Why God Created Angels
[1:1] In the name of GOD, Most Gracious, Most Merciful.
[97:4] The angels and the Spirit descend therein, by their Lord’s leave, to carry out every command.
Peace be upon you,
We do not know why God created the heavenly creatures in the first place. But we do know from the Quran why were they subsequently classified as angels, jinns, humans, plants, animals, mountains, and so on.
[6:59] With Him are the keys to all secrets; none knows them except He. He knows everything on land and in the sea. Not a leaf falls without His knowledge. Nor is there a grain in the depths of the soil. Nor is there anything wet or dry, that is not recorded in a profound record.
When a powerful heavenly creature, devil, thought that he could be a god besides God, he provoked the Great feud among the heavenly creatures. Among the heavenly creatures, the jinns supported Devil’s baseless thought. Human beings were ignorant. They wanted to verify his blasphemous thought and thus, committed the grave mistake! God Almighty summoned all the souls of the human beings prior to sending them to this material world to give them a final chance to understand the greatness of God and redeem their sin by rejecting devil and worshiping God Alone.
[38:67] Say, “Here is awesome news.
[38:68] “That you are totally oblivious to.
[38:69] “I had no knowledge previously, about the feud in the High Society.
[36:60] Did I not covenant with you, O Children of Adam, that you shall not worship the devil? That he is your most ardent enemy?
[36:61] And that you shall worship Me alone? This is the right path.
[36:62] He has misled multitudes of you. Did you not possess any understanding?
[18:50] We said to the angels, ‘Bow down before Adam,’ and they all bowed down, but not Iblis: he was one of the jinn and he disobeyed his Lord’s command. Are you [people] going to take him and his offspring as your masters instead of Me, even though they are your enemies? What a bad bargain for the evildoers!
[33:72] We have offered the responsibility to the heavens and the earth and the mountains, but they refused to bear it, and were afraid of it. But the human being accepted it; he was transgressing, ignorant.
[7:172] Recall that your Lord summoned all the descendants of Adam, and had them bear witness for themselves: “Am I not your Lord?” They all said, “Yes. We bear witness.” Thus, you cannot say on the Day of Resurrection, “We were not aware of this.”
[7:173] Nor can you say, “It was our parents who practiced idolatry, and we simply followed in their footsteps. Will You punish us because of what others have innovated?”
All the descendants (humans) of Adam and descendants (jinns) of Satan were exiled from the Kingdom of God to verify their blasphemous views. The earth became their temporary domain for the final test. We are exposed to the devil’s influence all the time in this material world (Kingdom of Satan).
[2:36] But the devil duped them, and caused their eviction therefrom. We said, “Go down as enemies of one another. On Earth shall be your habitation and provision for a while.”
[51:56] I did not create the jinns and the humans except to worship Me alone.
[2:30] Recall that your Lord said to the angels, “I am placing a representative on Earth.” They said, “Will You place therein one who will spread evil therein and shed blood, while we sing Your praises, glorify You, and uphold Your absolute authority?” He said, “I know what you do not know.”
[21:111] “For all that I know, this world is a test for you and a temporary enjoyment.”
[7:12] He said, “What prevented you from prostrating when I ordered you?” He said, “I am better than he; You created me from fire and created him from mud.”
[7:13] He said, “Therefore, you must go down, for you are not to be arrogant here. Get out; you are debased.”
[7:14] He said, “Grant me a respite, until the Day of Resurrection.”
[7:15] He said, “You are granted a respite.”
[7:16] He said, “Since You have willed that I go astray, I will skulk for them on Your straight path.
[7:17] “I will come to them from before them, and from behind them, and from their right, and from their left, and You will find that most of them are unappreciative.”
The heavenly creatures who never disobeyed God were classified as angels.
[2:34] When we said to the angels, “Fall prostrate before Adam,” they fell prostrate, except Satan; he refused, was too arrogant, and a disbeliever.
[66:6] O you who believe, protect yourselves and your families from the Hellfire whose fuel is people and rocks. Guarding it are stern and powerful angels who never disobey GOD; they do whatever they are commanded to do.
Angels obeyed God Almighty and agreed to serve human beings. But God has full control of everything beyond His Kingdom.
[2:34] When we said to the angels, “Fall prostrate before Adam,” they fell prostrate, except Satan; he refused, was too arrogant, and a disbeliever.
[97:4] The angels and the Spirit descend therein, by their Lord’s leave, to carry out every command.
