Generally, belief in angels is one of the core tenets within Islam, as it is one of the six articles of faith.[7][8] Angels are more prominent in Islam compared to Judeo-Christian tradition.[9] The angels differ from other spiritual creatures in their attitude as creatures of virtue, in contrast to evil devils (Arabic: شَيَاطِين, romanized:šayāṭīn or Persian: دیو, romanized:dīv) and ambiguous jinn (Arabic: جِنّ or Persian: پَری, romanized:parī).[10][3][11][12] 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.[13]
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. Contemporary Salafis usually hold the opinion that angels are always obedient and never fail to perform their tasks. In contrast, schools of theology (Kalām) often accept the fallibility of angels. 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).
The Quranic word for angel (Arabic: ملك, romanized:malak) derives either from Malaka, meaning "he controlled", due to their power to govern different affairs assigned to them,[14] or from the triliteral root '-l-k, l-'-k or m-l-k with the broad meaning of a "messenger", just as its counterpart in Hebrew (malʾákh). 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 rasul instead.[15]
In Islam, angels are heavenly creatures created by God. They are considered older than humans and jinn.[16] Although Muslim authors disagree on the exact nature of angels, they agree that they are autonomous entities with subtle bodies.[17]:508 Yet, both concepts of angels as anthropomorphic creatures with wings and as abstract forces are acknowledged.[5] 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.[18] 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.[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.[21] In Islamic traditions, they are described as being created from incorporeal light (Nūr) or fire (Nar).[22][23][a]Ahmad Sirhindi, a 17th-century Indian scholar, has added, that angels can take various shapes.[32] 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.[33][34][35][36]
Nobility
As with other monotheistic religions, angels are characterized by their purity and obedience to God.[37] Groups of modern scholars from Imam Mohammad Ibn Saud Islamic University in Yemen and Mauritania issued fatwa that the angels should be invoked with blessing Islamic honorifics (ʿalayhi as-salāmu), which is applied to human prophets and messengers.[38] These fatwas were based on the ruling from Ibn Qayyim al-Jawziyya.[38] 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.[39]
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.[40] A similar opinion was asserted by Hasan al-Basri, who argued that angels are superior to humans and prophets due to their infallibility, a position not shared by either early Sunnis nor Shias.[41] 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.[42] 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.[43]
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.[44]:323 It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[44]:325 and the guardian angel,[44]:327 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.[44]:328 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.[44]:328Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.[32]
Obedience
The possibility and degree of angels errability is debated in Islam.[45]Hasan of Basra (d. 728) is often considered one of the first who asserted the doctrine of angelic infallibility. 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,[46] a tradition opposed by some scholars, such as Ahmad ibn Taimiyya, but still accepted by others, such as Ahmad ibn Hanbal.[47]
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."[17]:546 Since obedience of angels is not discussed when talking about the identity of Iblis, the idea that angels are unable to sin might not have been a universal issue in early Islamic exegetical tradition.[48]
It has been argued that from the traditions of ibn Abbas and Hasan of Basra two different opinions derived; one regarding Iblis as a fallen angel and accepting that angels could sin, the other regarding Iblis as distinct from the angels and rejecting that angels could sin.[48]
Infallible
Islamic scholars who reject the concept of the fallen angel, refer to Surah At-Tahrim66:6 "not disobeying" and Al-Anbiya21:19 of "not acting arrogant",[49] and in Al-Anbiya 21:27 of "not presumptuous", as support for their view:[50]
[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.
To exclude Iblis from the angels, Ibn Taymiyya argues that Surah 2:34 uses an Istithna Munqathi, an Arabic linguistic form in order to exclude a subject from the main grouping. Accordingly, he argues, that the verse is meant to exclude Iblis from being an angel as a species and that Iblis hailed from jinn species instead.[51][52] Azza bint Muhammad ar-Rashid from the Islamic university of Minnesota faculty of Islamic creed; has compiled that several other notable scholars aside from Ibn Kathir who supported the notion that "Iblis was not an angel" were Ibn Hazm, Al-Mawardi, Al-Baghawi, Ibn Hajar al-Asqalani, and Al-Uthaymin.[53][bettersourceneeded]
This view were followed by most modern scholars of Salafism, that they rejecting account of fallen angels entirely,[54] and choosing the interpretation of Ibn Kathir in defending Harut and Marut innocence in this case.[55][56][bettersourceneeded]
Fakhr al-Din al-Razi is an exception to most mutakallimūn, accept that angels can commit errors. He agrees with the Mu'tazilites and philosophers 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.[57]
Fallible
The angels Harut and Marut punished by hanging over the well, condemned to teach sorcery. (c. 1703)
Those who support that angels could commit sins or are fallible argue that if angels could not sin, there was no reason to praise them for obedience.[17]:546Al-Maturidi (853–944 CE) states that, like humans, the angels were tested[42] and concludes angels have free-will:[58]
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."[17]:545 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.[42][59] 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.[60] Yet others say that the term does not refer to the (genus of) jinn, but calls Iblis and his angels "al-jinn" due to their origin from jannah.[61] The presence of two fallen angels referred to as Harut and Marut, further hindered their complete absolution from potentially sinning.[17]:548[62]
