Angels in Islam
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Generally, belief in angels is one of the core tenets within Islam, as it is one of the
Angels are conceptualized as servants of God. As such, they are said to lack passion and bodily desires. If angels can nevertheless fail, is debated in Islam. Many
In
Etymology
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,
Characteristics
In Islam, angels are heavenly creatures created by God. They are considered older than humans and jinn.[15] Although Muslim authors disagree on the exact nature of angels, they agree that they are autonomous entities with subtle bodies.[16]: 508 Yet, both concepts of angels as anthropomorphic creatures with wings and as abstract forces are acknowledged.[5] Angels play an important role in Muslim everyday life by protecting the believers from evil influences and recording the deeds of humans. They have different duties, including their praise of God, interacting with humans in ordinary life, defending against devils (shayāṭīn) and carrying on natural phenomena.[4] Angelic qualities, just as devilish ones, are assumed to be part of human's nature, the angelic one related to the spirit (ruh) and reason (aql), while the devilish one to egoism.[17] Angels might accompany aspiring saints or advise pious humans. Angels are believed to be attracted to clean and sacred places.
One of the Islamic major characteristic is their lack of bodily desires; they never get tired, do not eat or drink, and have no anger.[18] According to a Hadith tradition recorded by Muslim ibn al-Hajjaj on the authority of Anas ibn Malik, angel is solid creatures which doesn't have any cavity or hollow space within their body.[19] Various Islamic scholars such as Ibn Kathir, Ibn Taymiyya, Al-Tabari, Fakhr al-Din al-Razi, and Umar Sulaiman Al-Ashqar also quoted that angels does not need consuming food and drinks.[20] They are also described as immortal, unlike jinn.[21] In Islamic traditions, they are described as being created from incorporeal light (Nūr) or fire (Nar).[22][23][a] Ahmad Sirhindi, a 17th-century Indian scholar, has added, that Angels can take various shapes.[32] Some scholars assert that such circumstances might interfere with an angels' work and thus impede their duty. For example, dogs, unclean places, or something confusing them might prevent them from entering a home.[33][34][35][36]
Nobility
As with other monotheistic religions, angels are characterized by their purity and obedience to God.[37] Groups of modern scholars from Imam Mohammad Ibn Saud Islamic University in Yemen and Mauritania issued fatwa that the angels should be invoked with blessing Islamic honorifics (ʿalayhi as-salāmu), which is applied to human prophets and messengers.[38] This fatwas were based on the ruling from Ibn Qayyim al-Jawziyya.[38] Medieval Hanafite jurist Ibn Abi al-Izz further emphasising the importance of belief in angels existence in Islamic tenet in his commentary of al-Aqida al-Tahawiyya, whereas he condemn that any doubts of angel existence were regarded as sign of heathen.[39]
Angels usually symbolize virtuous behavior, while humans have the ability to sin, but also to repent. Humans are considered to be able to reach a higher level than angels due to their ability to choose to avoid sin. Angels are free from such inferior urges and therefore superior, a position especially found among
Purity
Angels believed to be engaged in human affairs are closely related to Islamic purity and modesty rituals. Many hadiths, including Muwatta Imam Malik from one of the Kutub al-Sittah, talk about angels being repelled by humans' state of impurity.[44]: 323 It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[44]: 325 and the guardian angel,[44]: 327 will not perform their tasks assigned to the individual. Another hadith specifies, during the state of impurity, bad actions are still written down, but good actions are not. When a person tells a lie, angels nearby are separated from the person from the stench the lie emanates.[44]: 328 Angels also depart from humans when they are naked or are having a bath out of decency, but also curse people who are nude in public.[44]: 328 Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.[32]
The possibility and degree of angels errability is debated in Islam.
