Angels in Islam

Heavenly beings found in the Islamic tradition

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Muhammad receiving his first revelation from the angel Gabriel. From the manuscript Jami' al-Tawarikh by Rashid-al-Din Hamadani, 1307 AD.

In Islam, angels (Arabic: ملاك٬ ملك, romanized: malāk; plural: ملائِكة, malāʾik/malāʾikah or Persian: فرشته, romanized: ferešte) are believed to be heavenly beings, created from a luminous origin by God.[1][2][3][4] The Quran is the principal source for the Islamic concept of angels,[5] but more extensive features of angels appear in hadith literature, Mi'raj literature, Islamic exegesis, theology, philosophy, and mysticism.[3][4][6]

Generally, belief in angels is one of the core tenets within Islam, as it is one of the six articles of faith.[7][8] Angels are more prominent in Islam compared to Judeo-Christian tradition.[9] The angels differ from other spiritual creatures in their attitude as creatures of virtue, in contrast to evil devils (Arabic: شَيَاطِين, romanized: šayāṭīn or Persian: دیو, romanized: dīv) and ambiguous jinn (Arabic: جِنّ or Persian: پَری, romanized: parī).[10][3][11][12] Despite being considered to be virtuous beings, angels are not necessarily bringers of good news, as per Islamic tradition, angels can perform grim and violent tasks.[13]

Angels are conceptualized as servants of God. As such, they are said to lack passion and bodily desires. If angels can nevertheless fail, is debated in Islam. Thr Atharist scholars (and to the extent, also the modern contemporary salafists) followed the recorded opinions of salaf generations (i.e. Sahabas and Tabi'uns);[14] that the angels are always obedient and never fail to perform their tasks.[15][16][17] On the other hand, Māturīdites say that the heavenly creatures are tested, and angels may fail such a test, whereupon they are dismissed from their duties. Some Ashʿarite likewise argue that angels can fail. In contrast, most Mu'tazilites, including some Asharis such as al-Razi, consider angels to be infallible. Though some Muslim scholars may accept a certain degree of angelic fallibility, these angels do not rebel on their own part against God but fail to complete their task properly.

In Sufism, angels are related to the nature of reason ('aql). According to Sufi cosmology, they connect the higher realms of the intellect with the lower world of matter. Thus, the human mind is conceptualized to form a connection with the heavenly spheres (malakūt) through such heavenly entities associated with (nūr). In contrast, the devils attempt to disturb the connection by diverging the mind to the lower spheres, thus associated with fire (nār).

## Etymology

[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,[18] 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.[19]

## Characteristics

[edit]

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

In Islam, angels are heavenly creatures created by God. They are considered older than humans and jinn.[20] Although Muslim authors disagree on the exact nature of angels, they agree that they are autonomous entities with subtle bodies.[21]: 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.[22] 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.[23] 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.[24] Various Islamic scholars such as Ibn Kathir, Ibn Taymiyya, Al-Tabari, Fakhr al-Din al-Razi, and Umar Sulaiman Al-Ashqar also quoted that angels do not need to consume food or drinks.[25] They are also described as immortal, unlike jinn.[26] In Islamic traditions, they are described as being created from incorporeal light (Nūr) or fire (Nar).[27][28][a] Ahmad Sirhindi, a 17th-century Indian scholar, has added, that angels can take various shapes.[37] 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.[38][39][40][41]

### Nobility

[edit]

As with other monotheistic religions, angels are characterized by their purity and obedience to God.[42] 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[broken anchor] (ʿalayhi as-salāmu), which is applied to human prophets and messengers.[43] These fatwas were based on the ruling from Ibn Qayyim al-Jawziyya.[43] 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.[44]

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 Mu'tazilites and some Asharites.[45] A similar opinion was asserted by Hasan al-Basri, who argued that angels are superior to humans and prophets due to their infallibility, originally opposed by both Sunnis and Shias.[46] This view is based on the assumption of superiority of pure spirit against body and flesh. 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.[47] The al-Sahifa al-Sajjadiyya, a book of prayers attributed to Ali ibn Husayn Zayn al-Abidin, contains a chapter praying for blessings for the angels.[48]

### 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.[49]: 323 It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[49]: 325 and the guardian angel,[49]: 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.[49]: 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.[49]: 328 Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.[37]

### Obedience

[edit]

The possibility and degree of angels errability is debated in Islam.[50] In general, there are two major opinions whether Harut and Marut were fallen angels or not. The first opinion came from the traditions of ibn Abbas that the angels always obedient; while the opposing opinion came from later era scholar al-Tabari (which followed by Al-Qurtubi); that angels such as Harut and Marut can be disobedient or commit sins.[15][16]

Although Wilferd Madelung insisted that it was about the opinion of Ibn Abbas (Infallible) and Hasan al-Basri (fallible);[51] However, the translations of Ibn Kathir has given that Hasan al-Basri does not supported the fallibility of angels. Instead, Hasan only opined that "Harut and Marut was not angels".[15][16] Hasan al-Basra, 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.[52][53] Thus, Hasan al-Basri interpreted those verses and Hadith by rejecting Iblis' angelic origin.[54]

However, the approach of Hasan al Basri interpretation rather taken differently by Muslim scholars who also defended angel's obedience and infallibility. They held the view that Harut and Marut are indeed angels, yet they also infallible, as this interpretation of Hasan al-Basri, which followed by Al-Tabari, were rejected by Muhammad ibn Kathir who wrote his interpretation In Tafsir Ibn Kathir, that he argues, on the authority of Ibn Abbas, with the transmission from Abu Ja'far ar-Razi, Rabi ibn Anas, into Qays bin Abbad; that ", that Harut and Marut were not humans, but they were indeed an angels which are sent by God with a mission to test the mankind. Thus by this interpretation, Ibn Kathir argued about this verse of Al-Baqara 2:102 that actually Harut and Marut were simply carrying noble task from God to test whether or not the mankind would fall into temptation of sins and black magic which brought by Harut and Marut, not the angels can be tempted to commit sin or error.[16][55][15] Thus Ibn Kathir explained that according to the salaf (First three generations of Muslims), Harut and Marut were doing what they tasked for, not out of malice, as a notion that angels are immune from errors.[15][16]

Patricia Crone has considered Hasan al-Basri as one of the first who asserted the doctrine of angelic infallibility,[56] although other modern commentaries such as Muhammad Al-Munajjid,[52][57] Hikmat ibn Bashir ibn Yasin, Qur'anic Tafsir (exegesis) researcher from Islamic University of Madinah; and Sulaiman ibn Ibrahim al-Lahim, a Qur'anic science professor of Qassim University; have found out several traditions from Tafsir Ibn Kathir that Ibn Abbas,[58] along with Tabi'un scholars such as as-Suddi, and Ikrima Mawla ibn Abbas; also opined to the angels are always obedient.[17] While Patricia Crone stated that others[who?] has accepted the possibility of fallible angels, with most debated topic in Islam were the 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,[56] modern American historian Gabriel Said Reynolds said tradition opposed by some scholars, such as Ibn Taymiyya, but still accepted by others, such as Ahmad ibn Hanbal.[59] On the other hand, Suleiman ibn Ibrahim noted that the only tradition recorded by Ibn Kathir which mention the fallibility of Harut and Marut were only traced from Ka'b al-Ahbar's personal opinion, not the Hadith on the authority of Muhammad as the prophet, while the other one is a hadith claimed from Ibn Umar, although the said hadith considered weak due to its flawed transmission, which is s narrator named Musa ibn Jubayr which not considered trustworthy by hadith scholars.[58]

Table of Tafsir Ibn Kathir primary sources whether Angels can fall or not  Modern researchers | Infallible (Harut & Marut angels) | Infallible (Harut & Marut not angels) | Fallible / can commit sin |

|
|
|
|

Wilferd Madelung;[51] | Ibn Abbas | - | Hasan al-Basri
Patricia Crone[56] | Hasan al-Basri | - | Many[who?]
Muhammad Al-Munajjid[52][57] | Ibn Abbas (Hadith tradition - Authentic)
Ikrima Mawla ibn Abbas (personal tafsir)
as-Suddi (personal tafsir) | Hasan al-Basri (personal tafsir) | Al-Tabari (personal tafsir)
Al-Qurtubi (personal tafsir)
Hikmat ibn Bashir ibn Yasin[17] | Ibn Abbas (Hadith tradition - Authentic)
Ikrima Mawla ibn Abbas (personal tafsir)
as-Suddi (personal tafsir) | Hasan al-Basri (personal tafsir) | Al-Tabari (personal tafsir)
Al-Qurtubi (personal tafsir)
Sulaiman ibn Ibrahim al-Lahim[58] | Ibn Abbas (Hadith tradition - Authentic)
Many anonymous Salaf (Ibn Kathir's claim) | - | Ka'b al-Ahbar (personal tafsir)
Abd Allah ibn Umar ibn al-Khattab (Hadith tradition - weak/inauthentic)

