Emaan on Malaik Incl. Iblees; and Difference Between Iblees & Shaytaan
Emaan on Malaik Incl. Iblees; and Difference Between Iblees & Shaytaan
What is Emaan in light of Quran?
Unlike what most Muslims believe, Emaan does not mean blind faith which is devoid of reasoning and knowledge. On the contrary, Emaan as per Quran stems out from the word Aman and it means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind.
The word A’emanihim also stems from Ai’man with the same meanings as strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. The phrase ma malakat Aimanhum is not slave girls or those who are in your right hands but in fact refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for through any contract or oath. We have clear ayahs in Quran, telling us about the five fundamentals of Emaan. As per Quran, the five Fundamentals of Emaan are;
- Emaan on Allah
- Emaan on Allah’s Messengers & Prophets
- Emaan on Mala’ik
- Emaan on Book of Revelation
- Emaan on the Day of Judgment
[Quran 04:136] O you who have believed, believe in Allah and His Messenger and the Kitaab- the Book of Revelations that He sent down upon His Messenger and the book which He sent down before. And whoever does Kufar in Allah, His Malaik, His Kitaab, His messengers, and the Day of Judgement has certainly gone far astray.
Since Emaan is not blind faith but a deep conviction of heart and mind of something which is based out of knowledge, logics, reasoning and the use of our intellectual faculties. Therefore, it’s extremely important that we understand each and every aspect of these five fundamentals of Deen, because without knowledge, without the use of our intellectual faculties, logics and reasoning, there is no concept of having Emaan. Thus it’s extremely important we understand what exactly are Malaik in order to understand what does it mean to have Emaan on Malaik of Allah.
What are Allah’s Malaik? Are they Creations of Allah?
No where in Quran Allah mentions the creations, the birth or death of Malaik. These are NOT the creations of Allah. The concept of Malaik and Emaan on Malaik is one of the 5 fundamentals of Emaan as per Quran. Therefore, it is very important to understand the actual concept of the term Malaik as per Quran. Malaik does not mean some Angels with wings as widely misunderstood and mistranslated since how can we have Emaan on Angels with wings, invisible, unknown, unable to witness by humanity, as we know the concept of Emaan has to be based on knowledge and due verification. Even for our Emaan on Allah, we have been given by Allah so many arguments and ayahs in terms of work of Allah and words of Allah so that we get firm conviction and Emaan on Allah with the usage of all our God’s given faculties of intelligence. Therefore, we cannot have Emaan on Malaik if Malaik are some angels with wings that we cannot even understand.
MULK (الْمُلْكِ) MALAIK (لِلْمَلَائِكَةِ) & MALAKAT (مَلَكَتْ) These words share the same characteristics as from the word ‘Mulk’ which means sovereignty, powers, authority or ownership – the word “Maaalik” means the one who has the power, the ownership, the authority, the sovereignty- the word ‘Malakat’ means ownership or caretaker, therefore in the phrase Ma Malakat Aimanehim as used in Surah Nissa for instance means those under your care, for whom you have made a pledge, an oath (Aimanehim) to take care of or be responsible for (malakat). In ayah 4:53 “Of for them is the Nas’eeb from the Mulke…” Means that they Nas’eeb- contributed with the hopes of recompense, to be paid from the Mulke- the ownerships, possessions, titles, authorities, or sovereignties etc. Thereafter in the subsequent Ayah 4:54 the word ‘Mulkan Azeeman’ is used in order to refer to the great Mulk- ownership, powers, authority, resources, sovereignty etc. w.r.t. Allah’s revelations- the Kitaab. Concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik and therefore important to understand what does it really mean. The word Malaik does not mean ‘Angels with wings’ or ‘some supernatural creature’ as widely misunderstood since how can you have Emaan on something, without knowledge or use of your intellectual faculties. The word Malaik means the owners of, the powers, the processes and the forces of nature on the basis of which Allah has created and kept running the whole universe.