Infallible
Islamic scholars which supported the notion that angels were infallible and rejected the entire concept of the
One of the prominent scholar who reject the fallen angel concept is Hasan al-Basri, who brought out his argumentation based on Hadith from Sahih Muslim which authored from Aisha, wife of Muhammad, where Muhammad stated that the angels created from light while djinn were created from fire.[55][56] Furthermore, Hasan al-Basri said that the doctrine of angelic impeccability, Hasan al-Basri interpreted verses implying fallen angels differently, and argued that Harut and Marut were human kings but not angels. Likewise, he was a strong advocate for rejecting Iblis' angelic origin.[57]
However, the approach of Hasan al Basri interpretation were not universally accepted among Muslim scholars who defend the infallibility of angels, as this interpretation of Hasan al-Basri, which followed by Tabari, were rejected by Muhammad ibn Kathir who wrote his interpretation In
On the other hand, unlike philosophers, who accepted view to a certain degree that angels might commit error, most
Other scholars, such as Atharist Muhammad Al-Munajjid,[63] Abdul-Rahman al-Sa'di, and Wahbah al-Zuhayli, also reviewing the Al-Kahf 18:59 as another proof about the creed of Angels infallibility according to Quran, while also asserted the notion that Iblis (Satan) was not an angel.[64] Ibn Taymiyya also supported this opinion in his book, Majmu' al-fatawa, that he quoted the verse:
[50] And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.
Ibn Taymiyya interpreting it lexically the letter "fa'" (so) in the verse above indicates causality, which according to Ibn Taymiyyah, if the devil were an angel like the other angels who bowed down to Adam, of course the devil would not disobey the order to bow.[65][66] ibn Taymiyya also further considered the verse as Istithna Munqathi in Arabic linguistic form, or the form of exclusions of the subject from the main grouping, which indicating the verse meant the exclusion of Iblis from angel as species, as Iblis were considered from jinn species.[66][65]
Fallible
Those who support that angels could commit sins or are fallible argue that if angels couldn't sin, there was no reason to praise them for obedience.[16]: 546 Al-Maturidi (853–944 CE) states that, like humans, the angels were tested[42] and concludes angels have free-will:[67]
"By calling the stars adornment of the heavens, we can deduce another meaning: that is, the inhabitants of the heavens themselves are put to the test to see which of them is the best in deeds, exactly as the inhabitants of the earth were put to test by these very adornments, for don't you see that God has said in Sūrat al-Kahf [Q. 18:7], We have made what is on earth an adornment for them, that they be tested which of them is best in deeds. Thus, God in this verse is stating that adornment is there for testing here for testing. (anna'l-zīna li'l-imtihãn).
Asharite scholar al-Baydawi also added that "certain angels are not infallible even if infallibility is prevalent among them — just as certain human beings are infallible but fallibility is prevalent among them."[16]: 545 Similarly al-Anbiya (21:29) stresses out that if an angel were to claim divinity for himself, he would be sentenced to hell, implying that angels might commit such a sin.[42][68] This verse is generally associated with Iblis (Satan), who is generally thought of as an angel in these reports. In response to the reference to Iblis as "one of the jinn" somewhere else in the Quran, an alternative translation reads "became one of the jinn", indicating that took away his angelic qualities.[69] Yet others say that the term doesn't refer to the (genus of) jinn at all, but calls Iblis and his angels "al-jinn" due to their origin in jannah.[70] The presence of two fallen angels referred to as Harut and Marut, further hindered their complete absolution from potentially sinning.[16]: 548 [71]
İsmail Hakkı reports that only the "angels of the earth" (ملائكة الارض), who battled the jinn, were the ones disputing the creation of Adam. Among them were also Harut and Marut, as well as Iblis, known as ʿAzāzīl at that moment. Due to their abode on earth, their perception of heavenly wisdom is veiled, unlike that of the angels in the "higher realms". İsmail Hakkı concluded that the angels in the higher heavens are considered infallible, but the angels of the earth are subject to misguidance, along with the jinn and devils.[72]
Abu Hanifa (d. 767) also supported the fallibility of angels as he ranked angels based on their examples in the Quran and distinguishes them from the devils and jinn.[73]
Al-Taftazani (1322 AD –1390 AD) accepted that angels might slip into error and become disobedient, like Harut and Marut, but agrees with al-Basri that angels wouldn't become unbelievers, like as Iblis did.[74]
In philosophy
Inspired by
However, Muslim theologians, such as al-Suyuti, rejected the philosophical depiction on angels, based on hadiths stating that the angels have been created through the light of God (nūr). Thus, angels would have substance and could not merely be an intellectual entity as claimed by some philosophers.