Regarding the later era scholars, a commentary by Gibril Haddad on Qadi Baydawi's defense on angelic fallibility in his Tafsir al-Baydawi it is said that the angels' "obedience is their nature while their disobedience is a burden, while human beings' obedience is a burden and their hankering after lust is their nature."[21]: 546

Meanwhile, Abdul-Aziz Ibn Baz, Grand Mufti of Saudi Arabia; defended the infallibility of angels by quoting Adh-Dhariyat 51:56 as an evidence that only humans and Jinns who burdened with obligation, since only them, and not angels, which can fall into sin or perform disobedience.[60]

#### Infallible

[edit]

Islamic scholars which supported the notion that angels were infallible and rejected the entire concept of the fallen angel, as they based Quran describes angels in At-Tahrim 66:6 "not disobeying", Al-Anbiya 21:19 of "not acting arrogant",[61] and in Al-Anbiya 21:27 of "not presumptuous", where those verses used by various modern contemporary scholars as a base for the doctrine of angelic impeccability.[62] This notion of angel absolute obedience to fulfill their duties based on that verse were supported by Fethullah Gülen.[63][64]

On the other hand, Ibn Kathir also mention Tahrim 6:6:

> [6] O believers! Protect yourselves and your families from a Fire whose fuel is people and stones, overseen by formidable and severe angels, who never disobey whatever Allah orders—always doing as commanded.

Ibn Kathir in particular has recorded an exegesis tradition on the authority from Ikrima Mawla ibn Abbas, where he opined this verse are not meant to be limited for the angels who guarded hell only, but this characteristic of always obedient and never failed to perform their tasks are applied to every angels in general.[14] Almost similar interpretation also stated by 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.[65] and Abdul-Rahman al-Sa'di, who also said that the end description of the verse is mention about the general characteristic of every angel's obedience.[17]

Ibn Taymiyya also supported the opinion that angels are always obedient, in his book, Majmu' al-fatawa, that he quoted the verse of Al-Kahf 18:50:

> [50] And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust.

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.[66][67] 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 he considered Iblis hailed from jinn species.[67][66] Azza bint Muhammad ar-Rashid from the Islamic university of Minnesota faculty of Islamic creed; has compiled that several other notable scholars aside from Ibn Kathir who supported the notion that "Iblis was not an angel" were Ibn Hazm, Al-Mawardi, Al-Baghawi, Ibn Hajar al-Asqalani, and Al-Uthaymin.[68]

Aside from the narration al Kahf, similar narration from Al-Hijr 15:30-31 also quoted by Muhammad Sulaiman Al-Ashqar, Quran exegesis expert from Islamic University of Madinah, and Salih bin Abdullah al Humaid, Imam of Masjid al-Haram, to interpret the similar case about the exclusion of Satan and the purity of angels.[69][70] Abdul-Aziz Ibn Baz has quoted Qur'an chapter al-Hejr 15:27 as further evidence that Jinn are not angels.[60]

This view were followed by most modern scholars of Salafism, that they rejecting account of fallen angels entirely,[71] and choosing the interpretation of Ibn Kathir in defending Harut and Marut innocence in this case.[16][72]

On the other hand, unlike philosophers, who accepted view to a certain degree that angels might commit error, most mutakallimūn such as Fakhr al-Din al-Razi is an exception and agrees with the Mu'tazilites that angels cannot commit sin. He goes further and includes to the six articles of faith not only belief in angels, but one must also believe in their infallibility.[73]

#### Fallible

[edit]

The angels Harut and Marut punished by hanging over the well, condemned to teach sorcery. (c. 1703)

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.[21]: 546 Al-Maturidi (853–944 CE) states that, like humans, the angels were tested[47] and concludes angels have free-will:[74]

> 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."[21]: 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.[47][75] 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.[76] 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.[77] The presence of two fallen angels referred to as Harut and Marut, further hindered their complete absolution from potentially sinning.[21]: 548 [78]

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.[79]

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.[80]

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.[81]

### 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.[82] 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.[83] Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels.[84] According to Seyyed Hossein Nasr, 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.[85][86]

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.[87] This view is similar to the Salafi methodology of Muhammad ibn al-Uthaymin. He puts emphasis on that the belief in angels as literal, physical, and sentient creatures, is one of the The Six Articles of Faith in Islam.[7]

### Sufism

[edit]

1543 illustration of the Mi'raj from an edition of the Khamsa of Nizami Ganjavi created for Shah Tahmasp I[88]

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.[89] Influenced by Ibn Arabi's Sufi metaphysics, Haydar Amuli identifies angels as created to represent different names/attributes of God's beauty, while the devils are created in accordance with God's attributes of Majesty, such as "The Haughty" or "The Domineering".[90]

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.[91][92] 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.[45] 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.[93]

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.[91] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[94] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[95][96] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[91] A saint might be given the ability to see angels as gift (karāmāt) from God.[97]

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.[98]

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.[99] 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).[26] However, the angels also inhabit the realm beyond considered the realm from which reason ('aql) derives from and devils have no place.

While the angels endow the human mind with reason, advices virtues and leads to worshipping God, the devil perverts the mind and tempts to abusing the spiritual nature by committing sins, such as lying, betrayal, and deceit. The angelic natures advices how to use the animalistic body properly, while the devil perverts it.[100] In this regard, the plane of a human is, unlike whose of the jinn (here: angels and devils) [101] and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[102][103]

### 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.[104]

## Classification of angels

[edit]

Islam has no standard hierarchical organization that parallels the division into different "choirs" or spheres hypothesized and drafted by early medieval Christian theologians, but generally distinguishes between the angels in heaven (karubiyin) fully absorbed in the ma'rifa (knowledge) of God and the messengers (rasūl) who carry out divine decrees between heaven and earth.[105][106] Others add a third group of angels, and categorize angels into İlliyyûn Mukarrebûn (those around God's throne), Mudabbirât (carrying the laws of nature), and Rasūl (messengers).[107] Since angels are not equal in status and are consequently delegated to different tasks to perform, some authors of tafsir (mufassirūn) divided angels into different categories.

Al-Baydawi records that Muslim scholars divide angels in at least two groups: those who are self-immersed in knowledge of "the Truth" (al-Haqq), based on "they laud night and day, they never wane" (21:29), they are the "highmost" and "angels brought near" and those who are the executors of commands, based on "they do not disobey Allah in what He commanded them but they do what they are commanded" (66:6), who are the administers of the command of heaven to earth.[21]: 509

Fakhr al-Din al-Razi (d. 1209) divided the angels into eight groups, which shows some resemblance to Christian angelology:[108]

* Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God),[109] 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

[edit]

Muhammad advancing on Mecca, with the angels Gabriel, Michael, Israfil and Azrail. (Siyer-i Nebi, 16th century)

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.[110] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.[110] 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.[111] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.[110]

The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.[112] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.[112] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension (Mir'ajnama) and the Siyer-i Nebi.[113]

## List of angels

[edit]

A narrative transmitted from Abu Dharr al-Ghifari, audited and commented by two hadith commentary experts in the modern era, Shuaib Al Arna'ut.[114] and Muḥammad 'Abd ar-Raḥmān al-Mubarakpuri,[115] has spoken several hadiths from Sahih al-Bukhari, Sahih Muslim, and Al-Sunan al-Sughra; 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.[115][114]

The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt (The Wonders of Creation) by Zakariya al-Qazwini describes Islamic angelology, and is often illustrated with many images of angels. The angels are typically depicted with bright, vivid colors, giving them unusual liveliness and other-worldly translucence.[112] While some angels are referred to as "Guardians of the Kingdom of God," others are associated with hell. An undated manuscript of The Wonders of Creation from the Bavarian State Library in Munich includes depictions of angels both alone and alongside humans and animals.[112] Angels are also illustrated in Timurid and Ottoman manuscripts, such as The Timurid Book of the Prophet Muhammad's Ascension (Mir'ajnama) and the Siyer-i Nebi.[113]

### Archangels (karubiyin)

[edit]

