The Eleventh Issue

The Eleventh Issue

In The Book of Light, hundreds of exemplars of the illimitable universal and particular fruits of the sacred tree of true faith, like Paradise, endless bliss and the vision of Allāh (ru'yatillāh), have been expounded and established with proofs; therefore, we will refer their exposition to The Lamp of Light (Sirāju’n-Nūr). (50)

[A few specific fruits of the articles of true faith]

Here, then, in the introduction of The Eleventh Issue of The Fruit Epistle, we will not elucidate one of the fruits of the universal articles of true faith, but rather a few specific fruits of particulars and parts [of the articles of true faith].

One of them: One day, I made a prayer the meaning of which was “O Lord, protect me from the evils of jinn and men, by the sacrality and intercession of Jabrā'īl, Isrāfīl and ‘Azrā'īl (‘alayhimussalām).”

When I mentioned the name of ‘Azrā'īl (‘alayhissalām) who fills all with fear and trembling, I felt a state of sweetness and goodness that gave me solace. I said “Alḥamdulillāh” (All praise be to Allāh!). It was then that I began to really love ‘Azrā'īl (‘alayhissalām). We shall make a very short allusion now only to a particular fruit amongst the very numerous of this particular individual’s fruits, part of the article of faith in the Angels.

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50. "The Lamp of Light" (Sirāju’n-Nūr) is one of the names of The Book of Light. 

One of them: The most precious thing that man possesses, which he intensely treasures and protects, is his spirit. I sensed with certitude that delivering it up to a strong, safe hand in order to protect it from being lost, annihilation and futility would provide a deep happiness and joy. I then thought of the angels who record man’s deeds. I reflected and found that they possess their own delectable fruits, just like this fruit.

One of them: With yearning and longing, every human being endeavours to preserve his precious words and actions, in writing, or poetry, or even cinema, in order to make them last forever. Especially if those deeds have ever-enduring fruits in Paradise he yearns for those ever more.

The recording of Kirāman Kātibīn (the Noble Scribes) who sit on a man’s two shoulders takes place in order to show those [actions] to him in eternal sights, and in order that all who have [those angels] acquire a perpetual recompense delighted me, and I derived a pleasure from it that I cannot explain.



Then, while the [materialist] people of the world [who do not think about the hereafter] isolated me from all affairs of the social life, and separated me from all of my books, friends and servants, and from any activities that provide consolation to me, and as the dreadful loneliness and gloom of being in a strange and foreign land [far away from my home] were equally pressing me [and causing me anxiety] and this trivial, empty world was falling in on me, [all of a sudden] one of the great many fruits of the faith in the angels came to my aid. This caused my world to become delightful. It filled my world

with angels and spiritual beings. [This fruit] made my world laugh joyfully and it showed that the worlds of the people of misguidance (ahlu’ḍ-ḍalālah) weep in loneliness, emptiness and darknesses. As my imaginal faculty was being cheered up by the pleasures of this fruit, it picked and tasted a fruit the like of this out of the abundant fruits of faith in the Messengers (‘alayhimussalām). Suddenly, my faith in them and assent to their [truth] illuminated those moments, and it was as if I lived amongst all of the Prophets who dwelt in bygone times. This universalised my faith and expanded it, and placed thousands of signatures upon the creedal-claims of the Prophet of the End of Time, our Master Muḥammad (‘alayhisṣalātu wassalām) and silenced the satans.

A question then occurred to my heart which I have given a categorical answer to in the epistle Hikmatu’l-Isti‘ādha (The Wisdom Underlying The Seeking of Refuge). (51) I was asked [a question] proceeding from a spiritual direction “why do the people of misguidance often overcome the people of right-guidance? Indeed, this is so even to the point that twenty of them are sometimes able to harrow a hundred of the people of right-guidance, despite the fact that illimitable fruits and delicious advantages the like of these, and the exceptionally good results and benefits of good actions, and the success granted by the Most Merciful of the merciful, and His surpassingly compassionate favour support them and give them strength.”

While I was in the midst of these thoughts, the Qur’ān’s great emphasis against the very weak plots of Satan came to mind, and the fact of His sending a great amount of evidence

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51. This is the Thirteenth Flash. 

and angels as well as His victory to the believers. The Book of Light has elucidated the wisdom underlying this by means of conclusive proofs; thus, we will now give [only] a very brief allusion to the answer to that question.