Surah 2:30 portrays the angels arguing with God that the creation of Adam will cause disruption and suffering. The implication of the text is that Iblis does not part ways with God because he disbelieved but because he has a positive, though misguided, motive behind the creation of Adam. In this context, the term kāfir refers to "disobedience" no "unbelief", as Iblis does not deny the existence of God.[63] In his commentary, İsmail Hakkı elaborates that only the "angels of the earth" (ملائكة الارض), who previously battled the jinn, were disputing. Due to their abode on earth, their perception of heavenly wisdom is veiled, and thus, unlike the angels in the "higher realms", were subject to error. Among these earthly angels were also Harut and Marut and Iblis (ʿAzāzīl). Just like the jinn and devils, the fallen angels are a source of temptation for humans.[64]
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.[65] 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.[66]Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels.[67] 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.[68][69]
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 (nūr). Thus, angels would have substance and could not merely be an intellectual entity as claimed by some philosophers.[70] 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 Six Articles of Faith in Islam.[7]
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.[72] 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".[73]
Andalusianscholaribn 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.[74][75] 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.[40] Ibn Arabi elaborates his ranking in al-Futuhat 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.[76]
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.[74] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[77] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[78][79] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[74] A saint might be given the ability to see angels as gift (karāmāt) from God.[80]
Ahmad al-Tijani, founder of the Tijaniyyahorder, 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.[81]
The Sufi Muslim and philosopher Al Ghazali (c.1058–19 December 1111) divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.[82] According to al-Ghazali, humans consist of animalistic and spiritual traits. From the spiritual realm (malakut), the plane in which symbols take on form, angels and devils advise the human hearth (qalb).[21] However, the angels also inhabit the realm beyond considered the realm from which reason ('aql) 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.[83] In this regard, the plane of a human is, unlike whose of the jinn (here: angels and devils) [84] and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[85][86]
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.[87]
Classification of angels
Muhammad and the Angel Gabriel by Abd al-Razzak
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 (karubiyin) fully absorbed in the ma'rifa (knowledge) of God and the messengers (rasūl) who carry out divine decrees between heaven and earth.[88][89] 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).[90] 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.[17]:509
Fakhr al-Din al-Razi (d. 1209) divided the angels into eight groups, which shows some resemblance to Christian angelology:[91]
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.[93] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.[93] 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.[94] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.[93]
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.[95] 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.[95] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension (Mir'ajnama) and the Siyer-i Nebi.[96]
Bektashi Alevism
Despite its heterodoxy, Alevis believe in the Quran, the revelation by Muhammad, the afterlife, and angels, pretty much as Sunnis do.[97] Like orthodox Muslims, Alevis believe that Muhammad undertook the heavenly journey guided by the angel Gabriel (Turkish: Cebrâil), mentioned in the Quran (Surah 17), as evident from the miraçlama, a form of poetry (deyiş) remniscient of Anatolian folk songs.[98] Alevis affirm the Quranic message that angels were ordered to bow down before Adam, and for that reason, believe that humans inherent a special status.[99] Some Alevis believe that good and bad angels are merely symbols and do not believe in their literal existence.[100]
Angels are also mentioned in Alevi-spiritual literature. The cosmology outllined in the Buyruks ascribes a central role to angels. Accordingly, when God created the angels, God tested them by asking who they are. Those angels who responded "You are the Creator and I am the created." were the good angels, while those who claimed independency by stating "You are you; I am I" were burned.[101] Whereby, the destroyed angels feature as an example of spiritual ignorance.[102] Similar to the Quran, the story continues with that the angel Azâzîl, overcome by his ego, refuses to bow before the light, arguing that the light is a created thing and thus, cannot be the creator, and accordingly unworthy of prostration.[103] In contrast to Sunni tradition however, the light symbolizes Ali and Muhammad, not Adam.[104] Besides Gabriel and Azazil, other angels, such as the Kiraman Katibin also appear in the text.[105]
A narrative transmitted from Abu Dharr al-Ghifari, audited and commented by two hadith commentary experts in the modern era, Shuaib Al Arna'ut.[106] and Muḥammad 'Abd ar-Raḥmān al-Mubarakpuri,[107] has spoken several hadiths from Sahih al-Bukhari, Sahih Muslim, and Al-Sunan al-Sughra; 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.[107][106]
Archangels (karubiyin)
According to one source, there are four special angels (karubiyin)[108] considered to rank above the other angels in Islam. They have proper names, and central tasks are associated with them:
Jibrīl/Jibrāʾīl/Jabrāʾīl (Arabic: جِبْرِيل, romanized:Jibrīl; also Arabic: جبرائيل, romanized:Jibrāʾīl or Jabrāʾīl; derived from the Hebrew גַּבְרִיאֵל, Gaḇrīʾēl)[109][110][111][112] (English: Gabriel),[113] is venerated as one of the primary archangels and as the Angel of Revelation in Islam.[109][110][111] Jibrīl is regarded as the archangel responsible for revealing the Quran to Muhammad, verse by verse;[109][110][111] he is primarily mentioned in the verses 2:97, 2:98, and 66:4 of the Quran, although the Quranic text does not explicitly refer to him as an angel.[110] Jibrīl is the angel who communicated with all of the prophets and also descended with the blessings of God during the night of Laylat al-Qadr ("The Night of Divine Destiny (Fate)"). Jibrīl is further acknowledged as a magnificent warrior in Islamic tradition, who led an army of angels into the Battle of Badr and fought against Iblis, when he tempted ʿĪsā (Jesus).[114]