According to one source, there are four special angels (karubiyin)[116] 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)[117][118][119][120] (English: Gabriel),[121] is venerated as one of the primary archangels and as the Angel of Revelation in Islam.[117][118][119] Jibrīl is regarded as the archangel responsible for revealing the Quran to Muhammad, verse by verse;[117][118][119] 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.[118] 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).[122]
* Mīkāl/Mīkāʾīl/Mīkhāʾīl (Arabic: ميكائيل) (English: Michael),[123] 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.[124] Some scholars have pointed out that Mikail is in charge of angels who carry the laws of nature.[125]
* 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.[126] 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),[127] Muhammad ibn al-Uthaymeen,[128] and Al-Suyuti,[129] 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.[127][129][128]
* ʿAzrāʾīl/ʿIzrāʾīl (Arabic: عزرائيل) (English: Azrael), 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).[130][131]

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.[132][133]

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.[134][135]

### Mentioned in the Quran

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A 16th-century Siyer-i Nebi image of angel Gabriel visiting Muhammad

* Nāziʿāt and Nāshiṭāt, helpers of Azrail who take the souls of the deceased,[136] which depicted in the Quran chapter Al-Nazi'at Quran 79:1-2.[137][b]
* Nāziʿāt: they are responsible for taking out the souls of disbelievers painfully.[139]
* Nāshiṭāt: they are responsible for taking out the souls of believers peacefully.[140]
* Hafaza, (the Guardian angel);[141] Mentioned in Qur'an chapter Al-Infitar Quran 82:10.[142]:
* Kiraman Katibin (Honourable Recorders).[143] two of whom are charged to every human being; one writes down good deeds and another one writes down evil deeds; Mentioned in Qur'an chapter QafQuran 82:11.[144][145] They are both described as 'Raqeebun 'Ateed' in the Qur'an.[citation needed]
* Mu'aqqibat (the Protectors) who keep people from death until its decreed time and who bring down blessings; Mentioned in Qur'an chapter Ar-Ra'd Quran 13:11[146] and chapter al-An'am Quran 6:61..[147]

Muhammad requests Maalik to show him Hell during his heavenly journey. Miniature from The David Collection.

* Angels of Hell:
* Mālik, chief of the angels who govern Jahannam (Hell).[148]
* Nineteen Zabaniyah, a group of leading angels of hell beside Mālik who commanded other angels of hell to torment sinful people in hell. The nineteen angel chiefs of hell were mentioned in Quran chapter Al-Muddaththir verse Quran 74:10–11.[149] The Saudi Arabia religious ministry released their official interpretation that Zabaniyah were collective names of angels group which included those nineteen chief angels.[149] Those nineteen angels of hell were standing tall above Saqar, one of levels in hell.[150] 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.[149]
* Angels who distribute provisions, rain, and other blessings by God's command; Mentioned in Qur'an chapter Adh-Dhariyat Quran 51:4 [151][152]
* Ra'd: Angel of thunders, a name of angel who drive and regulating the clouds and rains in their task given by God were mentioned in Quran 13:13[153][154] 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 angel who herded the dark clouds like a shepherd.[153][155] Ali further narrated that thunder (Ra'dan Arabic: رعدان) was the growling voices of Ra'd 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.[153] Al-Suyuti narrated from the hadith transmitted from Ibn Abbas about the lightning angel, 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.[153][155] 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.[156] The non-canonical interpretation from Salaf generation scholars regarding the tradition from Ali has described that etymologically ar-Ra'd means a movement of celestial clouds caused by the compression of air inside the cloud. This analogical explanation also defined as the metaphysical movement of the angel who moved clouds, as the basic Islamic tenet agreed that every movements within the universe resulted from the action or interference of the angels. Such example that voice of a person resulted from the movement a lips, tongue, teeth, epiglottis, and throat.[157]
* Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God),[158] Mentioned in chapter Ghafir Quran 40:7 and Al-Haqqa Quran 69:17.[159] These angels are comparable to the Christian Seraphim.[160]
* Harut and Marut, a pair of angels who taught humans in Babylon magic; mentioned in Quran (2:102).[161] Some scholars, such as Hasan al-Basri, don't consider Harut and Marut to be angels.[162][163] Ibn Abbas and As Suddi opined they are indeed angels, but with a mission to test humans, while al-Tabari and Al-Qurtubi opined they are fallen angels for teaching humans about knowledge of magic.[15][16]

### Mentioned in canonical hadith tradition

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* The angels of the Seven Heavens.[citation needed]
* Jundullah, those who helped Muhammad in the battlefield.[164]
* 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.[165]
* Malakul Jibaal (The Angel of the Mountains), met by the Prophet after his ordeal at Taif.[166]
* Munkar and Nakir, who question the dead in their graves.[167]
* Blind-deaf angel of punishment. the third angel who accompany Munkar and Nakir in punishing sinners during their time in Barzakh. In long hadith which transmitted by Al-Bara' ibn Azib, this angel was described as lacking eyesight and hearing (in some transmission the angel is blind and mute). Furthermore, the angel carrying a sledgehammer (or iron rod in some transmission) which described cannot be lifted by entire mankind and jinn even if they all unite their strength to do so. Amother feature of the sledgehammer was it produce metaphysical thundering sound which cannot be heard by living humans. the mission of this blind-deaf angel is to torture the sinner by crushing the head of sinners with such sledgehammer, and repeat the sequence after the sinner's head miraculously recovered to normal after the first strike. The hadith narrates this punishment by the angel will be repeated until Judgement Day.[168][169][170][171][172][173][174][175] Addendum from Fath al-Bari stated such angelic creature also carrying whip-like tool which end was a hot coal that has it size as big as a camel's head, which the angel used to punish the sinners.[176]
* Angel of ice and fire, an angel Muhammad met during his night journey composed of ice and fire.[citation needed]
* Angel who bestowed with strength equal of 70,000 angels and has 70,000 wings.[148] This angel were narrated in Al-Dur al-Manthur were able to see Al-ʽArsh, which were made of red ruby.[148]
* Sakina, According to 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.[177]

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.[178][179] 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.[180]

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.[181] It is also thought to wake up mankind every morning through means like making "cocks below on Earth...crow" when it opens its mouth.[182]

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

[edit]

* 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.[c][184]
* Darda'il (The Journeyers), who travel the earth searching out assemblies where people remember God's name.[185]

### Disputed

[edit]

* Dhul-Qarnayn, believed by some to be an angel or "part-angel" based on the statement of Umar bin Khattab.[186]
* 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.[187]
* Azazil, considered the name of Satan before his fall by those who agree that he was an angel once.

## 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
* Peri

## Notes

[edit]

1. ^ Differences between nūr and nar have been debated in Islam. In Arabic, both terms are closely related morphologically and phonetically.[29] Baydawi explains that the term light serves only as a proverb, but fire and light refers actually to the same substance.[30] Apart from light, other traditions also mention exceptions about angels created from fire, ice or water.[31] 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.[32] Asserting that both fire and light are actually the same but on different degrees can also be found by Qazwini and Ibishi.[33][34] 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".[35] 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.[36]
2. ^ Al-Tabari recorded several interpretations about the Nashi'at and Nashitat angels from Ibn Abbas, Mujahid ibn Jabr, and Qatada ibn Di'ama, among others.[138]
3. ^ 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.[7] [183] (not a total number of angels)

## References

[edit]