Sufism
Just as in non-Sufi-related traditions, angels are thought of as created of light.
Andalusian scholar ibn Arabi argues that a human generally ranks below angels, but developed to Al-Insān al-Kāmil, ranks above them. While most earlier Sufis (like Hasan al-Basri) advised their disciples to imitate the angels, Ibn-Arabi advised them to surpass the angels. The angels being merely a reflection of the Divine Names in accordance within the spiritual realm, humans experience the Names of God manifested both in the spiritual and in the material world.[84][85] This reflects the major opinion that prophets and messengers among humans rank above angels, but the ordinary human below an angel, while the messengers among angels rank higher than prophets and messengers among humans.[40] Ibn Arabi elaborates his ranking in al-Futuhat based on a report by Tirmidhi. Accordingly, Muhammad intercedes for the angels first, then for (other) prophets, saints, believers, animals, plants and inanimate objects last, this explaining the hierarchy of beings in general Muslim thought.[86]
In later Sufism, angels do not appear as merely models for the mystic but also their companions. Humans, in a state between earth and heaven, seek angels as guidance to reach the upper realms.[84] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[87] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[88][89] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[84] A saint might be given the ability to see angels as gift (karāmāt) from God.[90]
Ahmad al-Tijani, founder of the Tijaniyyah order, narrates that angels are created through the words of humans. Through good words an angel of mercy is created, but through evil words an angel of punishment is created. By God's degree, if someone repents from evil words, the angel of punishment may turn into an angel of mercy.[91]
The
While the angels endow the human mind with reason, advices virtues and leads to worshipping God, the devil perverts the mind and tempts to abusing the spiritual nature by committing sins, such as lying, betrayal, and deceit. The angelic natures advices how to use the animalistic body properly, while the devil perverts it.
In Salafism
Classification of angels
Islam has no standard hierarchical organization that parallels the
Al-Baydawi records that Muslim scholars divide angels in at least two groups: those who are self-immersed in knowledge of "the Truth" (al-Haqq), based on "they laud night and day, they never wane" (21:29), they are the "highmost" and "angels brought near" and those who are the executors of commands, based on "they do not disobey Allah in what He commanded them but they do what they are commanded" (66:6), who are the administers of the command of heaven to earth.[16]: 509
Fakhr al-Din al-Razi (d. 1209) divided the angels into eight groups, which shows some resemblance to Christian angelology:[101]
- Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God),[102] comparable to the Christian Seraphim.
- Muqarrabun (Cherubim), who surround the throne of God, constantly praising God (tasbīḥ)
- Archangels, such as Jibrāʾīl, Mīkhāʾīl, Isrāfīl, and ʿAzrāʾīl
- Angels of Paradise, such as Riḍwān.
- Angels of Hell, Mālik and Zabānīya
- Guardian angels, who are assigned to individuals to protect them
- The angels who record the actions of people
- Angels entrusted with the affairs of the world, like the angel of thunder.
