Angels in Islam explained

In Islam, angels (Arabic: {{Script|Arab|ملاك٬ ملك; plural: Arabic: {{Script|Arab|ملائِكة or Persian: فرشته|''ferešte'') are believed to be heavenly beings, created from a luminous origin by God.[1] [2] [3] [4] The Quran is the principal source for the Islamic concept of angels, but more extensive features of angels appear in hadith literature, literature, Islamic exegesis, theology, philosophy, and mysticism.[3] [4] [5] Generally, belief in angels is one of the core tenets within Islam, as it is one of the six articles of faith.[6] Angels are more prominent in Islam compared to Judeo-Christian tradition.[7] The angels differ from other spiritual creatures in their attitude as creatures of virtue, in contrast to evil devils (Arabic: شَيَاطِين|''šayāṭīn'' or Persian: دیو|''dīv'') and ambiguous jinn (Arabic: جِنّ or Persian: پَری|''parī'').[8] [3] [9] [10] Despite being considered to be virtuous beings, angels are not necessarily bringers of good news, as per Islamic tradition, angels can perform grim and violent tasks.[11]

Angels are conceptualized as servants of God. As such, they are said to lack passion and bodily desires. If angels can nevertheless fail, is debated in Islam. Thr Atharist scholars (and to the extent, also the modern contemporary salafists) followed the recorded opinions of salaf generations (i.e. Sahabas and Tabi'uns); that the angels are always obedient and never fail to perform their tasks. On the other hand, Māturīdites say that the heavenly creatures are tested, and angels may fail such a test, whereupon they are dismissed from their duties. Some Ashʿarite likewise argue that angels can fail. In contrast, most Mu'tazilites, including some Asharis such as al-Razi, consider angels to be infallible. Though some Muslim scholars may accept a certain degree of angelic fallibility, these angels do not rebel on their own part against God but fail to complete their task properly.

In Sufism, angels are related to the nature of reason ('aql). According to Sufi cosmology, they connect the higher realms of the intellect with the lower world of matter. Thus, the human mind is conceptualized to form a connection with the heavenly spheres (malakūt) through such heavenly entities associated with (nūr). In contrast, the devils attempt to disturb the connection by diverging the mind to the lower spheres, thus associated with fire (nār).

Etymology

The Quranic word for angel (Arabic: ملك|malak|links=no) derives either from, meaning "he controlled", due to their power to govern different affairs assigned to them,[12] or from the triliteral root, or with the broad meaning of a "messenger", just as its counterpart in Hebrew . Unlike the Hebrew word, however, the term is used exclusively for heavenly spirits of the divine world, as opposed to human messengers. The Quran refers to both angelic and human messengers as instead.[13]

Characteristics

In Islam, angels are heavenly creatures created by God. They are considered older than humans and jinn.[14] Although Muslim authors disagree on the exact nature of angels, they agree that they are autonomous entities with subtle bodies.[15] Yet, both concepts of angels as anthropomorphic creatures with wings and as abstract forces are acknowledged.[16] Angels play an important role in Muslim everyday life by protecting the believers from evil influences and recording the deeds of humans. They have different duties, including their praise of God, interacting with humans in ordinary life, defending against devils (shayāṭīn) and carrying on natural phenomena.[4] Angelic qualities, just as devilish ones, are assumed to be part of human's nature, the angelic one related to the spirit (ruh) and reason (aql), while the devilish one to egoism.[17] Angels might accompany aspiring saints or advise pious humans. Angels are believed to be attracted to clean and sacred places.

One of the Islamic major characteristic is their lack of bodily desires; they never get tired, do not eat or drink, and have no anger.[18] According to a Hadith tradition recorded by Muslim ibn al-Hajjaj on the authority of Anas ibn Malik, angel is solid creatures which doesn't have any cavity or hollow space within their body.[19] Various Islamic scholars such as Ibn Kathir, Ibn Taymiyya, Al-Tabari, Fakhr al-Din al-Razi, and Umar Sulaiman Al-Ashqar also quoted that angels do not need to consume food or drinks.[20] They are also described as immortal, unlike jinn. In Islamic traditions, they are described as being created from incorporeal light or fire .[21] [22] Ahmad Sirhindi, a 17th-century Indian scholar, has added, that angels can take various shapes.[23] Some scholars assert that such circumstances might interfere with an angels' work and thus impede their duty. For example, dogs, unclean places, or something confusing them might prevent them from entering a home.[24] [25] [26] [27]

Nobility

As with other monotheistic religions, angels are characterized by their purity and obedience to God.[28] Groups of modern scholars from Imam Mohammad Ibn Saud Islamic University in Yemen and Mauritania issued that the angels should be invoked with blessing Islamic honorifics, which is applied to human prophets and messengers.[29] These fatwas were based on the ruling from Ibn Qayyim al-Jawziyya. Medieval Hanafite jurist Ibn Abi al-Izz further emphasising the importance of belief in angels existence in Islamic tenet in his commentary of al-Aqida al-Tahawiyya, whereas he condemn that any doubts of angel existence were regarded as sign of heathen.[30]

Angels usually symbolize virtuous behavior, while humans have the ability to sin, but also to repent. Humans are considered to be able to reach a higher level than angels due to their ability to choose to avoid sin. Angels are free from such inferior urges and therefore superior, a position especially found among Mu'tazilites and some Asharites.[31] A similar opinion was asserted by Hasan al-Basri, who argued that angels are superior to humans and prophets due to their infallibility, originally opposed by both Sunnis and Shias.[32] This view is based on the assumption of superiority of pure spirit against body and flesh. Maturidism generally holds that angels' and prophets' superiority and obedience derive from their virtues and insights to God's action, but not as their original purity.[33] The al-Sahifa al-Sajjadiyya, a book of prayers attributed to Ali ibn Husayn Zayn al-Abidin, contains a chapter praying for blessings for the angels.[34]

Purity

Angels believed to be engaged in human affairs are closely related to Islamic purity and modesty rituals. Many hadiths, including Muwatta Imam Malik from one of the Kutub al-Sittah, talk about angels being repelled by humans' state of impurity.[35] It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[35] and the guardian angel,[35] will not perform their tasks assigned to the individual. Another hadith specifies, during the state of impurity, bad actions are still written down, but good actions are not. When a person tells a lie, angels nearby are separated from the person from the stench the lie emanates.[35] Angels also depart from humans when they are naked or are having a bath out of decency, but also curse people who are nude in public.[35] Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.

Obedience

The possibility and degree of angels errability is debated in Islam.[36] Patricia Crone has considered Hasan of Basra (d. 728) one of the first who asserted the doctrine of angelic infallibility, although other modern commentaries such as Muhammad Al-Munajjid,[37] and Hikmat ibn Bashir ibn Yasin, Qur'anic tafsir researcher from Islamic University of Madinah; has found out several traditions from Tafsir Ibn Kathir that Ibn Abbas, and Tabi'un scholar as-Suddi also opined to the infallibility of the angels, particularly in the script about Harut and Marut. Others accepted the possibility of fallible angels, with most debated topic in Islam were the story about competing angels and humans in the tale of Harut and Marut, who were tested to determine, whether or not, angels would do better than humans under the same circumstances,[38] a tradition opposed by some scholars, such as Ibn Taymiyya, but still accepted by others, such as Ahmad ibn Hanbal.[39]

On the other hand, Ibn Kathir also mention Tahrim :

[6] O believers! Protect yourselves and your families from a Fire whose fuel is people and stones, overseen by formidable and severe angels, who never disobey whatever Allah orders—always doing as commanded.

Ibn Kathir has recorded an exegesis tradition on the authority of Tabi'un Ikrima Mawla ibn Abbas, where he opined this verse are not meant to be limited for the angels who guarded hell only, but this characteristic of always obedient and never failed to perform their tasks are applied to every angels in general.[40] Almost similar interpretation also stated by Abdul-Rahman al-Sa'di,and Wahbah al-Zuhayli, also reviewing the Al-Kahf ns. n. as another proof about the creed of Angels infallibility according to Quran, while also asserted the notion that Iblis (Satan) was not an angel.[41] and Abdul-Rahman al-Sa'di, who also said that the end description of the verse is mention about the general characteristic of every angel's obedience.[42] Ibn Taymiyya also supported the opinion that angels are always obedient, in his book, Majmu' al-fatawa, that he quoted the verse of Al-Kahf :

[50] And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust.

