In Abrahamic religions, fallen holy messengers are heavenly messengers who were ousted from paradise. The strict term "fallen holy messenger" seems neither in the Good book nor in other Abrahamic sacred writings, however is utilized to portray holy messengers cast out of heaven[1] or heavenly messengers who trespassed. Such holy messengers frequently entice people to sin.

Wellspring of the Fallen Heavenly messenger by Ricardo Bellver, 1877, Retiro Park (Madrid, Spain)

The Fallen Heavenly messengers (1893) by Salvatore Albano at the Brooklyn Exhibition hall in New York City
Fallen heavenly messengers got from the Book of Enoch, a Jewish pseudepigraph, or the presumption that the "children of God" (בני האלוהים‎) referenced in Beginning 6:1-4 are heavenly messengers. In the period promptly going before the creation of the New Confirmation, a few organizations of Judaism, as well as numerous Christian Church Fathers, distinguished these equivalent "children of God" as fallen heavenly messengers. During the late Second Sanctuary time frame the scriptural goliaths were now and again thought to be the massive posterity of fallen heavenly messengers and human ladies. In such records, God sends the Incomparable Downpour to cleanse the universe of these animals; their bodies are obliterated, yet their curious spirits get by, from that point wandering the earth as evil presences. Rabbinic Judaism and Christian specialists after the third century dismissed the Enochian compositions and the idea of an unlawful relationship among holy messengers and ladies creating monsters. Christian religious philosophy demonstrates the transgressions of fallen heavenly messengers happen before the start of mankind's set of experiences. As needs be, fallen holy messengers became related to those drove by Lucifer in resistance to God, likewise compared with evil spirits.

Proof for the faith in fallen heavenly messengers among Muslims can be followed back to reports credited to a portion of the buddies of Muhammad, like Ibn Abbas (619-687) and Abdullah ibn Masud (594-653). Then again, a few Islamic researchers went against the confidence in fallen holy messengers by focusing on the devotion of holy messengers upheld by stanzas of Quran, for example, 16:49 and 66:6, albeit none of these refrains pronounce heavenly messengers as safe from wrongdoing. One of the main rivals of the idea of fallen heavenly messengers was the early and powerful Islamic austere Hasan of Basra (642-728). To help the tenet of trustworthy holy messengers, he pointed at refrains which focused on the devotion of holy messengers, while at the same time reevaluating stanzas which could infer affirmation of fallen heavenly messengers. Consequently, he read the term mala'ikah (holy messengers) concerning Harut and Marut, two potential fallen heavenly messengers referenced in 2:102, as malikayn (lords) rather than malā'ikah (holy messengers), portraying them as conventional men and pushed the conviction that Iblis was a jinn and had never been a heavenly messenger before.[4] The exact level of saintly frailty isn't clear even among researchers who acknowledged fallen heavenly messengers; as per a typical statement, flawlessness applies just to the couriers among heavenly messengers or as long as they remain holy messengers.

Scholastic researchers have talked about whether the Quranic jinn are indistinguishable from the scriptural fallen heavenly messengers. Albeit the various sorts of spirits in the Quran are now and again difficult to recognize, the jinn in Islamic practices appear to vary in their significant attributes from fallen holy messengers.

The idea of fallen holy messengers gets for the most part from works dated to the Second Sanctuary time frame between 530 BC and 70 Promotion: in the Book of Enoch, the Book of Celebrations and the Qumran Book of Monsters; and maybe in Beginning 6:1-4. A reference to eminent creatures called "Watchers" begins in Daniel 4, in which there are three notices, two times in the particular (v. 13, 23), once in the plural (v. 17), of "watchers, heavenly ones". The Antiquated Greek word for watchers is ἐγρήγοροι (egrḗgoroi, plural of egrḗgoros), in a real sense deciphered as "wakeful".Some researchers think of it as undoubtedly that the Jewish custom of fallen heavenly messengers originates before, even written down, the piece of Gen 6:1-4.[9][10][b] In the Book of Enoch, these Watchers "fell" after they became "enchanted" with human ladies. The Second Book of Enoch (Slavonic Enoch) alludes to similar creatures of the (First) Book of Enoch, presently called Grigori in the Greek record. Contrasted with different Books of Enoch, fallen heavenly messengers assume a less critical part in 3 Enoch. 3 Enoch makes reference to just three fallen holy messengers called Azazel, Azza and Uzza. Like The main Book of Enoch, they showed magic on the planet, causing debasement. Dissimilar to the main Book of Enoch, there is not a glaringly obvious explanation for their fall and, as per 3 Enoch 4.6, they likewise later show up in paradise protesting the presence of Enoch.