Mīkāl/Mīkāʾīl/Mīkhāʾīl (Arabic: ميكائيل) (English: Michael),[115] the archangel of mercy, is often depicted as providing nourishment for bodies and souls while also being responsible for bringing rain and thunder to Earth.[116] Some scholars have pointed out that Mikail is in charge of angels who carry the laws of nature.[117]
Isrāfīl (Arabic: إسرافيل) (frequently associated with the Jewish and Christian angel Raphael), is the archangel who blows into the trumpet in the end time, therefore also associated with music in some traditions.[118] Israfil is responsible for signaling the coming of Qiyamah (Judgment Day) by blowing a horn.[citation needed] However, Ali Hasan al-Halabi[ar] (a student of Muhammad Nasiruddin al-Albani),[119]Muhammad ibn al-Uthaymeen,[120] and Al-Suyuti,[121] have given commentary that all the hadiths that describe Israfil as the horn-blower are classified as Da'if, although given the multitude of narrative chains that support this concept, they state that it is still possible.[119][121][120]
Mīṭaṭrūn (Arabic: ميططرون): Included among the archangels in various magical treatises.[124] In orthodox circles, he is the guardian of the divine veil.[125]
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.[126][127]
Nineteen Zabaniyah, a group of leading angels of hell beside Mālik who commanded other angels of hell to torment sinful people in hell. The nineteen angel chiefs of hell were mentioned in Quran chapter Al-Muddaththir verse Quran74:10–11.[141] The Saudi Arabia religious ministry released their official interpretation that Zabaniyah were collective names of angels group which included those nineteen chief angels.[141] Those nineteen angels of hell were standing tall above Saqar, one of levels in hell.[142] Muhammad Sulaiman al-Asqar, professor from Islamic University of Madinah argued the nineteen instead were nineteen type of hell angels which each type has different kind of form.[141]
Angels who distribute provisions, rain, and other blessings by God's command; Mentioned in Qur'an chapter Adh-DhariyatQuran51:4[143][144]
Ra'd: Angel of thunders, a name of angel who drive and regulating the clouds and rains in their task given by God were mentioned in Quran13:13[145][146]Ibn Taymiyyah in his work, Majmu al-Fatwa al-Kubra, has quoted the Marfu hadith transmitted by Ali ibn abi Talib, that Ra'd were the name of angel who herded the dark clouds like a shepherd.[145][147] Ali further narrated that thunder (Ra'danArabic: رعدان) was the growling voices of Ra'd while herding the clouds, while lightning strikes (Sawa'iqArabic: صوائق) were a flaming device used by the said angel in gathering and herding the raining clouds.[145]Al-Suyuti narrated from the hadith transmitted from Ibn Abbas about the lightning angel, while giving further commentary that hot light produced by lightning (BarqArabic: برق) were the emitted light produced from a whip device used by those angels.[145][147] Saudi Grand MuftiAbd al-Aziz Bin Baz also ruled on the sunnah practice of reciting Sura Ar-Ra'd, Ayah 13 Quran13:13(Translated byShakir) whenever a Muslim hears the sound of thunder, as this was practiced according to the hadith tradition narrated by Zubayr ibn al-Awwam.[148] The non-canonical interpretation from Salaf generation scholars regarding the tradition from Ali has described that etymologically ar-Ra'd means a movement of celestial clouds caused by the compression of air inside the cloud. This analogical explanation also defined as the metaphysical movement of the angel who moved clouds, as the basic Islamic tenet agreed that every movements within the universe resulted from the action or interference of the angels. Such example that voice of a person resulted from the movement a lips, tongue, teeth, epiglottis, and throat.[149]
Harut and Marut, a pair of angels who taught humans in Babylon magic; mentioned in Quran (2:102).[153] Some scholars, such as Hasan al-Basri, don't consider Harut and Marut to be angels.[154][155]Ibn Abbas and As Suddi opined they are indeed angels, but with a mission to test humans, while al-Tabari and Al-Qurtubi opined they are fallen angels for teaching humans about knowledge of magic.[156][55]
Jundullah, those who helped Muhammad in the battlefield.[157]
Those that give the spirit to the fetus in the womb and are charged with four commands: to write down his provision, his life-span, his actions, and whether he will be wretched or happy.[158]
Malakul Jibaal (The Angel of the Mountains), met by the Prophet after his ordeal at Taif.[159]
Blind-deaf angel of punishment. the third angel who accompany Munkar and Nakir in punishing sinners during their time in Barzakh. In long hadith which transmitted by Al-Bara' ibn Azib, this angel was described as lacking eyesight and hearing (in some transmission the angel is blind and mute). Furthermore, the angel carrying a sledgehammer (or iron rod in some transmission) which described cannot be lifted by entire mankind and jinn even if they all unite their strength to do so. Amother feature of the sledgehammer was it produce metaphysical thundering sound which cannot be heard by living humans. the mission of this blind-deaf angel is to torture the sinner by crushing the head of sinners with such sledgehammer, and repeat the sequence after the sinner's head miraculously recovered to normal after the first strike. The hadith narrates this punishment by the angel will be repeated until Judgement Day.[161][162][163][164][165][166][167][168] Addendum from Fath al-Bari stated such angelic creature also carrying whip-like tool which end was a hot coal that has it size as big as a camel's head, which the angel used to punish the sinners.[169]
Angel who bestowed with strength equal of 70,000 angels and has 70,000 wings.[140] This angel were narrated in Al-Dur al-Manthur were able to see Al-ʽArsh, which were made of red ruby.[140]
Muhammad encounters the angel composed of fire and ice during his Night journey. Miniature from a copy of al-Sarai's Nahj al-Faradis from The David Collection
According to hadith transmitted by Ibn Abbas, Muhammad encountered several significant angels on his journey through the celestial spheres.[171][172] 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 Malkuk, instead of Malak.[173]
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.[174] It is also thought to wake up mankind every morning through means like making "cocks below on Earth...crow" when it opens its mouth.[175]
Khidr, sometimes regarded as an angel which took human form and thus able to reveal hidden knowledge exceeding those of the prophets to guide and help people or prophets.[180]
Azazil, considered the name of Satan before his fall by those who agree that he was an angel once.