Yes, in some cases due to a single reckless, undercover and destructive man’s attempt to set fire to a palace, hundreds of royal guardians work to protect the palace as if it is an attempt of a hundred people, and in other cases the existence of the palace can only continue by way of having recourse to [and taking refuge in] the state and the king. For it is dependent for its existence upon the existence of all of the conditions, underpinnings and means [of its existence], whereas its nonexistence and its destruction take place through the absence of merely a single of those conditions - and it will burn down merely as a result of the reckless man setting fire to it with a single matchstick, thereby being erased and passing out of existence.

[In the same way], the satans from amongst men and jinn bring about, by means of small actions, huge destruction and ruin, and terrifying spiritual conflagrations. Yes, the nucleus and basis of all sins, transgressions and evils are nonexistence and destruction. Nothingness and corruption are hidden under the apparent presence [of transgressions, sins and evils].

Now you see that the satans from amongst men and jinn, and the evil people - relying upon this fact thereby opposing a limitless power with a power that is extremely weak indeed - compel the people of truth and reality to seek refuge at all times at the court of Allāh, and to flee from them to Him. 

This is why the Qur’ān places great emphasis [on seeking refuge] to protect the people of truth and reality from them. It delivers the ninety-nine Divine Names into the hands of the people of truth and reality, issuing moreover, tremendously powerful and emphatic directives so that they be enabled to hold fast and hold out against those enemies. The tip of an immensely sublime reality has suddenly appeared by means of this answer, and the foundation of a tremendous and astonishing matter, namely:

Just as Paradise carries the harvests of all of the worlds of existence, and makes the seeds that have been grown by this world to bear enduring and eternal grain, so too does Hell cause the harvests of nonexistence to roast, in order to reveal the immensely painful products of the singularly terrifying worlds of nonexistence and nothingness. And amongst its other duties, that terrifying factory of Hell cleans created beings of the world of existence from [different types of] filth of the world of nonexistence. For the time being, we will not open the door of this dreadful matter. It will be elucidated in what is to come, inshā'Allāh (if Allāh wills). Moreover, a portion of the fruits of faith in the angels and an exemplar thereof connected to Munkar and Nakīr (52) lies in the fact below:

I for my part entered - in the imaginal world - my grave, my grave that I will inevitably enter just like all other human beings. And in the grave, while I was feeling distressed at my being absolutely isolated from all things, and overwhelmed by the despair of the grave in that lonely, forlorn, dark, cold, narrow, solitary, individual prison, two blessed friends from Munkar and Nakīr’s group suddenly appeared to me. They began a discussion with me.

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52. Munkar and Nakīr are two angels who interrogate the dead in their graves and ask them whether they know their Creator, religion and prophet. If the person was of the believers in the world, s/he would easily answer these questions. 

My grave began to widen, and my heart to expand, and they became both illuminated, and they were flooded with warmth. Windows onto the world of spirits opened. Upon this delight [spread] throughout the entirety of my heart because of this circumstance that I see now imaginally, and which I will in the future see for real, and I thanked Allāh. And like when a student of sacred knowledge studying Arabic grammar and morphology died, Munkar and Nakīr came to him and said, من ربك ‘who is your Lord,’ and he gave an answer from grammar (nahw), imagining that he was still in the madrasa, saying, من “who” is the subject, and ربك “your Lord” is the predicate. Ask me a difficult question, that’s easy.’

With this answer, he made those two angels laugh as well as the spirits who were present, and he made laugh a saint to whom the circumstances of the inhabitants of the graves are mystically revealed, and who had been witnessing this event there. And he made the Divine mercy to smile. He was thus saved from punishment.

[In the same way], when the late Hāfiz ‘Ali, the martyr hero of The Risāle-i Nūr, passed away during a time in which he had been writing and reading The Fruit Epistle in the prison with perfect ecstatic love, he answered the questions of interrogating angels in his grave with truths from The Fruit [Epistle], just as he had done so in the court. (53)

In the future, the Students of Light and I really will answer those same questions using the dazzling and powerful proofs of The Book of Light, just as we are now answering [the angels] metaphorically, and we will drive them to assent, appreciation and congratulations, if Allāh wills!

