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. Contemporary Salafis usually hold the opinion that angels are always obedient and never fail to perform their tasks. In contrast, schools of theology (Kalām) often accept the fallibility of angels. 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 Islamic philosophy and 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).
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,[14] 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.[15]
In Islam, angels are heavenly creatures created by God. They are considered older than humans and jinn.[16] Although Muslim authors disagree on the exact nature of angels, they agree that they are autonomous entities with subtle bodies.[17]: 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]
In Islamic philosophy 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.[18] Angels might accompany aspiring saints or advise pious humans.
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.[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 do not need to consume food or 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]
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.[33]: 323 It is argued that if driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[33]: 325 and the guardian angel,[33]: 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.[33]: 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.[33]: 328 Ahmad Sirhindi has mentioned that the angels nobility are because their substances are created from luminous light.[32]
Angels are believed to be attracted to clean and sacred places. Impure conditions, such as dogs or unclean places, may impede an angels' duty.[34][35][36][37]
Obedience
Muhammad requests Maalik to show him Hell during his heavenly journey. Miniature from The David Collection.
The possibility and degree of angels errability is debated in Islam.[38]Hasan of Basra (d. 728) is often considered one of the first who asserted the doctrine of angelic infallibility. He furthermore argued that this makes angels superior to humans, a position not shared by either early Sunnis nor Shias.[39] Others 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,[40] a tradition opposed by some scholars, such as Ahmad ibn Taimiyya, but still accepted by others, such as Ahmad ibn Hanbal.[41] The notion that angels are free from bodily urges is commonly accepted by Mu'tazilites and Asharites.[42]Maturidism generally holds the view that angels are not inherently flawless, but their virtues derive from their insights into God's wisdom.[43][44]
In a comment 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."[17]: 546 Since obedience of angels is not discussed when talking about the identity of Iblis, the idea that angels are unable to sin might not have been a universal issue in early Islamic exegetical tradition.[45]
It has been argued that from the traditions of ibn Abbas and Hasan of Basra two different opinions derived; one regarding Iblis as a fallen angel and accepting that angels could sin, the other regarding Iblis as distinct from the angels and rejecting that angels could sin.[45]
Infallible
Opposition to the concept of the fallen angel is mostly found among the Qadariyah and most Mu'tazilites.[46] Many Salafis also agree with this view.[47] Those who oppose angelic fallibility refer to Surah at-Tahrim (66:6)[48] in favor of their position:
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.
Fakhr al-Din al-Razi is an exception to most mutakallimūn, and agrees that angels are free from any form of sin and includes angelic infallibility to the six articles of faith.[49]
Al-Razi argues that "except Iblis" (2:34, 18:50) is read as an "uninterupted exception" (Istithna Munqathi), excluding Iblis from the group of angels and states that he hailed from jinn species instead.[50]Ibn Taimiyya rejects any ambiguity on the nature of Iblis and portrays him as a satanic jinni in contrast to the angels.[51] Following the opinions of ibn Taimiyya and his disciple ibn Kathir, many scholars of Salafism and Wahhabism follow the opinion of ibn Taimiyya and his disciple ibn Kathir.[52] Furthermore, many of them regard this as a major difference between Christianity and Islam.[53]
Fallible
The angels Harut and Marut punished by hanging over the well, condemned to teach sorcery. (c. 1703)
Surah 2:30 portrays the angels arguing with God about the creation of Adam, since Adam's progeny will cause suffering. From among the angels, Iblis refuses to pay homage to Adam and is banned. A possible reconciliation of Iblis' fall and the doctrine of angelic impeccability is to say that God wanted Iblis to disobey[54][55] or that Iblis' disobedience derives from noble yet misguided motivation.[56]
Al-Maturidi (853–944 CE) rejects that angels are free from sin altogether, stating that angels too are tested and also have free-will based on the Quran:[43][57]
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, (...)
Those who are in support of the concept of fallen angels (including Tabari, Suyuti, al-Nasafi, and al-Māturīdī) refer to al-Anbiya (21:29) stating that angels would be punished for sins and arguing that, if angels could not sin, they would not be warned to refrain from commiting them:[43][43][58]
Whoever of them were to say, "I am a god besides Him", they would be rewarded with Hell by Us [...]