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3. ^ a b c Reynolds, Gabriel S. (2009). "Angels". In Fleet, Kate; Krämer, 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.
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6. ^ 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
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15. ^ a b c d e f Muhammad Saed Abdul-Rahman (2009). The Meaning and Explanation of the Glorious Qur'an (Vol 1) 2nd Edition. MSA Publication Limited. p. 180=190. ISBN 9781861797636. Retrieved 27 July 2024. "Abu Ja'far ar-Razi said that Rabi bin Anas said that Qays bin Abbad said that Ibn Abbas said... "...they would discourage him and say to him 'We are only a test, so do not fall into disbelief..."; as-Suddi also said "...."...neither of these two (angels) taught anyone (such things) till they had said, "we are for trial, so disbelieve not (by learning magic from us)""
16. ^ a b c d e f g Ibn Kathir (2004). Abdul, M; Yusuf Harun, M; al-Atsari, Abu Ihsan (eds.). Tafsir Ibnu Kasir Jilid 1 (in Indonesian). Niaga Swadaya; Pustaka Imam Asy-Syafi'i. pp. 204–205. ISBN 979-3536-05-5. Retrieved 21 November 2023. "Mengenai kisah Harut dan Marut ini, telah dikisahkan oleh sejumlah Tabi'in... dari Ibnu Abbas, Abu Ja'far ar-Razi meriwayatkan..."...maka dengan tegas keduanya melarang peminat sihir tersebut seraya berkata: 'Sesungguhnya kami ini hanya cobaan bagimu, karena itu janganlah engkau kafir..." English:Regarding the story of Harut and Marut, it has been told by a number of Tabi'in......from Ibn Abbas, Abu Ja'far ar-Razi narrated..."... So both of them firmly forbade those interested in magic, saying: 'Indeed, we are only a test for you, therefore do not disbelieve..."
17. ^ a b c d Muhammad Abduh Tuasikal (2020). "Khutbah Jumat: Malaikat yang Selalu Patuh" [Friday Sermon: The Angels Who Always Obey]. rumaysho.com. Retrieved 20 August 2024. references:
* Hikmat ibn Bashir ibn Yasin; Abdul-Rahman al-Sa'di. "Fathul Karim Mukhtashar Tafsir al-Qur'an al-'Adzhim Tafsir Tahrim 6" (in Indonesian). Islamic University of Madinah. citations from: (ed) Hikmat ibn Bashir ibn Yassin Ibn Kathir (2016). فتح الكريم لمختصر تفسير القران العظيم للامام أبن كثير حكمت بن بشير بن ياسين حجم كبير [Fath Al-Karim for a summary of the interpretation of the Great Qur’an by Imam Ibn Kathir] (in Arabic). Dammam, Saudi Arabia: Dar Ibn Al-Jawzi; Ministry of religious affairs. Retrieved 20 August 2024.
* Tafsir as-Sa'di. Tahrim: 6
* Tafsir Al-Qur’an Al-‘Azhim, Ibn Kathir 7:322; narrated from Ibn Abi Hatim recorded from his father, who transmit it from Salamah ibn al-Shabib, who transmit it form Ibrahim ibn Al-Hakam ibn Aban, who transmit it from his father, who hard the narration from Ikrimah
18. ^ 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.
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25. ^ h Muhammad Singgih Pamungkas (15 December 2022). "Mengenal Alam Malaikat (1)". muslim.or.id (in Indonesian). Al-Atsari Islamic Education Foundation /Kantor Sekretariat Yayasan Pendidikan Islam Al-Atsari (YPIA). Retrieved 21 December 2023. "Dr. Sulaiman Al Asyqor, 'Alamul Malaikat, hal. 18"
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43. ^ 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.
44. ^ Ibn Abi al-Izz (1990). Ibn Abdul Muhsin Al Turki, Abdullah; Al Arna'ut, Shuaib (eds.). سيرة الطحاوية (in Arabic). Al-Risalah Foundation. p. 297. Retrieved 22 December 2023.
45. ^ 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.
46. ^ Omar Hamdan Studien Zur Kanonisierung des Korantextes: al-Ḥasan al-Baṣrīs Beiträge Zur Geschichte des Korans Otto Harrassowitz Verlag 2006 ISBN 978-3-447-05349-5 page 293 (in German)
47. ^ a b c Ulrich Rudolph Al-Māturīdī und Die Sunnitische Theologie in Samarkand Brill, 1997 ISBN 978-90-04-10023-7 pp. 54-56
48. ^ Gimaret, Daniel. "The Psalms of Islam. Al-ṣahīfat al-kāmilat al-sajjādiyya, Imam Zayn al-‛ Abidin‛ Alī ibn al-Ḥusayn, translated with an Introduction and Annotation by William C. Chittick. The Muhammadi Trust of Great Britain and Northern Ireland (London, 1988; distributed by Oxford University Press)." Bulletin critique des Annales islamologiques 7.1 (1991): 59-61.
49. ^ a b c d e Burge, Stephen R. (January 2010). "Impurity / Danger!". Islamic Law and Society. 17 (3–4). Leiden: Brill Publishers: 320–349. doi:10.1163/156851910X489869. ISSN 0928-9380. JSTOR 23034917.
50. ^ Welch, Alford T. (2008) Studies in Qur'an and Tafsir. Riga, Latvia: Scholars Press. p. 756.
51. ^ a b Erdağı, D. Evil in Turkish Muslim horror film: the demonic in "Semum". SN Soc Sci 4, 27 (2024). https://doi.org/10.1007/s43545-024-00832-w
52. ^ a b c Muhammad Al-Munajjid (4 October 2009). "إبليس ليس من الملائكة". IslamQA.info (in Arabic). Retrieved 28 November 2023.
53. ^ Muhammad Abduh Tuasikal (26 September 2023). "Serial 3 Alam Jin: Setan dan Iblis Bukan Malaikat" (in Indonesian). Retrieved 21 December 2023.
54. ^ Omar Hamdan Studien zur Kanonisierung des Korantextes: al-Ḥasan al-Baṣrīs Beiträge zur Geschichte des Korans Otto Harrassowitz Verlag 2006 ISBN 978-3-447-05349-5 pp. 291–292 (in German)
55. ^ Muhammad Saed Abdul-Rahman (October 2009). The Meaning and Explanation of the Glorious Qur'an (Tafsir ibn Kathir (Paperback). MSA Publication Limited. pp. 218–219. ISBN 978-1-86179-641-7. Retrieved 16 December 2023.
56. ^ a b c Patricia Crone. The Book of Watchers in the Qurån, page 11
57. ^ a b Muhammad Al-Munajjid (4 October 2009). "Apakah Iblis dari jenis Jin atau Malaikat ??". IslamQA.info (in Indonesian). Retrieved 28 November 2023.
58. ^ a b c Sulaiman ibn Ibrahim al-Lahim"تفسير قوله تعالى: ﴿ واتبعوا ما تتلو الشياطين على ملك سليمان.. ﴾" [Interpretation of the Almighty’s saying: “And they followed what the devils had recited during the reign of Solomon...”]. alukah.net (in Arabic). الألوكة. 2022. Retrieved 23 August 2024. "قال ابن كثير- رحمه الله...".عن كعب الأحبار، لا عن النبي صلى الله عليه وسلم..."
59. ^ Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, 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
60. ^ a b Abdul-Aziz Ibn Baz. "الخلاف في كون إبليس من الملائكة أم لا" [The dispute over whether Satan is an angel or not]. binbaz.org.sa (in Arabic). مؤسسة الشيخ عبد العزيز بن باز الخيرية (Sheikh Abdul Aziz bin Baz Charitable Foundation). Retrieved 20 August 2024.
61. ^ 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 (2016). "Surat al Anbiya ayah 19". 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. "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."
62. ^ 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 (2016). "Surat Al-Anbiya Ayat 27". 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. "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."
63. ^ Fethullah Gülen (June 2017). The Opening (Al-Fatiha) A Commentary on the First Chapter of the Quran. Tughra Books. 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"
64. ^ Fethullah Gülen (November 2007). "5". Questions And Answers About Islam (ebook). Tughra Books. 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."
65. ^ 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 (2016). "Surat al Kahf 50". 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. "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"
66. ^ 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."
67. ^ a b Ahmad ibnMuhammad ibn ash-Shadiq an-Najar. Haqiqat al-Malaikah (in Arabic). pp. 60–65. Retrieved 28 November 2023.
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69. ^ 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 (2016). "Surat Al-Hijr 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. "30\. فَسَجَدَ الْمَلٰٓئِكَةُ كُلُّهُمْ أَجْمَعُونَ (Maka bersujudlah para malaikat itu semuanya bersama-sama) Mereka bersujud saat itu juga tanpa menunda-nunda;"
70. ^ 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 (2016). "Surat Al-Hijr Ayat 31". 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. "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."
71. ^ 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.
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115. ^ 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"
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123. ^ Quran 2:98
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132. ^ 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"
133. ^ 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)."
134. ^ Ibn Abi Al-Ezz. شرح العقيدة الطحاوية (in Arabic). p. 62. Retrieved 21 December 2023.
135. ^ Muhammad ibn al-Uthaymin (2009-09-16). ibn Fawzi Al-Shamil, Sa'd (ed.). شرح العقيدة الواسطية لشيخ الإسلام ابن تيمية (in Arabic). Dar Ibn Al-Jawzi. p. 45.
136. ^ Babalola Emmanuel Oluwafemi (2020). "A Comparative Analysis of Christianity and Islam concepts of Angels: the Panacea to Religious Harmony". International Journal of Research and Innovation in Social Science. IV (VI). RSIS International: 455. ISSN 2454-6186. Retrieved 7 August 2024.
137. ^ Ali Ünal (2008). Modern İngilizcede Açıklamalı Yorumlu Kur'an [The Qur'an with Annotated Interpretation in Modern English] (in Turkish and English). Tughra Books. p. 2204\. ISBN 978-1-597-84144-3. Retrieved 7 August 2024.
138. ^ Al-Tabari (1958). "24". In Shakir, Ahmad (ed.). تفسير القرآن [Interpretation of Qur'an] (in Arabic). دار المعارف. p. 182\. Archived from the original on 7 August 2024. Retrieved 7 August 2024.
139. ^ Abdul-Rahman al-Sa'di; Salih bin Abdullah al-Humaid; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Wahbah al-Zuhayli; Muhammad Sulaiman Al-Asqar from Islamic University of Madinah; Hikmat ibn Bashir ibn Yasin; 'Abdullah ibn 'Abd al-Aziz al-‘Awaji; Muhammad ibn Shalih ash-Shawi; Marwan Hadidi bin Musa; Saleh Al-Fawzan; al-Uthaymin (2016). "an-Nazi'at verse 1". Tafsirweb (in Indonesian and Arabic). Council of Senior Scholars (Saudi Arabia); Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center. Retrieved 30 January 2022.
140. ^ Abdul-Rahman al-Sa'di; Salih bin Abdullah al-Humaid; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Wahbah al-Zuhayli; Muhammad Sulaiman Al-Asqar from Islamic University of Madinah; Hikmat ibn Bashir ibn Yasin; 'Abdullah ibn 'Abd al-Aziz al-‘Awaji; Muhammad ibn Shalih ash-Shawi; Marwan Hadidi bin Musa; Saleh Al-Fawzan; al-Uthaymin; Salih bin Abdullah al-Humaid (2016). "an-Nazi'at verse 2". Tafsirweb (in Indonesian and Arabic). Council of Senior Scholars (Saudi Arabia); Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center. Retrieved 30 January 2022.
141. ^ Matthew Bunson (2010). "Guardian Angels". Angels A to Z: A Who's Who of the Heavenly Host. Harmony/Rodale. p. 127\. ISBN 978-0307554369. Retrieved 7 August 2024.