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53. As explained in the introduction of the book, this risāla was written during the author's time in the Denizli Prison. Ḥāfiz ‘Ali was one of the senior students of The Risāle-i Nūr. There were two groups of students in different districts of Isparta. The central group was called “The Rose Factory” and Husrev Efendi was the owner of this spiritual factory, that is, the leading figure of the students, and the Archscribe (Serkātib) of "The Rose Factory". The other group of senior students was in the suburbs of Isparta. Ḥāfiz ‘Ali was the leading student in Islāmkoy, Atabey and Kuleonu villages. This group of students was called “The Light Factory” and Ḥāfiz ‘Ali was named as the owner of The Light Factory, that is the leading figure of the students. Ḥāfiz ‘Ali was a tremendously sincere and selfless student of ‘ilm. Interestingly, he responded to all the questions of the judge with the lessons and truths of The Book of Light. He was poisoned and martyred during his time in Denizli Prison.

The following, moreover, is a particular exemplar of happiness in this world that comes about by means of faith in the angels:

Just as an innocent child who receives his faith lesson from the science of jurisprudence says to another child who is wailing because of the death of his innocent brother, “don’t cry, you should thank Allāh, your brother has gone to Paradise with the angels and he is roaming about there, and he will enjoy himself there more than we do here, and he will fly about there like the angels, and he will see all the places there” these words transforming the crying of the wailing child into smiling and gladness.

I, too, just like this wailing child, have received very distressing news of two deaths this sad winter, and in painful circumstances:

The first of them was the death of my brother’s son Fu'ād, who had attained first place in the top schools, and spread the truths of The Book of Light. The other was my sister known as ‘Ālime Hanım, and who had gone to ḥajj and was performing the ritual circumambulation (ṭawāf) when she was suffered her death throes and passed away in ṭawāf.

While the death of these two relatives of mine was making me weep just as the death of the late ‘Abdurraḥmān, which was mentioned in The Epistle on the Elderly, also made me weep, I saw, [by means of the light of faith] spiritually and in my heart, that innocent Fu'ād and the righteous woman had become friends of the angels and the houris instead of friends of people, and they had been saved 

from the dangers and trespasses of this world. I felt then sublime happiness instead of that terrible sadness, and I congratulated them, and congratulated my brother ‘Abdulmajīd the father of Fu'ād, and I congratulated myself for this blessing, and I thanked the Most Merciful of the merciful.

This has been written here and recorded with the intention that [people who read these lines] pray for mercy for these two people who have died.

All of the deliberations and comparisons in The Book of Light elucidate the fruits of faith, which is the pivot of the bliss of both this life and that of the hereafter. And those great and universal fruits [of faith] give news of the bliss of life and pleasure of living even in this world. From this perspective the belief of each believer will win them an endless bliss and even cause that [bliss] to flower and be revealed in accordance with that form [in the hereafter].



At the end of The Thirty-first Word, it was written about five of [faith’s] universal fruits as the fruits of the Mi‘rāj (Ascension), and five of them were written as samples in The Fifth Branch of The Twenty-fourth Word.

At the beginning we said, ‘just as each of the articles of faith have diverse and very numerous and indeed infinite fruits, so too is just a single of its many fruits the whole of Paradise, and the second [of its fruits] is endless happiness, and the third and the sweetest of them is the instance of seeing the Divine (ru'yatillāh - beatific vision). And some of the wonderful fruits of faith causing the bliss of the two realms have been well elucidated within the comparison at the end of The Thirty-second Word. 

One of the proofs that the precious fruits of the article of ‘faith in predestination,’ also exist in this world is that the saying مَنْ آمَنَ بِالْقَدَرِ أَمِنَ مِنَ الكَدَرِ (a) is transmitted on the tongues of all like an aphorism; at the end of The Epistle on Destiny, one of its universal fruits has been elucidated by means of an elegantly subtle example, in the simile of the entrance of two men into the magnificent, artful garden of a palace.

Indeed, I have seen and understood from thousands of experiences in my life that without faith in predetermination, the happiness of this life is impaired and perished. Every time I have looked at painful tribulations from the perspective of faith in predetermination, I have seen that the pain of the tribulation becomes much less substantial. And I have found myself astonished and I was wondering how could one be able to live not believing in predestination.

In The Second Station of The Twenty-second Word, one of the universal fruits of the article of faith in the angels has been alluded to in the following way:

Whilst ‘Azrā'īl (‘alayhissalām) was supplicating to Allāh (subḥānahu wa ta‘ālā) once, he said, ‘your servants will be cross with me, resent and complain of me when I am carrying out my duty of the seizure of the spirits.’

