is an issue related to the unknown, but since it is mentioned in the verses of Qur'an and sound hadiths, which is certain knowledge for believers, it is no longer regarded as an issue related to the unknown.  The believers believe in it as if they have seen with their eyes.

b) The existence of Friday, the month of Ramadan, Laylatul-Qadr (Night of Power) and other important nights encourage people to do righteous deeds; since we are informed that our deeds are presented every day, every week and every year, we (slaves) are asked to be more careful while performing our deeds of worship.

c) Although Allah knows everything, he decides based on the written deeds of His slaves on the Day of Judgement for the manifestation of justice; these recordings inworld are also written so that the great book in which all deeds will be collected will be completed there.

When the deeds are calculated on the Day of Judgement, the slaves of Allah will also see their seeds in those records in a way that they cannot oppose.

d) The existence of the information that deeds will be presented to Allah will discipline people in two ways:

Firstly, their enthusiasm to do good deeds will increase.

Secondly, the feeling of shame due to bad deeds will increased because they are presented to Allah.

[questionsonislam]

Why do angels present our deeds to Allah?

According to what is understood from different narrations, deeds of humans are presented to Allah in three different ways and at three different times.

1-) Daily presentation

Every day, the daily deeds are presented at the beginning of the following night, and deeds of the night are presented at the beginning of the following day. (Muslim, Iman, 293)

2-) Weekly presentation

Every week on Mondays and Thursdays, deeds of humans are presented to Allah. (Muslim, Birr, 36; Nawadirul-Usul, 2/260)

3-) Annual presentation

Yearly deeds are presented in the month of Shaban (Musnad, 5/201; Nasai, Sawm, 70)

Some of the wise reasons of the presentation of deeds to Allah at these different time periods can be listed as follows:

a) Even though Allah knows everything, He virtually appoints His angels as eyewitnesses by making them write and record these daily, weekly and yearly deeds so that His justice will be seen by his slaves clearly.

Angels' writing and presenting is an issue related to the unknown, but since it is mentioned in the verses of Qur'an and sound hadiths, which is certain knowledge for believers, it is no longer regarded as an issue related to the unknown.  The believers believe in it as if they have seen with their eyes.

b) The existence of Friday, the month of Ramadan, Laylatul-Qadr (Night of Power) and other important nights encourage people to do righteous deeds; since we are informed that our deeds are presented every day, every week and every year, we (slaves) are asked to be more careful while performing our deeds of worship.

c) Although Allah knows everything, he decides based on the written deeds of His slaves on the Day of Judgement for the manifestation of justice; these recordings inworld are also written so that the great book in which all deeds will be collected will be completed there. When the deeds are calculated on the Day of Judgement, the slaves of Allah will also see their seeds in those records in a way that they cannot oppose.

d) The existence of the information that deeds will be presented to Allah will discipline people in two ways:

Firstly, their enthusiasm to do good deeds will increase.

Secondly, the feeling of shame due to bad deeds will increased because they are presented to Allah.

[questionsonislam]

Will you explain the hadiths that mention the angels and their duties?

There are many hadiths that mention the angels; some of them are as follows:

The Messenger of Allah (pbuh) states the following in a hadith in which he narrates the duties of the angels of hafaza (kiraman katibin):

"When a Muslim gets ill, Allah orders the angels of hafaza who guard him as follows: "Write ten thawabs during this period of illness for every deed that my slave used to do every day and night." (Darimi, Riqaq, 56)

"The angels of the night and the angels of the day gather at the time of the morning and afternoon prayers. Allah asks them, ‘What were my slaves doing?’ The angels reply: ‘When we reached them, they were praying; when we left them they were praying.'"(Bukhari, Adhan, 31, Mawaqit, 16, Nasai, Salah, 21)

Hz. Jibril (Gabriel) could be disguised in any form. The Prophet (pbuh) saw him in his original form twice: At the beginning of the revelation while going to Makkah from Hira, and in Sidratul-Muntaha while returning from Miraj. (as-Saati, al-Fathur-Rabbani, VIII, 5)

Hz. Jibril sometimes brought revelation to the Messenger of Allah (pbuh) disguised as a man. In general, he was disguised as Dihya al-Kalbi, who was a handsome, young Companion. (Tajrid Sarih Translation, IX, 35)

Hz. Jibril accompanied the Prophet (pbuh) in the incidents of Isra and Miraj from Makkah to Quds (Jerusalem) and from there to Sidratul-Muntaha. (Bukhari, Bad'ul-Khalq 6; Salah 1)

"When Israfil blows the Trumpet for the first time, all of the living beings on the earth and in the sky will die and the worldly life will end. When he blows it for the second time, all living beings will be resurrected and life in the hereafter will start. The first blowing of the Trumpet is called "nafkha al-ula" and the second blowing is called "nafkha ath-thaniya".

Israfil is also called the Angel of the Trumpet (Sur) since he will blow the Trumpet. When the Prophet (pbuh) was asked about what Sur was like, he said, "It is a horn that is blown." (Ahmad b. Hanbal, II, 196)

The Prophet (pbuh) said, "Israfil is holding the Trumpet and waiting ready to blow it upon the order of Allah." (Tabari, Jamiul-Bayan, VII, 211; Ibn Kathir, Tafsirul-Quranil-Azim, Egypt, n.d. III, 276)

The Prophet (pbuh) sometimes prayed with the names of Israfil and other angels because of their high value. When the Prophet (pbuh) got up at night for tahajjud prayer, he would pray as follows:   

"O Allah, Lord of Gabriel (Jibril), Michael (Mikail) and Israfil, the Creator of the heavens and the earth, who knows the unseen and the seen! You decide amongst your servants concerning their differences. Guide me with your permission in the divergent views which the people hold about Truth. For, it is You who guides whom You wish to the Straight Path." (Muslim, Musafirun, 200)

The Prophet states the following in a hadith reported by Tirmidhi: 

"I have two ministers from the inhabitants of the earth: they are Abu Bakr and Umar; my two ministers from the inhabitants of the heavens are Jibril and Mikail." (Tirmidhi, Manaqib, 16)

When the Prophet (pbuh) migrated to Madinah, some Fadak Jews including Abdullah Ibni Suriya came and asked the Prophet some questions. The Jews regarded the answers appropriate and accepted them. Finally, they asked him which angel brought revelation to him. The Prophet (pbuh) said, "Jibril". The Jews objected to it and said, "He is our enemy." They expressed the reason for it as follows: Jibril brings "fighting and violence" and Mikail brings "glad tiding, cheapness and abundance".