Angels in Islamic art
Angels in Islamic art often appear in illustrated manuscripts of Muhammad's life. Other common depictions of angels in Islamic art include angels with Adam and Eve in the garden of Eden, angels discerning the saved from the damned on the Day of Judgement, and angels as a repeating motif in borders or textiles.[103] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.[103] Angels, such as the archangel Gabriel, are typically depicted as masculine, which is consistent with God's rejection of feminine depictions of angels in several verses of Quran.[104] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.[103]
The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
List of angels
A narrative transmitted from Abu Dharr al-Ghifari, audited and commented by two hadith commentary experts in the modern era, Shuaib Al Arna'ut.[107] and Muḥammad 'Abd ar-Raḥmān al-Mubarakpuri,[108] 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.[108][107]
The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Archangels (karubiyin)
According to one source, there are four special angels (karubiyin)[109] considered to rank above the other angels in Islam. They have proper names, and central tasks are associated with them:
- 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).[115]
- Arabic: ميكائيل)(English: Michael),[116] 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.[117] Some scholars have pointed out that Mikail is in charge of angels who carry the laws of nature.[118]
These four angels were specifically regarded by Abd ar-Rahman ibn Sabith, a Tabi'un as regulator of natural orders such as windblow, rain, plants growth, death, and tasks from God about aforementioned.[125][126]
However, modern Saudi scholar. Muhammad ibn al-Uthaymin, and Ibn Abi al-Izz has written their respective commentaries of Al-Aqidah Al-Waasitiyyah, that the archangels who led the angels were only consisted of three angels, which is Gabriel, Michael, and Israfil.[127][128]
Mentioned in the Quran
This section uses secondary sources that critically analyze them.(September 2021) ) |
- Nāziʿāt and Nāshiṭāt, helpers of Azrail who take the souls of the deceased.[129]
- Nāziʿāt: 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),[130] 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)[131] who keep people from death until its decreed time and who bring down blessings.
- Angels of Hell:
- Mālik, chief of the angels who govern Jahannam (Hell).
- Nineteen angels of hell, commanding the Saudi Arabia religious ministry released their official interpretation that Zabaniyah were collective names of angels group which included those nineteen chief angels.[132] Those nineteen angels of hell were standing tall above Saqar, one of levels in hell.[133] 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.[132]
- Angels who distribute provisions, rain, and other blessings by God's command.[134]
- Ra'd or angels of thunders, a name of angels group who drive the clouds.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.[138] 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."[139]
- Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God),[102] comparable to the Christian Seraphim.
- Harut and Marut, a pair of fallen angels who taught humans in Babylon magic; mentioned in Quran (2:102).[140] Some scholars, such as Hasan al-Basri, don't consider Harut and Marut to be angels.[141][142]
Mentioned in canonical hadith tradition
- The angels of the Seven Heavens.
- Jundullah, those who helped Muhammad in the battlefield.[143]
- 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.[144]
- Malakul Jibaal (The Angel of the Mountains), met by the Prophet after his ordeal at Taif.[145]
- Munkar and Nakir, who question the dead in their graves.[146]
- Angel of ice and fire, an angel journeycomposed of ice and fire.
- Angel who bestowed with strength equal of 70,000 angels and has 70,000 wings.[147] This angel were narrated in Al-Dur al-Manthur were able to see Al-ʽArsh, which were made of red ruby.[147]
- Abd al-Aziz Ibn Baz, in his commentary of Sahih al-Bukhari Usayd ibn Hudayr Sakina is an angel who brought tranquility to the reciters of Quran.[148]
According to hadith transmitted by
The rooster angel, in Miraj Literature, was held to be "enormous" and "white", and the comb on the top of his head "graze[d] the foot of Allah's celestial throne, its feet reach[ed] the earth", and its wings were thought to be large enough to "envelop both heaven and earth" and were covered with emeralds and pearls.[152] It is also thought to wake up mankind every morning through means like making "cocks below on Earth...crow" when it opens its mouth.[153]
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.[5]
- The angels charged with each existent thing, maintaining order and warding off corruption. Their exact number is known only to God.[b][155]
- Darda'il (The Journeyers), who travel the earth searching out assemblies where people remember God's name.[156]
Disputed
- Umar bin Khattab.[157]
- 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.[158]
- Azazil, considered the name of Satan before his fall by those who agree that he was an angel once.
