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Angels in Islam

January 24, 2023

In Islam, angels (Arabic: ملاك٬ ملك‎, romanized: malāk; plural: ملائِكة‎, malāʾik/malāʾikah)[1] are believed to be heavenly beings, created from a luminous origin by God.[2][3] They have different roles, including their praise of God, interacting with humans in ordinary life, defending against devils (shayāṭīn) and carrying on natural phenomena.[3] Islam acknowledges the concept of angels both as anthropomorphic creatures with wings and abstract forces advising good.[4] Belief in angels is one of the main articles of faith in Islam.[5]

Angel in a Persian miniature, in the style of Bukhara, 16th century

The Quran is the principal source for the Islamic concept of angels,[4] but more extensive features of angels appear in hadith literature, Mi'raj literature, Islamic exegesis, theology, philosophy, and mysticism.[2][3][6] The angels differ from other spiritual creatures in their attitude as creatures of virtue, in contrast to devils and jinn.[2][7] Angels play an important role in Muslim everyday life by protecting the believers from evil influences and recording the deeds of humans.

Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels.[8]

Etymology

 
Angel Blowing a Woodwind, ink and opaque watercolor painting from Safavid Iran, c. 1500, Honolulu Academy of Arts

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,[9] 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.[10]

Characteristics

In Islam, angels are heavenly creatures created by God. They are considered older than humans and jinn.[11]Angels are described, according to the Quran,as agents of revelation,[12] while Gabriel (Jibril) was described as agent of revelation of the Quran.[13]

As with other monotheistic religions, angels are characterized by their purity and obedience to God.[14] In Islamic traditions, they are described as being created from incorporeal light (Nūr) or fire (Nar).[15][16][a] A narrative transmitted from Abu Dharr al-Ghifari, audited and commented by two hadith commentary experts in the modern era, Shuaib Al Arna'ut[24] and Muḥammad 'Abd ar-Raḥmān al-Mubarakpuri,[25] has spoken a hadith that Muhammad said the number of angels were countless, to the point that there is no space in the sky as wide as four fingers, unless there is an angel resting his forehead, prostrating to God.[25][24]

Angels are usually described in anthropomorphic forms combined with supernatural images, such as wings, being of great size, wearing heavenly clothes and great beauty.[26] Some angels are identified with specific colors, often with white, but some special angels have a distinct color, such as Gabriel being associated with the color green.[27]

Angels were being able to impersonate humans, such as when Gabriel,[28] Michael, Israfil,[29] [Notes 1][b] and thousands of the greatest angels, from the third heaven, came to the battle of Badr by impersonating appearance of Zubayr ibn al-Awwam, a Companions of the Prophet and bodyguard of the prophet.[c][34]

Prior to Islam, angels were considered to be daughters of God and worshipped in pre-Islamic Arabia.[35] This is also mentioned concerning Al-Lat, Al-Uzza, and Manāt.[36] The notion that God created the angels as females and fathered daughters is rejected in the Quran.[37]

Nobility

Humans and angels

Scholars debated whether human or angels rank higher. Angels usually symbolize virtuous behavior, while humans have the ability to sin, but also to repent. The prostration of angels before Adam is often seen as evidence for humans' supremacy over angels. Others hold angels to be superior, as being free from material deficits, such as anger and lust. Angels are free from such inferior urges and therefore superior, a position especially found among Mu'tazilites and some Asharites.[38] A similar opinion was asserted by Hasan of Basri, who argued that angels are superior to humans and prophets due to their infallibility, originally opposed by both Sunnis and Shias.[39] This view is based on the assumption of superiority of pure spirit against body and flesh.

Contrarily argued, humans rank above angels, since for a human it is harder to be obedient and to worship God, hassling with bodily temptations, in contrast to angels, whose life is much easier and therefore their obedience is rather insignificant. Islam acknowledges a famous 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,[40] a tradition opposed by some scholars, such as ibn Taimiyya, but still accepted by others, such as ibn Hanbal.[41]

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]

Andalusian scholar ibn Arabi argues that a human generally ranks below angels, but developed to Al-Insān al-Kāmil, ranks above them.[43] This is comparable to the major opinion, stating 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.[38] Ibn Arabi explains this, in his al-Futuhat regarding the questions of Tirmidhi, by that Muhammad intercedes for the angels first, then for (other) prophets, saints, believers, animals, plants and inanimate objects last.[44]

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.[45] This fatwas were based on the ruling from Ibn Qayyim al-Jawziyya.[45]

Impeccability

Main article: Ismah

The possibility and degree of erring angels is debated in Islam.[46] In the early Islamic period, supernatural creatures were not expected to understand sin or expiate it. They only follow their nature created by God.[47] Hasan of Basra is often considered one of the first who established the doctrine of infallibility of angels by reinterpreting verses which seem to imply erring angels.[48] To establish the doctrine of infallible angels, he asserted that Harut and Marut haven't been angels, but kings, and Iblis (Satan) was a jinn, with support from the Quranic verse "he was one of the jinn".[49] This view was, however, not universal in the formative stage of Islam, as Abu Hanifa (d. 767), on the other hand, divided angels into three categories. Obedient angels, like Gabriel; disobedient angels, like whose who teach sorcery and unbelieving angels, like Iblis and his host.[50]

Objection to a strict infallibility of angels rests on the following events in the Quran and Muslim tradition.[51] The Quran mentions the fall of Iblis (whose angelic nature is rejected by some scholars) from the place of angels in several Surahs. Surah 2:102 implies that a pair of angels fell to earth and introduces magic to humanity. According to Surah 2:30, angels complained about God's decision to create Adam.[51] In Shia traditions, a cherub called Futrus was cast out from heaven and fell to the earth in the form a snake.[52] The Isma'ilism work Umm al-Kitab reiterates the story of Iblis in the form of an angel called Azazil who boasts about himself being superior to God until he is thrown into lower celestial spheres and ends up on earth.[53]

Al-Maturidi (853–944 CE) pointed at verses of the Quran, according to which angels are tested by God and concludes angels have free-will, but, due to their insights to God's nature, choose to obey. Some angels nevertheless lack this insight and fail, pointing to Surah Al-Anbiya, and thus sentenced to hell.[42][54] Since both the Quran and Kutub al-Sittah describe angels erring or failing to accomplish that has been ordered to them, Sunni scholars (Kalam) also explained that angels might be effected by circumstances, like smell or confusion when God created Adam.[55][56][57][58]

Al-Taftazani (1322 AD –1390 AD) accepted that angels might slip into error and become disobedient, but rejected that angels would ever consciously turn against God's command and become unbelievers.[59] Most scholars of Salafism usually reject accounts on erring angels entirely and do not investigate this matter further.[60]

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.[61]: 323  Such angels keep a distance from humans, who polluted themselves by certain actions (such as sexual intercourse). However, angels might return to an individual as soon as the person (ritually) purified himself or herself. The absence of angels may cause several problems for the person. If driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[61]: 325  and the Guardian angel,[61]: 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 nearly are separated from the person from the stench the lie emanates.[61]: 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.[61]: 328 