[79:1] The (angels who) snatch (the souls of the disbelievers) forcibly.
[79:2] And those who gently take (the souls of the believers) joyfully.
[79:3] And those floating everywhere.
[79:4] Eagerly racing with one another –
[79:5] to carry out various commands.
[77:1] (Angels) dispatched in succession.
[77:2] To drive the wind.
[77:3] Stir up clouds.
[77:4] Distribute the provisions.
[77:5] Deliver messages.
[77:6] Good news, as well as warnings.
[35:13] He merges the night into the day, and merges the day into the night. He has committed the sun and the moon to run for a predetermined period of time. Such is GOD your Lord; to Him belongs all kingship. Any idols you set up beside Him do not possess as much as a seed’s shell.
God chose to run our material world through His angels. We are exiled from God’s Kingdom. Our earthly world cannot stand God’s physical presence.
[7:143] When Moses came at our appointed time, and his Lord spoke with him, he said, “My Lord, let me look and see You.” He said, “You cannot see Me. Look at that mountain; if it stays in its place, then you can see Me.” Then, his Lord manifested Himself to the mountain, and this caused it to crumble. Moses fell unconscious. When he came to, he said, “Be You glorified. I repent to You, and I am the most convinced believer.”
May God guide all of us,
M. Irtaza
Naik Amaal Ka Sawab Burhapay Mein Munqata Nahi Hota
Rights Of The Worshiped And A Worshiper
Mu’adh Bin Jabal (may Allah be pleased with him), narrated: I was riding behind the Prophet (peace be upon him) and there was nothing between him and me but the part of the saddle when he said: Mu’adh Bin Jabal, to which I replied: At your beck and call, and at your pleasure, Messenger of Allah (peace be upon him). He moved along for a while when again he said: Mu’adh bin Jabal, to which I replied: At your beck and call, and at your pleasure, Messenger of Allah(peace be upon him). He then again moved along for a while and said: Mu’adh bin Jabal, to which I replied: At your beck and call, and at your pleasure, Messenger of Allah (peace be upon him). He (the Holy Prophet) asked: Do you know what right has Allah upon His servants? I said: Allah and His Messenger know best. He (the Prophet, peace be upon him) said: Verily the right of Allah over His servants is that they should worship Him, not associating anything with Him. He (peace be upon him), with Mu’adh behind him, moved along for a while and said: Mu’adh Bin Jabal, to which I replied: At your beck and call, and at your pleasure, Messenger of Allah (peace be upon him). He asked: Do you know the servants’ rights upon Allah in case they do it (i.e. they worship Allah without associating anything with Him)? I (Mu’adh bin Jabal) replied: Allah and His Messenger know best. (Upon this) he (the Prophet, peace be upon him) remarked: That He would not torment them (with the fire of Hell).
Hadith number in Sahih Muslim [Arabic only]: 43
Ghusa Qaboo Karnay Kay Mutaliq Ahkam
Arbitrary Denial Of The Resurrection
In the name of God, the Lord of Grace, the Ever Merciful We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. Now, these people assert: ‘We shall die but one death, and we shall not be raised to life again. Bring back our forefathers, if what you claim be true.’ Are they better than the people of Tubba and those before them, whom We destroyed because they were lost in sin? (Smoke; Al-Dukhan; 44: 30-37)
We commented earlier on the brief account the surah gives of the history of Moses and Pharaoh and the drowning of the latter after he had chased the Children of Israel to the seafront. God saved Moses and his people from Pharaoh by a special act of His grace. The surah then mentions the fact that God chose the children of Israel, knowing all about them, with both their positive and negative qualities. Yet He chose them in preference to all other people in their own time. God knew that they were, at the time, the best people to be given the trust. This is despite all that He has mentioned in the Qur’an about their deviation and slow response. Perhaps God made His choice on the basis that whilst they did not then attain the high standard of faith He required, they would nonetheless be the best under a faithful leadership that led them along the straight path of faith and insight.
“And We gave them signs in which there was a clear test.” Thus, in turn, the children of Israel were tested by means of these signs. When the test was over and their time in charge came to its end, God punished them for their deviation and evil. It was as a result of this test that God abandoned them; indeed, they were smashed by those who left them in their diaspora. They were to suffer humiliation and were warned that God will re-punish them whenever they transgress and behave with arrogance. This warning remains true as long as human life continues.