Ibn Taymiyya interpreting it lexically the letter "fa" (so) in the verse above indicates causality, which according to Ibn Taymiyyah, if the devil were an angel like the other angels who bowed down to Adam, of course the devil would not disobey the order to bow.[43] [44] ibn Taymiyya also further considered the verse as Istithna Munqathi in Arabic linguistic form, or the form of exclusions of the subject from the main grouping, which indicating the verse meant the exclusion of Iblis from angel as species, as he considered Iblis hailed from jinn species.

In a comment by Gibril Haddad on Qadi Baydawi's defense on angelic fallibility in his Tafsir al-Baydawi it is said that the angels' "obedience is their nature while their disobedience is a burden, while human beings' obedience is a burden and their hankering after lust is their nature."[15] Since obedience of angels is rarely mentioned in early tafsir when discussing fallen angels, the idea that angels are unable to sin was probably not an universal one in early Islam.[45] Meanwhile, Abdul-Aziz Ibn Baz has quoted Adh-Dhariyat as an evidence that only humans and Jinns who burdened with obligation, since only them, and not angels, which can fall into sin or perform disobedience.[46]

In general, there are two major opinions whether Harut and Marut are fallen angels or not. The first opinion came from the traditions of ibn Abbas that the angels always obedient; while the opposing opinion came from later era scholar al-Tabari (which followed by Al-Qurtubi) that angels such as Harut and Marut can be disobedient or commit sins.[47]

Infallible

Islamic scholars which supported the notion that angels were infallible and rejected the entire concept of the fallen angel, as they based Quran describes angels in At-Tahrim ns. n. "not disobeying", Al-Anbiya ns. n. of "not acting arrogant",[48] and in Al-Anbiya ns. n. of "not presumptuous",[49] which served as a base for the doctrine of angelic impeccability. This notion of angel absolute obedience to fulfill their duties based on that verse were supported by Fethullah Gülen.[50] [51]

Aside from the narration al Kahf, similar narration from Al-Hijr ns. n. also quoted by Muhammad Sulaiman Al-Ashqar, Quran exegesis expert from Islamic University of Madinah, and Salih bin Abdullah al Humaid, Imam of Masjid al-Haram, to interpret the similar case about the exclusion of Satan and the purity of angels.[52] [53] Abdul-Aziz Ibn Baz has quoted al-Hejr as further evidence that Jinn are not angels.

Hasan al-Basra, who brought out his argumentation based on Hadith from Sahih Muslim which authored from Aisha, wife of Muhammad, where Muhammad stated that the angels created from light while djinn were created from fire.[54] [55] Furthermore, Hasan al-Basri said that the doctrine of angelic impeccability, Hasan al-Basri interpreted verses implying fallen angels differently, and argued that Harut and Marut were human kings but not angels. Likewise, he was a strong advocate for rejecting Iblis' angelic origin.[56]

However, the approach of Hasan al Basri interpretation were not universally accepted among Muslim scholars who rather held the view that Harut and Marut are indeed angels, yet they also infallible, as this interpretation of Hasan al-Basri, which followed by Al-Tabari, were rejected by Muhammad ibn Kathir who wrote his interpretation In Tafsir Ibn Kathir, that he argues, on the authority of Ibn Abbas, with the transmission from Abu Ja'far ar-Razi, Rabi ibn Anas, into Qays bin Abbad; that ", that Harut and Marut were not humans, but they were indeed an angels which are sent by God with a mission to test the mankind. Thus by this interpretation, Ibn Kathir argued about this verse of Al-Baqara ns. n. that actually Harut and Marut were simply carrying noble task from God to test whether or not the mankind would fall into temptation of sins and black magic which brought by Harut and Marut, not the angels can be tempted to commit sin or error.[57] Thus Ibn Kathir explained that according to the salaf (First three generations of Muslims), Harut and Marut were doing what they tasked for, not out of malice, as a notion that angels are immune from errors.[58]

This view were followed by most modern scholars of Salafism, that they rejecting account of fallen angels entirely,[59] and choosing the interpretation of Ibn Kathir in defending Harut and Marut innocence in this case.[60] [61]

On the other hand, unlike philosophers, who accepted view to a certain degree that angels might commit error, most mutakallimūn such as Fakhr al-Din al-Razi is an exception and agrees with the Mu'tazilites that angels cannot commit sin. He goes further and includes to the six articles of faith not only belief in angels, but one must also believe in their infallibility.[62]

Fallible

Those who support that angels could commit sins or are fallible argue that if angels couldn't sin, there was no reason to praise them for obedience.[15] Al-Maturidi (853–944 CE) states that, like humans, the angels were tested[33] and concludes angels have free-will:[63]

By calling the stars adornment of the heavens, we can deduce another meaning: that is, the inhabitants of the heavens themselves are put to the test to see which of them is the best in deeds, exactly as the inhabitants of the earth were put to test by these very adornments, for don't you see that God has said in Sūrat al-Kahf [Q. 18:7], We have made what is on earth an adornment for them, that they be tested which of them is best in deeds. Thus, God in this verse is stating that adornment is there for testing here for testing. (anna'l-zīna li'l-imtihãn).

Asharite scholar al-Baydawi also added that "certain angels are not infallible even if infallibility is prevalent among them — just as certain human beings are infallible but fallibility is prevalent among them."[15] Similarly al-Anbiya (21:29) stresses out that if an angel were to claim divinity for himself, he would be sentenced to hell, implying that angels might commit such a sin.[33] [64] This verse is generally associated with Iblis (Satan), who is generally thought of as an angel in these reports. In response to the reference to Iblis as "one of the jinn" somewhere else in the Quran, an alternative translation reads "became one of the jinn", indicating that took away his angelic qualities.[65] Yet others say that the term doesn't refer to the (genus of) jinn at all, but calls Iblis and his angels "al-jinn" due to their origin in jannah.[66] The presence of two fallen angels referred to as Harut and Marut, further hindered their complete absolution from potentially sinning.[15] [67]

İsmail Hakkı reports that only the "angels of the earth" (ملائكة الارض), who battled the jinn, were the ones disputing the creation of Adam. Among them were also Harut and Marut, as well as Iblis, known as ʿAzāzīl at that moment. Due to their abode on earth, their perception of heavenly wisdom is veiled, unlike that of the angels in the "higher realms". İsmail Hakkı concluded that the angels in the higher heavens are considered infallible, but the angels of the earth are subject to misguidance, along with the jinn and devils.[68]

Abu Hanifa (d. 767) also supported the fallibility of angels as he ranked angels based on their examples in the Quran and distinguishes them from the devils and jinn.[69]

Al-Taftazani (1322 AD –1390 AD) accepted that angels might slip into error and become disobedient, like Harut and Marut, but agrees with al-Basri that angels wouldn't become unbelievers, like as Iblis did.[70]

In philosophy

Inspired by Neoplatonism, the medieval Muslim philosopher Al-Farabi developed a cosmological hierarchy, governed by several Intellects. For al-Farabi, human nature is composed of both material and spiritual qualities. The spiritual part of a human exchanges information with the angelic entities, who are defined by their nature as knowledge absorbed by the Godhead.[71] A similar function is attested in the cosmology of the Muslim philosopher Ibn Sina, who, however, never uses the term angels throughout his works. For Ibn Sina, the Intellects have probably been a necessity without any religious connotation.[72] Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels.[73] According to Seyyed Hossein Nasr, human and angels. Muslim philosophers usually define angels as substances endowed with reason and immortality. Humans and animals are mortal, but only men have reason. Devils are unreasonable like animals, but immortal like angels.[74] [75]

However, Muslim theologians, such as al-Suyuti, rejected the philosophical depiction on angels, based on hadiths stating that the angels have been created through the light of God . Thus, angels would have substance and could not merely be an intellectual entity as claimed by some philosophers.[76] This view is similar to the Salafi methodology of Muhammad ibn al-Uthaymin. He puts emphasis on that the belief in angels as literal, physical, and sentient creatures, is one of the The Six Articles of Faith in Islam.[77]

Sufism

Just as in non-Sufi-related traditions, angels are thought of as created of light. Al-Jili specifies that the angels are created from the Light of Muhammad and in his attribute of guidance, light and beauty.[78] Influenced by Ibn Arabi's Sufi metaphysics, Haydar Amuli identifies angels as created to represent different names/attributes of God's beauty, while the devils are created in accordance with God's attributes of Majesty, such as "The Haughty" or "The Domineering".[79]