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.[62] 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.[63]

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 philosophers.[64]

The chain of being, according to Muslim thinkers, includes minerals, plants, animals, 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.[65][66]

Sufism

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.[67] Traits human share with bodily creatures are the animal, which exists to regulate ingestion and procreation and the beasts, used for predatory actions like hunting. The other traits humans share with the jinn[d] and root in the realm of the unseen. These faculties are of two kind: that of angels and of the devils. 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 lies, betrayals and deceits. The angelic natures advices how to use the animalistic body properly, while the devil perverts it.[69] In this regard, the plane of a human is, unlike whose of the jinn and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[70][71]

Angels as companions

In later Sufism, angels are not 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.[72] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[73] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[74][75] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[72]

Angels and devils

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.[76] Influenced by Ibn Arabis 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 Haugthy" or "The Domineering".[77]

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).[78] However, the angels also inhabit the realm beyond considered the realm from which reason ('aql) derives from and devils have no place.

Unlike kalām (theology), Sufi cosmology usually makes no distinction between angels and jinn, understanding the term jinn as "everything hidden from the human senses". Ibn Arabi states: "[when I refer to] jinn in the absolute sense of the term, [I include] those which are made of light and those which are made of fire."[79] 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.[72]

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.[80]

Individual angels

Islam has no standard hierarchical organization that parallels the division into different "choirs" or spheres hypothesized and drafted by early medieval Christian theologians, but generally distinguishes between the angels in heaven (karubiyin) fully absorbed in the ma'rifa (knowledge) of God and the messengers who carry out divine decrees between heaven and earth.[81][82] Angels are not equal in status and consequently, they are delegated different tasks to perform.

Archangels (karubiyin)

There are four special angels (karubiyin)[83] 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)[84][85][86][87] (English: Gabriel),[88] is venerated as one of the primary archangels and as the Angel of Revelation in Islam.[84][85][86] Jibrīl is regarded as the archangel responsible for revealing the Quran to Muhammad, verse by verse;[84][85][86] 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.[85] 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).[89]
  • Mīkāl/Mīkāʾīl/Mīkhā'īl (Arabic: ميكائيل)(English: Michael),[90] 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.[91] Some scholars have pointed out that Mikail is in charge of angels who carry the laws of nature.[92]
  • 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.[93] 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),[94] Muhammad ibn al-Uthaymeen,[95] and Al-Suyuti,[96] 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.[94][96][95]
  • 'Azrā'īl/'Azrayl/Azrael (Arabic: عزرائيل), is the archangel of death. He and his subordinative angels are responsible for parting the soul from the body of the dead and will carry the believers to heaven (Illiyin) and the unbelievers to hell (Sijjin).[97][98]

Mentioned in the Quran

 
Muhammad requests Maalik to show him Hell during his heavenly journey. Miniature from The David Collection.
  • Nāzi'āt and Nāshiṭāt, helpers of Azrail who take the souls of the deceased.[99]
    • Nāzi'āt: they are responsible for taking out the souls of disbelievers painfully.
    • Nāshiṭāt: they are responsible for taking out the souls of believers peacefully.
  • Hafaza, (the Guardian angel):
    • Kiraman Katibin (Honourable Recorders),[100] two of whom are charged to every human being; one writes down good deeds and another one writes down evil deeds. They are both described as 'Raqeebun 'Ateed' in the Qur'an.
    • Mu'aqqibat (the Protectors)[101] who keep people from death until its decreed time and who bring down blessings.
  • Angels of Hell:
  • Angels who distribute provisions, rain, and other blessings by God's command.[104]
  • Ra'd or angels of thunders, a name of angels group who drive the clouds.[105][106] The angels who regulating the clouds and rains in their task given by God were mentioned in Quran 13:13 Ibn Taymiyyah in his work, Majmu al-Fatwa al-Kubra, has quoted the Marfu hadith transmitted by Ali ibn abi Thalib, that Ra'd were the name of group of angels who herded the dark clouds like a shepherd.[106][107] Ali further narrated that thunder (Ra'dan Arabic: رعدان) was the growling voices of those angels while herding the clouds, while lightning strikes (Sawa'iq Arabic: صوائق) were a flaming device used by the said angel in gathering and herding the raining clouds.[106] Al-Suyuti narrated from the hadith transmitted from Ibn Abbas about the lightning angels, while giving further commentary that hot light produced by lightning (Barq Arabic: برق) were the emitted light produced from a whip device used by those angels.[106][107] Saudi Grand Mufti Abd al-Aziz Bin Baz also ruled on the sunnah practice of reciting Sura Ar-Ra'd, Ayah 13 Quran 13:13 (Translated by Shakir) whenever a Muslim hears the sound of thunder, as this was practiced according to the hadith tradition narrated by Zubayr ibn al-Awwam.[108] The non-canonical interpretation from Salaf generation scholars regarding the tradition from Ali has described that "It is a movement of celestial clouds due to air compression in the cloud. However, this does not contradict that (the metaphysical explanation), […] the angels move the clouds from one place to another. Indeed, every movement in the upper and lower World results from the action of the angels. The voice of a person results from the movement of his body parts, which are his lips, his tongue, his teeth, his epiglottis, and his throat; he, however, along with that, is said to be praising his Lord, enjoining good, and forbidding evil."[109]
  • Cherubim, who are close to God and request forgiveness for the sinners.
  • Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God),[110] comparable to the Christian Seraphim.
  • Harut and Marut, often depicted as fallen angels who taught the humans in Babylon magic; mentioned in Quran (2:102).[111] Some early scholars, such as Hasan al-Basri,[112] and especially Salafi scholars,[113] rejected the notion that Harut and Marut were fallen angels.[112][113]

Mentioned in canonical hadith tradition

  • The angels of the Seven Heavens.
  • Jundullah, those who helped Muhammad in the battlefield.[114]
  • 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.[115]
  • Malakul Jibaal (The Angel of the Mountains), met by the Prophet after his ordeal at Taif.[116]
  • Munkar and Nakir, who question the dead in their graves.[117]

Hadith narratives of Isra and Mi'raj

 
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.[118][119] 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.[120]

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

Mentioned in non canonical tradition

  • Ridwan, the keeper of Paradise.
  • Artiya'il, the angel who removes grief and depression from the children of Adam.[4]
  • Habib, an angel Muhammad met during his night journey composed of ice and fire.
  • The angels charged with each existent thing, maintaining order and warding off corruption. Their exact number is known only to God.[e][122]
  • Darda'il (The Journeyers), who travel the earth searching out assemblies where people remember God's name.[123]

Disputed

  • Dhul-Qarnayn, believed by some to be an angel or "part-angel" based on the statement of Umar bin Khattab.[124]
  • 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.[125]
  • Azazil, in many early reports a former archangel, who was among those who were commanded to bow before Adam, but he refused to and was banished to hell.

