The concept of fallen angels is debated in Islam. [98] Opposition to the possibility of erring angels can be attested as early as Hasan of Basra. [b] On the other hand Abu Hanifa (d. 767), founder of the Hanafi school of jurisprudence, distinguished between obedient angels, disobedient angels and unbelievers among the angels, who in turn differ from the jinn and devils. [100] Al-Taftazani (1322 AD –1390 AD) argued that angels might slip into error and are rebuked, like Harut and Marut, but could not become unbelievers, like Iblis. [101] Contemporary Muslim scholars have argued, even if fallen angels are considered, they are conceptually different from the fallen angels in Christianity, since they remain at the service of God and do not become God's enemies. [102] The angels Harut and Marut punished by hanging over the well, without wings and hair ( c. 1703) Kosior, Wojciech (1 January 2021). " "The Affair of Uzza and Azael" (b. Yoma 67b). The Creation of Demons and the Myth of the Fallen Angels in the Babylonian Talmud". Henoch. Historical and Textual Studies in Ancient and Medieval Judaism and Christianity. Charles Stewart Demons and the Devil: Moral Imagination in Modern Greek Culture Princeton University Press 2016 ISBN 978-1-4008-8439-1 p. 147 Thrilled that they were off the ground, it was just the small task of designing, manufacturing and making it viable for mass production. Enter the designers and huge amounts of argument. Things started to change, the mantra of “no compromise” began to drive a dedication to create something that was the best it could possibly be. Not about costs and sales projections, more an obsession to prove that this could and will be done.

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Geoffrey W. Dennis The Encyclopedia of Jewish Myth, Magic and Mysticism: Second Edition Llewellyn Worldwide 2016 ISBN 978-0-7387-4814-6 Catechism of the Catholic Church, "The Fall of the Angels" (391–395)". Vatican.va. Archived from the original on 4 September 2012 . Retrieved 3 July 2012. Lester L. Grabbe calls the story of the sexual intercourse between angels and women "an old myth in Judaism". Further, he states: "the question of whether the myth is an interpretation of Genesis or whether Genesis represents a brief reflection of the myth is debated." [11] However, the Zohar also recalls a narration of two angels in a fallen state, called Aza and Azael. These angels are cast down from the heaven after mistrusting Adam for his inclination towards sin. [39] Once on Earth, they complete the Enochian narrative by teaching magic to humans and producing offspring with them, as well as consorting with Lilith (hailed as "the sinner"). In the narrative, the Zohar affirms but simultaneously prohibits magical practices. [40] As a punishment, God puts the angels in chains, but they still copulate with the demoness Naamah, who gives birth to demons, evil spirits and witches. [39] Christianity [ edit ] The concept of fallen angels is also in the Second Book of Enoch. It tells about Enoch's ascent through the layers of heaven. During his journey, he encounters fallen angels imprisoned in the 2nd heaven. At first, he decides to pray for them, but refuses to do so, since he himself as merely human, would not be worthy to pray for angels. In the 5th heaven however, he meets other rebellious angels, here called Grigori, remaining in grief, not joining the heavenly hosts in song. Enoch tries to cheer them up by telling about his prayers for their fellow angels and thereupon they join the heavenly liturgy. [19]Anderson 2000, p. 64: "In 2 Enoch 18:3... the fall of Satan and his angels is talked of in terms of the Watchers (Grigori) story, and connected with Genesis 6:1–4." For those that have never designed a bottle before, where do you start? They started at the very beginning – they had to. The looks they received were priceless when first starting the trail across Europe to find a glass manufacturer – the reception to their grand idea was pretty lukewarm… The idea of fallen angels is derived from the Book of Enoch, a Jewish pseudepigraphic apocalyptic religious text, or the assumption that the " sons of God" ( בני האלוהים‎) mentioned in Genesis 6:1–4 are angels. In the period immediately preceding the composition of the New Testament, some sects of Judaism identified these same "sons of God" as fallen angels. During the late Second Temple period the biblical giants were sometimes considered the monstrous offspring of fallen angels and human women. In such accounts, God sends the Great Deluge to purge the world of these creatures; their bodies are destroyed, yet their peculiar souls survive, thereafter roaming the earth as demons. Rabbinic Judaism and Christian authorities after the third century rejected the Enochian writings and the notion of an illicit union between angels and women producing giants. Christian theology indicates the sins of fallen angels occur before the beginning of human history. Accordingly, fallen angels became identified with those led by Lucifer in rebellion against God, also equated with demons.