Andalusian scholar ibn Arabi argues that a human generally ranks below angels, but developed to Al-Insān al-Kāmil, ranks above them. While most earlier Sufis (like Hasan al-Basri) advised their disciples to imitate the angels, Ibn-Arabi advised them to surpass the angels. The angels being merely a reflection of the Divine Names in accordance within the spiritual realm, humans experience the Names of God manifested both in the spiritual and in the material world.[80] [81] This reflects the major opinion that prophets and messengers among humans rank above angels, but the ordinary human below an angel, while the messengers among angels rank higher than prophets and messengers among humans. Ibn Arabi elaborates his ranking in based on a report by Tirmidhi. Accordingly, Muhammad intercedes for the angels first, then for (other) prophets, saints, believers, animals, plants and inanimate objects last, this explaining the hierarchy of beings in general Muslim thought.[82]

In later Sufism, angels do not appear as merely models for the mystic but also their companions. Humans, in a state between earth and heaven, seek angels as guidance to reach the upper realms.[80] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[83] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[84] [85] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[80] A saint might be given the ability to see angels as gift (karāmāt) from God.[86]

Ahmad al-Tijani, founder of the Tijaniyyah order, narrates that angels are created through the words of humans. Through good words an angel of mercy is created, but through evil words an angel of punishment is created. By God's degree, if someone repents from evil words, the angel of punishment may turn into an angel of mercy.[87]

The Sufi Muslim and philosopher Al Ghazali (–19 December 1111) divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.[88] According to al-Ghazali, humans consist of animalistic and spiritual traits. From the spiritual realm, the plane in which symbols take on form, angels and devils advise the human hearth .[89] However, the angels also inhabit the realm beyond considered the realm from which reason derives from and devils have no place.

While the angels endow the human mind with reason, advices virtues and leads to worshipping God, the devil perverts the mind and tempts to abusing the spiritual nature by committing sins, such as lying, betrayal, and deceit. The angelic natures advices how to use the animalistic body properly, while the devil perverts it.[90] In this regard, the plane of a human is, unlike whose of the (here: angels and devils) [91] and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[92] [93]

In Salafism

Contemporary Salafism continues to regard the belief in angels as a pillar of Islam and regards the rejection of the literal belief in angels as unbelief and an innovation brought by secularism and Positivism. Modern reinterpretations, as for example suggested by Nasr Abu Zayd, are strongly disregarded. Simultaneously, many traditional materials regarding angels are rejected on the ground, they would not be authentic. The Muslim Brotherhood scholars Sayyid Qutb and Umar Sulaiman Al-Ashqar reject much established material concerning angels, such as the story of Harut and Marut or naming the Angel of Death Azrail. Sulayman Ashqar not only rejects the traditional material itself, he furthermore disapproves of scholars who use them.[94]

Classification of angels

Islam has no standard hierarchical organization that parallels the division into different "choirs" or spheres hypothesized and drafted by early medieval Christian theologians, but generally distinguishes between the angels in heaven fully absorbed in the ma'rifa (knowledge) of God and the messengers (rasūl) who carry out divine decrees between heaven and earth.[95] [96] Others add a third group of angels, and categorize angels into İlliyyûn Mukarrebûn (those around God's throne), Mudabbirât (carrying the laws of nature), and Rasūl (messengers).[97] Since angels are not equal in status and are consequently delegated to different tasks to perform, some authors of tafsir (mufassirūn) divided angels into different categories.

Al-Baydawi records that Muslim scholars divide angels in at least two groups: those who are self-immersed in knowledge of "the Truth" (al-Haqq), based on "they laud night and day, they never wane" (21:29), they are the "highmost" and "angels brought near" and those who are the executors of commands, based on "they do not disobey Allah in what He commanded them but they do what they are commanded" (66:6), who are the administers of the command of heaven to earth.[15]

Fakhr al-Din al-Razi (d. 1209) divided the angels into eight groups, which shows some resemblance to Christian angelology:[98]

Angels in Islamic art

Angels in Islamic art often appear in illustrated manuscripts of Muhammad's life. Other common depictions of angels in Islamic art include angels with Adam and Eve in the garden of Eden, angels discerning the saved from the damned on the Day of Judgement, and angels as a repeating motif in borders or textiles.[100] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings. Angels, such as the archangel Gabriel, are typically depicted as masculine, which is consistent with God's rejection of feminine depictions of angels in several verses of Quran.[101] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.

The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.[102] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.[102] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension and the Siyer-i Nebi.[103]

List of angels

A narrative transmitted from Abu Dharr al-Ghifari, audited and commented by two hadith commentary experts in the modern era, Shuaib Al Arna'ut.[104] and Muḥammad 'Abd ar-Raḥmān al-Mubarakpuri,[105] has spoken a hadith that Muhammad said the number of angels were countless, to the point that there is no space in the sky as wide as four fingers, unless there is an angel resting his forehead, prostrating to God.

The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.[102] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.[102] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension and the Siyer-i Nebi.[103]

Archangels

According to one source, there are four special angels [106] considered to rank above the other angels in Islam. They have proper names, and central tasks are associated with them:

These four angels were specifically regarded by Abd ar-Rahman ibn Sabith, a Tabi'un as regulator of natural orders such as windblow, rain, plants growth, death, and tasks from God about aforementioned.[122] [123]

However, modern Saudi scholar. Muhammad ibn al-Uthaymin, and Ibn Abi al-Izz has written their respective commentaries of Al-Aqidah Al-Waasitiyyah, that the archangels who led the angels were only consisted of three angels, which is Gabriel, Michael, and Israfil.[124] [125]

Mentioned in the Quran

Mentioned in canonical hadith tradition

According to hadith transmitted by Ibn Abbas, Muhammad encountered several significant angels on his journey through the celestial spheres.[164] [165] Many scholars such as Al-Tha'labi drew their exegesis upon this narrative, but it never led to an established angelology as known in Christianity. The principal angels of the heavens are called, instead of .[166]

The rooster angel, in Miraj Literature, was held to be "enormous" and "white", and the comb on the top of his head "graze[d] the foot of Allah's celestial throne, its feet reach[ed] the earth", and its wings were thought to be large enough to "envelop both heaven and earth" and were covered with emeralds and pearls.[167] It is also thought to wake up mankind every morning through means like making "cocks below on Earth...crow" when it opens its mouth.[168]

First heaven Second heaven Third heaven Fourth heaven Fifth heaven Sixth heaven Seventh heaven
Salsa'il Mikha'il (Archangel) Israfil
Rooster angel Angel with seventy heads Angels of the sun - Cherubim Bearers of the Throne
Mika'il Arina'il - - Shamka'il Afra'il