See also
- Angels in art
- Angels in Judaism
- List of theological angels
- List of theological demons
- Peri
Notes
- ^ "Differences between nūr and nar have been debated in Islam. In Arabic, both terms are closely related morphologically and phonetically.[24] Baydawi explains that the term light serves only as a proverb, but fire and light refers actually to the same substance.[25] Apart from light, other traditions also mention exceptions about angels created from fire, ice or water.[26] Tabari argued that both can be seen as the same substance, since both pass into each other but refer to the same thing on different degrees.[27] Asserting that both fire and light are actually the same but on different degrees can also be found by Qazwini and Ibishi.[28][29] In his work Al-Hay'a as-samya fi l-hay'a as-sunmya, Suyuti asserts that the angels are created from "fire that eats, but does not drink".[30] Abd al-Ghani al-Maqdisi argued that only the angels of mercy are created from light, but angels of punishment have been created from fire.[31]
- journeyed through the celestial spheres and met Ibrahim in Bait al-Makmur, there are 70,000 angels in that place.[7][154] (not a total number of angels)
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- ^ (Mahmoud Omidsalar) Originally Published: December 15, 2000 Last Updated: February 7, 2012 This article is available in print. Vol. X, Fasc. 4, pp. 418-422
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- ^ Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Devin J. Stewart. Consulted online on 02 January 2024 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
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... berongga, Iblis tahu bahwa makhluk itu bukan malaikat. Iblis pun berkata, 'Jika Kau kuasakan dia pada malaikat, aku akan menghancurkannya. Jika Kau kuasakan dia padaku, maka aku akan menyesatkannya
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Dr. Sulaiman Al Asyqor, 'Alamul Malaikat, hal. 18
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Wings It is known angels have wings. However, jinn are represented only in folktales as flying ... immortal; their food and drink consist of praising God, while fiery jinn eat, drink, sleep, procreate, and die, after having ...
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- ^ Welch, Alford T. (2008) Studies in Qur'an and Tafsir. Riga, Latvia: Scholars Press. p. 756.
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yaitu [dari] kalangan malaikat "mereka tiada mempunyai rasa angkuh untuk menyembahNya dan tiada (pula) merasa letih," maksudnya mereka tidak mengalami kebosanan dan tidak jemu lantaran besarnya motivasi mereka, sempurnanya cinta mereka dan kuatnya fisik-fisik mereka.
- Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
27. لَا يَسْبِقُونَهُۥ بِالْقَوْلِ (mereka itu tidak mendahului-Nya dengan perkataan) Yakni para malaikat tidak mengatakan sesuatu sampai Allah yang mengakatannya atau memerintahkan mereka untuk mengatakannya. وَهُم بِأَمْرِهِۦ يَعْمَلُونَ (dan mereka mengerjakan perintah-perintah-Nya) Mereka menjalankan apa yang diperintahkan Allah kepada mereka dalam tugas-tugas mereka mengatur para makhluk-Nya. .
- ISBN 978-1-59784-972-2. Retrieved 28 November 2023.
Unlike us, the spiritual ranks of angels were fixed. They were created as to obey God absolutely and to fulfill their duties as God commands them
- ISBN 978-1-59784-619-6. Retrieved 28 November 2023.
angels who follow orders and never rebel against God (Tahrim 66:6), Satan can choose his own path of conduct.
- Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
30. فَسَجَدَ الْمَلٰٓئِكَةُ كُلُّهُمْ أَجْمَعُونَ (Maka bersujudlah para malaikat itu semuanya bersama-sama) Mereka bersujud saat itu juga tanpa menunda-nunda;
- Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
31. إِلَّآ إِبْلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ السّٰجِدِينَ (kecuali iblis. Ia enggan ikut besama-sama (malaikat) yang sujud itu) Terdapat pendapat mengatakan bahwa iblis termasuk dari jenis malaikat, namun ia enggan untuk bersujud karena keangkuhan dan kedengkiannya terhadap Adam, maka ia layak mendapat laknat dari Allah. Namun pendapat yang benar adalah ia bukan termasuk malaikat, namun ketika itu ia bersama para malaikat sehingga ia termasuk yang diperintah untuk bersujud, namun ia menolak melakukannya; 31. Kecuali Iblis - yang saat itu bersama para Malaikat dan ia bukan salah satu dari mereka - menolak untuk sujud kepada Adam bersama para Malaikat.