142. ^ Abdul-Rahman al-Sa'di; Salih bin Abdullah al-Humaid; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Wahbah al-Zuhayli; Muhammad Sulaiman Al-Asqar from Islamic University of Madinah; Hikmat ibn Bashir ibn Yasin; 'Abdullah ibn 'Abd al-Aziz al-‘Awaji; Muhammad ibn Shalih ash-Shawi; Marwan Hadidi bin Musa; Saleh Al-Fawzan; al-Uthaymin; Salih bin Abdullah al-Humaid (2016). "al-Infitar 10". Tafsirweb (in Indonesian and Arabic). Council of Senior Scholars (Saudi Arabia); Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center. Retrieved 30 January 2022.
143. ^ Ludwig W. Adamec (2016). Historical Dictionary of Islam. Rowman & Littlefield. p. 250\. ISBN 978-1442277243. Retrieved 4 August 2024.
144. ^ Shalih ibn Abdullah ibn Humaidi; Wahbah al-Zuhayli; Imad Zuhair Hafidh; Abdul-Rahman al-Sa'di; Muhammad Sulaiman al-Ashqar. "Qaf 17 Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh; Tafsir Al-Muyassar Ministry of Saudi Arabia; Zubdatut Tafsir Min Fathil Qadir Islamic University of Medina; Tafsir Al-Wajiz by Wahbah al-Zuhaily; Tafsir Al-Madinah Al-Munawwarah ; Tafsir as-Sa'di by Abdul-Rahman al-Sa'di ; concise Tafseer by Indonesian Ministry of religious affair" (in Indonesian and Arabic). Ministry of Islamic Affairs, Dawah and Guidance; Islamic University of Madinah; Ministry of Religious Affairs (Indonesia). Quran chapter:Qaf (surah); verse 17
145. ^ Shalih ibn Abdullah ibn Humaidi; Wahbah al-Zuhayli; Imad Zuhair Hafidh; Abdul-Rahman al-Sa'di; Muhammad Sulaiman al-Ashqar; Hikmat bin Basyir bin Yasin; Abdullah ibn Abdul Aziz; Shalih asy-Syawi. "Al-Jathiya: 29 Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh; Tafsir Al-Muyassar Ministry of Saudi Arabia; Zubdatut Tafsir Min Fathil Qadir Islamic University of Medina; Tafsir Al-Wajiz by Wahbah al-Zuhaily; Tafsir Al-Madinah Al-Munawwarah ; Tafsir as-Sa'di by Abdul-Rahman al-Sa'di ; Mecca Tafseer Nahafat al-Makkiyah; concise Tafseer by Indonesian Ministry of religious affair" (in Indonesian and Arabic). Ministry of Islamic Affairs, Dawah and Guidance; Islamic University of Madinah; Ministry of Religious Affairs (Indonesia). Quran chapter:Al-Jathiya; verse 29
146. ^ Abdul-Rahman al-Sa'di; Salih bin Abdullah al-Humaid; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Wahbah al-Zuhayli; Muhammad Sulaiman Al-Asqar from Islamic University of Madinah; Hikmat ibn Bashir ibn Yasin; 'Abdullah ibn 'Abd al-Aziz al-‘Awaji; Muhammad ibn Shalih ash-Shawi; Marwan Hadidi bin Musa; Saleh Al-Fawzan; Abu Bakar Jabir al-Jazairi; al-Uthaymin (2016). "Ar-Ra'd verse 11". Tafsirweb (in Indonesian and Arabic). Council of Senior Scholars (Saudi Arabia); Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center. Retrieved 30 January 2022.
147. ^ Abdul-Rahman al-Sa'di; Salih bin Abdullah al-Humaid; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Wahbah al-Zuhayli; Muhammad Sulaiman Al-Asqar from Islamic University of Madinah; Hikmat ibn Bashir ibn Yasin; 'Abdullah ibn 'Abd al-Aziz al-‘Awaji; Marwan Hadidi bin Musa (2016). "al-An'am verse 61". Tafsirweb (in Indonesian and Arabic). Council of Senior Scholars (Saudi Arabia); Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center. Retrieved 30 January 2022.
148. ^ a b c Jalal al-Din al-Suyuti (2021). Misteri Alam Malaikat (ebook) (in Indonesian). Pustaka Al-kautsar. p. 166\. ISBN 978-979-592-951-2. Retrieved 9 August 2023. "Quoting Amir al-Sha'bi"
149. ^ 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.
150. ^ 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.
151. ^ Al-Tabari (1958, p. 386; chapter 22)
152. ^ Abdul-Rahman al-Sa'di; Salih bin Abdullah al-Humaid; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Wahbah al-Zuhayli; Umar ibn Abdullah al-Muqbil; Hikmat ibn Bashir ibn Yasin; 'Abdullah ibn 'Abd al-Aziz al-‘Awaji; Muhammad ibn Shalih ash-Shawi; Marwan Hadidi bin Musa (2016). "Ghafir / al-Mu'min verse 7". Tafsirweb (in Indonesian and Arabic). Council of Senior Scholars (Saudi Arabia); Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram council; Riyadh Tafsir center. Retrieved 30 January 2022.
153. ^ 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"
154. ^ Marwan Hadidi bin Musa (2016). "Ra'd verse 13". Tafsirweb (in Indonesian and Arabic). Ministry of Religious Affairs (Indonesia). Retrieved 30 January 2022. quote:
* Id: Ibnu Abbas ia berkata: “Pernah datang beberapa orang yahudi kepada Nabi shallallahu 'alaihi wa sallam dan berkata, “Wahai Abul Qasim, beritahukanlah kami tentang guruh! Apa sebenarnya dia?” Beliau menjawab, “Dia adalah salah satu malaikat Allah yang ditugaskan mengurus awan mendung, di tangannya ada beberapa sabetan dari api, digiringnya awan dengan sabetan itu ke tempat yang Allah kehendaki.” Mereka bertanya lagi, “Lalu apa suara yang kami dengar ini?” Beliau menjawab, “Penggiringannya kepada awan ketika dia menggiringnya sampai tiba ke tempat yang diperintahkan.” Orang-orang Yahudi berkata, “Engkau benar.” (HR. Tirmidzi, dishahihkan oleh Syaikh Al Albani dalam Shahih At Tirmidzi 3/262 dan as-Sahihah no. 1872)
* En: Ibn Abbas said: "Once some Jews came to the Prophet sallallaahu 'alaihi wa sallam and said, "O Abul Qasim, tell us about the thunder! What exactly is he?” He answered, "He is one of God's angels who is assigned to control the clouds, in his hand there are several sabre made of fire, he leads the clouds with those swords to where God wants them to go." They asked again, "Then what is this sound that we hear?" He answered, "He led him to the clouds when he led him until he arrived at the place he was commanded." The Jews said, “You are right.” (HR. Tirmidhi, authenticated by Shaykh Al Albani in Sahih Tirmidhi 3/262 and as-Sahihah no. 1872)
155. ^ 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 & Francis. p. 186\. ISBN 978-1-136-50474-7. 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)"
156. ^ 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.
157. ^ 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.
158. ^ Abdullaah Al-Faqeeh; Fatwa centers & Islamic educational institutes in Yemen and Mauritania (2013). "رتبة حديث: أذن لي أن أحدث عن ملك من ملائكة الله من حملة العرش..." [The rank of hadith: Permit me to narrate on the authority of one of the angels of God from among the bearers of the Throne... Fatwa Number: 205000]. Islamweb (in Arabic). Saudi Arabia: Al-Imaam Muhammad Bin Saud Islamic University. Retrieved 3 March 2022.
159. ^ Gimaret, Daniel. "The Psalms of Islam. Al-ṣahīfat al-kāmilat al-sajjādiyya, Imam Zayn al-‛ Abidin‛ Alī ibn al-Ḥusayn, translated with an Introduction and Annotation by William C. Chittick. The Muhammadi Trust of Great Britain and Northern Ireland (London, England 1988; distributed by Oxford University Press)." Bulletin critique des Annales islamologiques 7.1 (1991): 59–61.
160. ^ Bruno Becchio; Johannes P. Schadé (2016). "Hierarchy of angels". Encyclopedia of World Religions. Foreign Media Group. ISBN 9781601360007.
161. ^ Hussein Abdul-Raof Theological Approaches to Qur'anic Exegesis: A Practical Comparative-Contrastive Analysis Routledge 2012 ISBN 978-1-136-45991-7 page 155
162. ^ 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.
163. ^ 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.
164. ^ 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.
165. ^ Sahih al-Bukhari, 1:6:315
166. ^ Sahih al-Bukhari, 4:54:454
167. ^ Sahih al-Tirmidhi In-book reference  : Book 10, Hadith 107 | English translation  : Vol. 2, Book 5, Hadith 1071
168. ^ Abu Dawud al-Sijistani. "متون الحديث chapter 4" [Matan Hadith (Hadith text)]. Islamweb. المكتبة العصرية. p. 240. Retrieved 26 July 2024.
169. ^ "التصنيف: الفضائل والآداب . الرقائق والمواعظ . أهوال القبور " [Classification: Virtues and manners. Asceticism and sermons. Horrors of the grave.]. hadeethenc.com (in Arabic). "جرير قال: «ثم يُقَيَّض له أعمى أَبْكَم معه مِرْزَبّة من حديد، لو ضُرب بها جبل لصار ترابا» قال: «فيضربه بها ضربة يسمعها ما بين المشرق والمغرب إلا الثَّقَلين، فيصير ترابا» قال: «ثم تُعاد فيه الروح"
170. ^ "الموسوعة الحديثية". dorar.net (in Arabic). Retrieved 26 July 2024. Narrator: Al-Bara’ bin Azib; Narrator of Hadith: Abu Dawud; Source: Sunan Abi Dawud; Page or number: 4753; Addendum: Jabir ibn 'Abd Allah: Summary of the narrator’s ruling: He was silent about it [and he said in his letter to the people of Mecca that everything he was silent about is authentic]; Grade: Narrated by Abu Dawud (4753) and the wording is his, and Ahmad (18557)
171. ^ Al-Albani. Ahkam al-Janaiz wa Bid'aha (in Arabic). Vol. 1\. Maktabat al-Ma'aref. p. 159. Retrieved 26 July 2024.
172. ^ Ibrahim Desai (2002). "Punishment in the Grave". albalagh.net. Retrieved 26 July 2024.
173. ^ Manshur El-Mubarok (2016). Rahman, Radindra (ed.). Panduan Praktis agar Selamat di Alam Kubur: Amalan-amalan agar selamat di alam kubur [Practical Guide to be Safe in the Grave: Practices to be safe in the grave] (in Indonesian). Wahyu Qolbu. p. 147\. ISBN 978-6027331563. Retrieved 26 July 2024.
174. ^ Front Cover Muhammad Al-Manjabi Al-Hanbali (2007). Menghadapi Musibah Kematian: Cara Tepat Menyikapi Kepergian Orang-Orang Terdekat [Dealing with Death: The Right Way to Deal with the Passing of Those Closest to You] (in Indonesian). Hikmah. p. 184\. ISBN 978-9791141048. Retrieved 26 July 2024.
175. ^ the Bavarian State Library (1892). "The Muslim Hell". The Nineteenth Century and After: A Monthly Review, Volume 31. King. pp. 435–436. Retrieved 26 July 2024.
176. ^ Agus Hasan Bashori (11 November 2009). "Aqidah Adzab Kubur Mutawatir" (in Indonesian). Retrieved 27 July 2024. "Fath al-Bari 3/237-240"
177. ^ 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"
178. ^ Hajjah Amina Adil (2012). "Ezra". Muhammad the Messenger of Islam: His life & prophecy. BookBaby. ISBN 978-1-618-42913-1.
179. ^ 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.
180. ^ Josef von Hammer-Purgstall Die Geisterlehre der Moslimen Staatsdruckerei, 1852 digit. 22 July 2010 p. 8 (in German)
181. ^ Carlson, Kathie; Flanagin, Michael N.; Martin, Kathleen; Martin, Mary E.; Mendelsohn, John; Rodgers, Priscilla Young; Ronnberg, Ami; Salman, Sherry; Wesley, Deborah A. (2010). Arm, Karen; Ueda, Kako; Thulin, Anne; Langerak, Allison; Kiley, Timothy Gus; Wolff, Mary (eds.). The Book of Symbols: Reflections on Archetypal Images. Köln: Taschen. p. 328\. ISBN 978-3-8365-1448-4.
182. ^ Vallance, Jeffrey. "#6". Hotel. Chapelle de Poulet. United Kingdom. Retrieved 2023-05-18.
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184. ^ The Vision of Islam by Sachiko Murata & William Chittick pg 86-87
185. ^ "Shirath (Jembatan) | www.dinul-islam.org". July 25, 2011. Archived from the original on July 25, 2011.
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* v
* t
* e