By way of answer it was said to him, ‘I will make illnesses and tribulations veils over your duty, so that the complaints of My servants be directed to them and not to you.

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a Whoever believes in predestination is safe from worry. 

Just like other veils, the duty of ‘Azrā'īl (‘alayhissalām) itself is also to be a veil just like other veils, in order that illegitimate complaints not be directed towards Allāh; for the element of wisdom, mercy, beauty and benefit in death cannot be seen by all. People look to its outward aspect and object to it. They begin to complain. This is why ‘Azrā'īl (‘alayhissalām) has been made a veil for the sake of the [underlying] wisdom that those illegitimate complaints not be directed towards the Absolutely Compassionate.

Just in the same way, the vocations of all of the angels and indeed the duties of all apparent causes (asbāb) are veils of the might of Lordship, so that the might (‘izzah) of Divine power and all-encompassing nature of His mercy be safeguarded in matters the beauties of which is not seen and the wisdoms of which are not known, and so that they do not become the object of objections, and so that they do not appear to the superficial glance to be [instances] of Divine power being directed towards contemptible, insignificant, merciless things.

Otherwise The Book of Light has, with illimitable proofs, proven that no causes whatever have real effect, and that in the first place they do not have the capacity to bring anything into existence, and that the seals of Divine unity borne by all things conclusively reveal this to be the case. Creation and origination are uniquely His (subḥānahu wa ta‘ālā). Causes are nothing but veils; there is nothing in the hands of conscious beings like the angels other than a type of service [befitting] their innate dispositions, and

a type of practical worship known as partial acquisition - they do not originate anything, despite their partial free choice.

Yes, from the perspective of the intellect, might and sublimity entail that causes (asbāb) veil the hand of Divine power, and Divine unity and singularity require that causes disassociate themselves from having real effect. Thus, just as the angels and the apparent causes that are employed in matters of good and existence safeguard the Lordly power from having any deficiency or oppression [attributed to it] in matters the beauty of which are not seen or known, and [furthermore] constitute the means of the hallowing and glorification of the Divine, likewise does the employment of satans from amongst jinn and mankind and harmful substances in matters of evil and nonexistence also save the power of the Glorified One from having injustice attributed to it, and from illegitimate objections, and from being the object of complaints. In this way do they serve the hallowings and glorifications of the Lord and exonerate and declare Him above any deficiencies existing in the universe.

For all deficiencies spring from nothingness (‘adam), and from an absence of capacity, and from destruction and from duties not being carried out and from actions of nothingness that have no real existence. [One should not forget that] all these things are pertaining to nothingness. These satanic and evil veils are the origin of that deficiency, and accepts objections and complaints being directed towards it, for it is deserving of them; and it becomes thereby a means of the hallowing of Allāh (subḥānahu wa ta‘ālā). 

It is already known that there is no need for power and capability when it comes to matters of evil and nonexistence and destruction. For just a little action and a partial force, nay simply not carrying out a duty can at times lead to major instances of nothingness and corruption. Those evil agents are imagined to have capability. In fact, they have absolutely no effect whatsoever except in nothingness, and they have no power whatsoever except for partial acquisition [of their actions]. Since those evil matters come from nothingness, and so those evil ones are the real and genuine agents thereof. Should they have been conscious beings, they will be deservedly punished. Thus, it is those evil creatures that are the agents of evil actions. Whereas it being the case that good deeds and acts of beneficence and righteousness involve actual existence, those who do good deeds cannot be said to be the real agents or effectors thereof, but they rather have the capacity for them. They receive the Divine emanation thereof. Even their being rewarded for them is pure Divine generosity. The Wise Qur’ān announces this meaning in this verse:

مَا أَصَابَكَ مِن حَسَنَةٍ فَمِنَ اللهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ (a)

The upshot: While the infinite worlds of existence and worlds of nonexistence fight each other and yield fruits the likes of Paradise and Hell, and while all of the worlds of existence say,

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a Whatever of good that betides you is from Allāh, and whatever of evil that betides you is from yourself. (Qur’ān: an-Nisā', 4:79) 

alḥamdulillāh, alḥamdulillāh (praise be to Allāh, praise be to Allāh) and the worlds of nonexistence say, subḥānAllāh, subḥānAllāh (Allāh is transcendent above deficiencies, glory be to Allāh), and while the angels and the satans contend with one another, as do good actions and bad actions, and while inspiration (ilhām) and satanic whisperings (waswasa) fight over the heart in accordance with an all-embracing law of conflict, all of a sudden one of the fruits of faith in the angels appears. It solves the difficulty, and illuminates the darkened universe. It reveals one of the lights of the verse اَللهُ نُورُ السَّمَوَاتِ وَالأَرْضِ (a) to us and it makes us to taste the perfect sweetness of this fruit.