↑ Differences between nūr and nar have been debated in Islam. In Arabic, both terms are closely related morphologically and phonetically.[24]Baydawi explains that the term light serves only as a proverb, but fire and light refers actually to the same substance.[25] Apart from light, other traditions also mention exceptions about angels created from fire, ice or water.[26]Tabari argued that both can be seen as the same substance, since both pass into each other but refer to the same thing on different degrees.[27] Asserting that both fire and light are actually the same but on different degrees can also be found by Qazwini and Ibishi.[28][29] In his work Al-Hay'a as-samya fi l-hay'a as-sunmya, Suyuti asserts that the angels are created from "fire that eats, but does not drink".[30] Abd al-Ghani al-Maqdisi argued that only the angels of mercy are created from light, but angels of punishment have been created from fire.[31]
Names of God in Islam are 99 names that each contain Attributes of God in Islam, which are implied by the respective names.
Hud or Hood or Eber in other traditions, was a prophet and messenger of ancient Arabia mentioned in the Quran. The eleventh chapter of the Quran, Hud, is named after him, though the narrative of Hud comprises only a small portion of the chapter.
Al Imran is the third chapter (sūrah) of the Quran with two hundred verses (āyāt).
At-Tawbah is the ninth chapter of the Quran. It contains 129 verses and is one of the last Medinan surahs. This Surah is known by two names, At-Taubah and Al-Bara'at. It is called At-Taubah in light of the fact that it articulates taubah (atonement) and informs about the conditions of its acceptance.. The name Bara'at (Release) is taken from the opening word of the Surah.
Al-Anfal is the eighth chapter (sūrah) of the Quran, with 75 verses (āyāt). Regarding the timing and contextual background of the revelation, it is a "Medinan surah", completed after the Battle of Badr. It forms a pair with the next surah, At-Tawba.
Ar-Ra'd,, or the Thunder, is the 13th chapter (sūrah) of the Qur'an, composed of 43 verses (āyāt). It has Muqattat المر.
Al-Kahf is the 18th chapter (sūrah) of the Qur'an with 110 verses (āyāt). Regarding the timing and contextual background of the revelation, it is an earlier Meccan surah, which means it was revealed before Muhammad's hijrah to Medina, instead of after.
Az-Zumar is the 39th chapter (surah) of the Qur'an, the central religious text of Islam. It contains 75 verses (ayat). This surah derives its name from the Arabic word zumar (troops) that occurs in verses 71 and 73. Regarding the timing and contextual background of the believed revelation, it is believed to have been revealed in the mid-Meccan period when persecutions of the Muslim believers by the polytheists had escalated.
Al-Qamar is the 54th chapter (surah) of the Quran, with 55 verses (ayat).The Surah was revealed in Mecca. The opening verses refer to the splitting of the Moon. "Qamar" (قمر), meaning "Moon" in Arabic, is also a common name among Muslims.
An-Nāziʻāt is the seventy-ninth sura of the Qur'an, with 46 ayat. Its name derived from the word wan-nazi‘at with which it opens. The root (n-z-‘) roughly means "to yank out with great force", although it can also mean "to yearn for" or "to yearn after".
Islamic mythology is the body of myths associated with Islam and the Quran. Islam is a religion that is more concerned with social order and law than with religious ritual or myths. The primary focus of Islam is the practical and rational practice and application of the Islamic law. Despite this focus, Islamic myths do still exist. The Oxford Companion to World Mythology identifies a number of traditional narratives as "Islamic myths". These include a creation myth and a vision of afterlife, which Islam shares with the other Abrahamic religions, as well as the distinctively Islamic story of the Kaaba.
A Qareen is a spiritual double of a human, either part of the human himself or a complementary creature in a parallel dimension.
In Islamic tradition the two kiraman katibin are two angels called Raqib and Atid, believed by Muslims to record a person's actions.
Qadar is the concept of divine destiny in Islam. As God is all-knowing and all-powerful, everything that has happened and will happen in the universe is already known. At the same time, human beings are responsible for their actions, and will be rewarded or punished accordingly on Judgement Day.
The Zabaniyah is the name of a group of angels in Islam who are tasked to torture the sinners in hell. They are mentioned appeared in many verses in Quran, With various names such as "Nineteen angels of Hell", "Angels of punishment", "Guardians of Hell", "Wardens of hell", and "Angels of hell" or "The keepers".
Jann are the ancestor of the jinn in Islam. They are said to have inhabited the earth before Adam, ruled by a king called Jann ibn Jann. In folklore however, many consider them to be punished and turned into the weakest class of jinn, comparable to the way in which apes are seen as transformed humans. The father of the jinn is also called Abu Al-Jann.
Nāzi'āt and Nāshiṭāt are two classes of death angels subordinate to Azra'il in Islam, responsible for taking the souls of the dead. While Nāzi'āt are commissioned to take the lives of unbelievers forcefully, the Nāshiṭāt take believers gently.
