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 invisible 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 heavenly beings. As such, they are said to lack passion and bodily desires. If angels can nevertheless fail, is debated in Islam. Mu'tazilites and many 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. Ashʿarites agree that angels have no free agency, but argues that they may still failand then fall. Māturīdites say that the heavenly creatures are tested, and angels may fail such a test, whereupon they are dismissed from their duties.
In Islamic philosophy and 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]
In Islamic philosophy 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.
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]
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.[33]:323 It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[33]:325 and the guardian angel,[33]: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.[33]: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.[33]:328Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.[32]
Angels are believed to be attracted to clean and sacred places. Impure conditions, such as dogs or unclean places, may impede an angels' duty.[34][35][36][37]
Obedience
Muhammad requests Maalik to show him Hell during his heavenly journey. Miniature from The David Collection.
The possibility and degree of angels errability is debated in Islam.[38]Hasan of Basra (d. 728) is often considered one of the first who asserted the doctrine of angelic infallibility. When discussing the nature of Iblis, Tabari does not mention angelic infallibility, the idea might not have been universal in early Islam.[39] Thus, from the traditions of ibn Abbas (angels can sin) and Hasan of Basra (angels cannot sin) two different opinions derived.[39] 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
Infallible
Opposition to the concept of the fallen angel is mostly found among the Qadariyah and most Mu'tazilites.[40] Many Salafis also agree with this view.[41] Those who oppose angelic fallibility refer to Surah at-Tahrim (66:6)[42] in favor of their position:
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.
Fakhr al-Din al-Razi is an exception to most mutakallimūn, and agrees that angels are free from any form of sin and includes angelic infallibility to the six articles of faith.[43] Al-Razi argues that "except Iblis" (2:34, 18:50) is read as an "uninterupted exception" (istithna munqathi), excluding Iblis from the group of angels and states that he hailed from jinn species instead.[44]Ibn Taimiyya rejects any ambiguity on the nature of Iblis and portrays him as a satanic jinni in contrast to the obedient angels.[37][45] Following the opinions of ibn Taimiyya and his disciple ibn Kathir, many scholars of Salafism and Wahhabism agree on this.[46] Furthermore, many of them regard this as a major difference between Christianity and Islam.[45]
Fallible
The angels Harut and Marut punished by hanging over the well, condemned to teach sorcery. (c. 1703)
Surah 2:30 portrays the angels arguing with God about the creation of Adam, since Adam's progeny will cause suffering. From among the angels, Iblis refuses to pay homage to Adam and is banned. The phrase "except Iblis" in 2:34 and 18:50 is understood as an uninterrupted exception (istithna' muttasil).[47] A possible reconciliation of Iblis' fall and the doctrine of angelic impeccability is to say that God wanted Iblis to disobey[48][49] or that Iblis' disobedience derives from noble yet misguided motivation.[50]
Al-Maturidi (853–944 CE) rejects that angels are free from sin altogether, stating that angels too are tested and also have free-will based on the Quran:[39][51][52]
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, (...)
Those who are in support of the concept of fallen angels (including Tabari, Suyuti, al-Nasafi, and al-Māturīdī) refer to al-Anbiya (21:29) stating that angels would be punished for sins and arguing that, if angels could not sin, they would not be warned to refrain from committing them:[51][53]
Whoever of them were to say, "I am a god besides Him", they would be rewarded with Hell by Us [...]