[questionsonislam]

Are the names of the four great angels (archangels) mentioned in the Quran and hadiths?

HADITHS ABOUT FOUR ARCHANGELS

HZ. JIBRIL (GABRIEL)

The Messenger of Allah (pbuh) said,

"If Allah loves a person, He calls Gabriel and says to him, 'Allah loves so and so, O Gabriel love him.' So, Gabriel loves him and then will make an announcement in the Heavens: 'Allah loves so and-so therefore you love him too.' So all the dwellers of the Heavens start to love him, and then he is granted the consent of the people on the earth."

The following addition exists in the hadith reported in Muslim:

"And when Allah is angry with any servant, He calls Gabriel and says: ‘I am angry with such and such and you also become angry with him,’ and then Gabriel also becomes angry. Then, he makes an announcement amongst the inhabitants of heaven: ‘Verily Allah is angry with so-and so, so you also become angry with him; thus, they also become angry with him’. Then he becomes the object of wrath on the earth." [Bukhari, Tawhid 33, Adab 41; Muslim, Birr 157; Muwatta, Shi'r 15; Tirmidhi, Tafsir, Maryam (3160)]

The Messenger of Allah said,

"When Allah created Paradise, He sent Jibril to Paradise, saying: 'Look at it.' He went there and said, 'Indeed, by your Might, anyone that shall hear of it shall enter it.' Allah surrounded Paradise with hardships. He said to Jibril, 'Go and look at it again.’ He went there and said, 'Indeed, by your Might, I fear that none shall enter it.'

When Allah created Hell, He sent Jibril to Paradise, saying: 'Look at it.'" He went there and said, 'Indeed, by your Might, I fear that none shall enter it.' Allah surrounded Hell with desires. He said to Jibril, 'Go and look at it again.’ He went there and said, 'Indeed, by your Might, I fear that everybody shall hear of it and then enter it.'" [Abu Dawud, Sunnah 25, (4744); Tirmidhi, Jannah 21, (2563); Nasai, Ayman 3, (7, 3)]

The Messenger of Allah (pbuh) read the following verse, which is Hz. Ibrahim's prayer:

"O my Lord! They have indeed led astray many among mankind; He then who follows my (ways) is of me, and he that disobeys me,- but Thou art indeed Oft-forgiving, Most Merciful." (Ibrahim, 14/36)

Then, he read the following verse, which is Hz. Isa's prayer:

"If Thou dost punish them, they are Thy servant: If Thou dost forgive them, Thou art the Exalted in power, the Wise." (al-Maida, 5/118)

Then, he raised his hands and prayed to Allah as follows:

"O Allah! Forgive my ummah! Forgive my ummah!" and wept. Allah said to Gabriel,

“Go to Muhammad” (though He knows it fully well) “and ask him what makes him weep.” So, Gabriel came to him and asked him why he wept. Gabriel told Allah what he had said (though Allah knew it fully well). Upon this, Allah said, ‘O Gabriel! Go to Muhammad and say:Verily We will please you with regard to your ummah and will not displease you.’"(Muslim, Iman 346)

"Move not thy tongue concerning the (Quran) to make haste therewith." (al-Qiıyamah, 75/16)

Ibn Abbas made the following explanation regarding the verse above:

"When the Prophet (pbuh) received revelation, he felt great hardship. He would move his lips because of it. After the verse above was revealed, the Prophet (pbuh) would keep quiet (and listen) whenever Jibril came. And when Jibril left, he would recite that revelation as Jibril recited it."[Bukhari, Tafsir, Qiyamah 1, 2, Bad'ul-Wahy 4, Fadailul-Quran 28, Tawhid 43; Muslim, Salat 147, (448); Tirmidhi, Tafsir, Qiyamah, (3326); Nasai, Salat 37, (2, 149, 159)]

"Gabriel continued to recommend me about treating the neighbors kindly and politely so much so that I thought he would render neighbors inheritors." [Bukhari, Adab 28; Muslim, Birr 140, (2624); Abu Dawud, Adab 132, (5151); Tirmidhi, Birr 28, (1943)]

The Messenger of Allah (pbuh) asked Hz. Jibril,

"What prevents you from visiting us more often than you visit us now?" The following verse was sent down:

"We descend not but by command of thy Lord: to Him belongeth what is before us and what is behind us, and what is between: and thy Lord never doth forget" (Maryam, 19/64). [Bukhari, Tafsir, Maryam 2, Bad’ul-Khalq 6, Tawhid 28; Tirmidhi, Tafsir, Maryam, (3157)]

The Messenger of Allah (pbuh) stated the following on the day of Badr:

"This is Gabriel holding the head of his horse and equipped with arms for the battle." (Bukhari, Maghazi 11)

The Messenger of Allah (pbuh) said to me, "O Aisha! Here is Jibril! He greets you." I said, "Wa aleyhissalamu wa rahmatullahi wa barakatuhu!"The Messenger of Allah would see what I did not see. " [Bukhari, Fadailul-Ashab 30, Bad'ul-Khalq 6, Adab 11, Isti'dhan 16, 19; Muslim, Fadailus-Sahaba 91, (2447); Abu Dawud, Adab 166, (5232); Tirmidhi, Manaqib, (3876); Nasai, Ishratun-Nisa 3, (7, 69)]

While the Messenger of Allah (pbuh) was leading his Companions in prayer, he took off his sandals suddenly and laid them on his left side. When the congregation saw this, they removed their sandals. When the Messenger of Allah (pbuh) finished the prayer, he asked,

“What made you remove your sandals?” They replied:

“We saw you remove your sandals; so, we removed our sandals.”

