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In Islam the Zabaniyah (Arabic : الزبانية) (also spelled Zebani) are the forces of hell, [1] who torment the sinners, also called the Angels of punishment or Guardians of Hell. [2] They are often identified with the Nineteen Angels of Hell mentioned in Quran 66:6 and 74:30 or as their subordinates. [3] [4] Namely they appear in Surah 96:18. Traditionally they are contrasted with the angels of mercy by their creation from fire instead of light. [5] [6] Some scholars regard them, nevertheless, as created from light, along with other angels. [7]
The word Zabaniyah may have been derived from the syriac shabbāyā, used to describe angels who conduct the souls of the dead or as frightening demons. Another suggestion attributes the origin to rabbāniyya referring to the lords angelic council. [8] Furthermore, Zabaniyah may refer to a class of Arabian demons. [9] Another theory holds that this term may derive from Sumerian zi.ba.an.na ("The Scales") and Assyrian zibanitu (also referring to scales). As for the number nineteen, it is suspected it refers to the sum of the seven planets and twelve signs of the zodiac [10] , such as in Mandaen literature, which, while striking, is ultimately inconclusive. [11] [12] Furthermore, scholars such as Angelika Neuwirth sees this as an "ostentatiously enigmatic element." [13] Al-Mubarrad suggested, zabāniya could derive from the idea of movement and the Zabaniyah are those who "push somebody [back]". [14]
In Miraj literature, one of the Zabaniyya called Susāʾīl, is ordered to show Muhammad the punishments of hell. [15] Islamic art commonly pictures them as horrifying demons with flames leaping from their mouth. [16]
As part of Ismaili eschatology, Nasir al-Din al-Tusi identified the Zabaniyya with the seven planets, who administrate the upper Barzakhs , indicating that there is a kind of hell within the celestrial spheres. Accordingly, impure souls remain emprisioned within bodies, missing salvation in purely intellectual existence. The Houris appear as counterparts of the Zabaniyya, who are, in contrast to the Zabaniyya, items of knowledge from the beyond. [17]
During the post-quranic-exegesis, Zabaniyah were also identified with the angels of death appearing to the unjust [18] assisting Azrail, who conduct the sinners at the moment of death, and seize their souls, appearing as black shadows. [19]
Prior to the anglification of the Zabaniyah, they were probably thought as a kind of demon. [20] Al-Mubarrad relates them to Afarit, a type of underworld demon still prevailing in later Islamic thought. He states that Afarit are sometimes referred to as "ʿifriyya zibniyya", "ZBN" denoting "pushing back" as their characteristic action. [21]
In Turkic lore they are used for hellhounds or hellbound demons, [22] who dwell in the underworld to torture the sinners. [23] Some traditions hold, that they sometimes engage in war against the angels of mercy. If they meet each other, their strikings can cause thunder. [24]
Jinn, also Romanized as djinn or Anglicized as genies, are supernatural creatures in early pre-Islamic Arabian and later Islamic mythology and theology. Like humans, they are created with fitra, born as believers, their surroundings then change them. Since jinn are neither innately evil nor innately good, Islam acknowledged spirits from other religions, and was able to adapt spirits from other religions during its expansion. Jinn are not a strictly Islamic concept; they may represent several pagan beliefs integrated into Islam.
Iblīs is a figure frequently occurring in the Quran, commonly in relation to the creation of Adam and the command to prostrate himself before him. After he refused, he was cast out of heaven. For many classical scholars, he was an angel, but is regarded as a jinn in most contemporary scholarship. Due to his fall from God's grace, he is often compared to Satan in Christian traditions. In Islamic tradition, Iblis is often identified with ash-Shaitan, often known by the epithet ar-Rajīm. However, while Shaitan is used exclusively for an evil force, Iblis himself holds a more ambivalent role in Islamic traditions.
Munkar and Nakir in Islamic eschatology, are angels who test the faith of the dead in their graves.
Kafir is an Arabic term meaning "infidel", "rejector", "denier", "disbeliever", "unbeliever", "nonbeliever". The term refers to a person who rejects or disbelieves in God as per Islam or the tenets of Islam, denying the dominion and authority of God, and is thus often translated as "infidel". The term is used in different ways in the Quran, with the most fundamental sense being "ungrateful". Historically, while Islamic scholars agreed that a polytheist is a kafir, they sometimes disagreed on the propriety of applying the term to Muslims who committed a grave sin and to the People of the Book. The Quran distinguishes between mushrikun and People of the Book, reserving the former term for idol worshipers, although some classical commentators considered Christian doctrine to be a form of shirk. In modern times, kafir is sometimes used as a derogatory term, particularly by members of Islamist movements. Unbelief is called kufr. Kafir is sometimes used interchangeably with mushrik, another type of religious wrongdoer mentioned frequently in the Quran and other Islamic works. The act of declaring another self-professed Muslim a kafir is known as takfir, a practice that has been condemned but also employed in theological and political polemics over the centuries. The person who denies the existence of a creator is called dahriya.
Azrael is the Angel of Death in Islam and some Jewish traditions, and is referenced in Sikhism.