Bearers of the Throne or also known as ḥamlat al-arsh, are a group of angels in Islam.
Al-ʽArsh is the throne of God in Islamic theology. It is believed to be the largest of all the creations of God.
↑ MacDonald, D.B. and Madelung, W., "Malāʾika", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Online, retrieved 4 January 2024 <http://dx.doi.org/10.1163/1573-3912_islam_COM_0642> Erste Online-Publikation: 2012 Erste Druckedition: ISBN 9789004161214, 1960-2007
1 2 3 Kassim, Husain (2007). Beentjes, Pancratius C.; Liesen, Jan (eds.). "Nothing can be Known or Done without the Involvement of Angels: Angels and Angelology in Islam and Islamic Literature". Deuterocanonical and Cognate Literature Yearbook. 2007 (2007). Berlin: De Gruyter: 645–662. doi:10.1515/9783110192957.6.645. ISSN1614-337X. S2CID201096692.
↑ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik Routledge 2015 ISBN978-1-136-50473-0 p. 22-23
1 2 3 Muhammad ibn al-Uthaymin (1998). "The Belief in Angel". In Saleh al-Saleh (ed.). شرح اصل الايمان/Explaining the foundations of faith. Cooperative Office for Call & Islamic Guidance at Unaizah; King Fahd National Library Cataloglng-in-Publication Data; Riyadh. pp.49–54. ISBN9960-783-17-0. Retrieved 19 November 2023.
↑ Kiel, Micah D. The Catholic Biblical Quarterly, vol. 71, no. 1, 2009, pp. 215–18. JSTOR, http://www.jstor.org/stable/43726529. Accessed 21 February 2023.
↑ (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
↑ Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Devin J. Stewart. Consulted online on 02 January 2024 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
↑ Yazaki, Saeko. "Classes of Beings in Sufism." Sufi Cosmology. Brill, 2022. 68-88.
↑ Ali, Syed Anwer. [1984] 2010. Qurʼan, the Fundamental Law of Human Life: Surat ul-Faateha to Surat-ul-Baqarah (sections 1–21). Syed Publications. p. 121.
↑ 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
1 2 3 4 5 6 ibn ʿUmar al-Baydawi, ʿAbd Allah (2016). The Lights Of Revelation And The Secrets Of Interpretation. Translated by Haddad, Gibril Fouad. Beacon Books and Media Limited. ISBN978-0-9926335-7-8.
↑ Glassé, Cyril; Smith, Huston (2003). The New Encyclopedia of Islam. Rowland Altamira. pp.49–50. ISBN978-0-759-10190-6.
↑ h Muhammad Singgih Pamungkas (15 December 2022). "Mengenal Alam Malaikat (1)". muslim.or.id (in Indonesian). Al-Atsari Islamic Education Foundation /Kantor Sekretariat Yayasan Pendidikan Islam Al-Atsari (YPIA). Retrieved 21 December 2023. Dr. Sulaiman Al Asyqor, 'Alamul Malaikat, hal. 18
1 2 Amira El-Zein (2009). Islam, Arabs, and Intelligent World of the Jinn. Syracuse University Press. pp.34–51. JSTORj.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 ...
↑ Kuehn, Sara. "The Primordial Cycle Revisited: Adam, Eve, and the Celestial Beings." The intermediate worlds of angels (2019): 173-199.
↑ Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 3 Georgetown University, Washington DC p. 45
↑ Mustafa Öztürk Journal of Islamic Research Vol 2 No 2 December 200
↑ Houtsma, M. Th. (1993). E.J. Brill's First Encyclopaedia of Islam, 1913–1936, Band 5. Brill. p. 191. ISBN978-9-004-09791-9 p. 191
↑ Fr. Edmund Teuma, O.F.M. Conv The Nature of "Ibli'h in the Qur'an as Interpreted by the Commentators p. 16
↑ Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. Abingdon, England: Routledge. p. 73. ISBN978-0-7103-1356-0 p. 302
↑ Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN978-3-447-04511-7 page 270
↑ ANTON M. HEINEN ISLAMIC COSMOLOGY A STUDY OF AS-SUYUTI'S al-Hay'a as-samya fi l-hay'a as-sunmya with critical edition, translation, and commentary ANTON M. HEINEN BEIRUT 1982 p. 143
↑ Gibb, Hamilton Alexander Rosskeen (1995). The Encyclopaedia of Islam: NED-SAM. Brill. p. 94. ISBN 9789004098343
↑ Burge, Stephen (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge. p.140. ISBN978-1-136-50473-0.
1 2 Abdullaah Al-Faqeeh (2003). "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. Retrieved 14 March 2022.
↑ Ibn Abi al-Izz (1990). Ibn Abdul Muhsin Al Turki, Abdullah; Al Arna'ut, Shuaib (eds.). سيرة الطحاوية (in Arabic). Al-Risalah Foundation. p.297. Retrieved 22 December 2023.
1 2 Houtsma, M. Th. (1993). E.J. Brill's First Encyclopaedia of Islam, 1913–1936, Band 5. BRILL. p.191. ISBN978-9-004-09791-9.
↑ Omar Hamdan Studien Zur Kanonisierung des Korantextes: al-Ḥasan al-Baṣrīs Beiträge Zur Geschichte des Korans Otto Harrassowitz Verlag 2006 ISBN978-3-447-05349-5 page 293 (in German)
1 2 3 Ulrich Rudolph Al-Māturīdī und Die Sunnitische Theologie in Samarkand Brill, 1997 ISBN978-90-04-10023-7 pp. 54-56
↑ 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.