Angels in Abrahamic religions

Angels in
Judaism|

| Individuals|

* Michael
* Gabriel
* Raphael
* Uriel
* Angel of the Lord
* Angel of the Presence
* Destroying Angel
* Azrael
* Ariel
* Arariel
* Azazel
* Camael
* Cassiel
* Dobiel
* Dumah
* Eisheth
* Hadraniel
* Haniel
* Jerahmeel
* Jophiel
* Kushiel
* Lailah
* Mastema
* Metatron
* Nuriel
* Pravuil
* Raziel
* Sachiel
* Samael
* Samyaza
* Sandalphon
* Tzaphqiel
* Yahoel
* Zadkiel
* Zerachiel

|

Groups|

* Seraphim
* Chayot
* Ophanim
* Cherubim
* Hashmallim
* Ishim
* Sons of God
* Recording angels

Angels in
Christianity|

| Individuals|

* Michael
* Gabriel
* Abaddon
* Raphael
* Uriel
* Ariel
* Azazel
* Sariel
* Sandalphon
* Raguel
* Ramiel
* Selaphiel
* Barachiel
* Jegudiel
* Camael
* Guardian Angel of Portugal
* Jerahmeel
* Jophiel
* Metatron
* Samyaza
* Pravuil
* Sachiel
* Zadkiel
* Sarathiel
* Zerachiel
* Phanuel
* Aker
* Gabuthelon
* Arphugitonos
* Beburos
* Zebuleon
* Daniel
* Kerubiel
* Kokabiel
* Kushiel
* Leliel
* Muriel
* Pahaliah
* Seraphiel
* Shamsiel
* Chazaqiel

|

Groups|

* Seraphim
* Cherubim
* Ophanim/Thrones
* Dominions/Lordships
* Virtues
* Powers/Authorities
* Principalities/Rulers
* Archangels
* Watchers/Guardian angels

Angels in
Islam|

| Individuals|

* Mikha'il
* Jibra'il
* Israfil
* Azra'il
* ar-Rūḥ
* ʿAzāzīl
* Iblis
* Harut and Marut
* Mālik
* Riḍwan
* Munkar and Nakir
* Artiya'il
* Darda'il
* Dumah
* Kalqa'il

|

Groups|

* Mu'qarrabun (Cherubim and Seraphim)
* Archangels
* Angels of Hell
* Hafaza (Guardian angel)
* Recording angels
* Nāzi'āt and Nāshiṭāt