In Abrahamic religions, fallen angels are angels who were expelled from heaven. The literal term "fallen angel" appears neither in the Bible nor in other Abrahamic scriptures, but is used to describe angels who were cast out of heaven or angels who sinned. Such angels often tempt humans to sin.
In many Islamic and Islam-related traditions, Azazil is the name of Iblis before he was expelled from heaven. Although not mentioned namely in the Quran, he is well known in different traditions, such as Tafsir, Qisas Al-Anbiya and mystic oral traditions. He is usually seen as an archangel, but also regarded as a jinn according to some reports.
Ifrit, also spelled as efreet and afrit, is a powerful type of demon in Islamic mythology. The afarit are often associated with the underworld and also identified with the spirits of the dead, and have been compared to evil geniī loci in European culture. In Quran, hadith and Mi'raj narrations the term is always followed by the phrase among the jinn. In later folklore, they developed into independent entities, identified as powerful demons or spirits of the dead who sometimes inhabit desolate places such as ruins and temples. Their true habitat is the underworld.
In Islam, Jannah, lit. "paradise, garden", is the final abode of the righteous and the Islamic believers, but also the Garden of Eden, where Adam and Hawa dwelt is called Jannah. Firdaus is the literal term meaning paradise which was borrowed from Persian پردیس, but the Quran generally uses the term Jannah symbolically referring to paradise. However "Firdaus" also designates the highest layer of heaven.
Hell in Islam refers to an afterlife place of punishment for evildoers. The punishments are carried in accordance with the degree of evil one has done during his life. In the Quran, Jahannam is also referred as al-Narالنار, Jaheemجحيم, Hutamahحطمة, Haawiyahهاوية, Ladthaaلظى, Sa’eerسعير, Saqarسقر, also the names of different gates to hell. Just like the Islamic heavens, the common belief holds that Jahannam coexists with the temporary world.

Al Imran is the third chapter (sūrah) of the Quran with two hundred verses (āyāt).
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 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.
In Islam, angels are believed to be heavenly beings, created from a luminous origin by God. They have different roles, including their praise of God, interacting with humans ordinary life, and carrying laws of nature. Islam acknowledges the concept of angels both as anthropomorphic and abstract. Belief in angels is one of the main articles of faith in Islam. The Quran is the principal source for the Islamic concept of angels, but more extensive features of angels appear in hadiths, Mi'raj literature, Islamic theology and Islamic philosophy. The angels differ from other spiritual creatures in their attitude as creatures of virtue in contrast to impure demons and morally ambivalent jinn.
Umar Sulaiman Al-Ashqar was a Salafi Muslim Brotherhood scholar who served as a professor in the Faculty of Islamic Law at the University of Jordan and was also the Dean of the Faculty of Islamic Law at al-Zarqa’ University, also in Jordan. Additionally, he authored a number of books on Islam, including the Islamic Creed Series. He died on August 10, 2012.
In religion and folklore, Hell is an afterlife location in which evil souls are subjected to punitive suffering, often torture, as eternal punishment after death. Religions with a linear divine history often depict hells as eternal destinations, the biggest examples of which are Christianity and Islam, whereas religions with reincarnation usually depict a hell as an intermediary period between incarnations, as is the case in the dharmic religions. Religions typically locate hell in another dimension or under Earth's surface. Other afterlife destinations include Heaven, Paradise, Purgatory, Limbo, and the underworld.
In Islamic belief, Maalik denotes an angel in Hell/Purgatory who administrates the Hellfire, assisted by 19 mysterious guards known as Zabaniyya. In the Qur'an, Maalik is mentioned in Sura 43:77 as the chief of angels of hell. However the Qur'an itself does neither explain nor specifically describe the origin, purpose or character of Maalik, but Islamic traditions expands the depictions with extra-quranic narratives. Actually the earliest codices offer various alternative spellings of this word including malak meaning "angel", instead of a proper name.
Shayāṭīn, singular: Shayṭān (شَيْطٰان) are evil spirits in Islamic belief, inciting humans to sin by whispering to the heart via waswasaħ. By such, they always try to lead humans astray. Although demons are usually spoken of in abstract terms, and more often described by their evil influences only, they are depicted as ugly and grotesque creatures of hell-fire.
Death in Islam is the termination of worldly life and the beginning of afterlife. Death is seen as the separation of the soul from the body, and its transfer from this world to the afterlife.
Samūm is a demon in Ancient Arabic lore and later Islamic beliefs. As a kind of fire, it is also the origin of some kinds of evil spirits and further identified with both the fires of hell and the fire of the sun. The Samum probably originated from Jewish lore as an anthropomorphization of poisonous wind, which was probably also the origin of the concept of Samael and his lesser devils. Islam further develops the relation between the fires of Samum and Satan by asserting, that he or at least his minor devils, are created from the fires of Samum.
Sijjin is in Islamic belief either a prison, vehement torment or straitened circumstances at the bottom of Jahannam, i.e. Gehenna or hell, below the earth, or, according to a different interpretation, a register for the damned or record of the wicked, which is mentioned in Surah al-Muṭaffifīn of the Quran. The antithesis of Sijjin is Illiyin.