↑ Welch, Alford T. (2008) Studies in Qur'an and Tafsir. Riga, Latvia: Scholars Press. p. 756.
↑ Patricia Crone. The Book of Watchers in the Qurån, page 11
↑ 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 doi:10.1163/1573-3912_ei3_COM_23204 Erste Online-Erscheinung: 2009 Erste Druckedition: 9789004181304, 2009, 2009-3
↑ 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 (2016). "Surat Al-Anbiya Ayat 27". Tafsirweb (in Indonesian and Arabic). Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022. 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.
↑ Ahmad ibnMuhammad ibn ash-Shadiq an-Najar. Haqiqat al-Malaikah (in Arabic). pp.60–65. Retrieved 28 November 2023.
↑ M. Saifudin Hakim (10 November 2021). "Apakah Iblis termasuk Golongan Malaikat ataukah Jin?". muslim.or.id (in Indonesian). Al-Atsari Islamic Education Foundation (YPIA) Secretariat Office. Retrieved 28 November 2023. 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.
↑ "مبحث عن عالم الجن"[Study on the world of the jinn]. omtameem.com (in Arabic). Dr. Azza Muhammad. Retrieved 22 August 2024.
↑ 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.
1 2 Ibn Kathir (2004). Abdul, M; Yusuf Harun, M; al-Atsari, Abu Ihsan (eds.). Tafsir Ibnu Kasir Jilid 1 (in Indonesian). Niaga Swadaya; Pustaka Imam Asy-Syafi'i. pp.204–205. ISBN979-3536-05-5. Retrieved 21 November 2023. 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...
↑ Muhammad Saed Abdul-Rahman (October 29, 2009). Tafsir Ibn Kathir Juz' 1 (Part 1 Al-Fatihah 1 to Al-Baqarah 141 2nd Edition(ebook). MSA Publication Limited. pp.189–190. ISBN978-1-86179-673-8. Retrieved 21 November 2023. 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).)
↑ Street, Tony. "Medieval Islamic doctrine on the angels: the writings of Fakhr al-Dīh al-Rāzī." Parergon 9.2 (1991): 111-127.
↑ Saleh, Walid A. "Rereading al-Ṭabarī through al-Māturīdī: New light on the third century hijrī." Journal of Qur'anic Studies 18.2 (2016): 180-209.
↑ Yüksek Lisans Tezi Imam Maturidi'nin Te'vilatu'l-kur'an'da gaybi konulara İstanbul-2020 2501171277
↑ Soğukoğlu, Fehmi. "Mâtürîdî'nin Te'vîlât'ı Çerçevesinde Kur'ân'da Varlık Türleri Arasındaki Üstünlük Meselesi." Kilitbahir 20 (2022): 53-69.
↑ MacDonald, D.B. and Madelung, W., "Malāʾika", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 12 October 2021 doi:10.1163/1573-3912_islam_COM_0642 First published online: 2012 First print edition: ISBN978-90-04-16121-4, 1960-2007
↑ Cole, Juan. "Infidel or Paganus? The Polysemy of kafara in the Quran." JAOS 140.3 (2020): 615-636.
↑ İsmail Hakkı Bursevî Rūḥ al-bayān Tafsīr on Surah 2:30 (Arabic)
↑ Zohreh Abdei "Alle Wesen bestehen aus Licht" Engel in der persischen Philosophie und bei Suhrawardi Tectum Band 23 ISBN978-3-8288-4104-8 p. 48
↑ Zohreh Abdei "Alle Wesen bestehen aus Licht" Engel in der persischen Philosophie und bei Suhrawardi Tectum Band 23 ISBN978-3-8288-4104-8 p. 50
↑ Seyyed Hossein Nasr An Introduction to Islamic Cosmological Doctrines SUNY Press, 1 January 1993 ISBN978-0-7914-1515-3 p. 236
↑ Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN978-3-447-04511-7 page 268 (in German)
↑ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik Routledge 2015 ISBN 978-1-136-50473-0
↑ Awn, Peter J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Leiden, Germany: Brill Publishers. p. 182 ISBN978-90-04-06906-0
↑ Ayman Shihadeh Sufism and Theology Edinburgh University Press, 21 November 2007 ISBN978-0-7486-3134-6 pp. 54-56
1 2 3 Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 17 August 2021 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
↑ Mohamed Haj Yousef The Single Monad Model of the Cosmos: Ibn Arabi's Concept of Time and Creation ibnalarabi 2014 ISBN978-1-499-77984-4 page 292
↑ Gallorini, Louise. The Symbolic Functions of Angels in the Qur'an and Sufi Literature. Diss. 2021. p. 304
↑ John Renard Historical Dictionary of Sufism Rowman & Littlefield, 19 November 2015 ISBN978-0-8108-7974-4 p. 38
↑ Michael Anthony Sells Early Islamic Mysticism (CWS) Paulist Press 1996 ISBN978-0-809-13619-3 page 39
↑ Noel Cobb Archetypal Imagination: Glimpses of the Gods in Life and Art SteinerBooks ISBN978-0-940-26247-8 page 194
↑ 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
↑ Wright, Zachary Valentine. "Realizing Islam, Sustainable History Monograph Pilot OA."