Uthras (angels) in
Mandaeism|

| Individuals|

* Yushamin
* Abatur
* Ptahil
* Hibil
* Shitil
* Anush
* Sam Ziwa
* Manda d-Hayyi
* Shilmai
* Nidbai
* Adathan and Yadathan
* Yufin-Yufafin
* Urfeil and Marfeil
* Tar and Tarwan
* Bihram
* Zihrun
* Etinsib Ziwa
* Nbat
* Nsab
* Gubran
* Shihlun
* Yurba
* Yukabar
* Yukashar
* Yawar Ziwa
* Simat Hayyi
* Saureil

|

Groups|

* Niṭufta
* Gupna
* Ziwa

Related|

* Angel Moroni
* Mormonism
* Hierarchy of angels
* Heavenly host
* Seven Archangels
* Three Angels' Messages
* Watcher
* Fallen angels
* List of angels in theology
* List of angels in Ars Paulina
* Ambiguous
* Chalkydri
* Elioud
* Nephilim
* Teraphim

In culture|

* Art
* List of angels in fiction
* List of films about angels

* v
* t
* e

People and things in the Quran

Characters

Non-humans

* Allāh ('The God')
* Names of Allah found in the Quran, such as Karīm (Generous)

| Animals|

| Related|

* The baqara (cow) of Israelites
* The dhiʾb (wolf) that Jacob feared could attack Joseph
* The fīl (elephant) of the Abyssinians
* Ḥimār (Domesticated donkey)
* The hud-hud (hoopoe) of Solomon
* The kalb (dog) of the sleepers of the cave
* The namlah (female ant) of Solomon
* The nūn (fish or whale) of Jonah
* The nāqat (she-camel) of Ṣāliḥ

|

Non-related|

* ʿAnkabūt (Female spider)
* Dābbat al-Arḍ (Beast of the Earth)
* Ḥimār (Wild ass)
* Naḥl (Honey bee)
* Qaswarah ('Lion', 'beast of prey' or 'hunter')

Malāʾikah (Angels)|

* Angels of Hell
* Mālik
* Zabāniyah
* Bearers of the Throne
* Harut and Marut
* Kirāman Kātibīn (Honourable Scribes)
* Raqib
* Atid
* Munkar and Nakir

| Muqarrabun|

* Jibrīl (Gabriel, chief)
* Ar-Rūḥ ('The Spirit')
* Ar-Rūḥ al-Amīn ('The Trustworthy Spirit')
* Ar-Rūḥ al-Qudus ('The Holy Spirit')
* Angel of the Trumpet (Isrāfīl or Raphael)
* Malakul-Mawt (Angel of Death, Azrael)
* Mīkāil (Michael)

|

Jinn (Genies)|

* Jann
* ʿIfrīt
* Sakhr (Asmodeus)
* Qarīn

Shayāṭīn (Demons)|

* Iblīs ash-Shayṭān (the (chief) Devil)
* Mārid ('Rebellious one')

Others|

* Ghilmān or Wildān
* Ḥūr

Prophets

| Mentioned|

* Ādam (Adam)
* Al-Yasaʿ (Elisha)
* Ayyūb (Job)
* Dāwūd (David)
* Dhūl-Kifl (Ezekiel?)
* Hārūn (Aaron)
* Hūd (Eber?)
* Idrīs (Enoch?)
* Ilyās (Elijah)
* ʿImrān (Joachim the father of Maryam)
* Isḥāq (Isaac)
* Ismāʿīl (Ishmael)
* Dhabih Ullah
* Lūṭ (Lot)
* Ṣāliḥ
* Shuʿayb (Jethro, Reuel or Hobab?)
* Sulaymān ibn Dāwūd (Solomon son of David)
* ʿUzair (Ezra?)
* Yaḥyā ibn Zakariyyā (John the Baptist the son of Zechariah)
* Yaʿqūb (Jacob)
* Isrāʾīl (Israel)
* Yūnus (Jonah)
* Dhūn-Nūn ('He of the Fish (or Whale)' or 'Owner of the Fish (or Whale)')
* Ṣāḥib al-Ḥūt ('Companion of the Whale')
* Yūsuf ibn Ya‘qūb (Joseph son of Jacob)
* Zakariyyā (Zechariah)

| Ulul-ʿAzm
('Those of the
Perseverance
and Strong Will')|

* Muḥammad
* Aḥmad
* Other names and titles of Muhammad
* ʿĪsā (Jesus)
* Al-Masīḥ (The Messiah)
* Ibn Maryam (Son of Mary)
* Mūsā Kalīmullāh (Moses He who spoke to God)
* Ibrāhīm Khalīlullāh (Abraham Friend of God)
* Nūḥ (Noah)

|

Debatable ones|

* Dhūl-Qarnain
* Luqmān
* Maryam (Mary)
* Ṭālūt (Saul or Gideon?)

Implied|

* Irmiyā (Jeremiah)
* Ṣamūʾīl (Samuel)
* Yūshaʿ ibn Nūn (Joshua, companion and successor of Moses)

People of Prophets

| Good ones|

* Adam's immediate relatives
* Martyred son
* Wife
* Believer of Ya-Sin
* Family of Noah
* Father Lamech
* Mother Shamkhah bint Anush or Betenos
* Luqman's son
* People of Abraham
* Mother Abiona or Amtelai the daughter of Karnebo
* Ishmael's mother
* Isaac's mother
* People of Jesus
* Disciples (including Peter)
* Mary's mother
* Zechariah's wife
* People of Solomon
* Mother
* Queen of Sheba
* Vizier
* Zayd (Muhammad's adopted son)

| People of
Joseph|

* Brothers (including Binyāmin (Benjamin) and Simeon)
* Egyptians
* ʿAzīz (Potiphar, Qatafir or Qittin)
* Malik (King Ar-Rayyān ibn Al-Walīd))
* Wife of ʿAzīz (Zulaykhah)
* Mother

|

People of
Aaron and Moses|

* Egyptians
* Believer (Hizbil or Hizqil ibn Sabura)
* Imraʾat Firʿawn (Āsiyá bint Muzāḥim the Wife of Pharaoh, who adopted Moses)
* Magicians of the Pharaoh
* Wise, pious man
* Moses' wife
* Moses' sister-in-law
* Mother
* Sister

Evil ones|

* Āzar (possibly Terah)
* Firʿawn (Pharaoh of Moses' time)
* Hāmān
* Jālūt (Goliath)
* Qārūn (Korah, cousin of Moses)
* As-Sāmirī
* Abū Lahab
* Slayers of Ṣāliḥ's she-camel (Qaddar ibn Salif and Musda' ibn Dahr)

Implied or
not specified|

* Abraha
* Abu Bakr
* Bal'am/Balaam
* Barṣīṣā
* Caleb or Kaleb the companion of Joshua
* Luqman's son
* Nebuchadnezzar II
* Nimrod
* Rahmah the wife of Ayyub
* Shaddad

Groups

| Mentioned|

* Aṣḥāb al-Jannah
* People of Paradise
* People of the Burnt Garden
* Aṣḥāb as-Sabt (Companions of the Sabbath)
* Jesus' apostles
* Ḥawāriyyūn (Disciples of Jesus)
* Companions of Noah's Ark
* Aṣḥāb al-Kahf war-Raqīm (Companions of the Cave and Al-Raqaim?
* Companions of the Elephant
* People of al-Ukhdūd
* People of a township in Surah Ya-Sin
* People of Yathrib or Medina
* Qawm Lūṭ (People of Sodom and Gomorrah)
* Nation of Noah

| Tribes,
ethnicities
or families|

* ‘Ajam
* Ar-Rūm (literally 'The Romans')
* Banī Isrāʾīl (Children of Israel)
* Muʾtafikāt (Sodom and Gomorrah)
* People of Ibrahim
* People of Ilyas
* People of Nuh
* People of Shuaib
* Ahl Madyan People of Madyan)
* Aṣḥāb al-Aykah ('Companions of the Wood')
* Qawm Yūnus (People of Jonah)
* Ya'juj and Ma'juj/Gog and Magog
* People of Fir'aun
* Current Ummah of Islam (Ummah of Muhammad)
* Aṣḥāb Muḥammad (Companions of Muhammad)
* Anṣār (literally 'Helpers')
* Muhajirun (Emigrants from Mecca to Medina)
* People of Mecca
* Wife of Abu Lahab
* Children of Ayyub
* Sons of Adam
* Wife of Nuh
* Wife of Lut
* Yaʾjūj wa Maʾjūj (Gog and Magog)
* Son of Nuh

Aʿrāb (Arabs
or Bedouins)|

* ʿĀd (people of Hud)
* Companions of the Rass
* Qawm Tubbaʿ (People of Tubba)
* People of Sabaʾ or Sheba
* Quraysh
* Thamūd (people of Ṣāliḥ)
* Aṣḥāb al-Ḥijr ('Companions of the Stoneland')