The Twenty-fourth Word as well as The Twenty-ninth, which reveal the wonder (karāmah) of alifs, (54) have alluded to another of its universal fruits, and have dazzlingly established the existence and vocation of angels.

Yes, the sublimity of Lordship is compassionate, and it wished to make Itself known and endear Itself in every dimension of the universe, and all things, both particular and universal, and within every species. There can thus be no doubt that it is inevitably necessary and certain that that sublimity and mercy, and that self-introduction and self-endearment [of Allāh] must be met with gratitude and hallowing and with [such an] ‘ubūdiyyah (worshipful servanthood) - that is expansive, all-encompassing performed in full awareness.

Only the endless multitude of angels can carry out that task for the sake of inanimate, unconscious beings and for the immense basic elements of the universe. And only

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a Allāh is the light of the heavens and the earth. (Qur’ān: an-Nūr, 24:35)

54. Risālas were dictated by Imām Nursī to his students at the time of the first phase of the authorship as his handwriting was not amongst his strengths. His students would support him in writing the master copy. After the dictation process was finished, master copies were generally sent to different scribes who had beautiful writing skills. The Epistles (Risāles) were multiplied through writing by hand. The Twenty-ninth Word was similarly multiplied by different people. One of the scribes amazingly wrote this epistle in one night. After finishing the multiplication of the entire epistle, he realised that the letter `alif `s were aligned marvellously and in a harmonious congruence (tawāfuq). Except for a few lines, all 501 lines in 16 pages in his copy of this very risāla (The Twenty-ninth Word) started with Alif - the first letter of lafzatullāh [Arabic]. What was more interesting was the fact that the scribe of the risale did not mean to write the alifs in this fashion, it was not deliberately done nor was it intentional. It just happened this way by the will of Allāh. The Twenty-ninth Word is not the only risāla with extra-ordinary states that amaze people. Many other epistles like the Miracles of Muḥammad (Al-Mu‘jizātu’l-Aḥmadiyya) (‘alayhisṣalātu wassalām), The Tenth Word and The Supreme Sign have their own peculiar and wondrous points as well. That is why this is said to be one of the karāmāt (wonders) of The Risāle-i Nūr and this is solely because The Risāle-i Nūr belongs to the Holy Qur’ān. 

those angels can represent the wise, sublime measures of the kingdom of Lordship all through [the universe], upon the ground and up in the pleiades and within the earth itself.

For example, the dry, unspiritual principles of philosophy show the creation of the earth and the innate circumstance of the world in a very dark and gloomy way, whereas with this fruit they are shown in a form both illuminated and intimate.

[In its depiction] the globe is carried on the shoulders of two angels known as Thawr and Hūt; that is, it is under their observation. And a spiritual matter and a reality known as Sahrat (The Rock) has been brought from Paradise and made the tower of strength for Thawr and Hūt (the Bull and Fish). It is the enduring foundation stone of this transient globe.

[The purpose of this depiction] is as an allusion 

to the fact that a part of this globe will [one day] be transformed into eternal Paradise. This meaning has been related from some of the past prophets of Banī Isrā'īl (children of Israel). And this is also related by Ibn ‘Abbās (raḍiallāhu anhu).

Unfortunately however, this sacred meaning and this simile has, with the passing of time, taken on a form outside of the sphere of intellect, and because laymen have thought it to be literally true. It being the case that angels roam within earth and stone and within the centre of the earth just as they also roam in the air, there can be no doubt that angels need not the physical [bodies of] rock nor fish nor bull on which the globe would stand.

And for example: The globe glorifies the Divine with as many heads as there are existent species and with as many tongues as there are individuals of those species, and with as many faculties as there are organs and leaves and fruits of those individuals; there can thus be no doubt that there exists a custodian angel with forty thousand heads, and upon each head forty thousand tongues, and that glorifies with forty thousand glorifications with every tongue in order to knowingly and consciously represent that unconscious, sublime innate slavehood, and to present it to the Divine presence - the Truthful Herald has given news of this reality.