Once more the surah takes up the unbelievers’ doubts and denial of resurrection and accountability. Here, too, resurrection is linked to the fact that the structure of the universe is raised on a foundation of truth and seriousness that requires accountability and requital after the resurrection: “Now these people assert: ‘We shall die but one death, and we shall not be raised to life again. Bring back our forefathers, if what you claim be true.’ Are they better than the people of Tubba and those before them, whom We destroyed because they were lost in sin?”
The Arab idolaters used to say that people die once only and that is the end; no resurrection and no further life. They called this the first death, meaning that it precedes what they were promised of a second life after the resurrection. To them, the proof of this assertion was contained in the fact that none of their forefathers who died had ever returned; none had been resurrected. They demanded that their forefathers should be brought back to life before their eyes if the resurrection were indeed true. They thus betrayed their ignorance of the purpose of resurrection. They did not understand that it is a further stage of human life, with a definite purpose and a clear goal, which is the administration of requital for what was done in the first stage. Thus, God’s obedient servants reach their noble destination, which they have earned through acting well in their first lives, while hardened sinners arrive at the miserable and filthy end they deserve. This means that resurrection will come about after the entire first stage of life has ended, i.e. man’s time on earth has concluded. It precludes that resurrection should be the result of a human wish expressed by an individual or a community so that they can believe in it. Indeed, faith is not complete unless one believes in resurrection, which God’s messengers have confirmed, and which is apparent to anyone who reflects on the nature of life and God’s wisdom in creating it in this way. Such reflection is sufficient on its own to believe in the Day of Judgment.
Before the surah invites them to reflect on the design of the universe, it shakes their hearts strongly, reminding them of the fate suffered by the people of Tubba, in south Arabia. Tubba was the title given to the kings of Himyar, a major tribe that lived in southern Arabia. This story must have been well known to the Arabs, as the surah makes only a brief reference to it, warning them against a similarly terrible fate: “Are they better than the people of Tubba and those before them, whom We destroyed because they were lost in sin?”
Hazoor ki Misal Koi Nahi
Ultimate Victory Will Be For The Believers But Only After Succeeding In Trials
Or think you that you will enter Paradise without such (trials) as came to those who passed away before you?” [Soorah al-Baqarah (2): 214]
Every believer will have to go through the tests of Eeman in order to attain victory in this world and Paradise in the Hereafter.
Allah will test every believing slave according to his level of faith
Allah said: “Alif-Laam-Meem. Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested?” [Soorah al-Ankaboot (29): 1-3] This is an admonition in the form of a question, meaning that Allah will inevitably test His believing servants according to their level of faith, as it is recorded in the authentic Hadeeth. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The people most severely tested are the Prophets, then the righteous, then the next best and the next best. A man will be tested in accordance with the degree of his religious commitment; the stronger his religious commitment, the stronger his test.” [Tuhfat al-Ahwadhi (7:78)]
But those who are not believers will not escape such trials and tests for ahead of them lies a severe punishment as Allah says: “Or think those who do evil deeds that they can outstrip (escape) Us? Evil is that which they judge!” [Soorah al-Ankaboot (29): 4]
“Allah will not leave the believers in the state in which you are now until He distinguished the wicked from the good.” [Soorah al-Imran (3): 179] Allah allows a calamity to happen, and during this calamity, His friends become known and His enemies exposed, the patient believer recognized and the sinful hypocrite revealed. “Nor will Allah disclose to you the secrets of the Unseen.” [Soorah al-Imran (3): 179] meaning you do not have access to Allah’s Knowledge of His creation so that you can distinguish between the believer and the hypocrite, except by signs that Allah uncovers.
Even Previous Nations were tried and tested with calamities and oppression from the Kuffar but the Final Victory is always for the believers
In an authentic Hadeeth, it is reported that Khabbab Ibn al-Aratt said: “We said: ‘O Messenger of Allah! Why do you not invoke Allah to support us? Why do you not supplicate to Allah for us?’ He said: “Among the people who came before you, there was a man who was taken and put into a hole dug for him in the earth, then a saw was put on his head and he was cut into two pieces, and an iron comb was used to tear the flesh from his bones, but this still did not turn him away from his religion.” [Reported by al-Bukharee, see Fath al-Baaree, (12/315)] He (sallallahu alaihi wa-sallam) then said: “By Allah! This matter (religion) will spread (or expand) by Allah until the traveler leaves San’aa to Hadramat fearing nothing except Allah and the wolf that may attack his sheep.” [See Fath al-Baree (7/165)]
Allah says: “Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said: ‘When (will come) the help of Allah?’ Yes! Certainly, the help of Allah is near!” [Soorah al-Baqarah (2): 214] Meaning that you will be tested like the nations before you were tested and tried with illness, pain, disasters, and hardships so much that they pleaded (to Allah) for victory against the enemies and invoked Him for aid and deliverance from their hardships and trials.