Besides the case of Iblis, the presence of Harut and Marut in the Quran, further hindered their complete absolution from potentially sinning.[17]: 548 [59] Although not explicit in the Quran, some exegetes linked them to Iblis, and the angels with him, protesting the creation of Adam.[60]
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.[62] 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".[63]
Andalusianscholaribn 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.[64][65] 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.[42] 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.[66]
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.[64] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[67] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[68][69] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[64] A saint might be given the ability to see angels as gift (karāmāt) from God.[70]
Ahmad al-Tijani, founder of the Tijaniyyahorder, 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.[71]
Muslim theologians (mutakallimun), for example al-Suyuti[78] and al-Taftazani,[79] generally rejected the philosophical depiction of angels as immaterial beings, since angels are, according to ḥadīṯ, created from light (nūr).[80] In response to the invisibility of angels, Taftazani argues that only God is immaterial and that angels evade perception due to their transparent bodies.[81]
The influential Sunni Muslim author al-Ghazali (c. 1058–19 December 1111) reconciled the Islamic Neo-Platonists with traditional Sufi interpretations.[82][83] He divides human nature into four domains, each representing another type of creature: animals, beasts, devils and angels.[84][85][86] The spiritual components are related to (malakut), the plane in which symbols take on form, angels and devils advise the human hearth (qalb).[21] 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.[87] In this regard, the plane of a human is, unlike whose of the jinn (here: angels and devils) [88] and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[89][90]
In contrast to traditional accounts on angels, many Salafi scholars, such as members of the Muslim BrotherhoodSayyid Qutb and Umar Sulaiman Al-Ashqar, disregard material previously well-accepted in Islamic tradition, such as the story of Harut and Marut or the name the Angel of Death (ʿAzrāʾīl).[92] Sulayman Ashqar not only rejects the traditional material itself, he furthermore disapproves of scholars who use them.[93]
Classification of angels
Muhammad and the Angel Gabriel by Abd al-Razzak
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.[94][95] 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).[96] 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.[17]: 509
Fakhr al-Din al-Razi (d. 1209) divided the angels into eight groups, which shows some resemblance to Christian angelology:[97]
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.[99] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.[99] 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.[100] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.[99]
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.[101] 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.[101] 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.[102]
Bektashi Alevism
Fragments of Konya city walls, c. 1220-1221.
Despite its heterodoxy, Alevis believe in the Quran, the revelation by Muhammad, the afterlife, and angels, pretty much as Sunnis do.[103] Like orthodox Muslims, Alevis believe that Muhammad undertook the heavenly journey guided by the angel Gabriel (Turkish: Cebrâil), mentioned in the Quran (Surah 17), as evident from the miraçlama, a form of poetry (deyiş) remniscient of Anatolian folk songs.[104] Alevis affirm the Quranic message that angels were ordered to bow down before Adam, and for that reason, believe that humans inherent a special status.[105] Some Alevis believe that good and bad angels are merely symbols and do not believe in their literal existence.[106]
Angels are also mentioned in Alevi-spiritual literature. The cosmology outllined in the Buyruks ascribes a central role to angels. Accordingly, when God created the angels, God tested them by asking who they are. Those angels who responded "You are the Creator and I am the created." were the good angels, while those who claimed independency by stating "You are you; I am I" were burned.[107] Whereby, the destroyed angels feature as an example of spiritual ignorance.[108] Similar to the Quran, the story continues with that the angel Azâzîl, overcome by his ego, refuses to bow before the light, arguing that the light is a created thing and thus, cannot be the creator, and accordingly unworthy of prostration.[109] In contrast to Sunni tradition however, the light symbolizes Ali and Muhammad, not Adam.[110] Besides Gabriel and Azazil, other angels, such as the Kiraman Katibin also appear in the text.[111]
^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]
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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
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^Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN978-3-447-04511-7 page 268 (in German)
^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.