Mentioned in non canonical tradition

Disputed

See also

Notes

Notes and References

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  4. Kassim . Husain . 2007 . Nothing can be Known or Done without the Involvement of Angels: Angels and Angelology in Islam and Islamic Literature . Beentjes . Pancratius C. . Liesen . Jan . Deuterocanonical and Cognate Literature Yearbook . 2007 . 2007 . . . 645–662 . 10.1515/9783110192957.6.645 . 1614-337X . 201096692.
  5. Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik Routledge 2015 p. 22-23
  6. Web site: BBC – Religions – Islam: Basic articles of faith. https://web.archive.org/web/20180813005904/http://www.bbc.co.uk/religion/religions/islam/beliefs/beliefs.shtml. 13 August 2018. live. 2018-08-13.
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  8. (Mahmoud Omidsalar) Originally Published: December 15, 2000 Last Updated: February 7, 2012 This article is available in print. Vol. X, Fasc. 4, pp. 418-422
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  14. Kuehn, Sara, Stefan Leder, and Hans-Peter Pökel. The intermediate worlds of angels: islamic representations of celestial beings in transcultural contexts. Orient-Institut, 2019. p. 336
  15. Book: ibn ʿUmar al-Baydawi, ʿAbd Allah . Gibril Fouad . Haddad . 2016 . The Lights Of Revelation And The Secrets Of Interpretation . Beacon Books and Media Limited . 978-0-9926335-7-8.
  16. Book: Burge . Stephen . 2015 . 2012 . Part 1: Angels, Islam, and al-Suyūṭī's Al-Ḥabāʾik fī akhbār al-malāʾik – Angels in Classical Islam and contemporary scholarship . https://books.google.com/books?id=ZzVACwAAQBAJ&pg=PA3 . Angels in Islam: Jalāl al-Dīn al-Suyūṭī's Al-Ḥabāʾik fī akhbār al-malāʾik . . . 1st . 3–15 . 10.4324/9780203144978 . 978-0-203-14497-8 . 2011027021 . 933442177 . 169825282.
  17. Web site: Meleklere 陌man 禄 Sorularla 陌slamiyet . 24 June 2008.
  18. Book: Glassé . Cyril . Smith . Huston . The New Encyclopedia of Islam . 2003 . Rowland Altamira . 978-0-759-10190-6 . 49–50.
  19. Book: Ibn Qayyim al-Jawziyya. Ibn Qayyim al-Jawziyya . Afkar . Dahyal . Maarif . Zainul . Surga yang Allah Janjikan . November 2016 . Qisthi Press . 978-979-1303-58-3 . 52 . 1 January 2024 . Id . paperback . ... berongga, Iblis tahu bahwa makhluk itu bukan malaikat. Iblis pun berkata, 'Jika Kau kuasakan dia pada malaikat, aku akan menghancurkannya. Jika Kau kuasakan dia padaku, maka aku akan menyesatkannya.
  20. Web site: h Muhammad Singgih Pamungkas . Mengenal Alam Malaikat (1) . muslim.or.id . Al-Atsari Islamic Education Foundation /Kantor Sekretariat Yayasan Pendidikan Islam Al-Atsari (YPIA) . 21 December 2023 . Id . 15 December 2022 . Dr. Sulaiman Al Asyqor, 'Alamul Malaikat, hal. 18.
  21. Kuehn, Sara. "The Primordial Cycle Revisited: Adam, Eve, and the Celestial Beings." The intermediate worlds of angels (2019): 173-199.
  22. Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 3 Georgetown University, Washington DC p. 45
  23. Book: Ahmed Sirhindi Faruqi . Maktubat Imam Rabbani (Shaykh Ahmed Sirhindi) . 22 November 2023 . En, Pa . 31 - INFORMATION ABOUT GENIES. https://web.archive.org/web/20090810170341/http://www.maktabah.org/index.php/sufism/45-maktubat/62-maktubat-imam-rabbani.html . 2009-08-10.
  24. Sa'diyya Shaikh Sufi Narratives of Intimacy: Ibn Arabi, Gender, and Sexuality Univ of North Carolina Press 2012 page 114
  25. Christian Krokus The Theology of Louis Massignon CUA Press 2017 page 89
  26. Web site: Melekler akıllı varlıklardır – Dinimiz İslam. dinimiz. islam. dinimizislam.com. (Turkish)
  27. https://sorularlarisale.com/melekler-gunahsiz-degil-mi-onlarda-kotu-haslet-ve-hasiyetler-olur-mu-imtihana-tabi-tutulurlar-mi-hz-adem-seytani-orada (Turkish)
  28. Book: Stephen . Burge . Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik . Routledge . 2015 . 978-1-136-50473-0 . 140.
  29. Web site: Abdullaah Al-Faqeeh . Saying 'Peace be upon him' to Angel Gabriel . Islamweb.net . Fatwa center of Imam Mohammad Ibn Saud Islamic University, Yemen, and Mauritania Islamic educational institues . 14 March 2022 . 2003.
  30. Book: Ibn Abi al-Izz. Ibn Abi al-Izz . Ibn Abdul Muhsin Al Turki . Abdullah . Al Arna'ut . Shuaib . سيرة الطحاوية . 1990 . Al-Risalah Foundation . 297 . 22 December 2023 . Ar.
  31. Book: M. Th. . Houtsma . E.J. Brill's First Encyclopaedia of Islam, 1913–1936, Band 5 . BRILL . 1993 . 978-9-004-09791-9 . 191.
  32. Omar Hamdan Studien Zur Kanonisierung des Korantextes: al-Ḥasan al-Baṣrīs Beiträge Zur Geschichte des Korans Otto Harrassowitz Verlag 2006 page 293
  33. Ulrich Rudolph Al-Māturīdī und Die Sunnitische Theologie in Samarkand Brill, 1997 pp. 54-56
  34. Gimaret, Daniel. "The Psalms of Islam. Al-ṣahīfat al-kāmilat al-sajjādiyya, Imam Zayn al-‛ Abidin‛ Alī ibn al-Ḥusayn, translated with an Introduction and Annotation by William C. Chittick. The Muhammadi Trust of Great Britain and Northern Ireland (London, 1988; distributed by Oxford University Press)." Bulletin critique des Annales islamologiques 7.1 (1991): 59-61.
  35. Burge . Stephen R. . January 2010 . Impurity / Danger! . Islamic Law and Society . . . 17 . 3–4 . 320–349 . 10.1163/156851910X489869 . 0928-9380 . 23034917.
  36. Welch, Alford T. (2008) Studies in Qur'an and Tafsir. Riga, Latvia: Scholars Press. p. 756.
  37. Web site: Muhammad Al-Munajjid. Muhammad Al-Munajjid . Apakah Iblis dari jenis Jin atau Malaikat ?? . . 28 November 2023 . Id . 4 October 2009.
  38. Patricia Crone. The Book of Watchers in the Qurån, page 11
  39. Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 16 October 2019 Erste Online-Erscheinung: 2009 Erste Druckedition: 9789004181304, 2009, 2009-3
  40. Web site: Muhammad Abduh Tuasikal . Khutbah Jumat: Malaikat yang Selalu Patuh . Friday Sermon: The Angels Who Always Obey . 2020 . rumaysho.com . 20 August 2024 . quote: Tafsir Al-Qur’an Al-‘Azhim, Ibn Kathir 7:322; narrated from Ibn Abi Hatim recorded from his father, who transmit it from Salamah ibn al-Shabib, who transmit it form Ibrahim ibn Al-Hakam ibn Aban, who transmit it from his father, who hard the narration from Ikrimah
  41. Web site: Abdul-Rahman al-Sa'di . professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Surat al Kahf 50 . Allah memerintahkan para malaikat untuk bersujud kepada Adam, sebagai bentuk pemuliaan dan pengagungan serta menaati perintah Allah. Lalu mereka menaatinya "kecuali iblis. Dia adalah dari golongan jin, maka Dia mendurhakai perintah Rabbnya,"; para malaikat untuk bersujud kepada Adam sebagai penghormatan baginya; maka mereka bersujud semuanya kecuali Iblis yang ketika itu bersama para malaikat -dia berasal dari golongan jin-, dan dia menyelisihi perintah Allah dengan enggan bersujud karena kesombongan dan kedengkiannya; Sujudlah kamu kepada Adam, maka sujudlah mereka kecuali Iblis. Dia adalah golongan jin, maka ia mendurhakai perintah Tuhannya. 2016 . Tafsirweb . Islamic University of Madinah. 30 January 2022 . Indonesian, Arabic.
  42. Web site: Hikmat ibn Bashir ibn Yasin . Abdul-Rahman al-Sa'di . Abdul-Rahman al-Sa'di. Fathul Karim Mukhtashar Tafsir al-Qur'an al-'Adzhim Tafsir Tahrim 6. . id . citations from:
  43. Web site: M. Saifudin Hakim . Apakah Iblis termasuk Golongan Malaikat ataukah Jin? . muslim.or.id . Al-Atsari Islamic Education Foundation (YPIA) Secretariat Office. . 28 November 2023 . iD . 10 November 2021 . Pendapat ini juga dipilih dan dikuatkan oleh Syaikhul Islam Ibnu Taimiyah rahimahullah (Majmu' Fataawa, 4: 346). Mereka berdalil dengan firman Allah Ta'ala, كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ Dia (iblis) adalah dari golongan jin, maka ia mendurhakai perintah Tuhannya. (QS. Al-Kahfi: 50) Huruf fa' dalam ayat di atas menunjukkan sebab-akibat. Maksudnya, Allah Ta'ala menjadikan iblis dari jenis jin disebabkan karena kedurhakaannya. Dengan kata lain, iblis adalah jin yang durhaka terhadap perintah Allah Ta'ala. Seandainya iblis adalah malaikat sebagaimana malaikat-malaikat lain yang bersujud kepada Adam, tentu iblis tidak akan melawan atau mendurhakai perintah Allah Ta'ala. Hal ini karena malaikat itu terjaga (ma'shum) dari perbuatan dosa, tidak sebagaimana golongan manusia dan jin..
  44. Book: Ahmad ibnMuhammad ibn ash-Shadiq an-Najar . Haqiqat al-Malaikah . 60–65 . 28 November 2023 . Ar.
  45. Erdağı, D. Evil in Turkish Muslim horror film: the demonic in "Semum". SN Soc Sci 4, 27 (2024). https://doi.org/10.1007/s43545-024-00832-w
  46. Web site: Abdul-Aziz Ibn Baz . Abdul-Aziz Ibn Baz . الخلاف في كون إبليس من الملائكة أم لا . The dispute over whether Satan is an angel or not . binbaz.org.sa . مؤسسة الشيخ عبد العزيز بن باز الخيرية (Sheikh Abdul Aziz bin Baz Charitable Foundation) . 20 August 2024 . Ar.
  47. Erdağı, D. Evil in Turkish Muslim horror film: the demonic in "Semum". SN Soc Sci 4, 27 (2024). https://doi.org/10.1007/s43545-024-00832-w
  48. Web site: Abdul-Rahman al-Sa'di . professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Surat al Anbiya ayah 19 . yaitu [dari] kalangan malaikat "mereka tiada mempunyai rasa angkuh untuk menyembahNya dan tiada (pula) merasa letih," maksudnya mereka tidak mengalami kebosanan dan tidak jemu lantaran besarnya motivasi mereka, sempurnanya cinta mereka dan kuatnya fisik-fisik mereka.. 2016 . Tafsirweb . Islamic University of Madinah. 30 January 2022 . Indonesian, Arabic.
  49. Web site: Abdul-Rahman al-Sa'di . professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Surat Al-Anbiya Ayat 27 . 27. لَا يَسْبِقُونَهُۥ بِالْقَوْلِ (mereka itu tidak mendahului-Nya dengan perkataan) Yakni para malaikat tidak mengatakan sesuatu sampai Allah yang mengakatannya atau memerintahkan mereka untuk mengatakannya. وَهُم بِأَمْرِهِۦ يَعْمَلُونَ (dan mereka mengerjakan perintah-perintah-Nya) Mereka menjalankan apa yang diperintahkan Allah kepada mereka dalam tugas-tugas mereka mengatur para makhluk-Nya.. 2016 . Tafsirweb . Islamic University of Madinah. 30 January 2022 . Indonesian, Arabic.
  50. Book: Fethullah Gülen . Fethullah Gülen . The Opening (Al-Fatiha) A Commentary on the First Chapter of the Quran . June 2017 . Tughra Books . 978-1-59784-972-2 . 28 November 2023 . Unlike us, the spiritual ranks of angels were fixed. They were created as to obey God absolutely and to fulfill their duties as God commands them.
  51. Book: Fethullah Gülen. Fethullah Gülen . Questions And Answers About Islam . November 2007 . Tughra Books . 978-1-59784-619-6 . 28 November 2023 . ebook . 5 . angels who follow orders and never rebel against God (Tahrim 66:6), Satan can choose his own path of conduct..
  52. Web site: Abdul-Rahman al-Sa'di . professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Surat Al-Hijr Ayat 30. 30. فَسَجَدَ الْمَلٰٓئِكَةُ كُلُّهُمْ أَجْمَعُونَ (Maka bersujudlah para malaikat itu semuanya bersama-sama) Mereka bersujud saat itu juga tanpa menunda-nunda;. 2016 . Tafsirweb . Islamic University of Madinah. 30 January 2022 . Indonesian, Arabic.
  53. Web site: Abdul-Rahman al-Sa'di . professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Surat Al-Hijr Ayat 31. 31. إِلَّآ إِبْلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ السّٰجِدِينَ (kecuali iblis. Ia enggan ikut besama-sama (malaikat) yang sujud itu) Terdapat pendapat mengatakan bahwa iblis termasuk dari jenis malaikat, namun ia enggan untuk bersujud karena keangkuhan dan kedengkiannya terhadap Adam, maka ia layak mendapat laknat dari Allah. Namun pendapat yang benar adalah ia bukan termasuk malaikat, namun ketika itu ia bersama para malaikat sehingga ia termasuk yang diperintah untuk bersujud, namun ia menolak melakukannya; 31. Kecuali Iblis - yang saat itu bersama para Malaikat dan ia bukan salah satu dari mereka - menolak untuk sujud kepada Adam bersama para Malaikat.. 2016 . Tafsirweb . Islamic University of Madinah. 30 January 2022 . Indonesian, Arabic.
  54. Web site: Muhammad Al-Munajjid. Muhammad Al-Munajjid . إبليس ليس من الملائكة . . 28 November 2023 . Ar . 4 October 2009.
  55. Web site: Muhammad Abduh Tuasikal . Serial 3 Alam Jin: Setan dan Iblis Bukan Malaikat . 21 December 2023 . Id . 26 September 2023.
  56. Omar Hamdan Studien zur Kanonisierung des Korantextes: al-Ḥasan al-Baṣrīs Beiträge zur Geschichte des Korans Otto Harrassowitz Verlag 2006 pp. 291–292
  57. Book: Muhammad Saed Abdul-Rahman . The Meaning and Explanation of the Glorious Qur'an (Tafsir ibn Kathir . October 2009 . MSA Publication Limited . 978-1-86179-641-7 . 218–219 . 16 December 2023 . Paperback.
  58. Book: Muhammad Saed Abdul-Rahman . The Meaning and Explanation of the Glorious Qur'an (Vol 1) 2nd Edition . 2009 . MSA Publication Limited . 9781861797636 . 180=190 . 27 July 2024 . En . Abu Ja'far ar-Razi said that Rabi bin Anas said that Qays bin Abbad said that Ibn Abbas said... "...they would discourage him and say to him 'We are only a test, so do not fall into disbelief..."; as-Suddi also said "...."...neither of these two (angels) taught anyone (such things) till they had said, "we are for trial, so disbelieve not (by learning magic from us)" .
  59. Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. Abingdon, England, the U.K.: Routledge. pp. 69–74. ISBN 978-0-7103-1356-0.
  60. Book: Ibn Kathir . Abdul . M . Yusuf Harun . M . al-Atsari . Abu Ihsan . Tafsir Ibnu Kasir Jilid 1 . 2004 . Niaga Swadaya; Pustaka Imam Asy-Syafi'i . 979-3536-05-5 . 204–205 . 21 November 2023 . Id . Mengenai kisah Harut dan Marut ini, telah dikisahkan oleh sejumlah Tabi'in... dari Ibnu Abbas, Abu Ja'far ar-Razi meriwayatkan..."...maka dengan tegas keduanya melarang peminat sihir tersebut seraya berkata: 'Sesungguhnya kami ini hanya cobaan bagimu, karena itu janganlah engkau kafir..." English:Regarding the story of Harut and Marut, it has been told by a number of Tabi'in......from Ibn Abbas, Abu Ja'far ar-Razi narrated..."... So both of them firmly forbade those interested in magic, saying: 'Indeed, we are only a test for you, therefore do not disbelieve... .
  61. Book: Muhammad Saed Abdul-Rahman . Tafsir Ibn Kathir Juz' 1 (Part 1 Al-Fatihah 1 to Al-Baqarah 141 2nd Edition . October 29, 2009 . MSA Publication Limited . 978-1-86179-673-8 . 189–190 . 21 November 2023 . ebook . Learning Magic is Kufr Allah Said, (But neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us).).
