List of spiritual entities in Islam

Last updated

This is a list of spiritual entities in Islam. Islamic traditions and mythologies branching of from the Quran state more precisely, about the nature of different spiritual or supernatural creatures. According to a hadith attributed to ibn Abbas, God created four types of intelligent beings; those among whom all will be in paradise - they are the angels; all those who will be in hell-fire - they are the devils; and creatures both in paradise and hell - they are the jinn and humans. [1] Most creatures can be assigned to these. Later, Muslims also accepted belief in undefined demons (dīv). [2] [3]

Contents

A

B

C

D

F

G

H

I

J

K

L

M

N

P

Q

R

S

U

W

Y

Z

See also

Related Research Articles

<span class="mw-page-title-main">Jinn</span> Invisible beings in Arabic culture

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. Since jinn are neither innately evil nor innately good, Islam acknowledged spirits from other religions and could adapt them during its expansion. Jinn are not a strictly Islamic concept; they may represent several pagan beliefs integrated into Islam. To assert a strict monotheism and the Islamic concept of tawhid, Islam denies all affinities between the jinn and God, thus placing the jinn parallel to humans, also subject to God's judgment and afterlife. The Quran condemns the pre-Islamic Arabian practice of worshipping or seeking protection from them.

<span class="mw-page-title-main">Iblis</span> Devil-like figure in Islam

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.

<span class="mw-page-title-main">Fallen angel</span> Angel expelled from heaven in Abrahamic religions

Fallen angels are angels who were expelled from Heaven. The literal term "fallen angel" does not appear in any Abrahamic religious texts, but is used to describe angels cast out of heaven or angels who sinned. Such angels often tempt humans to sin.

<span class="mw-page-title-main">Azazil</span> Name of Iblis before he was expelled from heaven

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 some occult and similar writings, an archdemon, archdevil, or archfiend is a spiritual entity prominent in the infernal hierarchy as a leader of demons. Essentially, the archdemons are the evil opponents of the archangels.

Ar-Ra'd,, or the Thunder, is the 13th chapter (sūrah) of the Qur'an, composed of 43 verses (āyāt). It has Muqattat المر.

<span class="mw-page-title-main">Islamic mythology</span> Body of myths associated with Islam

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.

Mārid is a type of powerful jinn in Islamic traditions. The Arabic word meaning rebellious is applied to such supernatural beings.

<span class="mw-page-title-main">Angels in Islam</span> Heavenly beings found in the Islamic tradition

In Islam, angels are believed to be heavenly beings, created from a luminous origin by God. The Quran is the principal source for the Islamic concept of angels, but more extensive features of angels appear in hadith literature, Mi'raj literature, Islamic exegesis, theology, philosophy, and mysticism.

<span class="mw-page-title-main">Rūḥ</span> Spirit in Islam that issues from the command of God, often referred to archangel Gabriel

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.

<span class="mw-page-title-main">Adam in Islam</span> First man and Prophet in Islam

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.

<i>Ajaib al-Makhluqat</i> Seminal work on cosmography

'Aja'ib al-Makhluqat wa Ghara'ib al-Mawjudat is an important work of cosmography by Zakariya al-Qazwini, who was born in Qazwin (Iran) in the year 600 AH/1203 AD.

<span class="mw-page-title-main">Harut and Marut</span> Two angels mentioned in the Quran

Harut and Marut are a pair of angels mentioned in the Quran Surah 2:102. They are said to tempt humans by teaching them the arts of sorcery (siḥr) in Babylon.

<i>Shaitan</i> Devils in Islam

A shaitan or shaytan is an evil spirit in Islam, inciting humans and jinn to sin by whispering in their hearts. Although invisible to humans, shayatin are imagined to be ugly and grotesque creatures created from Hellfire. In Islamic tradition, and in contrast to Christian tradition, devils are not a supernatural manifestation but psychological phenomena.