Ahl al-Bayt
('People of the
Household')|

* Household of Abraham
* Brothers of Yūsuf
* Lot's daughters
* Progeny of Imran
* Household of Moses
* Household of Muhammad
* ibn Abdullah ibn Abdul-Muttalib ibn Hashim
* Daughters of Muhammad
* Muhammad's wives
* Household of Salih

Implicitly
mentioned|

* Amalek
* Ahl as-Suffa (People of the Verandah)
* Banu Nadir
* Banu Qaynuqa
* Banu Qurayza
* Iranian people
* Umayyad Dynasty
* Aus and Khazraj
* People of Quba

Religious
groups|

* Ahl al-Dhimmah
* Kāfirūn
* disbelievers
* Majūs Zoroastrians
* Munāfiqūn (Hypocrites)
* Muslims
* Believers
* Ahl al-Kitāb (People of the Book)
* Naṣārā (Christian(s) or People of the Injil)
* Ruhban (Christian monks)
* Qissis (Christian priest)
* Yahūd (Jews)
* Ahbār (Jewish scholars)
* Rabbani/Rabbi
* Sabians
* Polytheists
* Meccan polytheists at the time of Muhammad
* Mesopotamian polytheists at the time of Abraham and Lot

Locations

Mentioned|

* Al-Arḍ Al-Muqaddasah ('The Holy Land')
* 'Blessed' Land'
* Al-Jannah (Paradise, literally 'The Garden')
* Jahannam (Hell)
* Door of Hittah
* Madyan (Midian)
* Majmaʿ al-Baḥrayn
* Miṣr (Mainland Egypt)
* Salsabīl (A river in Paradise)

| In the
Arabian Peninsula
(excluding Madyan)|

* Al-Aḥqāf ('The Sandy Plains,' or 'the Wind-curved Sand-hills')
* Iram dhāt al-ʿImād (Iram of the Pillars)
* Al-Madīnah (formerly Yathrib)
* ʿArafāt and Al-Mashʿar Al-Ḥarām
* Al-Ḥijr (Hegra)
* Badr
* Ḥunayn
* Makkah (Mecca)
* Bakkah
* Ḥaraman Āminan ('Sanctuary (which is) Secure')
* Kaʿbah (Kaaba)
* Maqām Ibrāhīm (Station of Abraham)
* Safa and Marwa
* Sabaʾ (Sheba)
* ʿArim Sabaʾ (Dam of Sheba)
* Rass

|

Sinai Region
or Tīh Desert|

* Al-Wād Al-Muqaddas Ṭuwan (The Holy Valley of Tuwa)
* Al-Wādil-Ayman (The valley on the 'righthand' side of the Valley of Tuwa and Mount Sinai)
* Al-Buqʿah Al-Mubārakah ('The Blessed Place')
* Mount Sinai or Mount Tabor

In Mesopotamia|

* Al-Jūdiyy
* Munzalanm-Mubārakan ('Place-of-Landing Blessed')
* Bābil (Babylon)
* Qaryat Yūnus ('Township of Jonah,' that is Nineveh)

Religious
locations|

* Bayʿa (Church)
* Miḥrāb
* Monastery
* Masjid (Mosque, literally 'Place of Prostration')
* Al-Mashʿar Al-Ḥarām ('The Sacred Grove')
* Al-Masjid Al-Aqṣā (Al-Aqsa, literally 'The Farthest Place-of-Prostration')
* Al-Masjid Al-Ḥarām (The Sacred Mosque of Mecca)
* Masjid al-Dirar
* A Mosque in the area of Medina, possibly:
* Masjid Qubāʾ (Quba Mosque)
* The Prophet's Mosque
* Salat (Synagogue)

Implied|

* Antioch
* Antakya
* Arabia
* Al-Ḥijāz (literally 'The Barrier')
* Al-Ḥajar al-Aswad (Black Stone) & Al-Hijr of Isma'il
* Cave of Hira
* Ghār ath-Thawr (Cave of the Bull)
* Hudaybiyyah
* Ta'if
* Ayla
* Barrier of Dhul-Qarnayn
* Bayt al-Muqaddas & 'Ariha
* Bilād ar-Rāfidayn (Mesopotamia)
* Canaan
* Cave of Seven Sleepers
* Dār an-Nadwa
* Jordan River
* Nile River
* Palestine River
* Paradise of Shaddad

Events, incidents, occasions or times

* Incident of Ifk
* Laylat al-Qadr (Night of Decree)
* Event of Mubahala
* Sayl al-ʿArim (Flood of the Great Dam of Ma'rib in Sheba)
* The Farewell Pilgrimage
* Treaty of Hudaybiyyah

| Battles or
military expeditions|

* Battle of al-Aḥzāb ('the Confederates')
* Battle of Badr
* Battle of Hunayn
* Battle of Khaybar
* Battle of Uhud
* Expedition of Tabuk
* Conquest of Mecca

|

Days|

* Al-Jumuʿah (The Friday)
* As-Sabt (The Sabbath or Saturday)
* Days of battles
* Days of Hajj
* Doomsday

Months of the
Islamic calendar|

* 12 months: Four holy months
* Ash-Shahr Al-Ḥarām (The Sacred or Forbidden Month)
* Ramaḍān

Pilgrimages|

* Al-Ḥajj (literally 'The Pilgrimage', the Greater Pilgrimage)
* Al-ʿUmrah (The Lesser Pilgrimage)

Times for prayer
or remembrance|

Times for Duʿāʾ ('Invocation'), Ṣalāh and Dhikr ('Remembrance', including Taḥmīd ('Praising'), Takbīr and Tasbīḥ):

* Al-ʿAshiyy (The Afternoon or the Night)
* Al-Ghuduww ('The Mornings')
* Al-Bukrah ('The Morning')
* Aṣ-Ṣabāḥ ('The Morning')
* Al-Layl ('The Night')
* Al-ʿIshāʾ ('The Late-Night')
* Aẓ-Ẓuhr ('The Noon')
* Dulūk ash-Shams ('Decline of the Sun')
* Al-Masāʾ ('The Evening')
* Qabl al-Ghurūb ('Before the Setting (of the Sun)')
* Al-Aṣīl ('The Afternoon')
* Al-ʿAṣr ('The Afternoon')
* Qabl ṭulūʿ ash-Shams ('Before the rising of the Sun')
* Al-Fajr ('The Dawn')

Implied|

* Ghadir Khumm
* Laylat al-Mabit
* First Pilgrimage

Other

Holy books|

* Al-Injīl (The Gospel of Jesus)
* Al-Qurʾān (The Book of Muhammad)
* Ṣuḥuf-i Ibrāhīm (Scroll(s) of Abraham)
* At-Tawrāt (The Torah)
* Ṣuḥuf-i-Mūsā (Scroll(s) of Moses)
* Tablets of Stone
* Az-Zabūr (The Psalms of David)
* Umm al-Kitāb ('Mother of the Book(s)')

Objects
of people
or beings|

* Heavenly food of Jesus' apostles
* Noah's Ark
* Staff of Musa
* Tābūt as-Sakīnah (Casket of Shekhinah)
* Throne of Bilqis
* Trumpet of Israfil

| Mentioned idols
(cult images)|

* 'Ansāb
* Jibt and Ṭāghūt (False god)

| Of Israelites|

* Baʿal
* The ʿijl (golden calf statue) of Israelites

|

Of Noah's people|

* Nasr
* Suwāʿ
* Wadd
* Yaghūth
* Yaʿūq

Of Quraysh|

* Al-Lāt
* Al-ʿUzzā
* Manāt

Celestial
bodies|

Maṣābīḥ (literally 'lamps'):

* Al-Qamar (The Moon)
* Kawākib (Planets)
* Al-Arḍ (The Earth)
* Nujūm (Stars)
* Ash-Shams (The Sun)

Plant matter|

* Baṣal (Onion)
* Fūm (Garlic or wheat)
* Shaṭʾ (Shoot)
* Sūq (Plant stem)
* Zarʿ (Seed)

| Fruits|

* ʿAdas (Lentil)
* Baql (Herb)
* Qith-thāʾ (Cucumber)
* Rummān (Pomegranate)
* Tīn (Fig)
* Zaytūn (Olive)
* In Paradise
* Forbidden fruit of Adam

|

Bushes, trees
or plants|

* Plants of Sheba
* Athl (Tamarisk)
* Sidr (Lote-tree)
* Līnah (Tender Palm tree)
* Nakhl (Date palm)
* Sidrat al-Muntahā
* Zaqqūm

Liquids|

* Māʾ (Water or fluid)
* Nahr (River)
* Yamm (River or sea)
* Sharāb (Drink)

Note: Names are sorted alphabetically. Standard form: Islamic name / Biblical name (title or relationship)
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