  62. Street, Tony. "Medieval Islamic doctrine on the angels: the writings of Fakhr al-Dīh al-Rāzī." Parergon 9.2 (1991): 111-127.
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  66. First published online: 2009First print edition: 9789004181304, 2009, 2009-3
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  77. Book: Muhammad ibn al-Uthaymin . Saleh al-Saleh . شرح اصل الايمان/Explaining the foundations of faith . 1998 . Cooperative Office for Call & Islamic Guidance at Unaizah; King Fahd National Library Cataloglng-in-Publication Data; Riyadh . 9960-783-17-0 . 49–54 . 19 November 2023 . The Belief in Angel.
  78. Awn, Peter J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Leiden, Germany: Brill Publishers. p. 182
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  81. Mohamed Haj Yousef The Single Monad Model of the Cosmos: Ibn Arabi's Concept of Time and Creation ibnalarabi 2014 page 292
  82. Gallorini, Louise. The Symbolic Functions of Angels in the Qur'ān and Sufi Literature. Diss. 2021. p. 304
  83. John Renard Historical Dictionary of Sufism Rowman & Littlefield, 19 November 2015 p. 38
  84. Michael Anthony Sells Early Islamic Mysticism (CWS) Paulist Press 1996 page 39
  85. Noel Cobb Archetypal Imagination: Glimpses of the Gods in Life and Art SteinerBooks page 194
  86. Maddenin bu bölümü TDV İslâm Ansiklopedisi'nin 2022 yılında Ankara'da basılan 25. cildinde, 265-268 numaralı sayfalarda "KERÂMET" başlığıyla yer almıştır. Matbu nüshayı pdf dosyası olarak indirmek için tıklayınız. Bu bölüm en son 13.02.2019 tarihinde güncellenmiştir
  87. Wright, Zachary Valentine. "Realizing Islam, Sustainable History Monograph Pilot OA."
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  89. Book: Amira El-Zein . Islam, Arabs, and Intelligent World of the Jinn . 2009 . Syracuse University Press . 34–51 . j.ctt1j5d836 . Wings It is known angels have wings. However, jinn are represented only in folktales as flying ... immortal; their food and drink consist of praising God, while fiery jinn eat, drink, sleep, procreate, and die, after having ....
  90. Truglia, Craig. "AL-GHAZALI AND GIOVANNI PICO DELLA MIRANDOLA ON THE QUESTION OF HUMAN FREEDOM AND THE CHAIN OF BEING." Philosophy East and West, vol. 60, no. 2, 2010, pp. 143–166. JSTOR, www.jstor.org/stable/40666556. Accessed 17 Aug. 2021.
  91. Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 35(1-2), 37-45.
  92. Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 page 43
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  95. Wensinck, A. J. (2013). The Muslim Creed: Its Genesis and Historical Development. Vereinigtes Königreich: Taylor & Francis. p. 200
  96. Imam Abu Hanifa's Al Fiqh Al Akbar Explained By أبو حنيفة النعمان بن ثابت Abu 'l Muntaha Ahmad Al Maghnisawi Abdur Rahman Ibn Yusuf"
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  102. Web site: The Wonders of Creation. 1750. www.wdl.org. 2019-03-09.
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  104. Web site: Ammi Nur Baits . How Many Angels are? . konsultasisyariah.com . yufid.org . 27 March 2022 . ar, id . (HR. Ahmad 21516, Turmudzi 2312, Abdurrazaq in Mushanaf 17934. This hadith is rated as hasan lighairihi by Shuaib Al-Arnauth)..
  105. Book: vol 6 تحفة الأحوذي بشرح جامع الترمذي. Tafseed Al - Ahwadi Explaining Jami at-Tirmidhi vol 6 . 1990 . Hadith -- Criticism, interpretation, etc . Maktabah al-Ashrafiyah . 695 . 27 March 2022 . ar . Interpretation of tirmidhi Hadith: إِنِّي أَرَى مَا لَا تَرَوْنَ، وَأَسْمَعُ مَا لَا تَسْمَعُونَ أَطَّتِ السَّمَاءُ، وَحُقَّ لَهَا أَنْ تَئِطَّ مَا فِيهَا مَوْضِعُ أَرْبَعِ أَصَابِعَ إِلَّا وَمَلَكٌ وَاضِعٌ جَبْهَتَهُ سَاجِدًا لِلَّهِ، وَاللَّهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا.
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  107. Encyclopedia: Webb . Gisela . Gisela Webb . 2006 . Gabriel . McAuliffe . Jane Dammen . Jane Dammen McAuliffe . . II . . . 10.1163/1875-3922_q3_EQCOM_00071 . 978-90-04-14743-0.
  108. Encyclopedia: Reynolds . Gabriel Said . Gabriel Said Reynolds . 2014 . Gabriel . Fleet . Kate . Krämer . Gudrun . Gudrun Krämer . Matringe . Denis . Nawas . John . Rowson . Everett K. . Everett K. Rowson . . 3 . . . 10.1163/1573-3912_ei3_COM_27359 . 978-90-04-26962-0 . 1873-9830.
  109. Encyclopedia: Pedersen . Jan . 1965 . D̲j̲abrāʾīl . Bosworth . C. E. . Clifford Edmund Bosworth . van Donzel . E. J. . Emeri Johannes van Donzel . Heinrichs . W. P. . Wolfhart Heinrichs . Lewis . B. . Pellat . Ch. . Charles Pellat . Schacht . J. . Joseph Schacht . . . . 2 . 10.1163/1573-3912_islam_SIM_1903 . 978-90-04-16121-4.
  110. [Christoph Luxenberg|Luxenberg, Christoph]
  111. Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik Routledge 2015 chapter 3
  112. Islam Issa Milton in the Arab-Muslim World Taylor & Francis 2016 page 111
  113. ns.
  114. Matthew L.N. Wilkinson A Fresh Look at Islam in a Multi-Faith World: A Philosophy for Success Through Education Routledge 2014 page 106
  115. Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 page 320
  116. [Sophy Burnham]
  117. Web site: Aris Munandar . Benarkah Israfil Nama Malaikat Peniup Sangkakala? . Ustadz Aris . 3 March 2022 . id . 2011.
  118. Book: Muhammad ibn al-Uthaymeen . Muhammad ibn al-Uthaymeen . Majmūʻ fatāwá wa-rasāʼil Faḍīlat al-Shaykh Muḥammad ibn Ṣāliḥ al-ʻUthaymīn fatāwá al-ʻaqīdah · Volume 8 . 1994. Fatwas, Hanbalites, Islam -- Doctrines, Islamic law -- Interpretation and construction . Dār al- Thurayyā lil-Nashr . 3 March 2022 . ar.
  119. Book: Mustafa bin Kamal Al-Din Al-Bakri . الضياء الشمسي على الفتح القدسي شرح ورد السحر للبكري 1-2 ج2. Solar illumination on the divine conquest . 2013 . Religion / Islam / Theology . Dar Al Kotob Al Ilmiyah . 132 . 3 March 2022 . ar . Al-Habaa-ik fii Akhbaaril Malaa'ik.
  120. Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 page 331
  121. Juan Eduardo Campo Encyclopedia of Islam Infobase Publishing, 2009 page 42
  122. Book: Riḍāʾ Allāh ibn Muḥammad Idrīs Mubārakfūrī · . كتاب العظمة . 1998 . the University of Michigan . 808 . 24 December 2023 . Ar . عن علقمة بن مرثد (۲) ، عن ابن سابط (۳) ، قال : يدبر الأمور أربعة : جبريل وميكائيل وإسرافيل وملك [١/٦٤ ] الموت / صلى الله على نبينا وعليهم.
  123. Web site: Ammi Nur Baits . Mengenal Malaikat Mikail . konsultasisyariah.com . Yayasan Yufid Network . 24 December 2023 . Id . Mar 1, 2018 . Ada 4 malaikat yang mengatur urusan: Jibril, Mikail, Israfil dan Malaikat maut – semoga shalawat dan salam tercurah untuk nabi kita dan mereka – Jibril mengatur angin dan pasukan, Mikail mengatur hujan dan pepohonan, malaikat maut yang mencabut nyawa, dan Israfil menyampaikan kepada mereka apa yang diperintahkan kepada mereka. (HR. Abu Syaikh al-Ashbahani dalam al-Adzamah, no. 294. Hadis ini adalah hadis Maqthu', karena Abdurrahman bin Sabith adalah seorang tabi'in)..
  124. Book: Ibn Abi Al-Ezz . Ibn Abi al-Izz . شرح العقيدة الطحاوية . 62 . 21 December 2023 . Ar.
  125. Book: Muhammad ibn al-Uthaymin. Muhammad ibn al-Uthaymin . ibn Fawzi Al-Shamil . Sa'd . شرح العقيدة الواسطية لشيخ الإسلام ابن تيمية . 2009-09-16. Dar Ibn Al-Jawzi . 45 . ar.