Allah says in Soorah al-Imran, “Many similar ways (and mishaps of life) were faced [by nations (by believers and disbelievers) that have passed away] before you, so travel through the earth, and see what was the end of those who denied. This is a plain statement for mankind, a guidance, and instruction for the Muttaqun. So do not become weak, nor be sad, and you will be triumphant if you are indeed believers. If a wound has touched you, be sure a similar wound has touched the others. And so are the days, that We give to men by turns, that Allah may know (test) those who believe, and that He may take martyrs from among you. And Allah likes not the wrongdoers. And that Allah may test those who believe and destroy the disbelievers. Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient?” [Soorah al-Imran (3): 142]
These verses were revealed after the defeat of Muslims in the battle of Uhud. Allah states to His believing servants who suffered losses in the battle of Uhud that similar mishaps were faced by the previous nations who followed the Prophet, they too suffered losses. However, the good end was theirs and the ultimate defeat was for the disbelievers. This is why Allah said: “so travel through the earth and see what was the end of those who denied. This is a plain statement for mankind.” The Qur’an contains the news of the past, it explains the true reality of things and narrates how the previous nations suffered at the hands of their enemies.
Then Allah comforts the believers saying, “So do not become weak,” because of what you suffered for surely the ultimate victory and triumph will be yours, O believers. If you suffered injuries and some of you were killed, then your enemies also suffered injuries and fatalities.
And at times, out of His Wisdom, Allah allows the enemy to overcome you, although the final good end will be for the believers so that those who are patient and those who gladly offer their lives seeking Allah’s Pleasure may be known. Allah’s statement, “and destroy the disbelievers” testifies that the disbelievers who transgress and commit aggression will be led to ultimate destruction, extermination, perishing, and dying out.
Then Allah says, “Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient?” meaning you will not earn Paradise until you are tested with such hardships.
When the Emperor of Rome asked Abu Sufyan, “Did you fight him (Prophet Muhammad sallallahu alaihi was-sallam)?” He said: “Yes,” Heracles said: “What was the outcome of the warfare between you?” Abu Sufyan replied: “Sometimes we lose and sometimes he loses.” He said: “Such is the case with Prophets, they are tested, but the final victory is theirs.” [Fath al-Baree (9: 25)]
See how Allah consolidates His Prophet during his (sallallahu alaihi wa-sallam) trials, when the Quraysh disbelieved in his Message, mocked, and gathered together against him. Allah explained: “And how many a Prophet have We sent among the men of old. And never came there a Prophet to them but they used to mock at him. Then We destroyed men stronger (in power) than these and the example of the ancients has passed away.” [Soorah az-Zukhruf (43): 6-8] meaning ‘We destroyed those who disbelieved in the Messengers, and they were stronger in power than those who disbelieve in you, O Muhammad (sallallahu alaihi wa-sallam). And We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them, as also in the verse, “And We made them a precedent, and an example to later generations.” [Soorah az-Zukhruf (43): 56]
Allah also explained in Soorah Ghafir that it is His Sunnah to humiliate and destroy the disbelievers at the hands of believers, even if the disbelievers were more in number and strength and the believers only a handful. “Have they not traveled through the earth and seen what was the end of those before them? They were more in number than them and mightier in strength and in the traces in the land; yet all they used to earn availed them not. Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things). And that at which they used to mock, surrounded them. So when they saw Our punishment, they said: ‘We believe in Allah and reject (all) that we used to associate with Him as (His) partners.’ Then their faith could not avail them when they saw Our punishment. (Like) This has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly.” [Soorah Ghafir (40): 85]
A good example can be given of Musa (alaihi as-salaam) and his enemy; Firawn, who had much more strength and men than Musa (alaihi as-salaam). But Allah destroyed his army and drowned them all, and Firawn said as he was drowning, “I believe that none has the right to be worshiped but He Whom the Children of Israel believe, and I am one of the Muslims.” [Soorah an-Anfal (10): 90] but Allah said: “Now (you believe) while you refused to believe before, and you were one of the corrupters.” [Soorah an-Anfal (10): 91]
Thus, “That was the way of Allah in the case of those who passed away of old, and you will not find any change in the way of Allah.” [Soorah Ahzab (33): 62] Therefore, the believers are required to trust Allah and His Promise that He will surely humiliate and destroy the disbelievers who commit oppression against the believers. But until then, the believers should persevere with patience in their trials because victory will only come after succeeding in these trials.