The word Malaik shares the same characteristics as from the “Maalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik share the characteristics from the word “Alak” which means messengers or communicators for instance refer the following ayah:
[Quran 22:75] Allah chooses from the Malaik messengers and from the people
Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah, for instance the Malaik of birth, or death, the Malaik of revelations of Allah’s Kitaab, the Malaik of gravity, the thermodynamics, the air pressure, the Electromagnetic waves etc. After Allah, the Malaik has done Sajda to Adam, i.e., us as mankind, on the basis of being taught Names by Allah, i.e., on the basis of knowledge, we can use these Malaik in order to carry out our job as Khalifa Ayah 2:30-34. In order to keep the universe in order and in balance, and to keep the universe and everything running, Allah has assigned specific roles and responsibilities to the Malaik. Nowhere in Quran Allah has mentioned the creation of Malaik, neither is it mentioned anywhere about their deaths. Unlike Jinn and Ins, they were never created nor they will taste death. Since Malaik are Allah’s powers, laws and forces of nature, therefore there is no concept of birth or death of Malaik.
What about the Mis-concept of Malaik as Angels with Wings?
A vast majority of Muslims assume and interpret Malaik as some sort of supernatural creation of Allah, Angels who have wings. For those, our first counter response would be that how are you supposed to have knowledge of these supernatural creatures since without knowledge there is no concept of Emaan. Even if we agree to their definition of Malaik being angels with wings, let’s see what Quran says about these “wings”.
[Quran 35:01] ALL Hamd is for Allah , Creator of the Skies (sumawaat) and the earth, made the Malaik as Rasool (Messengers) with Jannaha اَجۡنِحَةٍ in twos, threes and fours. He increases in creation what He wills. Indeed, Allah is over all things competent.
The meanings of the Word Jannaha اَجۡنِحَةٍ, The word اَجۡنِحَةٍ is used in Quran in many meanings such as hands, powers, wings, to take in protection, to protect Ayah 28:32 , to bow in submission, to take sides or to support- Ayah 15:88. For instance, in ayah 17:24, the use of the same word is basically talking about supporting parents with gentleness, humility and humbleness. Also notice the use of the word اَجۡنِحَةٍ in the following Quranic ayahs:
[Quran 28:32] “……… And draw in your Jannahaka close to you from Rahab (fear)…”
[Quran 15:88] “Strain not your eyes at what We (Allah) have given certain classes of them to enjoy, and grieve not for them, but lower your janâha to the believers.”
[Quran 17:24] “And lower to them the janâha of humility out of Raham, and say: My Rabb, have Raham on them, as they brought me up when I was small.”
[Quran 26:215] “And lower your janâha to the believers who follow you.”
As is clearly mentioned above, the use of the same word- does it mean we have wings too?? Clearly the word Jan’ha “اَجۡنِحَةٍ” in the above verses are used in a metaphoric sense: ‘to have اَجۡنِحَةٍ’ means ‘to have more power, bounties, wealth, knowledge, resources or abilities. As a result, we may think that we are better than the next person. But in these ayahs, we are encouraged to lower our “اَجۡنِحَةٍ”, and hence our pride. – To be humble, in complete submission with Allah’s Rules and guidelines, to be obedient and to be in Submission.
Therefore, the word Jan’aha اَجۡنِحَةٍ in the ayah 35:01 is used in the meanings of powers, resources, abilities which are employed and used in humility, in complete submission to Allah. Thus, in this Ayah 35:01 the word اَجۡنِحَةٍ would mean Malaik- forces powers of nature, who communicate/interact having various powers, abilities, working in complete submission to Allah’s rules and universe.
The above concept is in perfect alignment with the use of the word Malaik in ayah 41:30/31 and our complete discussion on this ayah. At all times we need to keep in mind that no Quranic ayah can contradict any other Quranic ayah. Whenever and in order to authenticate any of our concepts, we need to talk ALL the ayahs and would realize that each and every ayah/command/ discussion in Quran is in perfect alignment and harmony with each other.
What does it mean by Sajda to Adam by Allah’s Malaik?
As Malaik they cannot refuse or disobey Allah. Refer the following ayah;
[Quran 16:49-50] And to Allah everything does Sajda whatever is in the skies and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded.