<span class="mw-page-title-main">Mu'aqqibat</span> Class of guardian angel

The Arabic term al-mu'aqqibat is a term occurring in the Quran (Q.13:11) which some Islamic commentators consider to refer to a class of guardian angel. Therefore, these Angels are also called al hafathah (الحفظة) which means the guarding angels. They protect human from the harm of evil jinn (جن) and devils (شياطين).

<span class="mw-page-title-main">Spirit possession and exorcism in Islam</span> Belief in Islam of possession by spirits and of their exorcism

In Islam, the belief that spiritual entities—particularly, jinn—can possess a person,, is widespread; as is the belief that the jinn and devils can be expelled from the possessed person through exorcism. This practice is called al-'azm or ruqya, and exorcists are called raqi.

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 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.

<span class="mw-page-title-main">Riḍwan</span> Angel in Islam

Riḍwān, is an angel in Islam, who guards the gates of heaven. His name is absent in the Quran and early tafsir, named by Ibn Hisham Ismāʿīl instead, 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.

References

  1. ↑ Sharpe, Elizabeth Marie Into the realm of smokeless fire: (Qur'an 55:14): A critical translation of al-Damiri's article on the jinn from "Hayat al-Hayawan al-Kubra 1953 The University of Arizona download date: 15/03/2020 p. 16
  2. ↑ Petrushevsky, I. P. (1985). Islam in Iran. Vereinigtes Königreich: State University of New York Press.
  3. ↑ Vilozny, Roy. "Between Myth-Making and Shiite Exegesis: Nasnās and Qurʾān 2: 30." Intellectual History of the Islamicate World 6.3 (2018): 292.
  4. ↑ Zadeh, Travis. "Commanding demons and jinn: The sorcerer in early Islamic thought." No Tapping around Philology: A Festschrift in Honor of Wheeler McIntosh Thackston Jr.’s 70th Birthday (2014): 149
  5. ↑ Joseph Hammer Purgstall; Rosenöl. 971 original: 1813 Georg Olms Verlag. pp. 184-185
  6. ↑ Muhammad, the Messenger of Islam: His Life & Prophecy. ISCA. 2002. ISBN   978-1-930409-11-8.
  7. ↑ Joseph Hammer Purgstall; Rosenöl. 971 original: 1813 Georg Olms Verlag. pp. 184-185
  8. ↑ Burge, Stephen (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge. p. 58. ISBN   978-1-136-50473-0.
  9. ↑ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik Routledge 2015 ISBN   978-1-136-50473-0
  10. ↑ "Angelic Names and Sufi Meditation". legacy.nurmuhammad.com. Retrieved 2021-09-04.
  11. ↑ Zadeh, Travis. "Commanding demons and jinn: The sorcerer in early Islamic thought." No Tapping around Philology: A Festschrift in Honor of Wheeler McIntosh Thackston Jr.’s 70th Birthday (2014): 149
  12. ↑ Joseph Hammer Purgstall; Rosenöl. 971 original: 1813 Georg Olms Verlag. pp. 184-185
  13. ↑ "Shirath (Jembatan) | www.dinul-islam.org". July 25, 2011. Archived from the original on July 25, 2011.
  14. ↑ Burge, Stephen. Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge, 2015. p. 86
  15. ↑ Die Dschinn, Teufel und Engel im Koran [microform] by Eichler, Paul Arno, 1889-Publication date 1928 Topics Koran Publisher Leipzig : Klein Collection microfilm; additional_collections Digitizing sponsor Internet Archive Contributor Internet Archive Language German Microfilm Addeddate 2007-02-13 00:12:26 Foldoutcount 0 Identifier MN40251ucmf_1 Identifier-ark ark:/13960/t4zg6hn3v Openlibrary_edition OL14024173M Openlibrary_work OL10715783W Pages 66 Ppi 400