The Messenger of Allah (pbuh) said.

“Gabriel came to me and informed me that there was filth on them. When any of you comes to the mosque, he should look at his sandals; if he finds filth on them, he should wipe it off and pray in them.” [Abu Dawud, Salat 89, (660)]

"On the Night of Miraj, I passed by people who had nails of copper and were scratching their faces and their breasts. I asked, ‘O Gabriel! Who are these people?’ He replied, ‘They are those who were given to backbiting and who aspersed people's honor.’” [Abu Dawud, Adab 40, (4878, 4879)]

Hz. Ibrahim proceeded with Hz. Ismail and his mother, who was breastfeeding him. (...) She heard that voice again. Thereupon, she said, “You made your voice heard. Do not delay if you want to help.” An angel became manifest next to Zamzam. It was Gabriel. He asked the woman, "Who are you?” The woman said, "I am Hagar, mother of Ibrahim's son." Gabriel asked, "To whom did Ibrahim entrust you?" She said, "To Allah." He said, "He entrusted you the Being that will meet all of your needs." He dug the ground with his feet or wings. Finally, water came up. The woman surrounded the water so that it would not flow away. She also filled her water pan. As she took water, it gushed again. Ibn Abbas said (...) (Bukhari, Anbiya 8)

"When the Prophet returned from Khandaq, he laid down his arms and washed his hands and face. Gabriel came and said, ‘You have laid down your arms. By Allah, we (angels) have not laid them down yet. Set out for them.’ The Prophet asked, ‘Where to?’ Gabriel said, ‘Toward this side,’ pointing to fight them. Thereupon, the Prophet (pbuh) set off in order to fight them.  The people of Qurayza agreed his decree. They chose Sa'd Ibnu Muadh as the judge. He said, ‘I decree that their warriors be killed, their women and children be enslaved and their wealth be distributed.’"(...) [Bukhari, Maghazi 30, Jihad 18; Muslim, Jihad 67, (1769); Abu Dawud, Janaiz 8, (3101); Nasai, Masajid 18, (2, 45)]

Hz. Gabriel came to the Messenger of Allah (pbuh) and said,

"O Allah's Messenger! There is Khadija coming to you with a dish having meat soup (or some food or drink). When she reaches you, greet her on behalf of her Lord (or on my behalf), and give her the glad tidings of having a palace of pearl in Paradise wherein there will be neither any noise nor any fatigue (trouble)." [Bukhari, Manaqibul-Ansar 20, Tawhid 35; Muslim, Fadailus-Sahaba 71, (2432)]

The Messenger of Allah (pbuh) said,

"When Allah has ordained some affair in the Heaven, the angels beat with their wings in obedience to His statement, which sounds like a chain dragged over a rock. when terror is removed from their hearts, they will ask, ´What is it that your Lord commanded?´They will say(angels like Jibril and Mikail, who are the angels that are close to Allah),

´That which is true and just; and He is the Most High Most Great´ Those who gain a hearing by stealing (i.e. devils) will hear Allah's Statement: Those who gain a hearing by stealing, (stand one over the other like this). (...)" [Bukhari, Tafsir, Saba 1, al-Hijr 1; Tirmidhi, Tafsir, Saba, (3221)]

Gabriel came to the Messenger of Allah (pbuh) and asked, "How do you look upon the warriors of Badr among yourselves?" The Prophet said, "As the best of the Muslims." On that, Gabriel said, "And so do we know the angels who participated in the Badr." [Bukhari, Maghazi 11]

The Messenger of Allah (pbuh) said, “Gabriel came, took me by the hand and showed the gate of Paradise by which my ummah will enter.” Hz. Abu Bakr said, “O Messenger of Allah! I wish I had been with you so that I might have looked at it.” The Messenger of Allah (pbuh) said, “O Abu Bakr! Is it not enough for you to be the first of my people to enter Paradise?” [Abu Dawud, Sunnah, 9, (4652)]

HZ. MIKAIL (MICHAEL)

"I saw Allah's Messenger (pbuh) on the day of the Battle of Uhud accompanied by two men fighting on his right and left. They were dressed in white and were fighting as bravely as possible. I had never seen them before, nor did I see them later on. –That is, they were Jibril and Mikail."[Bukhari, Maghazi 18; Muslim, Fadail 46, (2306)]

Once, the Messenger of Allah (pbuh) mentioned Israfil, the owner of Sur (Trumpet), to us and said, "Jibril is on his right and Mikail is on his left." [Abu Dawud, Huruf wal-Qira’ah 1, (3999)]

We said to the Messenger of Allah (pbuh) when we performed a prayer, "Peace be upon Allah Jibril and Mikail." The Messenger of Allah (pbuh) said,

"Do not say peace (salam) be upon Allah. For, Allah is salam Himself. However, say, "at-Tahiyyat... for Allah."[Nasai, Iftitah 189, (2, 237)]

"Shall I inform you about two of you resembling angels and prophets?

"O Abu Bakr! You resemble Mikail among angels; he comes down with mercy. You resemble Ibrahim among prophets. Although his nation denied him and wronged him, he said, " He then who follows my (ways) is of me, and he that disobeys me,- but Thou art indeed Oft-forgiving, Most Merciful."