Thus, it is not possible for any Malaik to refuse or to not obey Allah. We all know Sajda only belongs to Allah, the Sajda which has been asked to Maalik for Humans was in its linguistic meaning of being helpful and work along with humans once the humanity get to the point of acquiring the knowledge. At that stage of development of humanity, on the basis of knowledge, the humanity would utilize these powers, the Malaik to accommodate humans’ efforts and work along with them in order to benefit the mankind and in order to carry out their duties as Khalifa on earth. Take for example the flying of an aeroplane, which uses the knowledge of thermodynamics, metal, air pressure and gravity. Therefore, the Malaik- Allah’s powers has done Sajda, i.e., being supportive to Adam- us as mankind as Khalifa on earth, on the basis of being taught Names by Allah, that is on the basis of us acquiring knowledge and understanding of these Malaik. All of the Malaik, except Ibless, have done Sajda to Adam, on the basis of Knowledge, in order to aid our role as Khalifa on earth.
What does it mean by Emaan on Malaik?
Emaan on Malaik does not mean Emaan on angels with wings- but in fact as per Quran, Malaik are Allah’s powers which perform all the work as ordained by Allah, on the basis of which Allah has created the whole universe and everything in it, and on the basis of which Allah is maintaining and running every matter- Amoor in the universe. Therefore, few examples of Malaik are: Malaik of birth and death, Malaik of revelations, gravity force, electromagnetic fields, wind and air pressure, atom electron protons power, water power etc. Science can tell us some of the factors which are holding this universe intact, and all of these forces, powers, processes are actually Malaik/Powers of Allah. To have Emaan on Allah’s Malaik means to seek knowledge, to explore and use this knowledge of the Malaik of Allah for the benefit of humanity and in order to carry out our role as Khalifa on earth, as a duty to take care of Earth and all of its inhabitants.
When Allah asked Malaik to do Sajda to Adam, this Sajda doesn’t means the Sajda which is only for Allah. It means to work with humans, to support humans when they reach to that level of knowledge where humans can use Malaik’s help and assistance, like flying an aeroplane using air power (Malaik), against the forces of gravity (Malaik), through the use of thermo dynamics (Malaik). Similarly, taking rockets to the space, sailing ships in the waters, using Earth’s natural resources such as water, wind, son, atom etc. to create powers and electricity and so on. There are many examples of mankind being able to use Allah’s Malaik for the benefit of humanity, on the basis of knowledge. It is because of this that the Malaik did Sajda to Adam only on the basis of knowledge. Thus, the basic foundation of Emaan on Allah’s Malaik is built on the concept of mankind being assigned as Khalifa on earth in order to take care of as custodians and caretakers of Earth and all of its habitants, including, living and non-living things, including humans and animals. In order to carry out this task and only on the basis of knowledge, we, as mankind can employ Allah’s Malaik, in order to assist us and help us to carry out these duties. But the Malaik of Allah has done Sajda ONLY on the basis of knowledge. Thus, seeking knowledge of science and these Malaik of Allah in order to use this knowledge for the purpose of carrying out our duties as Khalifa on earth is basically the meanings of Emaan on Malaik.
Iblees as one of Allah’s Malaik!
Let’s see what Quran says about Iblees;
[Quran 2:34] And when We said to the Malaik, “Do Sajda to Adam”; so, they did Sajda, except for Iblees. He Ab’aa and was arrogant and became one of the Kaafireen.”
[Quran 7:11] And We have certainly created you, and given you form. Then We said to the Malaik, “Do Sajda to Adam”; so, they did Sajda, except for Iblees. He was not of the Saajideen (those who did Sajda).
[Quran 15:29-31] And when We have proportioned Insaan and breathed into him/her of My Rooh, then fall down to him/her in Sajda. So, the Malaik did Sajda – all of them together, except Iblees, he Aba’a to be one of the Saajideen (those who did Sajda).
[Quran 17:61] And when We said to the Malaik, “Do Sajda to Adam,” and they did Sajda, except for Iblees. He said, “Should I do Sajda to the one You created from clay?
[Quran 18:50] And when We said to the Malaik, “Do Sajda to Adam,” and they did Sajda, except for Iblees. He was of the Jinn and Fasaq (work outside the parameter of Deen) from the command of his Rabb. Then will you take him and his descendants as Awliyaa other than Me while they are enemies to you? Bai’sa it is for the Zwalimeen as an exchange.
[Quran 20:116] And when WE said to the Malaik, “Do Sajda to Adam,” and they did Sajda, except Iblees; he Aba’a.