  16. ↑ Quran 40:7
  17. ↑ Hussein Abdul-Raof Theological Approaches to Qur'anic Exegesis: A Practical Comparative-Contrastive Analysis Routledge 2012 ISBN   978-1-136-45991-7 page 155
  18. ↑ "al-Bidayah wa'an-Nihayah (The Beginning and the End) - Tarikh ibn Kathir - The history of Ibn Kathir". qurango.com. Retrieved 2021-09-04.
  19. ↑ Ahmad Ibn Muhammad Thalabi Arais Al Majalis Fi Qisas Al Anbiya Lives Of The Prophets Lives Of The Prophets
  20. ↑ "Ahadith, the Traditions". 27 September 2012.
  21. ↑ Burge, Stephen (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge. p. 100. ISBN   978-1-136-50473-0.
  22. ↑ 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.
  23. ↑ "Angelic Names and Sufi Meditation". legacy.nurmuhammad.com. Retrieved 2021-09-04.
  24. ↑ Awn, Peter J. “The Ethical Concerns of Classical Sufism.” The Journal of Religious Ethics, vol. 11, no. 2, [Journal of Religious Ethics, Inc, Wiley, Blackwell Publishing Ltd], 1983, pp. 240–63, http://www.jstor.org/stable/40017708.
  25. ↑ Zadeh, Travis. "Commanding demons and jinn: The sorcerer in early Islamic thought." No Tapping around Philology: A Festschrift in Honor of Wheeler McIntosh Thackston Jr.’s 70th Birthday (2014): 149
  26. ↑ Brannon Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black 2002 ISBN   978-0-826-44956-6 page 225
  27. ↑ Rosenöl. (n.d.). (n.p.): Georg Olms Verlag. p. 183
  28. ↑ Bein, Amit. "The Istanbul earthquake of 1894 and science in the late Ottoman Empire." Middle Eastern Studies 44.6 (2008): 911.
  29. ↑ Surah Al-Mursalat 77
  30. ↑ Crooke, W., Sharif, J. (1999). Islam in India. Indien: Atlantic. p. 288
  31. ↑ Surah As-Saaffat 37:7
  32. ↑ Steven M. Wasserstrom Between Muslim and Jew: The Problem of Symbiosis under Early Islam Princeton University Press 2014 ISBN 9781400864133 p. 184
  33. ↑ Quran 13:10-11
  34. ↑ Safvi, R. (2022). In Search of the Divine: Living Histories of Sufism in India. Indien: Hachette India.
  35. ↑ Sahih al-Tirmidhi In-book reference  : Book 10, Hadith 107 | English translation  : Vol. 2, Book 5, Hadith 1071
  36. ↑ Quran 37:51
  37. ↑ "Day of Judgement (Qiyamat)". Al-Islam.org. 2013-01-23. Retrieved 2021-09-04.
  38. ↑ Raven, W., "Riḍwān", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. doi : 10.1163/1573-3912_islam_SIM_6291 Erste Online-Erscheinung: 2012 Erste Druckedition: ISBN   9789004161214, 1960-2007
  39. ↑ "Angelic Names and Sufi Meditation". legacy.nurmuhammad.com. Retrieved 2021-09-04.
  40. ↑ Ivanow, W. "130. Muhammadan Child-Killing Demons." Man 26 (1926): 195-199.
  41. ↑ Crooke, W., Sharif, J. (1999). Islam in India. Indien: Atlantic. p. 288
  42. ↑ "Hammer-Purgstall, Joseph FRH. Von". ÖBL. doi: 10.1553/0x00281c07 .
  43. ↑ Kister, Meir J. "Ādam: A Study of Some Legends in tafsīr and ḥadīth Literature." Israel Oriental Studies 13 (1993): 122.
  44. ↑ Shamanism and Islam: Sufism, Healing Rituals and Spirits in the Muslim World. (2017). Vereinigtes Königreich: Bloomsbury Publishing. p. 148
  45. ↑ Crone, Patricia. "The Book of Watchers in the Qurʾān." The Qurʾānic Pagans and Related Matters. Brill, 2016. 183-218.
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.