- ^ Muhammad Al-Munajjid (4 October 2009). "إبليس ليس من الملائكة". IslamQA.info (in Arabic). Retrieved 28 November 2023.
- ^ Muhammad Abduh Tuasikal (26 September 2023). "Serial 3 Alam Jin: Setan dan Iblis Bukan Malaikat" (in Indonesian). Retrieved 21 December 2023.
- ISBN 978-3-447-05349-5pp. 291–292 (in German)
- ^ ISBN 979-3536-05-5. Retrieved 21 November 2023.
Mengenai kisah Harut dan Marut ini, telah dikisahkan oleh sejumlah Tabi'in...
- ^ ISBN 978-1-86179-641-7. Retrieved 16 December 2023.
- ^ 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.
- ISBN 978-1-86179-673-8. Retrieved 21 November 2023.
Learning Magic is Kufr Allah Said, (But neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us).)
- ^ Street, Tony. "Medieval Islamic doctrine on the angels: the writings of Fakhr al-Dīh al-Rāzī." Parergon 9.2 (1991): 111-127.
- ^ Muhammad Al-Munajjid (4 October 2009). "Apakah Iblis dari jenis Jin atau Malaikat ??". IslamQA.info (in Indonesian). Retrieved 28 November 2023.
- Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
Allah memerintahkan para malaikat untuk bersujud kepada Adam, sebagai bentuk pemuliaan dan pengagungan serta menaati perintah Allah. Lalu mereka menaatinya "kecuali iblis. Dia adalah dari golongan jin, maka Dia mendurhakai perintah Rabbnya,"; para malaikat untuk bersujud kepada Adam sebagai penghormatan baginya; maka mereka bersujud semuanya kecuali Iblis yang ketika itu bersama para malaikat -dia berasal dari golongan jin-, dan dia menyelisihi perintah Allah dengan enggan bersujud karena kesombongan dan kedengkiannya; Sujudlah kamu kepada Adam, maka sujudlah mereka kecuali Iblis. Dia adalah golongan jin, maka ia mendurhakai perintah Tuhannya
- ^ a b M. Saifudin Hakim (10 November 2021). "Apakah Iblis termasuk Golongan Malaikat ataukah Jin?". muslim.or.id (in Indonesian). Al-Atsari Islamic Education Foundation (YPIA) Secretariat Office. Retrieved 28 November 2023.
Pendapat ini juga dipilih dan dikuatkan oleh Syaikhul Islam Ibnu Taimiyah rahimahullah (Majmu' Fataawa, 4: 346). Mereka berdalil dengan firman Allah Ta'ala, كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ "Dia (iblis) adalah dari golongan jin, maka ia mendurhakai perintah Tuhannya." (QS. Al-Kahfi: 50) Huruf fa' dalam ayat di atas menunjukkan sebab-akibat. Maksudnya, Allah Ta'ala menjadikan iblis dari jenis jin disebabkan karena kedurhakaannya. Dengan kata lain, iblis adalah jin yang durhaka terhadap perintah Allah Ta'ala. Seandainya iblis adalah malaikat sebagaimana malaikat-malaikat lain yang bersujud kepada Adam, tentu iblis tidak akan melawan atau mendurhakai perintah Allah Ta'ala. Hal ini karena malaikat itu terjaga (ma'shum) dari perbuatan dosa, tidak sebagaimana golongan manusia dan jin.