[Quran 38:72-74] So when I have proportioned Insaan and breathed into him of My Rooh, then fall down to him/her in Sajda. So the Malaik did Sajda – all of them all together, except Iblees; he was arrogant and became one of the Kaafireen.
When we analyze the above ayahs, it becomes very clear that Iblees is one of Allah’s Malaik with the following characteristics and traits;
- Arrogance and Concealing – Kufar i.e. one of the Kaafireen – [Quran 2:34] & [Quran 38:72-74]
- Not one of the Saajideen – [Quran 7:11] & [Quran 15:29-31]
- To look down on others, with disrespect, contempt and arrogance [Quran 17:61]
- One of the Jinn [Quran 18:50] and Someone who is a Faasiq- disobedient, works outside the parameters of Deen and against Allah’s commands [Quran 18:50]
It is very obvious that all of the above traits and characteristics of Iblees are perfectly aligned with our traits and characteristics as humans under the influence of Khutuwaat of Shaytaan- our own Nafs-e-Ammaara- our egoistic self, for instance being arrogant, proud and Kaafir are our own traits as humans. Similarly, to look down upon others with disrespect, contempt, arrogance are other such traits of us as humans under the influence of our Nafs-e-Ammara. The trait of Iblees as Jinn, something which doesn’t make sense to us, which is incomprehensible for us, is also with respect to us as humans.
If Iblees is one of Allah’s Malaik, how could it refuse to obey Allah?
Quran also tells us through explicit and clear Quranic ayahs that IBLEES is one of Allah’s Malaik, and All Malaik cannot deviate from the commandments of Allah, they have to obey Allah’s orders and cannot disobey Allah. The actual Arabic word used in these ayahs related to Iblees actions is YAABA (يَأْبَ) and the main word is AABA (أبَ) or “A’aby” which is normally mistranslated as refused, which is a wrong translation and interpretation. The word does not mean “REFUSED” it means “UNABLE TO, or COULD NOT”. If we translate the word A’ABA (يَأْبَ) as REFUSED, it would be a wrong translation and does not fit in all the ayahs in Quran where the word Aaba is used. For instance, refer the following ayah;
[Quran 33:72] Indeed We offered the trust to the skies and the earth and the mountains, and they Aa’beyen (WERE UNABLE TO) bear it and they feared.
[Quran 20:56] And WE certainly showed him (the Firaun) our Ayaat but he Kazaba (denied, refused, rejected) and A’aba (was unable)”
If we translate the word Aa’beyen in ayah 33:72, as ‘refuse or decline or reject to follow Allah’s commandments”, then it begs the question that “Can the skies and the earth and the mountains refuse Allah or decline to follow Allah’s Commandments”? This wrongly translated word will also create a clear contradiction in Quranic ayahs, wherein we know that no one in the skies or the earth or the mountains can refuse Allah’s Commandments and everything has to obey Allah willingly or unwillingly. The ONLY creation of Allah which has been given freewill or freedom to choose and decide is mankind, and no one else and nothing else. ONLY mankind has the ability to decide and chose and work in accordance with their decisions. Therefore, in both the above ayahs, the meaning of the word Aabi or Aaba is very obvious and distinctly clear as in the meanings of UNABLE TO or COULD NOT or INABILITY TO. Whereas the first one 33:72 is due to inability, the later one, 20:56 is because of unwillingness. In ayah 20:56, the word for refusal and denial is already used as Kazaba therefore the word Aaba does not mean refuse or deny but means was unable to.
Iblees being one of Allah’s Malaik, can never refuse Allah. Just like All the other Malaik Iblees has also done Sajda to Allah and follows the commandments of Allah and the duties assigned to Iblees by Allah. Iblees has been tasked to test humans against their free will, to mislead the humanity away from the path of Allah. Iblees did not disobey Allah since all Malaik, including Iblees cannot disobey Allah. Iblees, however, was unable to do Sajda to Humans, was unable to be subservient to and used by humans at all, since Iblees has to work against the humanity as a part of his duties assigned to him by Allah.
Difference between Iblees and Shaytaan
When we look into Quran, all the ayahs where Iblees and Shaytaan has been mentioned, we will know that the word Iblees is used for the one of Allah’s Malaik, whereas Shaytaan word is used for people, element, acts and deeds, who are working under the egoistic selves, in order to create Fisaad, corruption on earth and to mislead people from the path of Allah through bad deeds and bad influences.