  126. Babalola Emmanuel Oluwafemi . A Comparative Analysis of Christianity and Islam concepts of Angels: the Panacea to Religious Harmony . 2020 . International Journal of Research and Innovation in Social Science . IV . VI . 455 . 7 August 2024 . RSIS International . 2454-6186.
  127. Book: Ali Ünal . Modern İngilizcede Açıklamalı Yorumlu Kur'an . The Qur'an with Annotated Interpretation in Modern English . 2008 . Tughra Books . 978-1-597-84144-3 . 2204 . 7 August 2024 . Tr, En.
  128. Web site: Abdul-Rahman al-Sa'di . Salih bin Abdullah al-Humaid . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Wahbah al-Zuhayli . Muhammad Sulaiman Al-Asqar from Islamic University of Madinah . Hikmat ibn Bashir ibn Yasin . 'Abdullah ibn 'Abd al-Aziz al-‘Awaji . Muhammad ibn Shalih ash-Shawi . Marwan Hadidi bin Musa . Saleh Al-Fawzan . Saleh Al-Fawzan . al-Uthaymin . al-Uthaymin . Salih bin Abdullah al-Humaid . an-Nazi'at verse 1 . 2016 . Tafsirweb . Council of Senior Scholars (Saudi Arabia)
    Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center
    . 30 January 2022 . Indonesian, Arabic.
  129. Web site: Abdul-Rahman al-Sa'di . Salih bin Abdullah al-Humaid . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Wahbah al-Zuhayli . Muhammad Sulaiman Al-Asqar from Islamic University of Madinah . Hikmat ibn Bashir ibn Yasin . 'Abdullah ibn 'Abd al-Aziz al-‘Awaji . Muhammad ibn Shalih ash-Shawi . Marwan Hadidi bin Musa . Saleh Al-Fawzan . Saleh Al-Fawzan . al-Uthaymin . al-Uthaymin . Salih bin Abdullah al-Humaid . an-Nazi'at verse 2 . 2016 . Tafsirweb . Council of Senior Scholars (Saudi Arabia)
    Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center
    . 30 January 2022 . Indonesian, Arabic.
  130. Book: Matthew Bunson . Matthew Bunson . Angels A to Z: A Who's Who of the Heavenly Host . 2010 . Harmony/Rodale . 0307554368 . 127 . 7 August 2024 . En . Guardian Angels.
  131. Web site: Abdul-Rahman al-Sa'di . Salih bin Abdullah al-Humaid . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Wahbah al-Zuhayli . Muhammad Sulaiman Al-Asqar from Islamic University of Madinah . Hikmat ibn Bashir ibn Yasin . 'Abdullah ibn 'Abd al-Aziz al-‘Awaji . Muhammad ibn Shalih ash-Shawi . Marwan Hadidi bin Musa . Saleh Al-Fawzan . Saleh Al-Fawzan . al-Uthaymin . al-Uthaymin . Salih bin Abdullah al-Humaid . al-Infitar 10 . 2016 . Tafsirweb . Council of Senior Scholars (Saudi Arabia)
    Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center
    . 30 January 2022 . Indonesian, Arabic.
  132. Book: Ludwig W. Adamec . Ludwig W. Adamec . Historical Dictionary of Islam . 2016 . Rowman & Littlefield . 1442277246 . 250 . 4 August 2024.
  133. Web site: Shalih ibn Abdullah ibn Humaidi . Wahbah al-Zuhayli . Imad Zuhair Hafidh . Abdul-Rahman al-Sa'di. Muhammad Sulaiman al-Ashqar. Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Qaf 17 Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh; Tafsir Al-Muyassar Ministry of Saudi Arabia; Zubdatut Tafsir Min Fathil Qadir Islamic University of Medina; Tafsir Al-Wajiz by Wahbah al-Zuhaily; Tafsir Al-Madinah Al-Munawwarah ; Tafsir as-Sa'di by Abdul-Rahman al-Sa'di ; concise Tafseer by Indonesian Ministry of religious affair. Ministry of Islamic Affairs, Dawah and Guidance
    Islamic University of Madinah; Ministry of Religious Affairs (Indonesia)
    . id,ar . Quran chapter:Qaf (surah); verse 17
  134. Web site: Shalih ibn Abdullah ibn Humaidi . Wahbah al-Zuhayli . Imad Zuhair Hafidh . Abdul-Rahman al-Sa'di. Muhammad Sulaiman al-Ashqar. Hikmat bin Basyir bin Yasin . Abdullah ibn Abdul Aziz . Shalih asy-Syawi . Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Al-Jathiya: 29 Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh; Tafsir Al-Muyassar Ministry of Saudi Arabia; Zubdatut Tafsir Min Fathil Qadir Islamic University of Medina; Tafsir Al-Wajiz by Wahbah al-Zuhaily; Tafsir Al-Madinah Al-Munawwarah ; Tafsir as-Sa'di by Abdul-Rahman al-Sa'di ; Mecca Tafseer Nahafat al-Makkiyah; concise Tafseer by Indonesian Ministry of religious affair. Ministry of Islamic Affairs, Dawah and Guidance
    Islamic University of Madinah; Ministry of Religious Affairs (Indonesia)
    . id,ar . Quran chapter:Al-Jathiya; verse 29
  135. Web site: Abdul-Rahman al-Sa'di . Salih bin Abdullah al-Humaid . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Wahbah al-Zuhayli . Muhammad Sulaiman Al-Asqar from Islamic University of Madinah . Hikmat ibn Bashir ibn Yasin . 'Abdullah ibn 'Abd al-Aziz al-‘Awaji . Muhammad ibn Shalih ash-Shawi . Marwan Hadidi bin Musa . Saleh Al-Fawzan . Saleh Al-Fawzan . Abu Bakar Jabir al-Jazairi . al-Uthaymin . al-Uthaymin . Salih bin Abdullah al-Humaid . Ar-Ra'd verse 11 . 2016 . Tafsirweb . Council of Senior Scholars (Saudi Arabia)
    Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center
    . 30 January 2022 . Indonesian, Arabic.
  136. Web site: Abdul-Rahman al-Sa'di . Salih bin Abdullah al-Humaid . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di . Wahbah al-Zuhayli . Wahbah al-Zuhayli . Muhammad Sulaiman Al-Asqar from Islamic University of Madinah . Hikmat ibn Bashir ibn Yasin . 'Abdullah ibn 'Abd al-Aziz al-‘Awaji . Marwan Hadidi bin Musa . Salih bin Abdullah al-Humaid . al-An'am verse 61 . 2016 . Tafsirweb . Council of Senior Scholars (Saudi Arabia)
    Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center
    . 30 January 2022 . Indonesian, Arabic.
  137. Web site: Abdul-Rahman al-Sa'di . professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Wahbah al-Zuhayli . Muhammad Sulaiman Al-Asqar from Islamic University of Madinah. Surat al-Muddathir ayat 30 . 2016 . Tafsirweb . Islamic University of Madinah. 30 January 2022 . Indonesian, Arabic.
  138. Web site: Abdul-Rahman al-Sa'di . professor Shalih bin Abdullah bin Humaid from Riyadh Tafsir center . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Wahbah al-Zuhayli. Surat al-Muddathir ayat 29 . 2016 . Tafsirweb . Islamic University of Madinah. 30 January 2022 . Indonesian, Arabic.
  139. Web site: Abdul-Rahman al-Sa'di . Salih bin Abdullah al-Humaid . Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina . Abdul-Rahman al-Sa'di. Wahbah al-Zuhayli . Wahbah al-Zuhayli . Umar ibn Abdullah al-Muqbil . Hikmat ibn Bashir ibn Yasin . 'Abdullah ibn 'Abd al-Aziz al-‘Awaji . Muhammad ibn Shalih ash-Shawi . Marwan Hadidi bin Musa . Ghafir / al-Mu'min verse 7. 2016 . Tafsirweb . Council of Senior Scholars (Saudi Arabia)
    Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center
    . 30 January 2022 . Indonesian, Arabic.
  140. ns.
  141. Web site: Rumaysho. Abduh Tuasikal . Muhammad . Ada Apa di Balik Petir? . 26 February 2022 . id . 2009 . Al Khoroithi, Makarimil Akhlaq, Hadith Ali ibn Abi Talib; Ibn Taymiyyah, Majm al-Fatawa; al-Suyuti; Tafsir Jalalayn, Hasyiyah ash Shawi 1/31.
  142. Book: Stephen Burge . Angels in Islam Jalal Al-Din Al-Suyuti's Al-Haba'ik Fi Akhbar Al-mala'ik . 2012. Religion / Islam / General, Social Science / Regional Studies, Angels -- Islam . Taylor & Francis . 978-1-136-50474-7 . 186 . 257 Armad, al-Tirmidhc, al-Nasa'c, Ibn al-Mundhir, Ibn Abc latim, Abe 'l-Shaykh in al-'AVama, Ibn Mardawayh, Abe Nu'aym, in al-DalA'il, and al-kiya'in al-MukhtAra (Ibn 'Abbas) . 26 February 2022 . ebook.