Besides the case of Iblis, the presence of Harut and Marut in the Quran, further hindered their complete absolution from potentially sinning.[17]:548[54]Ahmad ibn Hanbal (d. 241/855) describes these angels, in his Musnad, as boasting of their obedience, so God sends them down to earth, where they commit sins.[37] Although not explicit in the Quran, some exegetes linked them to Iblis, and the angels with him, protesting the creation of Adam.[55]
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.[57] 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".[58]
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.[59][60] 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.[61] 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.[62]
In 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.[59] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[63] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[64][65] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[59] A saint might be given the ability to see angels as gift (karāmāt) from God.[66]
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.[67]
Muslim theologians (mutakallimun), for example al-Suyuti[73] and al-Taftazani,[74] generally rejected the philosophical depiction of angels as immaterial beings, since angels are, according to ḥadīṯ, created from light (nūr).[70] In response to the invisibility of angels, Taftazani argues that only God is immaterial and that angels evade perception due to their transparent bodies.[74]
The influential Sunni Muslim author al-Ghazali (c.1058–19 December 1111) reconciled the Islamic Neo-Platonist with traditional Sufi interpretations.[75][76] He divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.[77][78][79] The spiritual components are related to the mental domain (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.[80] In this regard, the plane of a human is, unlike whose of the jinn (here: angels and devils) [81] and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[82][83]
In contrast to traditional accounts on angels, many Salafi scholars, such as members of the Muslim BrotherhoodSayyid Qutb and Umar Sulaiman Al-Ashqar, disregard material previously well-accepted in Islamic tradition, such as the story of Harut and Marut or the name the Angel of Death (ʿAzrāʾīl).[85] Sulayman Ashqar not only rejects the traditional material itself, he furthermore disapproves of scholars who use them.[85]
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.[86][87] 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).[88] 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:[89]
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.[91] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.[91] 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.[92] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.[91]
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.[93] 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.[93] 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.[94]
Bektashi Alevism
Fragments of Konya city walls, c. 1220–1221.
Despite its heterodoxy, Alevis believe in the Quran, the revelation by Muhammad, the afterlife, and angels, pretty much as Sunnis do.[95] 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.[96] 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.[97] Some Alevis believe that good and bad angels are merely symbols and do not believe in their literal existence.[97]
Angels are also mentioned in Alevi-spiritual literature. The cosmology outlined 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.[98] Whereby, the destroyed angels feature as an example of spiritual ignorance.[99] 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.[100] In contrast to Sunni tradition however, the light symbolizes Ali and Muhammad, not Adam.[100] Besides Gabriel and Azazil, other angels, such as the Kiraman Katibin also appear in the text.[101]
↑ 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]
Related Research Articles
Jinn, also romanized as djinn or anglicized as genies, are invisible creatures in early pre-Islamic Arabia and later in Islamic culture and beliefs. Like humans, they are accountable for their deeds and can be either believers (Muslims) or disbelievers (kafir), depending on whether they accept God's guidance.
Iblis, alternatively known as Eblīs, is the leader of the devils in Islam. According to the Quran, Iblis was thrown out of heaven after refusing to prostrate himself before Adam. He is often compared to the Christian Satan, since both figures were cast out of heaven according to their respective religious narratives. Similar to Mastema, a satanic figure in the Book of Jubilees, he makes a request to God in order to put mankind to test and receives command over the demons in order to do so. In his role as the master of cosmic illusion in Sufi cosmology, he functions similar to the Buddhist concept of Mara. As such, Iblis embodies the cosmic veil supposedly separating the immanent aspect of God's love from the transcendent aspect of God's wrath. He entangles the unworthy in the material web hiding the underlying all-pervading spiritual reality.
Shirk in Islam is a sin often roughly translated as 'idolatry' or 'polytheism', but more accurately meaning 'association [with God]'. It refers to accepting other divinities or powers alongside God as associates. In contrast, Islam teaches that God does not share divine attributes with anyone, as it is disallowed according to the Islamic doctrine of tawhid. The Quran, the central religious text of Islam, states in 4:48 that God will not forgive shirk if one dies without repenting of it.
Azazil is a figure in Islamic tradition, and believed to be the original name of Satan (Iblīs). The name does not appear in the Quran, however, is frequently mentioned in tafsīr. According to a ḥadīth by ibn Abbas, Satan was once an angel called ʿAzāzīl or al-Ḥārith. He states that God created most angels from "light" (Nūr), but ʿAzāzīl and the angels with him from "poisonous fire". The djinn were created from "a mixture of fire".