See also

 
Wikimedia Commons has media related to Angels in Islam.

Notes

  1. ^ "Differences between nūr and nar have been debated in Islam. In Arabic, both terms are closely related morphologically and phonetically.[17] Baydawi explains that the term light serves only as a proverb, but fire and light refers actually to the same substance.[18] Apart from light, other traditions also mention exceptions about angels created from fire, ice or water.[19] 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.[20] Asserting that both fire and light are actually the same but on different degrees can also be found by Qazwini and Ibishi.[21][22] 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", in opposition to the devils who are created from "fire that drinks, but does not eat", which is also identified with the fire of the sun.[23]
  2. ^ According to Islamic belief in weak chain of hadith, Raphael were acknowledged as angel who were tasked to blower of Armageddon trumpet, and one of archangels who bear the Throne of God on their back.[32]
  3. ^ According to one hadith, Muhammad were told that the angels that appeared in the battle of Badr were highest in status and the greatest, according to Gabriel in hadith narrated by Muhammad.[33]
  4. ^ Here jinn refers to unseen creatures in general[68]
  5. ^ According to Muhammad al-Bukhari, when Muhammad journeyed through the celestial spheres and met Ibrahim in Bait al-Makmur, there are 70,000 angels in that place.[121] (not a total number of angels)
  1. ^ found in Mustadrak al Sahihayn.[30] The complete narration from Al-Hakim al-Nishapuri is:

    ...Abu Abdullah Muhammad bin Yaqoub has reported from Ibrahim bin Abdullah Al-Saadi, who told us Muhammad bin Khalid bin Uthma, told us Musa bin Yaqoub, told me Abu Al-Huwairith, that Muhammad bin Jubayr bin Mut'im told him, that he heard Ali – may God be pleased with him – addresses the people, and he said: While I was leaving from the well of Badr, a strong wind came, the like of which I had never seen, then it left, then came a strong wind, the like of which I have never seen except for the one before it, then it went, then came a strong wind that I did not see before. I have never seen anything like it except for the one before it, and the first wind was Gabriel descended among a thousand angels with the Messenger of God – may God bless him and grant him peace – and the second wind was Michael who descended among a thousand angels to the right of the Messenger of God – may God bless him and his family and grant them peace – and Abu Bakr was On his right, and the third wind was Israfil. He descended with a thousand angels on the side of the Messenger of God – may God's prayers and peace be upon him and his family – and I was on the right side. When God Almighty defeated his enemies, the Messenger of God – may God's prayers and peace be upon him and his family – carried me on his horse, I blew up, and I fell On my heels, I prayed to God Almighty...

    Ibn al Mulqin [id], hadith scholar from Cordoba of 13–14th centuries, evaluated that he found weaknesses in Musa ibn Yaqoub and Abu al Huwairith chain, and deemed there was weakness about the narrative chain of this hadith.[31] However, recent scholarship from Ali Hasan al-Halabi has noted there is another hadith which supports the participation of Raphael in Badr[29]