  143. Web site: Ibn Baz . Abd al Aziz. Abd al-Aziz Bin Baz . ما يحسن بالمسلم قوله عند نزول المطر أو سماع الرعد؟ . What is good for a Muslim to say when it rains or when he hears thunder?; Fatwa number 13/85 . BinBaz.org . 11 December 2021 . ar.
  144. Web site: Abdullaah Al-Faqeeh . Hadeeth stating that thunder is angel Fatwa No: 335923 . Islamweb.net . Fatwa center of Imam Mohammad Ibn Saud Islamic University, Yemen, and Mauritania Islamic educational institues . 14 March 2022 . 2003.
  145. Web site: Abdullaah Al-Faqeeh . Fatwa centers & Islamic educational institutes in Yemen and Mauritania . رتبة حديث: أذن لي أن أحدث عن ملك من ملائكة الله من حملة العرش... . The rank of hadith: Permit me to narrate on the authority of one of the angels of God from among the bearers of the Throne... Fatwa Number: 205000 . Islamweb . Al-Imaam Muhammad Bin Saud Islamic University . 3 March 2022 . Saudi Arabia . ar . 2013 .
  146. Gimaret, Daniel. "The Psalms of Islam. Al-ṣahīfat al-kāmilat al-sajjādiyya, Imam Zayn al-‛ Abidin‛ Alī ibn al-Ḥusayn, translated with an Introduction and Annotation by William C. Chittick. The Muhammadi Trust of Great Britain and Northern Ireland (London, England 1988; distributed by Oxford University Press)." Bulletin critique des Annales islamologiques 7.1 (1991): 59–61.
  147. Book: Bruno Becchio. Johannes P. Schadé. Hierarchy of angels. Encyclopedia of World Religions. Foreign Media Group. 2016. 9781601360007.
  148. Hussein Abdul-Raof Theological Approaches to Qur'anic Exegesis: A Practical Comparative-Contrastive Analysis Routledge 2012 page 155
  149. Book: Into the Realm of Smokeless Fire (Qur'ān 55:14): A Critical Translation of Al-Damīrī's Article on the Jinn from Ḥayāt Al-Ḥayawān Al-Kubrā . 1953 . Jinn . UMI . 64 . 12 April 2022.
  150. Book: Stephen Burge . Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik . . 2015 . 978-1-136-50473-0 . 8.
  151. Surah Al-Anfaal Ayah #09Where ALLAH said,(Remember) when you asked help of your Lord, and he answered you, indeed, I will reinforce you with a thousand from the Angels, following one another.This Ayah affirms the statement of Ar-Rabi bin Anas in Tafsir ibn e kathir while explaining the Tafsir of Ayah no 12 of surah Al-Anfal where he said in the Aftermath of badr, the people used to recognize whomever the Angels killed from those whom they killed, by the wound over their necks, fingers, and toes because those parts had Mark as if they were branded by fire.
  152. [Sahih al-Tirmidhi]
  153. Web site: Abu Dawud al-Sijistani . متون الحديث chapter 4. Abu Dawud al-Sijistani . Matan Hadith (Hadith text) . Islamweb . المكتبة العصرية . 26 July 2024 . 240 .
  154. Web site: التصنيف: الفضائل والآداب . الرقائق والمواعظ . أهوال القبور . . Classification: Virtues and manners. Asceticism and sermons. Horrors of the grave. . hadeethenc.com. Ar . جرير قال: «ثم يُقَيَّض له أعمى أَبْكَم معه مِرْزَبّة من حديد، لو ضُرب بها جبل لصار ترابا» قال: «فيضربه بها ضربة يسمعها ما بين المشرق والمغرب إلا الثَّقَلين، فيصير ترابا» قال: «ثم تُعاد فيه الروح.
  155. Web site: الموسوعة الحديثية . dorar.net . 26 July 2024 . Ar . Narrator: Al-Bara’ bin Azib; Narrator of Hadith: Abu Dawud; Source: Sunan Abi Dawud; Page or number: 4753; Addendum: Jabir ibn 'Abd Allah:Summary of the narrator’s ruling: He was silent about it [and he said in his letter to the people of Mecca that everything he was silent about is authentic]; Grade: Narrated by Abu Dawud (4753) and the wording is his, and Ahmad (18557)
  156. Book: Al-Albani . Al-Albani . Ahkam al-Janaiz wa Bid'aha . Maktabat al-Ma'aref . 1 . 159 . 26 July 2024 . Ar.
  157. Web site: Ibrahim Desai . Ibrahim Desai . Punishment in the Grave . 2002 . albalagh.net . 26 July 2024 . En.
  158. Book: Manshur El-Mubarok . Rahman . Radindra . Panduan Praktis agar Selamat di Alam Kubur: Amalan-amalan agar selamat di alam kubur . Practical Guide to be Safe in the Grave: Practices to be safe in the grave . 2016 . Wahyu Qolbu . 978-6027331563 . 147 . 26 July 2024 . Id.
  159. Book: Front Cover Muhammad Al-Manjabi Al-Hanbali . Menghadapi Musibah Kematian: Cara Tepat Menyikapi Kepergian Orang-Orang Terdekat . Dealing with Death: The Right Way to Deal with the Passing of Those Closest to You . 2007 . Hikmah . 978-9791141048 . 184 . 26 July 2024 . Id.
  160. Book: the Bavarian State Library . The Nineteenth Century and After: A Monthly Review, Volume 31 . 1892 . King . 435–436 . 26 July 2024 . En . The Muslim Hell.
  161. Web site: Agus Hasan Bashori . Aqidah Adzab Kubur Mutawatir . 27 July 2024 . Id . Fath al-Bari 3/237-240.
  162. Book: Jalal al-Din al-Suyuti . al-Suyuti . Misteri Alam Malaikat . 2021 . Pustaka Al-kautsar . 978-979-592-951-2 . 166 . 9 August 2023 . id . ebook . Quoting Amir al-Sha'bi.
  163. Web site: Muslim al-Atsariy . Malaikat Turun Dari Langit Karena Bacaan Al-Qur'an . At-Tabi'in . Qiyam At-Tabi'in Foundation (YAQITA) . 10 November 2023 . 2007 . "Sakinah hanya turun di dalam pembacaan Al-Qur'an saja, adapun pembacaan hadits, maka malaikat lain yang akan berkumpul. Dan tidak-lah sampai (riwayat) kepada kami tentang turunnya Sakinah kecuali di dalam pembacaan Al-Qur'an, dan ini tidak diqiyaskan (disamakan dengan pembacaan hadits atau lainnya). Adapun Sakinah adalah jenis khusus malaikat yang turun untuk mendengarkan Al-Qur'an" En= Sakinah only descends for the readers of the Koran, as for the reading of the hadith, other angels will gather. And none (exegesis) has come to us about the revelation of the Sakinah except in the reading of the Al-Qur'an, and this cannot be analogized (qiyas). Sakinah is a special type of angel who descends to listen to the Koran.
    The commentary of Sahih Bukhari by Ibn Baaz.
  164. Hajjah Amina Adil (2012). "Ezra". Muhammad the Messenger of Islam: His life & prophecy. BookBaby. .
  165. Book: Colby. Frederick S. Narrating Muhammad's Night Journey: Tracing the Development of the Ibn 'Abbas Ascension Discourse. 2008. State University of New York Press. 978-0-7914-7518-8.
  166. Josef von Hammer-Purgstall Die Geisterlehre der Moslimen Staatsdruckerei, 1852 digit. 22 July 2010 p. 8
  167. Book: Carlson . Kathie . The Book of Symbols: Reflections on Archetypal Images . Flanagin . Michael N. . Martin . Kathleen . Martin . Mary E. . Mendelsohn . John . Rodgers . Priscilla Young . Ronnberg . Ami . Salman . Sherry . Wesley . Deborah A. . . 2010 . 978-3-8365-1448-4 . Arm . Karen . Köln . 328 . Ueda . Kako . Thulin . Anne . Langerak . Allison . Kiley . Timothy Gus . Wolff . Mary.
  168. Web site: Vallance . Jeffrey . Jeffrey Vallance . #6 . 2023-05-18 . Hotel . Chapelle de Poulet . United Kingdom.
  169. The Vision of Islam by Sachiko Murata & William Chittick pg 86-87
  170. Web site: Shirath (Jembatan) | www.dinul-islam.org. https://web.archive.org/web/20110725235213/http://dinul-islam.org/index.php?option=com_content&view=article&id=102:shirath-jembatan&catid=20:daqoiqul-akhbar&Itemid=19. July 25, 2011. July 25, 2011.
  171. Alfred Guillaume Ibn Ishaq's Sirat Rasul Allah
  172. Brannon Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black 2002 page 225

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