How do We Comprehend the Existence of Angels?

It is possible to divide the beings in the universe into two as those that can be perceived through sense organs and those that cannot be perceived through sense organs. While it is possible to see some beings with our eyes and touch them with our hands, we cannot see or hear them even though we are sure of their existence. Because the sense organs see, hear and feel things between certain levels. Therefore, we cannot ignore the entities that we cannot perceive with them. We cannot deny the existence of an invisible realm just because we cannot see it with our eyes. When we believe only what we see with our eyes, when we walk only within the limits of the mind, we reduce our world to the visible realm and disable the heart. However, there is belief in the ghaib in Islam. The Ghaib (unseen) is the information that a person cannot perceive with the mind or sense organs, but can only be informed by the prophets, that is, by revelation. (Isfahani, al-Mufradat, s. 616-617) The subject of faith in the ghaib is mentioned in many verses of the Qur'an. In this context, believing in the ghaib is considered the basis of being a Muslim or a believer in some verses: “Who believe in the unseen…”(Baqarah, 2/3)In some other verses, it is stated that only Allah (swt) has the knowledge of the ghaib. “And with Him are the keys of the unseen; no one knows them except Him.” (Anam, 6/59)However, Allah (swt) states that if He wishes he can give some of this knowledge to the messengers. “Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His messengers whom He wills, so believe in Allah and His messengers.” (Ali Imran, 3/179)

In this context, Almighty Allah (swt), the Creator of the universe, is the subject of the ghaib for us. Likewise, creatures such as angels, jinn, devil are beings that cannot be perceived with their sense organs. However, based on the news given by the prophets, we believe in the existence of all these with complete submission. 

Unless the opinions to be put forward about angels are supported by verses or authentic hadiths, they do not express any information beyond presumption. Allah (swt) has provided many verses in the Qur'an that point to the existence of angels. In these verses, it is stated that angels existed before Prophet Adam, the ancestor of humanity; (Baqarah, 2/30) and it is mentioned that they are beings who obey Allah's (swt) orders and do not rebel against Him in any way (Tahrim, 66/6). On the other hand, it has been reported that they do not eat or drink (Hud, 11/69-70) and have wings (Fatir, 35/1). The verses reminding that faith in angels is among the pilars of faith also leaves no room for doubt about the existence of these beings. 

In the Qur'an, it is told that the angels spoke to Prophet Ibrahim(Abraham), Prophet Lut (Lot), Prophet Zakariyya (Zechariah) and Maryam (Mary), and that they will talk to the people of Hell on the Day of Judgment. All these divine statements indicate that angels are real beings. (Güneş, Meleklere İman, p. 25 et al.)

Besides the verses, hadiths also give information about the nature of angels. In the narrative, also known as the Hadith of Jibril, Angel Jibril (as) came to the Prophet Muhammad (saw) in human form in an environment where the Companions were present, and left after asking him some questions about Islam, Iman (faith) and Ihsan (goodwill) and getting answers. A group of companions also witnessed this event. This narrative in our sources is one of the clearest proofs of the existence of angels in the hadiths. (Muslim, Iman, 1)

Some hadiths contain information that reinforces or explains the information about angels in the Qur'an. For example, it is stated in the Qur'an that the Doomsday will come with the blowing of the Sur, but the name of the angel who is the herald of the Day of Judgment is not mentioned. We learn that (Muslim, Musafirin, 200)   this angel is Israfil from the hadiths. Likewise, life in the grave is mentioned in the Qur'an, but no information is given about the angels of grave. It is also conveyed to us through hadiths that the names of the angels of grave are Munkar and Nakir. (Tirmidhi, Jana'iz, 70)  

On the other hand, Islamic scholars put rational proofs forward  to prove the existence of angels. Faith in the existence of angels is a pillar of faith in Islam. This is an issue adopted both in Judaism and Christianity as well as in some man-made religions. This situation reveals that the existence of angels is a reality that has been accepted throughout human history. 

The existence of angels is a rationally possible fact. People cannot see and know everything. Their knowledge and perception are not capable or powerful enough to perceive the entire universe. For this reason, he/she does not deny that there are some beings who know better than human beings that Allah's (swt) glory, greatness, beauty and that He is munazzah from all kinds of deficiencies. Undoubtedly, these beings are angels. They are luminous beings who spend all their time worshiping Allah (swt), know His greatness well and glorify Him, and His perfect attributes. (Serdar, “Hristiyanlık ve İslam’da Meleklerin Varlık ve Kısımları”, p. 145)

According to Fakhr al-Din al-Razi, one of the scholars of Islam, if there are animals that are the most worthless and people who are more valuable than them, the existence of angels who are more valuable than these two is inevitable. Likewise, according to him, the realm of the heavens is more valuable than this realm. If there are rational beings and life in this realm, it is possible that there are rational beings and life in the realm of heavens, which is more valuable than here. Therefore, these are signs of the existence of angels. ( Razi, Tafsir, II, 176.; Serdar, “Hristiyanlık ve İslam’da Meleklerin Varlık ve Kısımları”, p. 145-146)

The assessment that the existence of angels can be known and proven by means of revelation, although it is logically possible, has gained importance in the eyes of scholars. Despite their presence is possible to be perceived by rational ways, still the questions regarding their names and attributes can only be known through revelation. (Serdar, “Hristiyanlık ve İslam’da Meleklerin Varlık ve Kısımları”, p. 145) Knowing angels through revelation does not necessitate doubting their existence.  Because something cannot be ignored because it is not visible. In this case, the being is confined in the area that can be perceived by the senses, and everything else is ignored. This means that a person limits all beings in the universe to his own level. 

People's knowledge of the universe is limited. In fact, the value of what they know compared to what they don't know is almost "nothing". Therefore, this fact prevents the claim of the absence of something that cannot be perceived by the senses. From this point of view, the human eye and other sense organs are not created to see and perceive everything. A person cannot see very small beings with the naked eye, nor can he see things that he is sure of, such as air, spirit, and mind. On the other hand, the visible part of nature alone cannot be considered sufficient for the perfect functioning in the universe. In this context, it has been accepted that the angels, who are assigned to the management and administration of the universe, are real supersensory beings.(Güneş, Meleklere İman, p. 23 et al.) Hence, in Quran the word “al mudabbirat“ (organizers of affairs)(Nâziât, 79/5)refers to Angels.