Also, the word Nazool is used in Quran for all the duties of Malaik, as is obvious to us as mankind, for instance the word Nazool is used in Quran for Iron, for Wahi, Allah’s Kitaab, which is the end result, as is apparent to us as mankind. Similarly, the same word Nazool is used for Shaitaan as the end result of the duties as performed by Malaik of Iblees.
SHAYTAN (الشَّيْطَانِ) NOT IBLEES The word Shaytaan means to go very far. It also means rebellion and opposition. Therefore, the word is used for Shaytan, means someone, a person, a human, who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone, a person, a human, who is deprived of or disconnected from the blessings of life and also used for someone, a person, a human, who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of Allah, the person, the human, who is disobedient. Quran has used two separate words Iblees and Shaytan, and in most of the translations the word Iblees is normally confused to mean and translated as the same as Shaytaan, i.e., evil or devil, which is a wrong translation. In fact the word Iblees is used in Quran to refer one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts etc. which are the result, the choices and acts of humans carried out due to the duties assigned to Iblees by Allah to test humans against the presence of their free will, for instance in ayah 26:221 Allah says “Shall I inform you about the one who is tanazalu (revealed) the Shaytaan” Thus, the same word Nazool which is used for Wahi/revelations, which are the results of the duties performed by the Malaik Jibrael and the same word Nazool is used for Shaytani thoughts, which are the results of the duties performed by the Malaik Iblees. Both are the Malaik of Allah and are carrying out their duties as defined and ordained by Allah. If we ignore or deny that Iblees is one of Allah’s Malaik, then the basic foundation of Deen, i.e., Emaan on Malaik would remain incomplete without the Emaan on Iblees being Allah’s Malaik is an integral part of the test of humans as per Allah’s order. Thus, the word Shaytaan is used in Quran for all those people who work against the rules of Allah as Shaytaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs – the Nafs-e-Ammara, which is egoistic and those people, acts and elements, undertaken under the influence of people’s ego are also termed as Shaytaan by Quran. For instance, in ayah 2:14, the word Shayateen are referred to those people, those partners who are under the influence of their Nafs-e-Ammara, who support and mislead people away from Allah’s path. Similar meanings are in Ayah 2:102. The phrase Awliya of Shaitaan refers to all such helpers of Shaytan as used in ayah 4:76, who do Abd- follow the laws of Taghoot. In ayah 4:119-120 the word is used in terms of All elements of influence, the thoughts, desires etc. which mislead people. In ayah 7:27 Allah says “…Indeed we have made the Shaytaan Awliya for those who do not have Emaan”.
In fact, on the Day of Judgment Iblees will be standing there during the accountability to give witness over our bad and evil deeds and all human being Shaytaan will be destined to hell fire. All the mention of devils, evil, and Shaytaan are in fact reflective of humans with no Emaan and Taqwa who have been under the influence of their own Nafse-e-Ammara (Shaytaani Nafs), committing bad and evil deeds.
[Quran 50:27] His companion (Shaytaani Nafs) will say, “Our Lord, I did not make him transgress, but he was far astray.
[Quran 14:22] And Shaytaan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of Haqq (Absolute Truth & Absolute justice). And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to mine. Indeed, I deny your association of me before. Indeed, for the Zwalimeen is a painful Azaab.”
Emaan on Malaik includes Iblees as one of Allah’s Malaik!