"O Umar! You resemble Jibril among angels; he comes down with violence and penalty against the enemies of Allah. You resemble Nuh among prophets. He said, "O my Lord! Leave not of the Unbelievers, a single one on earth." (see Waqidi, Maghazi, Beirut nd, 1/108-110; Tabari, Jamiul-Bayan, XI, 273-274; Suyuti, Tarikhul-Khulafa, p. 139)

"There are two angels in the sky. One of them orders severely and the other softly. Both of them speak appropriately. One of them is Jibril and the other is Mikail. There are two prophets. One of them orders severely and the other softly. One of them is Ibrahim and the other is Musa. I have two friends. One of them orders severely and the other softly: Abu Bakr and Umar." Narrator: Hz. Umm Salama (Ramuzul-Ahadith)

HZ. ISRAFIL (ISRAFEL)

Once, the Messenger of Allah (pbuh) mentioned Israfil, the owner of Sur (Trumpet), to us and said, "Jibril is on his right and Mikail is on his left." Razin reported it. [Abu Dawud, Huruf wal-Qira’ah 1, (3999)]

The Messenger of Allah (pbuh) said, " How can I be comfortable when the one with the horn is holding it to his lip, his ears listening for when he will be ordered to blow, so he can blow.”' It was as if that was very hard upon the Companions of the Prophet. They asked, "O Messenger of Allah! What shall we do (or say)?He said to them, “Say, ‘Hasbunallah wa ni'mal-wakil; tawakkalna alallah (Allah is sufficient for us and what a good protector He is; and upon Allah we rely)’" [Tirmidhi, Qiyamah 9, (2433)]

HZ. AZRAIL (AZRAEL)

"Azrail's attempting to take the soul of a person is more severe than one thousand blows of sword. All of the veins of a believer feel the agonies of death like that and Allah’s enemy (Satan) is closer to man than any other time." Narrator: Hz. Ata Ibn Yasar (Ramuzul-Ahadith

[questionsonislam]

Did Hz. Jibril (Gabriel) come to the earth after the death of the Prophet?

Hz. Jibril (Gabriel) did not come to the earth after the death of the Prophet (pbuh) with the purpose of conveying revelation. For, revelation ended with the death of the Prophet. To convey revelation to prophets is only one duty of Hz. Jibril. He has some other duties. For instance, he is the head of the angels that are in charge of giving inspiration to all creatures; from this point of view, he is related to the world and can come to the world.

An important part of subtle creatures consists of angels. They were created from luminous light; their ranks are fixed since they are not subject to testing. They only obey divine orders. They always do good deeds and fulfil their duties. They never disobey. They do not have the ability to commit evil.

They are appointed to carry out almost all material and spiritual affairs in the universe. Every being has an angel appointed specially for it. Their degrees are different from one another based on the importance of their duties. The greatest angels are Jibril (Gabriel), Mikail (Michael), Israfil (Israfel) and Azrail (Azrael). There is an appointed angel for the sun and similar stars; it is narrated in hadiths that every rain dropp is carried by an angel.

These angels have special duties and there are dhikrs and tasbihat that they always say. Therefore, Jibril always mentions Allah and glorifies Him with his majestic state.

Angels do not have only one duty. Jibril’s conveying revelation to prophets is only one of his duties. They can do more than one thing simultaneously.

"Just as in this dense and dark narrow world the sun is present in the same way at the same time in numerous mirrors, so too, as is proved in the Sixteenth Word, a luminous being may be present in many places in the same way at the same time. For example, Gabriel (Peace be upon him) being on a thousand stars simultaneously, and at the Divine Throne, and in the presence of the Prophet (PBUH), and in the Divine Presence; and the Prophet Muhammad (Peace and blessings be upon him) meeting with most of the righteous of his community at the resurrection of the dead at the same time and appearing in this world in innumerable places simultaneously; and a strange group of the saints known as abdal, appearing at the same time in many places; and ordinary people sometimes carrying out as much as a year’s work in one minute in a dream and observing this; and everyone being in contact with and concerned with numerous places at the same time in their hearts, spirits, and imaginations – all these are well-known and may be witnessed. Most certainly, in Paradise, therefore, which is luminous, unrestricted, broad, and eternal, the people of Paradise, whose bodies have the strength and lightness of the spirit and the swiftness of imagination, being in hundreds of thousands of places at the same time, and conversing with hundreds of thousands of houris, and receiving pleasure in hundreds of thousands of ways, is fitting for that eternal Paradise, that infinite mercy, and as told by the Bringer of Sure News (PBUH), is reality and the truth. Nevertheless, these vast truths cannot be weighed on the scales of our tiny minds."

"This tiny mind cannot perceive the true meanings. / For, this scale cannot bear such a weight."

How can one Azrail be thousands of Azrail simultaneously?

The presence of a single speaker on TV simultaneously in every home and the instant transmitting of all news to every viewer should set a good example for the presence of Hazrat Azrael in the home of every person whose death time has come. As science develops, the proof of such events will become easier.

A civil servant who works at an electric supply system of a city can turn off thousands of lamps within one second. He can cause a city to be plunged into darkness in a split second. Besides, these examples are all from the material world. The beings we are mentioning here are from the spiritual world. That is, this becomes easier to understand.

As the real being of Hazrat Azrael, who is an individual of the world of similitude, waits at a headquarters, beings representing him become manifest near the people to die and take away their spirits. It is like a speaker who is in New York but is heard in all houses where there are television sets.

Can we say, “How will a man who is in New York be seen and heard all over the country?”

Why should something that can be possible in the systems produced by human beings be impossible for Allah, who gave human beings the knowledge and intelligence? Besides, Azrael has assistants. It is known that he appointed them. Then, the issue seems every easy.

[questionsonislam]

Will you give information about the angels Munkar and Nakir? Does the duty of Munkar and Nakir, the questioning angels, end when a person dies?

Angels always mention and glorify Allah along with having some special duties. Therefore, the angels Munkar and Nakiralways mention and glorify Allah too. Angels do not have only one duty. Munkar and Nakir may have other duties than questioning the dead in the grave. Since angels are luminous beings, they can do more than one thing at the same time.  For instance, our eyes see countless things. Suppose that one of the duties of our eyes is to watch the people coming in and going out through a door. We cannot say that the eyes do not do anything when they do not have this duty. Thus, the angels of Munkar and Nakirquestion the dead people who go to the realm of the grave along with their many deeds of worshipping, glorifying and mentioning Allah, etc. Questioning is not their only duty. Therefore, they continue their service and worshipping before and after questioning.