In Islam, Jannah is the final and permanent abode of the righteous. According to one count, the word appears 147 times in the Qur'an. Belief in the afterlife is one of the six articles of faith in Sunni and Twelver Shi'ism and is a place in which "believers" (Mumin) will enjoy pleasure, while the unbelievers (Kafir) will suffer in Jahannam. Both Jannah and Jahannam are believed to have several levels. In the case of Jannah, the higher levels are more desirable, and in the case of Jahannam, the lower levels have a higher level of punishments — in Jannah the higher the prestige and pleasure, in Jahannam the severity of the suffering. The afterlife experiences are described as physical, psychic and spiritual.
In Islam, Jahannam is the place of punishment for evildoers in the afterlife, or hell. This notion is an integral part of Islamic theology, and has occupied an important place in the Muslim belief. It is often called by the proper name Jahannam. However, "Jahannam" is simultaneously a term specifically for the uppermost layer of Hell.
The fajr prayer, alternatively transliterated as fadjr prayer, and also known as the subh prayer, is a salah offered in the early morning. Consisting of two rak'a (units), it is performed between the break of dawn and sunrise. It is one of two prayers mentioned by name in the Qur'an. Due to its timing, Islamic belief holds the fajr prayer to be of great importance. During the Islamic holy month of Ramadan, Muslims begin fasting with the fajr prayer.
Ar-Ra'd,, or the Thunder, is the 13th chapter (sūrah) of the Qur'an, composed of 43 verses (āyāt). It has Muqattat المر.
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.
Rūḥ or The Spirit is mentioned twenty one times in the Quran, where it is described as issuing from command of God. The spirit acts as an agent of divine action or communication.
A Qareen is a spiritual double of a human, either part of the human himself or a complementary creature in a parallel dimension.
Adam, in Islamic theology, is believed to have been the first human being on Earth and the first prophet of Islam. Adam's role as the father of the human race is looked upon by Muslims with reverence. Muslims also refer to his wife, Ḥawwāʾ, as the "mother of mankind". Muslims see Adam as the first Muslim, as the Quran states that all the Prophets preached the same faith of Islam.
Harut and Marut are a pair of angels mentioned in the Quran Surah 2:102, who teach the arts of sorcery (siḥr) in Babylon. According to Quranic exegesis (tafsīr), when Harut and Marut complained about mankinds' wickedness, they were sent to earth in order to compete against humankind in regards to obedience. After they committed various crimes, they found themselves unable to return to heaven. God offered them a choice between punishment on earth or in hell. They decided for punishment on earth, leading to their situation mentioned in the Quran.
A shaitan or shaytan is an evil spirit in Islam, inciting humans and jinn to sin by whispering in their hearts. According to Islamic tradition, though invisible to humans, shayatin are imagined to be ugly and grotesque creatures created from "Hellfire".
Hinn are both a kind of supernatural creature in Arabian lore—along with jinn and various kinds of devils (shaitan)—as well as a pre-Adamitic race in Islam-related beliefs. Their existence, along with that of binn, timm, and rimm, is accepted by the Druze.
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 Dead Sea apes are seen as transformed humans. The father of the jinn is also called Abu Al-Jann.
In Islam, Nār as samūm refers to a type of infernal fire or hot wind. The term is related to a type of storm in the deserts of the Arabian Peninsula. According to the Quran, the damned will be tormented in samūm and demons are said to be created from samūm.
Riḍwān, is an angel in Islam, who guards the gates of heaven. The word Ridwan meaning pleasure of Allah, is mentioned in the Quran in Surah maidah verse 16. "Riḍwān", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P. Heinrichs. Consulted online on 16 October 2019 He namely appears in later reports and Mi'raj narration. Ridwan also plays an important role as the guardian of heaven in the Qisas Al-Anbiya, here he must prevent Iblis from entering the keep of Adam, but was tricked by a serpent, who concealed Iblis in his mouth, carrying him past the guardian. His name probably developed from the Quranic term riḍwan. However, in the Quranic usage, it does not refer to an angel.
