All praise is due to Allah, and may peace and blessings be upon the Messenger of Allah. To proceed:
Angels differ in rank among themselves. Some are superior to others and occupy a position closer to Allah. The texts indicate the virtue and special status of certain angels, such as Jibril, Mika’il, and Israfil, the bearers of the Throne, and the angels who witnessed the Battle of Badr. However, Islam does not establish a comprehensive hierarchical system of angels in the form known in some other religious traditions, in which all categories of angels are organized under successive ranks of leaders culminating in one supreme angelic leader.
Angels are among the creation of Allah. He has described them as obedient servants who worship and glorify Him.
Allah, the Exalted, says:
“All praise is for Allah, the Originator of the heavens and the earth, Who made the angels messengers with wings—two, three, or four. He increases in creation whatever He wills.”
[Fatir: 1]
Allah also says:
“And the angels glorify the praises of their Lord.”
[Al-Shura: 5]
They are servants of Allah who carry out His commands, and Allah has assigned them different duties and characteristics.
Yes. The differing ranks of angels are established.
Allah, the Exalted, says:
“The Messiah would never disdain to be a servant of Allah, nor would the angels brought near.”
[Al-Nisa’: 172]
The description of some angels as “those brought near” indicates differences in their ranks and positions.
Likewise, their different duties and the selection of certain angels for great tasks indicate differences in virtue among them.
The special status of these three angels is established in the Sunnah.
The Prophet ﷺ used to say in his supplication during the night prayer:
“O Allah, Lord of Jibril, Mika’il, and Israfil, Originator of the heavens and the earth...”
[Reported by Muslim]
Ibn al-Qayyim, may Allah have mercy on him, stated that mentioning these three specifically indicates their great status and distinction.
Jibril, peace be upon him, is entrusted with revelation; Mika’il is entrusted with whatever Allah wills concerning rainfall; and Israfil is entrusted with blowing the Trumpet.
Allah, the Exalted, says:
“Whoever is an enemy to Allah, His angels, His messengers, Jibril, and Mika’il, then indeed Allah is an enemy to the disbelievers.”
[Al-Baqarah: 98]
Jibril and Mika’il are mentioned specifically after the angels as an honor to them and an indication of their high status.
Allah also describes Jibril:
“Indeed, this is the word conveyed by a noble messenger, possessing great strength, held in high esteem by the Lord of the Throne, obeyed there and trustworthy.”
[Al-Takwir: 19–21]
These descriptions demonstrate his great rank, strength, trustworthiness, and high position in the heavenly assembly.
Yes. There is evidence indicating this.
Jibril asked the Prophet ﷺ about the people of Badr:
“How do you regard those among you who participated in Badr?”
The Prophet ﷺ replied:
“They are among the best Muslims.”
Jibril then said:
“Likewise are the angels who witnessed Badr.”
[Reported by al-Bukhari]
This clearly indicates that some angels are superior to others.
In certain groups, it is established that an angel has a special position among them.
One example is the keepers of Hell. Allah mentions Malik, saying:
“They will call, ‘O Malik! Let your Lord put an end to us.’ He will say, ‘Indeed, you will remain.’”
[Al-Zukhruf: 77]
Allah also says concerning the keepers of the Fire:
“Over it are angels, stern and severe, who do not disobey Allah in what He commands them but do what they are commanded.”
[Al-Tahrim: 6]
And concerning Saqar, He says:
“Over it are nineteen.”
[Al-Muddaththir: 30]
Thus, the texts may indicate that a particular angel has a leading or special position within a certain group. However, this does not establish a comprehensive hierarchy encompassing all angels.
There is no established evidence for this.
The texts indicate:
However, we know of no authentic text stating that all angels are organized into a single administrative or hierarchical chain in which each group has a leader, above whom is another leader, until all authority ultimately ends with one angel such as Jibril or another.
Therefore, describing the world of angels as having a “hierarchy” may be understandable if one merely means differences in rank and duties. But if what is intended is a complete and precisely defined system of ranks and leaders, there is no evidence for it.
Because matters concerning angels belong to the unseen.
Their names, ranks, duties, and organization can only be known through revelation.
Therefore, it is not correct to take concepts found in books or other religions and consider them part of Islamic belief without evidence from the Qur’an or Sunnah.
Angels are not all of the same rank. Rather, they differ in virtue and status. Among them are angels brought near to Allah, including Jibril, Mika’il, and Israfil, as well as the bearers of the Throne, and the virtue of the angels who witnessed Badr has also been established.
Certain groups of angels may also include an angel with a special position or duty, such as Malik, the keeper of Hell.
However, Islam does not establish a comprehensive hierarchy encompassing all angels in the form of successive ranks of leaders and subordinates culminating in one supreme angelic leader.
We affirm regarding the world of angels what has been established by revelation and refrain from affirming what has not been established.
And Allah knows best.