References

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  11. ^ 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
  12. ^ The Holy Quran 42:51
  13. ^ The Holy Quran 2:97.
  14. ^ Burge, Stephen (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge. p. 140. ISBN 978-1-136-50473-0.
  15. ^ Kuehn, Sara. "The Primordial Cycle Revisited: Adam, Eve, and the Celestial Beings." The intermediate worlds of angels (2019): 173-199.
  16. ^ Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 3 Georgetown University, Washington DC p. 45
  17. ^ Mustafa Öztürk Journal of Islamic Research Vol 2 No 2 December 200
  18. ^ 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
  19. ^ Fr. Edmund Teuma, O.F.M. Conv The Nature of "Ibli'h in the Qur'an as Interpreted by the Commentators p. 16
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  22. ^ Nasr, Seyyed Hossein (2013). Islamic Life and Thought. Routledge. p. 135. ISBN 978-1-134-53818-8.
  23. ^ 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
  24. ^ a b 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).
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January 24, 2023
angels, islam, islam, angels, arabic, ملاك, ملك, romanized, malāk, plural, ملائ, كة, malāʾik, malāʾikah, believed, heavenly, beings, created, from, luminous, origin, they, have, different, roles, including, their, praise, interacting, with, humans, ordinary, l. In Islam angels Arabic ملاك ملك romanized malak plural ملائ كة malaʾik malaʾikah 1 are believed to be heavenly beings created from a luminous origin by God 2 3 They have different roles including their praise of God interacting with humans in ordinary life defending against devils shayaṭin and carrying on natural phenomena 3 Islam acknowledges the concept of angels both as anthropomorphic creatures with wings and abstract forces advising good 4 Belief in angels is one of the main articles of faith in Islam 5 Angel in a Persian miniature in the style of Bukhara 16th century The Quran is the principal source for the Islamic concept of angels 4 but more extensive features of angels appear in hadith literature Mi raj literature Islamic exegesis theology philosophy and mysticism 2 3 6 The angels differ from other spiritual creatures in their attitude as creatures of virtue in contrast to devils and jinn 2 7 Angels play an important role in Muslim everyday life by protecting the believers from evil influences and recording the deeds of humans Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels 8 Contents 1 Etymology 2 Characteristics 2 1 Nobility 2 1 1 Humans and angels 2 1 2 Impeccability 2 2 Purity 2 3 In philosophy 2 4 Sufism 2 4 1 Angels as companions 2 4 2 Angels and devils 2 5 In Salafism 3 Individual angels 3 1 Archangels karubiyin 3 2 Mentioned in the Quran 3 3 Mentioned in canonical hadith tradition 3 3 1 Hadith narratives of Isra and Mi raj 3 4 Mentioned in non canonical tradition 3 5 Disputed 4 See also 5 Notes 6 ReferencesEtymology Edit Angel Blowing a Woodwind ink and opaque watercolor painting from Safavid Iran c 1500 Honolulu Academy of Arts 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 9 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 malʾakh 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 10 Characteristics EditIn Islam angels are heavenly creatures created by God They are considered older than humans and jinn 11 Angels are described according to the Quran as agents of revelation 12 while Gabriel Jibril was described as agent of revelation of the Quran 13 As with other monotheistic religions angels are characterized by their purity and obedience to God 14 In Islamic traditions they are described as being created from incorporeal light Nur or fire Nar 15 16 a A narrative transmitted from Abu Dharr al Ghifari audited and commented by two hadith commentary experts in the modern era Shuaib Al Arna ut 24 and Muḥammad Abd ar Raḥman al Mubarakpuri 25 has spoken a hadith that Muhammad said the number of angels were countless to the point that there is no space in the sky as wide as four fingers unless there is an angel resting his forehead prostrating to God 25 24 Angels are usually described in anthropomorphic forms combined with supernatural images such as wings being of great size wearing heavenly clothes and great beauty 26 Some angels are identified with specific colors often with white but some special angels have a distinct color such as Gabriel being associated with the color green 27 Angels were being able to impersonate humans such as when Gabriel 28 Michael Israfil 29 Notes 1 b and thousands of the greatest angels from the third heaven came to the battle of Badr by impersonating appearance of Zubayr ibn al Awwam a Companions of the Prophet and bodyguard of the prophet c 34 Prior to Islam angels were considered to be daughters of God and worshipped in pre Islamic Arabia 35 This is also mentioned concerning Al Lat Al Uzza and Manat 36 The notion that God created the angels as females and fathered daughters is rejected in the Quran 37 Nobility Edit Humans and angels Edit Scholars debated whether human or angels rank higher Angels usually symbolize virtuous behavior while humans have the ability to sin but also to repent The prostration of angels before Adam is often seen as evidence for humans supremacy over angels Others hold angels to be superior as being free from material deficits such as anger and lust Angels are free from such inferior urges and therefore superior a position especially found among Mu tazilites and some Asharites 38 A similar opinion was asserted by Hasan of Basri who argued that angels are superior to humans and prophets due to their infallibility originally opposed by both Sunnis and Shias 39 This view is based on the assumption of superiority of pure spirit against body and flesh Contrarily argued humans rank above angels since for a human it is harder to be obedient and to worship God hassling with bodily temptations in contrast to angels whose life is much easier and therefore their obedience is rather insignificant Islam acknowledges a famous 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 40 a tradition opposed by some scholars such as ibn Taimiyya but still accepted by others such as ibn Hanbal 41 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 Andalusian scholar ibn Arabi argues that a human generally ranks below angels but developed to Al Insan al Kamil ranks above them 43 This is comparable to the major opinion stating 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 38 Ibn Arabi explains this in his al Futuhat regarding the questions of Tirmidhi by that Muhammad intercedes for the angels first then for other prophets saints believers animals plants and inanimate objects last 44 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 salamu which is applied to human prophets and messengers 45 This fatwas were based on the ruling from Ibn Qayyim al Jawziyya 45 Impeccability Edit Main article Ismah The possibility and degree of erring angels is debated in Islam 46 In the early Islamic period supernatural creatures were not expected to understand sin or expiate it They only follow their nature created by God 47 Hasan of Basra is often considered one of the first who established the doctrine of infallibility of angels by reinterpreting verses which seem to imply erring angels 48 To establish the doctrine of infallible angels he asserted that Harut and Marut haven t been angels but kings and Iblis Satan was a jinn with support from the Quranic verse he was one of the jinn 49 This view was however not universal in the formative stage of Islam as Abu Hanifa d 767 on the other hand divided angels into three categories Obedient angels like Gabriel disobedient angels like whose who teach sorcery and unbelieving angels like Iblis and his host 50 Objection to a strict infallibility of angels rests on the following events in the Quran and Muslim tradition 