MUNKAR-NAKIR

They are the two angels that question a person in his grave and punishes him when necessary. The reason why they are called Munkar and Nakir is the fact that they are in a strange shape that we do not know. As a matter of fact, when a person states that he does not know something in Arabic, he says "nakirtush-shay'a".

According to Ahl as-Sunnah, Munkar and Nakir ask a person who dies who his Lord is, what his religion is and who his prophet is. A believer answers these questions but an unbeliever cannot answer them. There are a lot of hadiths regarding the issue. Those two angels go to the grave of the dead person; Allah revives the dead person and the angels ask him questions.

It is reported from Abu Hurayra that the Prophet (pbuh) said,

"When the deceased is buried, two angels, black and blue-eyed, come to him. One of them is called Munkar, and the other Nakir. They say to the dead person, 'What do you say about this man (the Messenger of Allah)?' He says what he said about him before death, 'He is Allah's slave and His Messenger. I testify that none has the right to be worshipped but Allah and that Muhammad is His slave and His Messenger.' The angels will say, 'We knew that you said this.' Then, his grave is expanded to seventy by seventy cubits, and is illuminated for him. "If he is a hypocrite, he will say: 'I heard people saying something; so, I said the same; I do not know.' The angels will say, 'We knew that you said this.' Then, the earth is addressed as follows: 'Constrict him.'The earth constricts him, squeezing his ribs together. He continues being punished like that until Allah resurrects him from his resting place." (Tirmidhi, Janaiz, 70)

In almost all creed books, Munkar-Nakir and the questions they ask the dead are mentioned. Those two angels are not mentioned in the Quran; there is no clear statement showing that the dead will be questioned in the grave either. However, it is accepted by Ahl as-Sunnah scholars that some verses indicate this and that some of them are completely about the questioning in the grave. The following is stated in Umar Nasafi's book called "Aqaid": "The questions of Munkar and Nakir are certain by the Book and the Sunnah."

"Allah will establish in strength those who believe, with the word that stands firm, in this world and in the Hereafter; but Allah will leave, to stray, those who do wrong: Allah doeth what He willeth." (Ibrahim, 14/27)

What is meant by the hereafter in the verse above is the grave and what is meant by the word that stands firm is kalima ash-shahada. Ibn Majah states the following in his Sunan:

The verse "Allah will establish in strength those who believe, with the word that stands firm…" was sent down about the penalty in the grave. It will be said to the dead person: ‘Who is your Lord?’ He will say, ‘My Lord is Allah, and my Prophet is Muhammad.’ Thus, the statement of the believer in the grave is the statement in the verse ‘Allah will establish in strength those who believe, with the word that stands firm’." (Ibn Majah, Zuhd, 32; see also Bukhari, Tafsir, Surah, 14).

This hadith is narrated in all of Kutub as-Sitta resources.

In some narrations, the number of the questions that the dead person is asked is three: "Who is your Lord? What is your religion? Who is your prophet?"

"In front of the Fire will they be brought, morning and evening: And (the sentence will be) on the Day that Judgment will be established: "Cast ye the People of Pharaoh into the severest Penalty!" (al-Mu'min, 40/46)

It is stated in tafsir books that the verse above is also related to the questioning and penalty in the grave. (Ibn Kathir, "Tafsirul-Qur'anil-Azim", the interpretation of 40/46)

There are many hadiths about the questions of Munkar and Nakir in the grave. Those ahad news have not reached the level of tawatur in terms of their words but the abundance of the hadiths regarding the issue elevates the issue to the degree of mutawatir manawi.

It is stated in some of those hadiths that the dead person will be questioned but no angels are mentioned.

"The dead person ends up in his grave. The righteous man is made to sit up in his grave with no fear or panic. Then it is said to him, ‘What religion did you follow?’ He says, ‘I was in Islam.’ It is said to him, ‘Who is this man (the Messenger of Allah)?’ He says, ‘Muhammad the Messenger of Allah (pbuh). He brought us clear signs from Allah and we believed in him.’ It is said to him, ‘Have you seen Allah?’ He says: ‘No one is able to see Allah.’ Then a window to Hell is opened for him, and he sees it, parts of it destroying others. Then it is said to him, ‘Look at what Allah has saved you from.’ Then a window to Paradise is opened to him, and he looks at its beauty and what is in it. It is said to him, ‘This is your place.’ And it is said to him: ‘You had certain faith and you died in that state, and you will be resurrected in that state if Allah wills.’" (Ibn Majah, Zuhd, 32)

As it is seen, no angel is mentioned in the hadith above; only questioning in the grave is mentioned. In another hadith, it is stated that an angel questions the dead but the name of the angel is not mentioned:

"This ummah will be tested in their graves. When man is buried and his friends leave him, an angel with a mace will come, make him sit up and ask, "What do you say about the Messenger of Allah"? If that person is a believer, he will say, "I testify that none has the right to be worshipped but Allah and that Muhammad is His slave and His Messenger." The angel will say to him, "You have told the truth." (Ahmad Ibn Hanbal, Musnad, III, 3, 40).

In the hadith narrated by Abu Hurayra mentioned above, two questioning angels are mentioned and it is stated that one of them is called Munkar and the other Nakir. 

According to Ahl as-Sunnah, it is true that Munkar and Nakir will question the dead in the grave. The grave constricting the dead and penalty in the grave are true. This is something for all unbelievers and some disobedient believers.

After burying a dead person, the Prophet (pbuh) said, "Ask forgiveness from Allah for your brother because he is being questioned now."

[questionsonislam]

What should we say to people who deny the existence of angels because they are invisible?