- ^ a b Ahmad ibnMuhammad ibn ash-Shadiq an-Najar. Haqiqat al-Malaikah (in Arabic). pp. 60–65. Retrieved 28 November 2023.
- ^ Saleh, Walid A. "Rereading al-Ṭabarī through al-Māturīdī: New light on the third century hijrī." Journal of Qur'anic Studies 18.2 (2016): 180-209.
- ^ Yüksek Lisans Tezi Imam Maturidi'nin Te'vilatu'l-kur'an'da gaybi konulara İstanbul-2020 2501171277
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- ^ <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
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First published online: 2012
First print edition: ISBN 978-90-04-16121-4, 1960-2007
- ^ İsmail Hakkı Bursevî Rūḥ al-bayān Tafsīr on Surah 2:30 (Arabic)
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- ISBN 978-3-447-04511-7page 268 (in German)
- ^ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik Routledge 2015 ISBN 978-1-136-50473-0
- ^ Bowker. World Religions. p. 165.
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- ^ a b c Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 17 August 2021 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
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- ^ Gallorini, Louise. The Symbolic Functions of Angels in the Qur'ān and Sufi Literature. Diss. 2021. p. 304
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- ^ Maddenin bu bölümü TDV İslâm Ansiklopedisi'nin 2022 yılında Ankara'da basılan 25. cildinde, 265-268 numaralı sayfalarda "KERÂMET" başlığıyla yer almıştır. Matbu nüshayı pdf dosyası olarak indirmek için tıklayınız. Bu bölüm en son 13.02.2019 tarihinde güncellenmiştir
- ^ Wright, Zachary Valentine. "Realizing Islam, Sustainable History Monograph Pilot OA."
- ^ Zh. D. Dadebayev, M.T. Kozhakanova, I.K.Azimbayeva Human's Anthropological Appearance in Abai Kunanbayev's Works World Academy of Science, Engineering and Technology Vol:6 2012-06-23 p. 1065
- ^ Truglia, Craig. "AL-GHAZALI AND GIOVANNI PICO DELLA MIRANDOLA ON THE QUESTION OF HUMAN FREEDOM AND THE CHAIN OF BEING." Philosophy East and West, vol. 60, no. 2, 2010, pp. 143–166. JSTOR, www.jstor.org/stable/40666556. Accessed 17 Aug. 2021.
- ^ Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 35(1-2), 37-45.
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- ^ Wensinck, A. J. (2013). The Muslim Creed: Its Genesis and Historical Development. Vereinigtes Königreich: Taylor & Francis. p. 200
- ^ Imam Abu Hanifa's Al Fiqh Al Akbar Explained By أبو حنيفة النعمان بن ثابت Abu 'l Muntaha Ahmad Al Maghnisawi Abdur Rahman Ibn Yusuf"
- ^ Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009). p. 156
- ^ Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009).
- ^ a b Quran 40:7
- ^ a b c Blair, Sheila (1991). Images of Paradise in Islamic Art. Dartmouth College: Hood Museum of Art. p. 36.
- ^ Ali, Mualana Muhammad. The Holy Qur'an. pp. 149–150.
- ^ a b c d "The Wonders of Creation". www.wdl.org. 1750. Retrieved 2019-03-09.
- ^ a b Gruber, Christiane J. (2008). The Timurid "Book of Ascension" (Micrajnama): A Study of the Text and Image in a Pan-Asian Context. Patrimonia. p. 254
- ^ 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: إِنِّي أَرَى مَا لَا تَرَوْنَ، وَأَسْمَعُ مَا لَا تَسْمَعُونَ أَطَّتِ السَّمَاءُ، وَحُقَّ لَهَا أَنْ تَئِطَّ مَا فِيهَا مَوْضِعُ أَرْبَعِ أَصَابِعَ إِلَّا وَمَلَكٌ وَاضِعٌ جَبْهَتَهُ سَاجِدًا لِلَّهِ، وَاللَّهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا
- ^ Gaudefroy-Demombynes, M. (2013). Muslim Institutions. Vereinigtes Königreich: Taylor & Francis. p. 49
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- ^ Quran 2:98
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- ^ a b Aris Munandar (2011). "Benarkah Israfil Nama Malaikat Peniup Sangkakala?". Ustadz Aris (in Indonesian). Retrieved 3 March 2022.