51 The Quran mentions the fall of Iblis whose angelic nature is rejected by some scholars from the place of angels in several Surahs Surah 2 102 implies that a pair of angels fell to earth and introduces magic to humanity According to Surah 2 30 angels complained about God s decision to create Adam 51 In Shia traditions a cherub called Futrus was cast out from heaven and fell to the earth in the form a snake 52 The Isma ilism work Umm al Kitab reiterates the story of Iblis in the form of an angel called Azazil who boasts about himself being superior to God until he is thrown into lower celestial spheres and ends up on earth 53 Al Maturidi 853 944 CE pointed at verses of the Quran according to which angels are tested by God and concludes angels have free will but due to their insights to God s nature choose to obey Some angels nevertheless lack this insight and fail pointing to Surah Al Anbiya and thus sentenced to hell 42 54 Since both the Quran and Kutub al Sittah describe angels erring or failing to accomplish that has been ordered to them Sunni scholars Kalam also explained that angels might be effected by circumstances like smell or confusion when God created Adam 55 56 57 58 Al Taftazani 1322 AD 1390 AD accepted that angels might slip into error and become disobedient but rejected that angels would ever consciously turn against God s command and become unbelievers 59 Most scholars of Salafism usually reject accounts on erring angels entirely and do not investigate this matter further 60 Purity Edit 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 61 323 Such angels keep a distance from humans who polluted themselves by certain actions such as sexual intercourse However angels might return to an individual as soon as the person ritually purified himself or herself The absence of angels may cause several problems for the person If driven away by ritual impurity the Kiraman Katibin who record people s actions 61 325 and the Guardian angel 61 327 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 nearly are separated from the person from the stench the lie emanates 61 328 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 61 328 In philosophy Edit 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 62 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 63 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 nur Thus angels would have substance and could not merely be an intellectual entity as claimed by philosophers 64 The chain of being according to Muslim thinkers includes minerals plants animals 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 65 66 Sufism Edit 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 67 Traits human share with bodily creatures are the animal which exists to regulate ingestion and procreation and the beasts used for predatory actions like hunting The other traits humans share with the jinn d and root in the realm of the unseen These faculties are of two kind that of angels and of the devils 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 lies betrayals and deceits The angelic natures advices how to use the animalistic body properly while the devil perverts it 69 In this regard the plane of a human is unlike whose of the jinn and animals not pre determined Humans are potentially both angels and devils depending on whether the sensual soul or the rational soul develop 70 71 Angels as companions Edit In later Sufism angels are not 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 72 Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level 73 According to a common belief if a Sufi can not find a sheikh to teach him he will be taught by the angel Khidr 74 75 The presence of an angel depends on human s obedience to divine law Dirt depraved morality and desecration may ward off an angel 72 Angels and devils Edit 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 76 Influenced by Ibn Arabis 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 Haugthy or The Domineering 77 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 78 However the angels also inhabit the realm beyond considered the realm from which reason aql derives from and devils have no place Unlike kalam theology Sufi cosmology usually makes no distinction between angels and jinn understanding the term jinn as everything hidden from the human senses Ibn Arabi states when I refer to jinn in the absolute sense of the term I include those which are made of light and those which are made of fire 79 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 72 In Salafism Edit 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 80 Individual angels EditIslam 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 who carry out divine decrees between heaven and earth 81 82 Angels are not equal in status and consequently they are delegated different tasks to perform Archangels karubiyin Edit There are four special angels karubiyin 83 considered to rank above the other angels in Islam They have proper names and central tasks are associated with them Jibril Jibraʾil Jabraʾil Arabic ج ب ر يل romanized Jibril also Arabic جبرائيل romanized Jibraʾil or Jabraʾil derived from the Hebrew ג ב ר יא ל Gaḇriʾel 84 85 86 87 English Gabriel 88 is venerated as one of the primary archangels and as the Angel of Revelation in Islam 84 85 86 Jibril is regarded as the archangel responsible for revealing the Quran to Muhammad verse by verse 84 85 86 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 85 Jibril 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 Jibril 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 ʿisa Jesus 89 Mikal Mikaʾil Mikha il Arabic ميكائيل English Michael 90 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 91 Some scholars have pointed out that Mikail is in charge of angels who carry the laws of nature 92 Israfil 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 93 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 94 Muhammad ibn al Uthaymeen 95 and Al Suyuti 96 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 94 96 95 Azra il Azrayl Azrael Arabic عزرائيل is the archangel of death He and his subordinative angels are responsible for parting the soul from the body of the dead and will carry the believers to heaven Illiyin and the unbelievers to hell Sijjin 97 98 Mentioned in the Quran Edit This section uncritically uses texts from within a religion or faith system without referring to secondary sources that critically analyze them Please help improve this article by adding references to reliable secondary sources with multiple points of view September 2021 Learn how and when to remove this template message Muhammad requests Maalik to show him Hell during his heavenly journey Miniature from The David Collection Nazi at and Nashiṭat helpers of Azrail who take the souls of the deceased 99 Nazi at they are responsible for taking out the souls of disbelievers painfully Nashiṭat they are responsible for taking out the souls of believers peacefully Hafaza the Guardian angel Kiraman Katibin Honourable Recorders 100 two of whom are charged to every human being one writes down good deeds and another one writes down evil deeds They are both described as Raqeebun Ateed in the Qur an Mu aqqibat the Protectors 101 who keep people from death until its decreed time and who bring down blessings Angels of Hell Maalik chief of the angels who govern Jahannam Hell Nineteen angels of hell commanding the Zabaniyah to torment sinful people in hell The nineteen angel chiefs of hell were depicted in Quran chapter Al Muddaththir verse Quran 74 10 11 102 The Saudi Arabia religious ministry released their official interpretation that Zabaniyah were collective names of angels group which included those nineteen chief angels 102 Those nineteen angels of hell were standing tall above Saqar one of levels in hell 103 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 102 Angels who distribute provisions rain and other blessings by God s command 104 Ra d or angels of thunders a name of angels group who drive the clouds 105 106 The angels who regulating the clouds and rains in their task given by God were mentioned in Quran 13 13 Ibn Taymiyyah in his work Majmu al Fatwa al Kubra has quoted the Marfu hadith transmitted by Ali ibn abi Thalib that Ra d were the name of group of angels who herded the dark clouds like a shepherd 106 107 Ali further narrated that thunder Ra dan Arabic رعدان was the growling voices of those angels while herding the clouds while lightning strikes Sawa iq Arabic صوائق were a flaming device used by the said angel in gathering and herding the raining clouds 106 Al Suyuti narrated from the hadith transmitted from Ibn Abbas about the lightning angels while giving further commentary that hot light produced by lightning Barq Arabic برق were the emitted light produced from a whip device used by those angels 106 107 Saudi Grand Mufti Abd al Aziz Bin Baz also ruled on the sunnah practice of reciting Sura Ar Ra d Ayah 13 Quran 13 13 Translated by Shakir whenever a Muslim hears the sound of thunder as this was practiced according to the hadith tradition narrated by Zubayr ibn al Awwam 108 The non canonical interpretation from Salaf generation scholars regarding the tradition from Ali has described that It is a movement of celestial clouds due to air compression in the cloud However this does not contradict that the metaphysical explanation the angels move the clouds from one place to another Indeed every movement in the upper and lower World results from the action of the angels The voice of a person results from the movement of his body parts which are his lips his tongue his teeth his epiglottis and his throat he however along with that is said to be praising his Lord enjoining good and forbidding evil 109 Cherubim who are close to God and request forgiveness for the sinners Hamalat al Arsh those who carry the Arsh Throne of God 110 comparable to the Christian Seraphim Harut and Marut often depicted as fallen angels who taught the humans in Babylon magic mentioned in Quran 2 102 111 Some early scholars such as Hasan al Basri 112 and especially Salafi scholars 113 rejected the notion that Harut and Marut were fallen angels 112 113 Mentioned in canonical hadith tradition Edit The angels of the Seven Heavens Jundullah those who helped Muhammad in the battlefield 114 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 115 Malakul Jibaal The Angel of the Mountains met by the Prophet after his ordeal at Taif 116 Munkar and Nakir who question the dead in their graves 117 Hadith narratives of Isra and Mi raj Edit 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 118 119 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 120 First heaven Second heaven Third heaven Fourth heaven Fifth heaven Sixth heaven Seventh heavenHabib Angel of Death Maalik Salsa il Kalqa il Mikha il Archangel IsrafilRooster angel Angels of death Angel with seventy heads Angels of the sun Cherubim Bearers of the ThroneIsmail or Riḍwan Mika il Arina il Shamka il Afra ilMentioned in non canonical tradition Edit Ridwan the keeper of Paradise Artiya il the angel who removes grief and depression from the children of Adam 4 Habib an angel Muhammad met during his night journey composed of ice and fire The angels charged with each existent thing maintaining order and warding off corruption Their exact number is known only to God e 122 Darda il The Journeyers who travel the earth searching out assemblies where people remember God s name 123 Disputed Edit Dhul Qarnayn believed by some to be an angel or part angel based on the statement of Umar bin Khattab 124 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 125 Azazil in many early reports a former archangel who was among those who were commanded to bow before Adam but he refused to and was banished to hell See also Edit Wikimedia Commons has media related to Angels in Islam Angels in art Angels in Judaism List of theological angels List of theological demons NurielNotes Edit Differences between nur and nar have been debated in Islam In Arabic both terms are closely related morphologically and phonetically 17 Baydawi explains that the term light serves only as a proverb but fire and light refers actually to the same substance 18 Apart from light other traditions also mention exceptions about angels created from fire ice or water 19 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 20 Asserting that both fire and light are actually the same but on different degrees can also be found by Qazwini and Ibishi 21 22 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 in opposition to the devils who are created from fire that drinks but does not eat which is also identified with the fire of the sun 23 According to Islamic belief in weak chain of hadith Raphael were acknowledged as angel who were tasked to blower of Armageddon trumpet and one of archangels who bear the Throne of God on their back 32 According to one hadith Muhammad were told that the angels that appeared in the battle of Badr were highest in status and the greatest according to Gabriel in hadith narrated by Muhammad 33 Here jinn refers to unseen creatures in general 68 According to Muhammad al Bukhari when Muhammad journeyed through the celestial spheres and met Ibrahim in Bait al Makmur there are 70 000 angels in that place 121 not a total number of angels found in Mustadrak al Sahihayn 30 The complete narration from Al Hakim al Nishapuri is Abu Abdullah Muhammad bin Yaqoub has reported from Ibrahim bin Abdullah Al Saadi who told us Muhammad bin Khalid bin Uthma told us Musa bin Yaqoub told me Abu Al Huwairith that Muhammad bin Jubayr bin Mut im told him that he heard Ali may God be pleased with him addresses the people and he said While I was leaving from the well of Badr a strong wind came the like of which I had never seen then it left then came a strong wind the like of which I have never seen except for the one before it then it went then came a strong wind that I did not see before I have never seen anything like it except for the one before it and the first wind was Gabriel descended among a thousand angels with the Messenger of God may God bless him and grant him peace and the second wind was Michael who descended among a thousand angels to the right of the Messenger of God may God bless him and his family and grant them peace and Abu Bakr was On his right and the third wind was Israfil He descended with a thousand angels on the side of the Messenger of God may God s prayers and peace be upon him and his family and I was on the right side When God Almighty defeated his enemies the Messenger of God may God s prayers and peace be upon him and his family carried me on his horse I blew up and I fell On my heels I prayed to God Almighty Ibn al Mulqin id hadith scholar from Cordoba of 13 14th centuries evaluated that he found weaknesses in Musa ibn Yaqoub and Abu al Huwairith chain and deemed there was weakness about the narrative chain of this hadith 31 However recent scholarship from Ali Hasan al Halabi has noted there is another hadith which supports the participation of Raphael in Badr 29 References Edit Webb Gisela 2006 Angel In McAuliffe Jane Dammen ed Encyclopaedia of the Qurʾan Vol I Leiden Brill Publishers doi 10 1163 1875 3922 q3 EQCOM 00010 ISBN 90 04 14743 8 a b c Reynolds Gabriel S 2009 Angels In Fleet Kate Kramer Gudrun Matringe Denis Nawas John Rowson Everett K eds Encyclopaedia of Islam THREE Vol 3 Leiden Brill Publishers doi 10 1163 1573 3912 ei3 COM 23204 ISBN 978 90 04 18130 4 ISSN 1873 9830 a b c 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 Berlin De Gruyter 2007 2007 645 662 doi 10 1515 9783110192957 6 645 ISSN 1614 337X S2CID 201096692 a b c Burge Stephen 2015 2012 Part 1 Angels Islam and al Suyuṭi s Al Ḥabaʾik fi akhbar al malaʾik Angels in Classical Islam and contemporary scholarship Angels in Islam Jalal al Din al Suyuṭi s Al Ḥabaʾik fi akhbar al malaʾik 1st ed London and New York Routledge pp 3 15 doi 10 4324 9780203144978 ISBN 9780203144978 LCCN 2011027021 OCLC 933442177 S2CID 169825282 BBC Religions Islam Basic articles of faith Archived from the original on 13 August 2018 Retrieved 2018 08 13 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 p 22 23 el Zein Amira 2009 Correspondences Between Jinn and Humans Islam Arabs and Intelligent World of the Jinn Contemporary Issues in the Middle East Syracuse New York Syracuse University Press p 20 ISBN 9780815650706 JSTOR j ctt1j5d836 5 LCCN 2009026745 OCLC 785782984 Guessoum 2010 10 30 Islam s Quantum Question Reconciling Muslim Tradition and Modern Science ISBN 978 0 85773 075 6 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 Burge Stephan R 2011 The Angels in Surat al Malaʾika Exegeses of Q 35 1 Journal of Qur anic Studies 10 1 50 70 doi 10 3366 E1465359109000230 Kuehn Sara Stefan Leder and Hans Peter Pokel The intermediate worlds of angels islamic representations of celestial beings in transcultural contexts Orient Institut 2019 p 336 The Holy Quran 42 51 The Holy Quran 2 97 Burge Stephen 2015 Angels in Islam Jalal al Din al Suyuti s al Haba ik fi akhbar al mala ik Routledge p 140 ISBN 978 1 136 50473 0 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 Qurʾan Volume 3 Georgetown University Washington DC p 45 Mustafa Ozturk 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 ISBN 978 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 ISBN 978 0710313560 p 302 Syrinx von Hees Enzyklopadie als Spiegel des Weltbildes Qazwinis Wunder der Schopfung eine Naturkunde des 13 Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978 3 447 04511 7 page 270 Nasr Seyyed Hossein 2013 Islamic Life and Thought Routledge p 135 ISBN 978 1 134 53818 8 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 a b 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 a b vol 6 تحفة الأحوذي بشرح جامع الترمذي Tafseed Al Ahwadi Explaining Jami at Tirmidhi vol 6 Hadith Criticism interpretation etc in Arabic Maktabah al Ashrafiyah 1990 p 695 Retrieved 27 March 2022 Interpretation of tirmidhi Hadith إ ن ي أ ر ى م ا ل ا ت ر و ن و أ س م ع م ا ل ا ت س م ع ون أ ط ت الس م اء و ح ق ل ه ا أ ن ت ئ ط م ا ف يه ا م و ض ع أ ر ب ع أ ص اب ع إ ل ا و م ل ك و اض ع ج ب ه ت ه س اج د ا ل ل ه و الل ه ل و ت ع ل م ون م ا أ ع ل م ل ض ح ك ت م ق ل يل ا و ل ب ك ي ت م ك ث ير ا Burge Stephen 2015 Angels in Islam Jalal al Din al Suyuti s al Haba ik fi akhbar al mala ik Routledge p 99 ISBN 978 1 136 50473 0 Burge Stephen 2015 Angels in Islam Jalal al Din al Suyuti s al Haba ik fi akhbar al mala ik Routledge p 113 ISBN 978 1 136 50473 0 al Misri Mahmud 2015 Sahabat Sahabat Rasulullah vol 1 Zubair bin Awwam Companion of the Prophet vol 1 Zubair bin Awwam in Indonesian and Arabic Pustaka Ibnu Katsir p Shaja ah Zubayr ibn al Awwam Radhiyallahu anh bravery of Zubayr ibn al Awwam by Mahmud al Misri ar official Book review by Basalamah quoting various supplementary sources such as Sahih Bukhari Sahih Muslim Siyar A lam Nubala Al Tirmidhi Prophetic biography of Ibn Hisham etc ISBN 9789791294386 Retrieved 6 November 2021 a b Hakim Saifuddin 2015 Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat 1 Muslim or id in Indonesian Muslim or id Retrieved 14 December 2021 يا آدم بر حجك ما يروى عن آدم عليه السلام أنه لما حج قالت له الملائكة يا آدم بر حجك غير ثابت من فوائد جلسة مع طلبة العلم 16 ذو الحجة 1432 فهل يحسن بنا وقد أنضينا قرائحنا في تعلم هذه السنة المطهرة وبذلنا في العمل بها جهد المستطيع وركبنا المخاطر في الدعوة إليها هل يحسن بنا بعد هذا كله أن نسكت لهؤلاء عن هذه الدعوى الباطلة ونوليهم منا ما تولوا ونبلعهم ريقهم وهل يحسن بنا أن لا يكون لنا في الدفاع عنها ما كان منا في الدعوة إليها إنا إذن لمقصرون al Nishapuri al Hakim Kitabu Ma rifat Shahabatu Radhiyallahu Anhum Gabriel Michael and Israfil descend in the Battle of Badr al Mustadrak ala Sahihayn Islamweb Islamweb Retrieved 13 December 2021 4488 Narrated Abu Abdullah Muhammad ibn Ya kub through Ibrahim bin Abdullah Al Saadi on the authority of Muhammad bin Khalid bin Athmah on the authority of Musa bin Yaqub who reported Abu Huwayrith that Muhammad bin Jabir bin Mut im told him Abu Hafs Umar bin Ali bin Ahmad bin Muhammad bin Abdullah Al Anshari Al Wadi Asyi Al Andalusi At Tukuruwi Al Mishri Asy Syafi i Sirajuddin كتاب مختصر تلخيص الذهبي kitab mukhtasar talkhis aldhahabii Islamweb Islamweb Retrieved 14 December 2021 Hakim Saifuddin 2015 Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat 2 Does angel Raphael tasked to blow the trumpet of Armageddon in the day of judgment 2 Muslim or id in Indonesian Muslim or id Retrieved 14 December 2021 Tafsir Al Qurthubi 7 20 Maktabah Syamilah At Tadzkirah bi Ahwaalil Mauta wa Umuuril Akhirah 1 488 Maktabah Syamilah Fathul Baari 11 368 Maktabah Syamilah see Al Imaan bimaa Ba dal Maut p 112 Syarh Al Ibanah Al Imaan bin Nafkhi Ash Shuur 5 33 Syarh Al Aqidah Al Washithiyyah 1 59 60 Maktabah Asy Syamilah while in another book وذلك أن الله سبحانه وتعالى يأمر اسرافيل وهو أحد الملائكة الموكلين بحمل العرش أن ينفخ في الصور Syarh Al Aqidah As Safariyaniyyah 1 467 Qadhi Yasir 2016 Lives Of The Sahaba 39 Az Zubayr Ibn Al Awwam PT 01 Muslim Central Audio Muslim Central Audio Retrieved 4 December 2021 Bin Al Hassan amp Al Dimashqi 2012 p 622 Al Zubayr told us he said And Abu Al Makarram Uqbah bin Makram Al Dhabi told me Musab bin Salam Al Tamimi told me on the authority of Saad bin Tarif on the authority of Abu Jaafar Muhammad bin Ali he said On the day of Badr Al Zubayr bin Al Awwam had a yellow turban Der Koran ed transl and commented by Adel Theodor Khoury Gutersloh 2004 p 611 43 16 20 the same argument of the polytheists also appears at 6 148 see also p 174 4 117 Der Koran ed transl and commented by Khoury p 660 661 53 19 28 Der Koran ed transl and commented by Khoury p 568 569 37 149 157 a b 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 Omar Hamdan Studien Zur Kanonisierung des Korantextes al Ḥasan al Baṣris Beitrage Zur Geschichte des Korans Otto Harrassowitz Verlag 2006 ISBN 978 3 447 05349 5 page 293 German Patricia Crone The Book of Watchers in the Quran page 11 Reynolds Gabriel Said Angels in Encyclopaedia of Islam THREE Edited by Kate Fleet Gudrun Kramer 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 a b Ulrich Rudolph Al Maturidi und Die Sunnitische Theologie in Samarkand BRILL 1997 ISBN 9789004100237 pp 54 56 Mohamed Haj Yousef The Single Monad Model of the Cosmos Ibn Arabi s Concept of Time and Creation ibnalarabi 2014 ISBN 978 1 499 77984 4 page 292 Gallorini Louise THE SYMBOLIC FUNCTION OF ANGELS IN THE QURʾAN AND SUFI LITERATURE Diss 2021 p 304 a b 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 Welch Alford T 2008 Studies in Qur an and Tafsir Riga Latvia Scholars Press p 756 Basharin pages 119 138 Omar Hamdan Studien zur Kanonisierung des Korantextes al Ḥasan al Baṣris Beitrage zur Geschichte des Korans Otto Harrassowitz Verlag 2006 ISBN 978 3447053495 pp 291 292 German Hamdan Omar Die Anfange qadaritischer und muʿtazilitischer Theologie Rationalitat in der Islamischen Theologie Band I Die klassische Periode 2019 3 Masood Ali Khan Shaikh Azhar Iqbal Encyclopaedia of Islam Religious doctrine of Islam Commonwealth 2005 ISBN 978 8131100523 p 153 a b MacDonald D B and Madelung W Malaʾika 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 ISBN 9789004161214 1960 2007 Kohlberg E 2020 In Praise of the Few Studies in Shiʿi Thought and History Christoph Auffarth Loren T Stuckenbruck The Fall of the Angels Brill 2004 ISBN 978 9 004 12668 8 p 161 Yuksek Lisans Tezi Imam Maturidi nin Te vilatu l kur an da gaybi konulara Istanbul 2020 2501171277 Sa diyya Shaikh Sufi Narratives of Intimacy Ibn Arabi Gender and Sexuality Univ of North Carolina Press 2012 ISBN 978 0 807 83533 3 page 114 Christian Krokus The Theology of Louis Massignon CUA Press 2017 ISBN 978 0 813 22946 1 page 89 islam