Numberless invisible powers, laws, beams carry out their duties one within the other in this visible world. Angels are more elegant than all of them. It is so strange for a person, who cannot see the air that is denser than beams, to say I do not believe in what I do not see and deny the existence of angels.

A tree, which we watch with pleasure, has a half-alive life manifestation. We cannot see that life, but each leaf and each blossom of the tree yells out that life to us. We cannot see the gravity of the Sun either but we realize the existence of that power in the travelling of the Earth around it.

When we walk around on the earth, we undoubtedly know that there is a power of gravity beyond what we see. The law of growth in the tree, the gravity of the Sun and the Earth. They are like only three of the heavenly privates.

We are surrounded by those invisible armies. Every action informs us about their existence. Nonetheless, we hear some strange words from some people; I do not believe in what I do not see.

Belief is feature peculiar to the heart. A person has beliefs through several ways. Seeing is just one of them. We taste food by our tongues. Our eyes cannot see the world of tastes. When someone says lets turn on the radio and listen to the news, the ears are needed now. We look at the world of voices and sounds by them. When somebody says Look at that man, how conceited he is!, we make some inferences from his behaviors and come up with an idea. Those who accept seeing as the only criterion, burden the eyes with the duties of mind and conscience,

According to scientists, human beings can see about three point five per cent of all beams. Then we can say that if a person accepts seeing as the only criterion, he/she will have denied even more than ninety per cent of the visible world.

It is possible to see another version and a small example of the Earth and various beams which function on the Earth in human body and in the world of feelings which function in the body.

Lets point our finger to the face of a person who does not believe in angels and say You have a skin on your face, pull it out of your face! And cast the flesh out of the skull and flay your remaining skin out in a similar way. Accumulate the blood in a place, and accumulate your flesh in another place. Take out your inner organs one by one and place them side by side. Then ask yourself facing that heap of blood and bone marrow:

Where is my mind? My memory, my fearwhere are they? Where has that endless world of feelings gone?

Now, extend your mind from your body to the Universe, do not be obstinate and accept this reality: Allah, who created many invisible worlds in my body, surely created so many angels and spiritual beings in this immense universe.

The reality undoubtedly requires and wisdom certainly demands that like the earth the heavens too have inhabitants, and that its inhabitants are intelligent, and that they are suitable for the heavens. In the tongue of the Shariah, those inhabitants, of which there are numerous kinds, are called angels and spirit beings.

The sentence I do not believe what I do not see is an utterance of a strange obstinacy. It is a baseless idea like I do not believe in towns which I have not been to, and do not believe in flowers that I do not smell. It is as mean and as inconsistent as those sentences. When belief is mentioned, we think of ghaib (the unknown, unseen). The things that can be seen and heard are described by the word know rather than believe.

These people are so affected by their sense organs that they think of themselves and animals around them when the word living beings is used, and do not want to accept other forms of life. Listen to one of them carefully; you can summarize what they say as follows: There can not be any form of life in stars! Because I cannot live out of the atmosphere.

That person imagines angels like human beings and attributes them width and length; mouth, stomach, lungs; and sends them out of the atmosphere and kills them out of breathlessness, and then denies the existence of them. But if that poor person could understand that his mind, soul and memory do not work with oxygen and that they can not be defined with width, length, weight; he would not deny them.

Fortunately, mankind invented so many things with his invisible mind from radioactive waves to laser beams that, everybody accepted that there are far more invisible things then visible ones, and those people have not shown up much since then.

[questionsonislam]

How do angels write our deeds?

When the word angel is used, most people think of the angels writing good deeds and sins. They are only one type of angels. A common situation: You see a face full of hesitation. He has amazed and wondering looks.. You understand that he has a question and you let him ask. “I wonder a point…” and asks the question “How do angels write our deeds?”When the word angel is used, most people think of the angels writing good deeds and sins. They are only one type of angels. A common situation: You see a face full of hesitation. He has amazed and wondering looks.. You understand that he has a question and you let him ask. I wonder a point and asks the question How do angels write our deeds? He does not say openly but you grasp some meanings behind the question like; what is the brand of the pens they use?, what is the colour of the ink?, Do they write our deeds with a typewriter or save them to computers? And you explain to him that an angel is a very different kind of being and that angels are not like humans, their method of writing and recording is beyond our estimation. With the intention of enlightening him, you mention about tape recorders, cameras, and flight recorders. You add; "they record too but not with pens or typewriters..." He leaves you with the feeling of understanding something. And you review the situation in your inner world. In past centuries, there did not use to be tape recorders, cameras, televisions and flight recorders. However, people of that time believed that angels recorded their deeds more than people of today did. What is the reason for that? You give different answers to your question but decide on this answer:

They attained the secret: "One who acknowledges himself acknowledges his Lord". And they found the best answer to the question in themselves by taking their memory into consideration. The memory of a human being does not use the devices that we mentioned when recording voices and views, either. An angel of God can easily do what a memory does.

[questionsonislam]

Did Angels ever come to the help of Muslims according to Quran?

It is pointed out the support of Angels during the battle of Uhud in some of these verses.

For sure God had helped you to victory at Badr when you were a despised (small) force. So observe your duty to God in due reverence for Him, that you may be thankful. When you said to the believers: Does it not suffice you that your Lord will come to your help with three thousand angels sent down? Surely it does. (More than that), if you are steadfast and act in piety to deserve His protection, and the enemy should fall upon you all at once, your Lord will come to your help with five thousand angels swooping down. (Al-Imran Surah, 3:123-125)

God who inform humans about His will (the support of Angels), to prevent believers from getting stuck with Whys and Hows reminds,

God did that only as glad tidings (of your imminent victory), and that your hearts thereby might be at rest. For help and victory come from God alone. Surely God is All-Glorious with irresistible might, All-Wise. (Al-Anfal Surah, 8:10) God did not ordain this save as a message of good hope for you, and so that thereby your hearts might be at peace – victory comes only from God, the All-Glorious with irresistible might, the All-Wise. (Al-Imran Surah, 3:126)

As it is mentioned in the verse, Angels coming to the rescue of believers is because of giving a piece of good news and by this way to make hearts to become tranquil and happy. As He could give, power equal to turn the whole world upside down to an angel,

thousands of Angels appearing in Badr answers the purpose of showing the highness and holiness of this war in a concrete way.