And the angels exist as the most extraordinary quiddities, like Jabrā'īl (Gabriel) (‘alayhissalām) who heralds and manifests the relationship between mankind who are the most important outcome of the creation of the world and their Lord. Also Isrāfīl and ‘Azrā'īl (‘alayhimassalām) who represent only the Divine measures 

special to the Creator, exalted is His majesty, of resurrection, revivification and release by death; those matters that are the most momentous and dangerous of all in the world of the living and they supervise them in a state of slavehood. And Mikā'īl (Michael) (‘alayhissalām), who represents the awareness and perception of unconscious species of gratitude that are offered within the sphere of life to the Divine benefactions of mercy in the giving of provision, which is the most all-embracing, expansive and delectable type of mercy - and he supervises this. [What I am saying] is that the existence of the angels as these very extraordinary quiddities, and the eternal existence of the spirits is an entailment of the kingdom of Lordship and of its sublimity.

Their existence and the existence of special groups of each of them is conclusively certain and there can be no doubt about it, [as certain] as the existence of the Divine kingdom and the sublimity that are witnessed in the universe just as the sun [is witnessed]. Draw your own analogous conclusions about other spiritual realities relating to angels.

Yes, the Almighty, Possessor of Majesty and Beauty, Who created four hundred thousand species of living creatures on the earth, the One, indeed, Who creates even from the very simplest, putrescible materials a great abundance of spirit-endowed beings, and Who made them to joyfully inhabit the entire world, and made them to say in their languages, before the miracles of His artistry, Māshā'Allāh, BārakAllāh, SubḥānAllāh; Who made those little animals to say, Alḥamdulillāh, Wa’sh-shukru-l’illāh and Allāhu Akbar 

before the benefactions of His mercy; there can be no doubt whatsoever that He created inhabitants and spirits appropriate and befitting to the vast heavens, observant in their servanthood, and that do not disobey Him and He populated the heavens by means of them, leaving no space empty.

He brought into existence a much greater diversity of species of angels than that of the different groups of animals, such that some of them are tiny indeed, and ride upon the droplets of rain and snow, and applaud the Divine artistry and mercy in their own special languages. Some of them ride upon the stars and, as they journey in space, proclaim to the world their slavehood, by means of tahlīl and takbīr directed towards the sublimity and might and majesty of Lordship.

Yes, the agreement since the time of Ādam of all of the heavenly scriptures and religions concerning the existence of angels and their worshipful servanthood, and their transmitting and relating, through numerous unanimous testimonies, the occurrence of discussions and conversations that took place between angels and human beings in every age, surely conclusively demonstrates the existence of angels and their relationship to us, just like [we know] the existence of the inhabitants of America that we have not [ourselves] seen.

Come now thus and with the light of faith gaze upon this second universal fruit, and taste it. [Understand how] it populates the universe from end to end, and beautifies it, and transforms it into the supreme mosque and into a vast place of worship. 

And it makes the people of faith taste even in this world the flavour of one of the manifestations of eternal life - each in proportionate to their levels of faith - by way of presenting a living, conscious, illuminated, intimate, sweet universe against the cold, lifeless, darkened, terrifying universe presented by [modern] philosophy and science.

Conclusion: Just as the [Divine] power itself, the name itself, the wisdom itself and the artistry itself exist all throughout the universe by the secret of oneness (waḥdah) and of singularity (aḥadiyah), the unity (waḥdah), free disposal (taṣarruf), existentiation (ījād) Lordship (rubūbiyah), creatorhood (khallāqiyāt) and holiness (qudsiyat) of the Creator are proclaimed in the language of the state of every particular and universal created being, in the same way, He creates angels in every place and make them to engage in their own languages, in servanthood, in the litanies glorifying [the Divine] that every single creature engages in, subconsciously, in the language of their own state.

Angels have no disobedient actions in any way against a command. They do not create anything [and they do not have anything] whatsoever other than pure worshipful servanthood, nor are they able to intervene [in anything] without having been commanded [to do so] - indeed, that cannot even intercede [for anyone] without permission; they have truly won unto the secret of عِبَادٌ مُكْرَمُونَ (a) and يَفْعَلُونَ مَا يُؤْمَرُونَ . (b)

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a they are honoured servants

b they do what they are commanded