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Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 978-0-8156-5070-6 p. 45 There is no unanimity among scholars when it comes to the sinlessness of angels. The majority, of course, take the view that they are sinless. They start from the Quran and refer to individual verses that speak for it, such as (66: 6 and (21:20). Hasan is counted among as one of the first representatives of this doctrine, but he obviously appears to be one step further than his contemporaries: he did not settle for the verses that speak for it, but tried to reinterpret the verses that speak against it differently." "In der Frage nach der Sündlosigkeit der Engel herrscht keine Einstimmigkeit unter den Gelehrten. Die Mehrheit vertritt freilich, die Ansicht, dass sie sündlos sind. Sie geht vom Koran aus und beruft sich auf einzelne Verse, die dafür sprechen, wie zum Beispiel (66:6 und (21:20). Zu ihnen wird Hasan als einer der ersten Vertreter dieser Lehre gezählt. Er scheint aber offentsichtlich noch einen Schritt weiter mit dieser Frage gekommen zu sein als seine Zeitgenossen. Er begnüngte sich nicht mit den Versen, die dafür sprechen, sondern versuchte, auch die Verse, die gerade dagegen sprechen, anders zu interpretieren." [99] Yuri Stoyanov The Other God: Dualist Religions from Antiquity to the Cathar Heresy Yale University Press 2000 ISBN 978-0-300-19014-4 Masood Ali Khan, Shaikh Azhar Iqbal Encyclopaedia of Islam: Religious doctrine of Islam Commonwealth, 2005 ISBN 978-81-311-0052-3 p. 153

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Like Catholicism, Protestantism continues with the concept of fallen angels as spiritual entities unrelated to flesh, [71] but it rejects the angelology established by Catholicism. Martin Luther's (1483–1546) sermons of the angels merely recount the exploits of the fallen angels, and does not deal with an angelic hierarchy. [95] Satan and his fallen angels are responsible for some misfortune in the world, but Luther always believed that the power of the good angels exceeds those of the fallen ones. [96] The Italian Protestant theologian Girolamo Zanchi (1516–1590) offered further explanations for the reason behind the fall of the angels. According to Zanchi, the angels rebelled when the incarnation of Christ was revealed to them in incomplete form. [71] While Mainline Protestants are much less concerned with the cause of angelic fall, arguing that it is neither useful nor necessary to know, other Protestant churches do have fallen angels as more of a focus. [71] Theodicy [ edit ] Jeffrey Burton Russell Satan: The Early Christian Tradition Cornell University Press 1987 ISBN 978-0-8014-9413-0 p. 130 Reed, Annette Yoshiko (2005). Fallen angels and the history of Judaism and Christianity: the reception of Enochic literature (1. publ.ed.). Cambridge [u.a.]: Cambridge University Press. p. 1. ISBN 978-0-521-85378-1.

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Ernst Benz The Eastern Orthodox Church: Its Thought and Life Routledge 2017 ISBN 978-1-351-30474-0 p. 52 Omar Hamdan Studien zur Kanonisierung des Korantextes: al-Ḥasan al-Baṣrīs Beiträge zur Geschichte des Korans Otto Harrassowitz Verlag 2006 ISBN 978-3-447-05349-5 pp. 291–292 (German) Hava Lazarus-Yafeh Intertwined Worlds: Medieval Islam and Bible Criticism Princeton University Press 2004 ISBN 978-1-4008-6273-3 p. 32 Steven M. Wasserstrom Between Muslim and Jew: The Problem of Symbiosis under Early Islam Princeton University Press 2014 ISBN 978-1-4008-6413-3 p. 183 Angels fighting against fallen angels during the War in Heaven. Illustration by Gustave Doré for John Milton's Paradise Lost (1866)

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Gregory A. Boyd, God at War: The Bible & Spiritual Conflict, InterVarsity Press 1997 ISBN 978-0-8308-1885-3, p. 138

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Andrei A. Orlov, Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (SUNY Press 2011 ISBN 978-1-4384-3951-8), p. 164 Nevertheless, a narrative attributed to Ibn Hazm states that the angel Sandalphon blamed the Jews for venerating Metatron as "son of God" "10 days each year". [111]

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Unlike most other Churches, the Ethiopian Church accepts 1 Enoch and the Book of Jubilees as canonical. [88] As a result, the Church believes that human sin does not originate in Adam's transgression alone, but also from Satan and other fallen angels. Together with demons, they continue to cause sin and corruption on earth. [89] Neutral angels [ edit ] According to 1 Enoch 7.2, the Watchers become "enamoured" with human women [14] and have intercourse with them. The offspring of these unions, and the knowledge they were giving, corrupt human beings and the earth (1 Enoch 10.11–12). [14] Eminent among these angels are Samyaza and Azazel. Like many other fallen angels mentioned in 1 Enoch 8.1–9, Azazel introduces men to "forbidden arts", and it is Azazel who is rebuked by Enoch himself for illicit instruction, as stated in 1 Enoch 13.1. [15] According to 1 Enoch 10.6, God sends the archangel Raphael to chain Azazel in the desert Dudael as punishment. Further, Azazel is blamed for the corruption of earth: