“The Arabic chat for angel is malak (pl. mala’ika), which is acquired from alk or alaka, acceptation the address of messages. Another appearance traces its basis from malk or milk, acceptation power. It is aswell declared that it is acquired from uluqatun, agency messenger. In Arabic the being whom the bulletin is assigned to back is aswell alleged uluqat. The chat malak and mala’ika activity 68 times in the Koran. In Persian, the firishta is acclimated for the angel, which is acquired from firishtadan, acceptation to send.
The Koran speaks of the apperception of man from dust and of the apperception of jinn from fire, but it does not allege of the agent of mala’ika. There is, however, a attitude advertence that the jinn are created from blaze (na’r) and that the angels from ablaze (noor) (Al-Muslim, 53:10). It shows that the angels are immaterial beings. The angels are announced in the Koran (35:1) as messengers (rusul) aerial on wings (ajniha, pl. of janah). Their description as rusul has advertence to their airy activity of address Divine messages. The Koran represents angels as possessing wings, but it would be a afflicting aberration to abash the janah (wing) of an angel with the fore-limb of a bird, which fits it for flight. The addition (janah) is a attribute of the power, advertence the beheading of their functions with all speed. In Arabic, the chat janah is acclimated in a array of senses. In birds it is the wing, the two abandon of a affair are alleged its janahain or two janahs; and in man, his duke is announced of as his janah. The chat is added acclimated metaphorically in the Koran (15:88 and 26:215), area the “lowering of the janah” stands for “being kind”. The Arabic proverb, “Huwa maqsus al-janah” means, he lacks ability to do a thing, which shows that janah represents a attribute of power, which is agilely brought into action.
The angels are not able with admiral of bigotry like those of animal beings or concealed beings of beaming and airy substance. Their activity is to obey and they cannot disobey. The Koran says plainly: “They do not balk God in what He commands them and they do as they are commanded” (66:6). And inasmuch as man is able with a will while the angel is not, man is above to the angel; which is axiomatic from the actuality that angels were allowable to accomplish allegiance to him (2:34).
The appellation malaik usually in English is translated as angel, but the accepted religious angle of the chat is actual altered from its Koranic conception. The cosmos can be disconnected into two parts: the actual world, which we can apperceive through the senses, and the immaterial apple above our admiral of perception. The Koran, in the aboriginal instance, uses the chat malaik for the armament of attributes at plan in the apple of matter. For instance, if it says, in the emblematic adventure of Adam, that all the malaik crestfallen themselves afore Adam, it agency that man has been able with the accommodation to subdue, and beat the armament of nature. Moreover, the Koranic acceptation of malaik includes, besides the concrete armament of nature, the cerebral armament aural the animal alone himself. If acclimated with advertence to the added allotment of the universe