- ^ Muhammad ibn al-Uthaymeen (1994). Majmūʻ fatāwá wa-rasāʼil Faḍīlat al-Shaykh Muḥammad ibn Ṣāliḥ al-ʻUthaymīn fatāwá al-ʻaqīdah · Volume 8(Fatwas, Hanbalites, Islam -- Doctrines, Islamic law -- Interpretation and construction) (in Arabic). Dār al- Thurayyā 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
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- ^ Riḍāʾ Allāh ibn Muḥammad Idrīs Mubārakfūrī · (1998). كتاب العظمة (in Arabic). the University of Michigan. p. 808. Retrieved 24 December 2023.
عن علقمة بن مرثد ( ۲ ) ، عن ابن سابط ( ۳ ) ، قال : يدبر الأمور أربعة : جبريل وميكائيل وإسرافيل وملك [ ١/٦٤ ] الموت / صلى الله على نبينا وعليهم
- ^ Ammi Nur Baits (Mar 1, 2018). "Mengenal Malaikat Mikail". konsultasisyariah.com (in Indonesian). Yayasan Yufid Network. Retrieved 24 December 2023.
Ada 4 malaikat yang mengatur urusan: Jibril, Mikail, Israfil dan Malaikat maut – semoga shalawat dan salam tercurah untuk nabi kita dan mereka – Jibril mengatur angin dan pasukan, Mikail mengatur hujan dan pepohonan, malaikat maut yang mencabut nyawa, dan Israfil menyampaikan kepada mereka apa yang diperintahkan kepada mereka. (HR. Abu Syaikh al-Ashbahani dalam al-Adzamah, no. 294. Hadis ini adalah hadis Maqthu', karena Abdurrahman bin Sabith adalah seorang tabi'in).
- ^ Ibn Abi Al-Ezz. شرح العقيدة الطحاوية (in Arabic). p. 62. Retrieved 21 December 2023.
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- Quran 79:1-2
- ^ Quran 82:11
- ^ Quran 13:10–11
- ^ Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
- 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
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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). 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.
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- ^ Into the Realm of Smokeless Fire (Qur'ān 55:14): A Critical Translation of Al-Damīrī's Article on the Jinn from Ḥayāt Al-Ḥayawān Al-Kubrā (Jinn). UMI. 1953. p. 64. Retrieved 12 April 2022.
- 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
- ^
- ^ Muslim al-Atsariy (2007). "Malaikat Turun Dari Langit Karena Bacaan Al-Qur'an". At-Tabi'in. Qiyam At-Tabi'in Foundation (YAQITA). Retrieved 10 November 2023.
"Sakinah hanya turun di dalam pembacaan Al-Qur'an saja, adapun pembacaan hadits, maka malaikat lain yang akan berkumpul. Dan tidak-lah sampai (riwayat) kepada kami tentang turunnya Sakinah kecuali di dalam pembacaan Al-Qur'an, dan ini tidak diqiyaskan (disamakan dengan pembacaan hadits atau lainnya). Adapun Sakinah adalah jenis khusus malaikat yang turun untuk mendengarkan Al-Qur'an" En= Sakinah only descends for the readers of the Koran, as for the reading of the hadith, other angels will gather. And none (exegesis) has come to us about the revelation of the Sakinah except in the reading of the Al-Qur'an, and this cannot be analogized (qiyas). Sakinah is a special type of angel who descends to listen to the Koran.
The commentary of Sahih Bukhari by Ibn Baaz - ISBN 978-1-618-42913-1.
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- ^ Alfred Guillaume Ibn Ishaq's Sirat Rasul Allah
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