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 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 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.
↑ 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
↑ Basharin, Pavel V. (April 1, 2018). "The Problem of Free Will and Predestination in the Light of Satan's Justification in Early Sufism". English Language Notes. 56 (1). Durham, North Carolina: Duke University Press: 119–138. doi:10.1215/00138282-4337480. S2CID 165366613.
↑ Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. Abingdon, England: Routledge. ISBN 978-0710313560 p. 73
↑ Hoffman, Valerie J. The Essentials of Ibadi Islam. Syracuse University Press, 2012. p. 188
↑ Street, Tony. "Medieval Islamic doctrine on the angels: the writings of Fakhr al-Dīh al-Rāzī." Parergon 9.2 (1991): 111-127.
↑ Teuma, E. (1980). The nature of" Iblis" in the Qur’an as interpreted by the commentators. p. 14
1 2 Sela, R., Sartori, P., & DeWeese, D. (Eds.). (2022). Muslim Religious Authority in Central Eurasia (Vol. 43). Brill. p. 78
↑ Sela, R., Sartori, P., & DeWeese, D. (Eds.). (2022). Muslim Religious Authority in Central Eurasia (Vol. 43). Brill. p. 81
↑ Teuma, E. (1980). The nature of "Iblis" in the Qur’an as interpreted by the commentators p. 14
↑ Abu-Zaid, Nasr. "The Perfect Man in Islam: A Textual Analysis." 大阪外国語大学学報 77 (1989): 123-124.
↑ Öztürk, Mustafa. "The Tragic Story of Iblis (Satan) in the Qur’an." Journal of Islamic Research 2.2 (2009): 139
↑ Cole, Juan. "Infidel or Paganus? The Polysemy of kafara in the Quran." JAOS 140.3 (2020): 615-636.
1 2 Ulrich Rudolph Al-Māturīdī und Die Sunnitische Theologie in Samarkand Brill, 1997 ISBN 978-90-04-10023-7 pp. 54-56
↑ 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
↑ 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
↑ Ayoub, Mahmoud M. Qurʾan and Its Interpreters, The, Volume 1 State University of New York Press, 30.06.1984 p. 131
↑ 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
↑ Houtsma, M. Th. (1993). E.J. Brill's First Encyclopaedia of Islam, 1913–1936, Band 5. Brill. p. 191. ISBN 978-9-004-09791-9 p. 191
↑ 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."
↑ Efremova, Natalia V. "The Islamization of Aristotelism in the Metaphysics of Ibn Sina." RUDN Journal of Philosophy 24.1 (2020): 20
1 2 Webb, Geoffrey. “Aristotle and the Angels: Convergence of Islam and Christianity.” Studies: An Irish Quarterly Review 79, no. 315 (1990): 293. http://www.jstor.org/stable/30091976.
1 2 Stephen Burge. 2024. 'Angels (malāʾika)', St Andrews Encyclopaedia of Theology. Edited by Brendan N. Wolfe et al. https://www.saet.ac.uk/Islam/Angels Accessed: 21 November 2024 p. 18
↑ Janssens, Jules. "Ibn Sīnā’s Ideas of Ultimate Realities. Neoplatonism and the Qur’ān As Problem-Solving Paradigms in the Avicennian System." Ultimate Reality and Meaning 10.4 (1987): 252-271.
↑ 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
1 2 Erdinç, Z. (2021). The Being and Essence of the Human Soul in al-Taftazanı's Thought. Nazariyat, 7(2).
↑ Tamer, Georges. Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary. Vol. 1. Vol. 94. Brill, 2015. p. 103
↑ Kianifard, Nazanin. "Al-Ghazali’s Compatibility with the Philosophers and the Influence of Sufism." Religious Inquiries 9.17 (2020): 59
↑ 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
↑ 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)
↑ 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
↑ 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.
1 2 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
1 2 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
Note: Names are sorted alphabetically. Standard form: Islamic name / Biblical name (title or relationship)
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