The functions of Angels in Badr is announced as,

When (in the meantime) your Lord revealed to the angels: "I am certainly with you, so make firm the feet of those who believe. I will cast fear into the hearts of those who disbelieve. So strike at their necks and strike at every finger (which holds a sword or bow). (A—Anfal Surah, 8:12)

As it is understood from the verse, angels are intermediators charged with a duty of making believers to gain determination and inspiring fear to non-believers. There are other accounts that inform us about angels charged with a duty in other wars apart from the battle of Badr.

[questionsonislam]

Is it appropriate to get angry with the angel of death, Azrael, because he takes away our souls?

Azrael is one of the four great angels. He is one of the four angels that bear up the throne of Allah. Angels are the envoys of Allah; they do not act on their own, they do not act independently; they work under command. They do whatever Allah tells them to do. Azrael is one of the four great angels. He is one of the four angels that bear up the throne of Allah. Angels are the envoys of Allah; they do not act on their own, they do not act independently; they work under command. They do whatever Allah tells them to do.

When the Quran mentions the angels, it states that they never disobey Allah and do promptly what they are ordered to do.

When the Quran talks about Hazrat Azrael, it describes him as The Angel of Death, put in charge of you, will (duly) take your souls: then shall ye be brought back to your Lord.

and defines his duty. When we see it in the light of this verse, Hazrat Azrael does the duty assigned to him, he works in the name of, on behalf of Allah.

It may be disputable but if it is necessary to give an example, we can say the following: The security forces work on behalf of the state, they act in accordance with the authority given to them by the state and the law. If the police do not allow us to enter some places can we accuse the police?

When there is an incident involving many people, they collect everybody immediately without differentiating between guilty and innocent people. Then they release the innocent people and detain the guilty people. Since they do not act on their own accord and they only carry out the orders they are given, nobody objects to them and people wait for the judgment.

We cannot object to the security forces, cannot accuse the police, do not try to defame or discredit them; likewise we have no right to defame, discredit or accuse Hazrat Azrael because he carries out the duties given by Allah like the other angels.

Hazrat Azrael is just a reason for death. To kill and to resurrect are the actions of Allah. The following hadith states this reality:

Hazrat Azrail (A.S.) says to Allah, "Your slaves will complain about me and will be offended by me because of my duty to take their lives. Allah says I will put the cover of misfortunes and diseases between you and my slaves so that they will not complain about you or will be offended by you."

Likewise Hazrat Azrael himself is a cover; so that the complaints of the people who cannot see the reality of the death will not reach Allah. Not all people can see the real, beautiful, merciful side of the death. They may think death as non-existence or nihility. Therefore Allah has put the cover of misfortunes and diseases between Hazrat Azrael and death, as He has made Hazrat Azrael a cover for death to prevent peoples unjust objections and complaints reach Him. However; as we have stated Hazrat Azrael is also a reason like misfortunes and diseases.

It is very dangerous in terms of belief to get angry with Hazrat Azrael and insult him because of this duty, and it is not suitable for a believer. Not to believe in only one part of belief distracts people from religion; similarly not to love Hazrat Azrael, whom Allah appointed as a reason for death, to get angry with him or to insult him are all sins. Likewise, Hazrat Israfel will blow the soor (bugle) when it is the end of the world in the Day of Judgment. However, the blowing of the soor is only a reason for the Day of Judgment. It is a grave mistake to accuse Hazrat Israfel because of this duty; because actually it is the action of Allah. Hazrat Israfel is only a reason.

Hazrat Azrael is responsible for the protection of our souls, which are our most valuable possessions. It is important for us the protection of our possessions; Hazrat Azraels duty is much more important than that.

Azrael has never returned without carrying out the duty given to him.

Even for the prophets who are closest to Allah and who are His messengers, there is no exception.

The Prophet (PBUH) was in his last moments of life. Hazrat Gabriel came over with Azrael. And asked him how he was.

Then he said, "The angel of death asks your permission to come in."

When our Prophet (PBUH) gave the permission, Azrael came in and sat in front of the Prophet (PBUH).

Azrael said, "Oh Messenger of Allah! Allah ordered me to obey what you say. If you wish, I will take away your spirit; if not I will leave it".

Our Prophet (PBUH) looked at Hazrat Gabriel, who said "Oh Messenger of Allah! The exalted community (people of the heavens) is waiting for you."

Then the Prophet (PBUH) said, "Oh Azrael! Come and carry out your duty and surrendered his spirit to him."

That is, Azrael does not return without carrying out his duty he has been given even if the person is the most beloved person by Allah, and the perfect person, Prophet Muhammad (PBUH). As a matter of fact, Allah had let the Prophet (PBUH) make the decision.

If something like that is not possible for the prophets, how can it be possible for somebody else?

It is stated as follows in a verse: "when their Term expires they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour).

Death is not an event depending on coincidence, nor something that happens spontaneously. Allah defines its time directly. He gave the life, so he will give the death. One of His names is Hayy (ever-living), he gives life. Another name is Mumit (taker of life).

Nobody has been liberated from, escaped from or overcome death so far; when a persons breaths he takes in this world finishes, he surrenders to the big reality (death).

Furthermore, death is not non-existence, nihility or disappearance, why should we be scared or afraid of it?

First of all, death is not something very ugly, very bad, terrible or horrible.

Death is a transition from the temporary life to the eternal life

It is a tulle curtain that needs to be pulled open by people who want to live eternally.

It is a phenomenon inherent in every human being who wants eternity, foreverness and deathlessness by his nature.