In order to explain the concept of Emaan on Iblees as one of Allah’s Malaik, let’s look at Jibrael as one of Allah’s Malaik. Similarly, to the role, the duty of Jibrael as Allah’s Rasool in revealing (Nazool) Allah’s Kitaab to all Anbiyaa and Rusul, the role and duty of Iblees is to reveal/ Anzalna the acts/thought of Shaytaan (Nafs-e-Ammara). Since the same word Nazool is used both for these Malaik, Nazool of Wahi by Jibrael and Nazool of Shaitaani thoughts by Iblees, let’s draw parallels to these Malaik as follows:
| Name of Allah’s Malaik | Jibrael & Michael | Iblees |
| Assigned Task | Revelations of Allah’s Kitaab | Revelations of Shaytaani Thoughts- Nafs-e-Ammara |
| Fundamentals of Emaan- Link to what aspect of Emaan | Emaan on Allah’s Anbiya/Rusul & Emaan on Allah’s Kitaab | Emaan on the day of Akhira |
| The Result of Nazool | Allah’s Kitaab | Shaytaani Thoughts, people, acts and elements |
| Done Sajda to Mankind | Yes | No |
| Support Mankind in this Test | Yes | No |
The major purpose of the creation of humanity is as a test a trial, in order to do Abd of Allah i.e., by following Allah’s commandments as ordained in Quran leads to the concept of accountability. As a result of this concept of this test and the accountability, would lead to success or failure, i.e., either being destined to Heaven or Hell. In order to make all of this possible, the main catalyst, the main role as assigned by Allah to Allah’s Malaik- Iblees is to mislead the mankind away from the path of Allah. It’s because of this role that Iblees was unable to do Sajada to Adam- to mankind. Since Iblees is supposed to influence our Nafs, our hearts and mind- leading to Shaytaani thoughts. It’s the job of Iblees to implant these thoughts and ideas in our minds, to pull the strings in our heart and minds so that we listen to our Nafs-e-Ammara, our own Shaytaani thoughts in order to being mislead from Allah’s path by making our own choices. It’s because of this that on the day of judgment, if we listen to these thoughts, we are the ONLY ones who will be held responsible for our actions. This task of Iblees is a very complicated task and could not have been done if Iblees were to do Sajda to Adam, as a support to mankind. The acts, the duties of Iblees are to go against the mankind, never to support them unlike other Malaik who did Sajda to Adam. So, all the characteristics that are mentioned in Quran of the Iblees, makes Iblees the best of the Malaik to perform these duties, i.e. Iblees is invisible, covered, hidden, concealed, incomprehensible, un-understandable, and on the top of that Iblees was allowed by Allah to work outside the parameter of Deen as FASIQ as a test for the humanity.
Since Emaan on Malaik is one of the fundamentals of Emaan and of Deen, it is not possible to have Emaan on Malaik without having Emaan on Iblees as one of Allah’s Malaik. So, what does it mean to have Emaan on Iblees as one of Allah’s Malaik? When Allah asked Malaik to do Sajda to Adam, this Sajda doesn’t means the Sajda which is only for Allah. It means to work with humans, to support humans when they reach to that level of knowledge where humans can use Malaik’s help and assistance, like flying an aeroplane using air power (Malaik), against the forces of gravity (Malaik), through the use of thermo dynamics (Malaik). Similarly, taking rockets to the space, sailing ships in the waters, using Earth’s natural resources such as water, wind, son, atom etc. to create powers and electricity and so on. There are many examples of mankind being able to use Allah’s Malaik for the benefit of humanity, on the basis of knowledge. It is because of this that the Malaik did Sajda to Adam only on the basis of knowledge. Thus, we can use and take support from all of Allah’s Malaik, except Iblees, whose duties as assigned by Allah is to mislead the humanity and not to work with us or assist us in any manner.
Conclusion
Emaan on Allah’s Malaik is one of the most important fundamentals of Emaan and Iblees is one of Allah’s Malaik. We can not claim to be of the Momineen, unless and until we understand this concept of Emaan on Allah’s Malaik including Emaan on Iblees as one of Allah’s Malaik. Iblees as one of the Malaik of Allah has been entrusted with the duties and responsibilities to mislead mankind away from the path of Allah in accordance with the purpose of our creations as test and trial and in accordance with the concept of Emaan on the day of Akhira and accountability. All of Allah’s Malaik have done Sajda to Adam, mankind on the basis of knowledge, which means that based on knowledge the Malaik support us, and help us in carrying out our duties as Khalifa on earth. Iblees however, in spite of the fact being Allah’s Malaik who can never refuse or disobey Allah, was not able to do Sajda to mankind due to the nature of the duties and responsibilities assigned to him by Allah. Therefore, all of Allah’s Malaik have done Sajda to both Allah and mankind, Iblees has done Sajda only to Allah. Emaan on Iblees, is strongly connected with our Emaan on the day of Akhira and the concept of Nafs-e-Ammara. How to stand guard against our own thoughts and against the Shaytaan elements, acts, deeds and people all around us, is the key to entering Jannah.