↑ Zh. D. Dadebayev, M.T. Kozhakanova, I.K.Azimbayeva Human's Anthropological Appearance in Abai Kunanbayev's Works World Academy of Science, Engineering and Technology Vol:6 2012-06-23 p. 1065
↑ 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.
↑ Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 35(1-2), 37-45.
↑ Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN978-0-815-65070-6 page 43
↑ Khaled El-Rouayheb, Sabine Schmidtke The Oxford Handbook of Islamic Philosophy Oxford University Press 2016 ISBN978-0-199-91739-6 page 186
↑ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik Routledge 2015 ISBN978-1-136-50473-0 p. 13-14
↑ Wensinck, A. J. (2013). The Muslim Creed: Its Genesis and Historical Development. Vereinigtes Königreich: Taylor & Francis. p. 200
↑ 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"
↑ Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009). p. 156
↑ Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009).
↑ Gruber, Christiane J. (2008). The Timurid "Book of Ascension" (Micrajnama): A Study of the Text and Image in a Pan-Asian Context. Patrimonia. p. 254
↑ Topuz, Birol. "Three Concepts That Are Confused With Each Other In Academia: Alevism, Bektashism, and Shiism." Journal of Alevism-Bektashism Studies 27 (2023): 65.
↑ Suzuki, Manami. "< Special Feature “The Encounter with Religious Others through Music and Musician in the Islamic World”> The Transmission of Alevi Ritualistic Practices in Austria as the Religious Other's Society." イスラーム世界研究 16 (2023): 49.
↑ Shindeldecker, John. Turkish Alevis Today. Sahkulu Sultan Külliyesi Vakfı, 1998. p. 4
↑ Shindeldecker, John. Turkish Alevis Today. Sahkulu Sultan Külliyesi Vakfı, 1998. p. 4
↑ Gezik, E. (2015). How Angel Gabriel Became Our Brother of the Hereafter (On the Question of Ismaili Influence on Alevism). British Journal of Middle Eastern Studies, 43(1), 64-65. https://doi.org/10.1080/13530194.2015.1060154
↑ Gezik, E. (2015). How Angel Gabriel Became Our Brother of the Hereafter (On the Question of Ismaili Influence on Alevism). British Journal of Middle Eastern Studies, 43(1), 65. https://doi.org/10.1080/13530194.2015.1060154
↑ DOĞAN, Eşref, and Hasan ÇELİK. "HÛ ERENLER! HÂYYʼDAN GELDİK HÛʼYA GİDERİZ: ALEVÎ-BEKTÂŞÎ DEYİMLERİNİN TÜRK EDEBİYATINA YANSIMALARI." p. 185
↑ DOĞAN, Eşref, and Hasan ÇELİK. "HÛ ERENLER! HÂYYʼDAN GELDİK HÛʼYA GİDERİZ: ALEVÎ-BEKTÂŞÎ DEYİMLERİNİN TÜRK EDEBİYATINA YANSIMALARI." p. 185
↑ EKİNCİ, Mustafa. "ALEVİUGIN TEMEL KAYNAKLARINDAN BIRI OLAN BUYRUK'UN İMAN VE İSLAM ESASLARI AÇlSINDAN DEGERLENDIRILMESI." p. 19
1 2 Ammi Nur Baits. "How Many Angels are?". konsultasisyariah.com (in Arabic and Indonesian). yufid.org. Retrieved 27 March 2022. (HR. Ahmad 21516, Turmudzi 2312, Abdurrazaq in Mushanaf 17934. This hadith is rated as hasan lighairihi by Shuaib Al-Arnauth).
↑ Matthew L.N. Wilkinson A Fresh Look at Islam in a Multi-Faith World: A Philosophy for Success Through Education Routledge 2014 ISBN978-1-317-59598-4 page 106
↑ Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN978-3-447-04511-7 page 320 (in German)
↑ Sophy BurnhamA Book of Angels: Reflections on Angels Past and Present, and True Stories of How They Touch Our Lives Penguin 2011 ISBN978-1-101-48647-4
1 2 Mustafa bin Kamal Al-Din Al-Bakri (2013). الضياء الشمسي على الفتح القدسي شرح ورد السحر للبكري 1-2 ج2[Solar illumination on the divine conquest] (Religion / Islam / Theology) (in Arabic). Dar Al Kotob Al Ilmiyah. p.132. Retrieved 3 March 2022. Al-Habaa-ik fii Akhbaaril Malaa'ik
↑ Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN978-3-447-04511-7 page 331 (in German)
↑ Juan Eduardo Campo Encyclopedia of Islam Infobase Publishing, 2009 ISBN978-1-438-12696-8 page 42
↑ Riḍāʾ Allāh ibn Muḥammad Idrīs Mubārakfūrī · (1998). كتاب العظمة (in Arabic). the University of Michigan. p.808. Retrieved 24 December 2023. 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
↑ Ammi Nur Baits (Mar 1, 2018). "Mengenal Malaikat Mikail". konsultasisyariah.com (in Indonesian). Yayasan Yufid Network. Retrieved 24 December 2023. 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).
↑ Al-Tabari (1958). "24". In Shakir, Ahmad (ed.). تفسير القرآن[Interpretation of Qur'an] (in Arabic). دار المعارف. p.182. Archived from the original on 7 August 2024. Retrieved 7 August 2024.