The Sahabah (radhi allahu anhum) were severely tortured by the disbelievers. They were forced to migrate leaving behind their family members and relatives and all their wealth and belongings. But they persisted in their Faith bore the oppression of the Kuffar in Makkah for ten years and then the hardships of migration to al-Medina, after which, Allah compensated them with the better in this world; He made them victorious, gave them power throughout the land and caused them to rule over the people who had forced them to migrate – they became governors and rulers, and each of them became a leader of the pious.
Allah tells us that His reward for the Muhajirin (migrants) in the Hereafter is greater than which He gave them in this world. He said: “and as for those who emigrated for the Cause of Allah, after suffering oppression, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater if they but knew! (They are) those who remained patient (in this world for Allah’s sake) and put their trust in their Lord” [Soorah an-Nahl (16): 41-42]
Conclusion: Every person who claims to be a true Muslim will be tested and tried by Allah. These trials can be in the form of starvation, famine, or oppression from the disbelievers. When these trials take place, the believer is expected to succeed in these tests by practicing Sabr (patience), Tawakkul (trust in Allah that He will help him and support the religion), and with Istiqama (steadfastness) on his Deen because Allah does not grant Paradise or victory without Sabr, Tawakkul and Istiqama on the part of the believers.
One should also not deem that those who do not accept Islam will be saved from all afflictions and calamities because the respite given to them in this world will lead them to eternal destruction in Hell-Fire! Whereas the believers who are tested with calamities that are very insignificant compared to the punishment of the Hereafter will be granted eternal pleasure in Paradise where there will be no trace of any hardship or suffering
From As-Sunnah Bi-Monthly Newsletter (19)
Compiled by Shawana A. Aziz
Khasais Siddique e Akbar
Women Holding Public Positions
ISLAM honors women and regards them as equal and vital to life as men. Generally speaking, we can say that leadership in Islam is based on the ability and qualifications for the job. If a woman is qualified for a job and can do it well, she can be chosen for the position.
A woman’s invaluable work, in fact, is to look after her children and husband. As for employment, which is meant for earning a living, she is permitted to do it provided that the following conditions are met:
First, it should be legal. The Muslim woman is not permitted to work in a place where she will be in privacy with a non-mahram (marriageable) man, or in clubs where she is supposed to offer alcohol to people.
Second, she should abide by the Islamic morals in dress, talk, etc.
Third, a woman’s employment should not be at the expense of her principal work, namely caring about her children and husband.
Accordingly, the Muslim woman is permitted to go to work as long as she is in need of money and there is no person responsible for her maintenance, and the above conditions are met. In this context, we should recall the story of the daughters of Prophet Shu`ayb (peace be upon him) about whom the Glorious Qur’an says: And when at the water (a well) of Madyan (Midian) he found there a group of men, watering (their flocks), and besides them, he found two women who were keeping back (their flocks). He said: What is the matter with you? They said: We cannot water(our flocks) until the shepherds take (their flocks). And our father is a very old man. (Al-Qasas 28: 23)
Apparently, Prophet Shu`ayb’s daughters went out to give water to their flocks because their father was an old man and they had no brothers.
Admittedly, the Muslim society is in need of working women in certain fields such as education and medicine in order to educate and treat women.
As for the woman’s work in the judiciary, Abu Hanifah permits her to be a judge in cases that her witness is accepted in, i.e., in cases other than the criminal ones. Ibn Hazm and At-Tabari, however, are of the opinion that the woman can be a judge in all cases.
Here, we should keep in mind that the permissibility of appointing a woman as a judge does not necessitate it. Rather, the public interest of the Muslim society and the welfare of the woman herself and the family should be the main criterion in deciding whether it is necessary to appoint a woman in such a serious position or not.
A woman is not allowed to be a governor, a ruler, or a Caliph of a Muslim state because often she cannot bear the burdens of that tremendous job. We say ‘often’ to refer to the fact that there may be some women who are more powerful and forbearing than some men. Yet, this is unusual and the Islamic rulings, therefore, cannot be founded upon the exceptions.
There is nothing wrong, then, if a woman is appointed as head of an institution, or member of parliament as long as it is within the interests of the Muslim society.