dinimiz Melekler akilli varliklardir Dinimiz Islam dinimizislam com Turkish https sorularlarisale com melekler gunahsiz degil mi onlarda kotu haslet ve hasiyetler olur mu imtihana tabi tutulurlar mi hz adem seytani orada Turkish Austin P Evans A commentary on the Creed of Islam Translated by Earl Edgar Elder Columbia University Press New York 1980 ISBN 0 8369 9259 8 p 135 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 a b c d e Burge Stephen R January 2010 Impurity Danger Islamic Law and Society Leiden Brill Publishers 17 3 4 320 349 doi 10 1163 156851910X489869 ISSN 0928 9380 JSTOR 23034917 Zohreh Abdei Alle Wesen bestehen aus Licht Engel in der persischen Philosophie und bei Suhrawardi Tectum Band 23 ISBN 978 3 8288 4104 8 p 48 Zohreh Abdei Alle Wesen bestehen aus Licht Engel in der persischen Philosophie und bei Suhrawardi Tectum Band 23 ISBN 978 3 8288 4104 8 p 50 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 Seyyed Hossein Nasr An Introduction to Islamic Cosmological Doctrines SUNY Press 1 January 1993 ISBN 9780791415153 p 236 Syrinx von Hees Enzyklopadie als Spiegel des Weltbildes Qazwinis Wunder der Schopfung eine Naturkunde des 13 Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978 3 447 04511 7 page 268 German 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 Teuma E 1984 More on Qur anic jinn Melita Theologica 35 1 2 37 45 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 Amira El Zein Islam Arabs and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 978 0 815 65070 6 page 43 Khaled El Rouayheb Sabine Schmidtke The Oxford Handbook of Islamic Philosophy Oxford University Press 2016 ISBN 978 0 199 91739 6 page 186 a b c Reynolds Gabriel Said Angels in Encyclopaedia of Islam THREE Edited by Kate Fleet Gudrun Kramer Denis Matringe John Nawas Everett Rowson Consulted online on 17 August 2021 lt http dx doi org 10 1163 1573 3912 ei3 COM 23204 gt First published online 2009 First print edition 9789004181304 2009 2009 3 John Renard Historical Dictionary of Sufism Rowman amp Littlefield 19 November 2015 ISBN 9780810879744 p 38 Michael Anthony Sells Early Islamic Mysticism CWS Paulist Press 1996 ISBN 978 0 809 13619 3 page 39 Noel Cobb Archetypal Imagination Glimpses of the Gods in Life and Art SteinerBooks ISBN 978 0 940 26247 8 page 194 Awn Peter J 1983 Satan s Tragedy and Redemption Iblis in Sufi Psychology Leiden Germany Brill Publishers p 182 ISBN 978 9004069060 Ayman Shihadeh Sufism and Theology Edinburgh University Press 21 November 2007 ISBN 9780748631346 pp 54 56 Amira El Zein Islam Arabs and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 9780815650706 page 50 Jinns or spirits in the Futuhat al Makkiyya Muhyiddin Ibn Arabi Society 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 p 13 14 Wensinck A J 2013 The Muslim Creed Its Genesis and Historical Development Vereinigtes Konigreich Taylor amp 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 Gaudefroy Demombynes M 2013 Muslim Institutions Vereinigtes Konigreich Taylor amp Francis p 49 a b c Webb Gisela 2006 Gabriel In McAuliffe Jane Dammen ed Encyclopaedia of the Qurʾan Vol II Leiden Brill Publishers doi 10 1163 1875 3922 q3 EQCOM 00071 ISBN 978 90 04 14743 0 a b c d Reynolds Gabriel Said 2014 Gabriel In Fleet Kate Kramer Gudrun Matringe Denis Nawas John Rowson Everett K eds Encyclopaedia of Islam THREE Vol 3 Leiden Brill Publishers doi 10 1163 1573 3912 ei3 COM 27359 ISBN 978 90 04 26962 0 ISSN 1873 9830 a b c Pedersen Jan 1965 D j abraʾil In Bosworth C E van Donzel E J Heinrichs W P Lewis B Pellat Ch Schacht J eds Encyclopaedia of Islam Second Edition Vol 2 Leiden Brill Publishers doi 10 1163 1573 3912 islam SIM 1903 ISBN 978 90 04 16121 4 Luxenberg Christoph 2007 The Syro Aramaic Reading of the Koran A Contribution to the Decoding of the Language of the Koran Verlag Hans Schiler ISBN 9783899300888 p 39 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 chapter 3 Islam Issa Milton in the Arab Muslim World Taylor amp Francis 2016 ISBN 978 1 317 09592 7 page 111 Quran 2 98 Matthew L N Wilkinson A Fresh Look at Islam in a Multi Faith World A Philosophy for Success Through Education Routledge 2014 ISBN 978 1 317 59598 4 page 106 Syrinx von Hees Enzyklopadie als Spiegel des Weltbildes Qazwinis Wunder der Schopfung eine Naturkunde des 13 Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978 3 447 04511 7 page 320 German Sophy Burnham A Book of Angels Reflections on Angels Past and Present and True Stories of How They Touch Our Lives Penguin 2011 ISBN 978 1 101 48647 4 a b Aris Munandar 2011 Benarkah Israfil Nama Malaikat Peniup Sangkakala Ustadz Aris in Indonesian Ustadz Aris Retrieved 3 March 2022 a b Muhammad ibn al Uthaymeen 1994 Majmuʻ fatawa wa rasaʼil Faḍilat al Shaykh Muḥammad ibn Ṣaliḥ al ʻUthaymin fatawa al ʻaqidah Volume 8 Fatwas Hanbalites Islam Doctrines Islamic law Interpretation and construction in Arabic Dar al Thurayya lil Nashr Retrieved 3 March 2022 a b 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 Enzyklopadie als Spiegel des Weltbildes Qazwinis Wunder der Schopfung eine Naturkunde des 13 Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978 3 447 04511 7 page 331 German Juan Eduardo Campo Encyclopedia of Islam Infobase Publishing 2009 ISBN 978 1 438 12696 8 page 42 Quran 79 1 2 Quran 82 11 Quran 13 10 11 a b c 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 Wahbah al Zuhayli Muhammad Sulaiman Al Asqar from Islamic University of Madinah 2016 Surat al Muddathir ayat 30 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 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 Wahbah al Zuhayli 2016 Surat al Muddathir ayat 29 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 Quran 51 4 Quran 37 2 a b c d 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 a b 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 amp Francis p 186 ISBN 9781136504747 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 Ibn Baz Abd al Aziz ما يحسن بالمسلم قوله عند نزول المطر أو سماع الرعد What is good for a Muslim to say when it rains or when he hears thunder Fatwa number 13 85 BinBaz org in Arabic BinBaz org Retrieved 11 December 2021 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 Quran 40 7 Hussein Abdul Raof Theological Approaches to Qur anic Exegesis A Practical Comparative Contrastive Analysis Routledge 2012 ISBN 978 1 136 45991 7 page 155 a b Into the Realm of Smokeless Fire Qur an 55 14 A Critical Translation of Al Damiri s Article on the Jinn from Ḥayat Al Ḥayawan Al Kubra Jinn UMI 1953 p 64 Retrieved 12 April 2022 a b Stephen Burge 2015 Angels in Islam Jalal al Din al Suyuti s al Haba ik fi Akhbar al malik Routledge p 8 ISBN 978 1 136 50473 0 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 Sahih al Bukhari 1 6 315 Sahih al Bukhari 4 54 454 Jami at Tirmidhi In book reference Book 10 Hadith 107 English translation Vol 2 Book 5 Hadith 1071 Hajjah Amina Adil 2012 Ezra Muhammad the Messenger of Islam His life amp prophecy BookBaby ISBN 978 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 ISBN 978 0 7914 7518 8 Josef von Hammer Purgstall Die Geisterlehre der Moslimen Staatsdruckerei 1852 digit 22 Juli 2010 p 8 German 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 ISBN 978 602 282 912 6 The Vision of Islam by Sachiko Murata amp William Chittick pg 86 87 Shirath Jembatan www dinul islam org July 25 2011 Archived from the original on July 25 2011 Alfred Guillaume Ibn Ishaq s Sirat Rasul Allah Brannon Wheeler Prophets in the Quran An Introduction to the Quran and Muslim Exegesis A amp C Black 2002 ISBN 978 0 826 44956 6 page 225 Bin Al Hassan Abi Al Qasim Ali Al Dimashqi Ibn Asaker 2012 تاريخ مدينة دمشق 1 37 ج10 History of the city of Damascus Dar Al Kotob Al Ilmiyah دار الكتب العلمية Retrieved from https en wikipedia org w index php title Angels in Islam amp oldid 1134741156, wikipedia, wiki, book, books, library,

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