1 2 3 4 Abduh Tuasikal, Muhammad (2009). "Ada Apa di Balik Petir?". Rumaysho (in Indonesian). Retrieved 26 February 2022. Al Khoroithi, Makarimil Akhlaq, Hadith Ali ibn Abi Talib; Ibn Taymiyyah, Majm al-Fatawa; al-Suyuti; Tafsir Jalalayn, Hasyiyah ash Shawi 1/31
Id: Ibnu Abbas ia berkata: “Pernah datang beberapa orang yahudi kepada Nabi shallallahu 'alaihi wa sallam dan berkata, “Wahai Abul Qasim, beritahukanlah kami tentang guruh! Apa sebenarnya dia?” Beliau menjawab, “Dia adalah salah satu malaikat Allah yang ditugaskan mengurus awan mendung, di tangannya ada beberapa sabetan dari api, digiringnya awan dengan sabetan itu ke tempat yang Allah kehendaki.” Mereka bertanya lagi, “Lalu apa suara yang kami dengar ini?” Beliau menjawab, “Penggiringannya kepada awan ketika dia menggiringnya sampai tiba ke tempat yang diperintahkan.” Orang-orang Yahudi berkata, “Engkau benar.” (HR. Tirmidzi, dishahihkan oleh Syaikh Al Albani dalam Shahih At Tirmidzi 3/262 dan as-Sahihah no. 1872)
En: Ibn Abbas said: "Once some Jews came to the Prophet sallallaahu 'alaihi wa sallam and said, "O Abul Qasim, tell us about the thunder! What exactly is he?” He answered, "He is one of God's angels who is assigned to control the clouds, in his hand there are several sabre made of fire, he leads the clouds with those swords to where God wants them to go." They asked again, "Then what is this sound that we hear?" He answered, "He led him to the clouds when he led him until he arrived at the place he was commanded." The Jews said, “You are right.” (HR. Tirmidhi, authenticated by Shaykh Al Albani in Sahih Tirmidhi 3/262 and as-Sahihah no. 1872)
1 2 Stephen Burge (2012). Angels in Islam Jalal Al-Din Al-Suyuti's Al-Haba'ik Fi Akhbar Al-mala'ik(ebook) (Religion / Islam / General, Social Science / Regional Studies, Angels -- Islam). Taylor & Francis. p.186. ISBN978-1-136-50474-7. Retrieved 26 February 2022. 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)
↑ Abdullaah Al-Faqeeh (2003). "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. Retrieved 14 March 2022.
↑ Abdullaah Al-Faqeeh; Fatwa centers & Islamic educational institutes in Yemen and Mauritania (2013). "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 (in Arabic). Saudi Arabia: Al-Imaam Muhammad Bin Saud Islamic University. Retrieved 3 March 2022.
↑ 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.
↑ Bruno Becchio; Johannes P. Schadé (2016). "Hierarchy of angels". Encyclopedia of World Religions. Foreign Media Group. ISBN9781601360007.
↑ Hussein Abdul-Raof Theological Approaches to Qur'anic Exegesis: A Practical Comparative-Contrastive Analysis Routledge 2012 ISBN978-1-136-45991-7 page 155
↑ Muhammad Saed Abdul-Rahman (2009). The Meaning and Explanation of the Glorious Qur'an (Vol 1) 2nd Edition. MSA Publication Limited. p.180=190. ISBN9781861797636. Retrieved 27 July 2024. 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)"
↑ Surah Al-Anfaal Ayah #09 Where 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.
↑ "التصنيف: الفضائل والآداب . الرقائق والمواعظ . أهوال القبور "[Classification: Virtues and manners. Asceticism and sermons. Horrors of the grave.]. hadeethenc.com (in Arabic). 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
↑ "الموسوعة الحديثية". dorar.net (in Arabic). Retrieved 26 July 2024. 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)
↑ Agus Hasan Bashori (11 November 2009). "Aqidah Adzab Kubur Mutawatir" (in Indonesian). Retrieved 27 July 2024. Fath al-Bari 3/237-240
↑ Muslim al-Atsariy (2007). "Malaikat Turun Dari Langit Karena Bacaan Al-Qur'an". At-Tabi'in. Qiyam At-Tabi'in Foundation (YAQITA). Retrieved 10 November 2023. "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
↑ Hajjah Amina Adil (2012). "Ezra". Muhammad the Messenger of Islam: His life & prophecy. BookBaby. ISBN978-1-618-42913-1.
↑ Colby, Frederick S (2008). Narrating Muhammad's Night Journey: Tracing the Development of the Ibn 'Abbas Ascension Discourse. State University of New York Press. ISBN978-0-7914-7518-8.
↑ Josef von Hammer-Purgstall Die Geisterlehre der Moslimen Staatsdruckerei, 1852 digit. 22 July 2010 p. 8 (in German)
↑ Carlson, Kathie; Flanagin, Michael N.; Martin, Kathleen; Martin, Mary E.; Mendelsohn, John; Rodgers, Priscilla Young; Ronnberg, Ami; Salman, Sherry; Wesley, Deborah A. (2010). Arm, Karen; Ueda, Kako; Thulin, Anne; Langerak, Allison; Kiley, Timothy Gus; Wolff, Mary (eds.). The Book of Symbols: Reflections on Archetypal Images. Köln: Taschen. p.328. ISBN978-3-8365-1448-4.
↑ Kelas 07 SMP Pendidikan Agama Islam dan Budi Pekerti Siswa 2017 (Islamic and Character Education for Grade 7 Junior High School 2017). Jakarta: Curriculum and Bookkeeping Center, Ministry of Education of Indonesia. 2017. p.98. ISBN978-602-282-912-6.
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