However, when is death, where and at what age? Nobody has any knowledge about it. Nobody has been given such knowledge. The occurrence has been kept as a secret by the creator of death.

Death is a reality we may face at any age, at any moment, at any time. It is a clearer and bigger reality than life.

Death is not a non-existence, nihility, disappearance, an end or exhaustion. It is not a parting without return, not a leaving without meeting or reunion at all. Death is, for a person who believes in beyond death, is arrival in a new, fresh, permanent and eternal world.

"When the veils go up and down, The feat is to be able to say Welcome to Azrael."

[questionsonislam]

Do angels have free will? How is it different from humans free will?

Angels have free will too but it is different from humans’ free will. The archangel Gabriel (peace be upon him) carries out the Divine order given to him with the free will. He also notifies the angels of a Divine order with that free will he has. He does not have the free will to act against the order he gets and that is what makes him different from humans.Angels have free will too but it is different from humans free will. The archangel Gabriel (peace be upon him) carries out the Divine order given to him with the free will. He also notifies the angels of a Divine order with that free will he has. He does not have the free will to act against the order he gets and that is what makes him different from humans.

In addition, varying in accordance with their levels, angels can be at different places at the same time and carry out tasks simultaneously. Their will is not absolute but limited. They can act within certain limits.

By doing those, they exhibit a manifestation of the Divine will of God.

Conscious beings like angels can do nothing other than a sort of voluntary duty in accordance with their natures and active worship which is called ‘acquisition,’ and is insignificant and not creative

[questionsonislam]

What are the duties of the angels?

Angels are created of heavenly light. They are elegant beings. Their ranks are constant since they are not exposed totesting. They just obey the heavenly demands. They always have good deeds; they never show disobedience to the commands given. They lack the ability to do evil.

They are in charge of almost all tasks, material or spiritual. Each being has an angel that is responsible for it. Their ranks change in accordance with the things they do. The greatest of them are Jibril(Gabriel), Mikail (Michael), İsrafil (Israfel) and Azrael. The Sun and similar stars have their own angels and it is told in hadiths that every single drop of rain is carried by an angel.

There are angels who are always with humans. Some of them write good deeds and sins of people. They are called kiraman katibin (honorable recorders). Even when a person is alone, s/he is not alone actually. S/he is with those angels. A person who feels the existence of those sacred friends through faith will never feel lonely.

One of the angels related with us is Azrael (the angel of death). It is the only angel that we can see in the world at the time of death. It takes the most precious thing of us, our soul as a trust and carries it to the world of souls. It is a trustworthy being that deserves to be liked not to be afraid of.

Two angels meet us in the world of grave: Munkar and Nakir. According to an approach munkar and nakir is the name of a kind of angel; two of them are sent to the grave of each person. They ask questions about beliefs and worships. Depending on the answers, the torment or bliss of grave begins. Both of these angels are sacred friends for a person who lived his life in the chamber of faith. They save him/her from the solitude and terror of the grave and make her/him relieved.

Gabriel (pbuh), who is one of the greatest angels, informs people about the commands and prohibitions of God; gives news. It is a trustworthy messenger.

Israfil (pbuh) is responsible for the task of giving life again. It applies the demand and will of our Lord about life-giving. It brings about the manifestation of the name Muhyi (life-giving)especially in the months of spring. This angel is also responsible for our resurrection after death.

Mikail (pbuh) is a great angel that carries out the heavenly commands related with growing and delivering the food and drinks.

The angels we mentioned here are the leaders of angels performing the same tasks. For example, Israfil (pbuh) is the commander of the angels carrying out the command resurrection. Azrael (pbuh) is the leader of the angels carrying out the command taking life...

[questionsonislam]

Is there salvation from hell? How should we understand verse 65 of the chapter of al-Furqan?

Let us look at those verses again:

63. And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!"

64. Those who spend the night in adoration of their Lord prostrate and standing.

65. Those who say, "Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous.

66. "Evil indeed is it as an abode, and as a place to rest in".

The real problem is the statement in verses 65 and 66, which can be summarized as follows: “For, its Wrath is indeed an affliction grievous. Evil indeed is it as an abode, and as a place to rest in.”

The words in the verses that are generally translated as “constant/permanent” are as follows in Arabic: “Gharam / Mustaqarr / Muqam”

“Gharam” lexically means to stick, to hang on to. A debtor is called “gharim”since it indicates that it is necessary to pay a debt.

The word “Gharam” mentioned in the verse indicates the relationship of crime and punishment with “clear necessity”between crime and punishment in hell rather than permanency.   

- As Muhammad b. Kab al-Kurazi states, Allah wanted unbelievers to thank Him for His boons but they avoided; therefore, they were indebted (gharim) to Allah. They could pay their debts only through torture in Hell. Therefore, torture in Hell is expressed with the word “Gharam” olarak ifade edilmiştir.(see Razi, Maraghi)

This word also means “to be destroyed, to be ruined, to incur great loss, etc.”. (see Nazmud-Durar)

In this sense, the word “Gharam”includes not only “permanent torture” but also “temporary torture”. For, remaining in Hell even for one day is enough to be ruined.

- If two words that have the same meaning are used in the same place and in the same sense, it does not comply with the eloquence and fluency of the Quran.

In that case, it is necessary to deal with the different meanings of those two words.

The word “mustaqarr” sometimes expresses continuity but its real meaning expresses “settling, remaining in a place” –regardless of any time period. This settlement can be permanent or temporary.

The word “muqam” expresses the meaning of staying somewhere “permanently”.  

Accordingly:

The word “mustaqarr”, which is mentioned in the verse and that does not state any time period, expresses a temporary period hereand it is validfor believers who commit sins.  

The word “muqam”, which expresses continuity, is in question for the unbelievers that will remain in Hell forever.

As a matter of fact, Razi states that the former indicates believers and that the latter indicates unbelievers. (see Razi, the interpretation of the relevant verse)