In the Qur’an, Satan (Iblis) fell from heaven as he refused to worship Adam. This narrative appears many times in the Qur’an (e.g., 7:11f). Commenting on its ramifications for anthropology and a (limited) deification of man in Islamic theology, Amjad M. Hussain wrote:
Angels and Humankind
So, what does Islam say about the angels and their relation to the children of Adam? It is interesting to note that in classical Islamic literature there was an early debate as to whether human beings could potentially reach a higher level of proximity to God than angels. Mu’tazilī scholars argued that angels were superior to human beings—including the prophets. Their proof for this was the consist references in the Qur’ān to the proximity of angels to God. Furthermore, they contended that the fact that the Angel Gabriel had been the teaching of Muḥammad indicated the superiority of the teacher (namely, Gabriel0 to the learner (Muḥammad).
However, the majority of scholars from the Atharī, Ash’arī and Māturīdī schools of theology all agreed that the Qur’ān’s story of the angels bowing down to Adam indicated the possibility that human beings could be superior to angels in terms of their proximity to God. Briefly, the arguments of these theologians was that, firstly, the angels were commissioned by God to bow down to Adam, which suggested Adam’s superiority. Secondly, Adam was more learned than the angels since he knew the names that God is said in the Qur’ān to have taught him, whereas the angels did not. Thirdly, human being were given the ability to struggle against the like of evil desire, anger and greed; this made obedience more difficult for human beings, whereas angels were obedient in accord with their innate nature. Human beings, therefore, have the potential to be closer to God than angels due to their superior knowledge and their ability to worship God through inner struggle and the application of free will; both of which the angels do not possess. Thus, human beings could potentially be superior to angels and, more specifically, prophets were superior to angels.
By the third/ninth century most Muslims had accepted that prophets were superior to the angels, and believed that ordinary human being could potentially become superior to angels. Yet scholars such as Ghazālī and Rūmī, echoing a ḥadīth of the Prophet, stressed that although humans could become superior to angels, they could also potentially fall far below animals. Gai Eaton, a contemporary Muslim scholar, represents this traditional viewpoint well. He writes, ‘For all their splendour, [angels] are “peripheral” beings, in the sense that each represents a particular aspect of the divine Plenitude; no single one amongst them reflects in his nature the totality of God’s attributes. The Perfect Man, on the other hand, though far distant from the Light of heaven, stands, as it were, directly beneath the divine axis and mirrors Totality.’ It is further argued by Eaton that whereas angels are incapable of sinning and are passive tools of God (as are animals), humans are given the power of choice. Thus, human beings can potentially become like the Perfect Man, or potentially commit monstrous crimes and fall into the deep abyss.
Aside from the question of superiority, the relationship between human beings and angels can be described as one of spiritual fellowship. Indeed several Qur’ānic verses and numerous traditions of the Prophet describe this link between the angels and the believers. In one verse of the Qur’ān as it is said, ‘The heavens are almost rent asunder from above by them (by His glory) and the angels celebrate the praises of their Lord, and pray for forgiveness for (all) beings on earth. Behold! Verily God is He, the Oft-Forgiving, Most Merciful.’ And according to one tradition, the angels greet people who are praying the fajr prayer with the word ‘peace’ (salām) until the rising of the dawn. Other sources speak of angels granting blessings, praying or mercy and enfolding those performing dhikr (Remembering God) in their wings and helping people who teach what is good or seek knowledge. In addition, angels are reported to bless people who bless the prophets and to pray on behalf of people who give charity and who visit the sick.
A vivid picture is awn of this in the Qur’ān: ‘Those who sustain the Throne (of God) 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” (Qur’ān xi.7-9). (Amjad M. Hussain, The Muslim Creed: A Contemporary Theological Study [Cambridge: The Islamic Texts Society, 2016], 102-4)