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^Gezik, E. (2015). How Angel Gabriel Became Our Brother of the Hereafter (On the Question of Ismaili Influence on Alevism). British Journal of Middle Eastern Studies, 43(1), 65. https://doi.org/10.1080/13530194.2015.1060154
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Ida KamińskaLahir(1899-09-18)18 September 1899Odessa, Kekaisaran Rusia, (sekarang Ukraina)Meninggal21 Mei 1980(1980-05-21) (umur 80)Kota New York, New York, ASNama lainIda KamińskaTahun aktif1904–1970 Ida Kamińska (18 September 1899 – 21 Mei 1980) adalah seorang aktris Yahudi Polandia. Biografi Lahir di Odessa, Rusia (sekarang Ukraina), Kamińska adalah putri dari aktris panggung Yiddish Ester Rachel Kamińska (1870–1925) dan aktor, sutradara dan produser panggung Avr...
2007 single by Avril Lavigne GirlfriendSingle by Avril Lavignefrom the album The Best Damn Thing B-sideAloneReleasedFebruary 27, 2007 (2007-02-27)Recorded2006GenrePop punkpower popLength3:37Label RCA Columbia Songwriter(s) Avril Lavigne Lukasz Gottwald Producer(s) Dr. Luke Avril Lavigne singles chronology Keep Holding On (2006) Girlfriend (2007) When You're Gone (2007) Music videoGirlfriend on YouTube Girlfriend is a song by Canadian singer-songwriter Avril Lavigne. The song wa...
هذه المقالة تحتاج للمزيد من الوصلات للمقالات الأخرى للمساعدة في ترابط مقالات الموسوعة. فضلًا ساعد في تحسين هذه المقالة بإضافة وصلات إلى المقالات المتعلقة بها الموجودة في النص الحالي. (مارس 2018) مقاطعة ليك أوف ذا وودز الإحداثيات 48°46′N 94°54′W / 48.77°N 94.9°W / 48....
يفتقر محتوى هذه المقالة إلى الاستشهاد بمصادر. فضلاً، ساهم في تطوير هذه المقالة من خلال إضافة مصادر موثوق بها. أي معلومات غير موثقة يمكن التشكيك بها وإزالتها. (مارس 2023) جدول لمقارنة رتب ضباط وصف ضباط وجنود القوات البحرية في الدول الناطقة بالعربية. رتب الضباط القوة العسكرية ا�...
Program Lingkungan Perserikatan Bangsa-Bangsa DataNama singkatPNUMA TipeOrganisasi lingkungan organization established by the United Nations (en) Sejak5 Juni 1972KegiatanAnggota dariGlobal Citizen Science Partnership (en) Tata kelola perusahaan Kantor pusat Nairobi Direktur utamaMaurice Strong (en) (1972–1975)Mostafa Kamal Tolba (en) (1975–1992)Elizabeth Dowdeswell (en) (1992–1998)Klaus Töpfer (1998–2006)Achim Steiner (en) (2006–2016)Erik Solheim (2016–2018)Joyce Msuya (2018–20...
Estimation of effect of genetic variation on phenotypic variation of a trait Not to be confused with heredity. Studies of heritability ask questions such as to what extent do genetic factors influence differences in height between people. This is not the same as asking to what extent do genetic factors influence height in any one person. Heritability is a statistic used in the fields of breeding and genetics that estimates the degree of variation in a phenotypic trait in a population that is ...
Form of entertainment in mathematics Part of a series onMathematics History Outline Index Areas Number theory Geometry Algebra Calculus and Analysis Discrete mathematics Logic and Set theory Probability Statistics and Decision theory Relationship with sciences Physics Chemistry Geosciences Computation Biology Linguistics Economics Philosophy Education Mathematics Portalvte Recreational mathematics is mathematics carried out for recreation (entertainment) rather than as a strictly research- an...
Aspasia Nama dalam bahasa asli(grc) Ἀσπασία BiografiKelahiran470 SM Miletos Kematian400 SM (69/70 tahun)Athena KegiatanPekerjaanrhetorician, pembicara, filsuf, penulis KeluargaPasangan nikahLysicles Perikles (445 SM–), pasangan meninggal dunia AnakPerikles Muda ( Perikles) Herma di dalam Museum Vatikan yang bertuliskan nama Aspasia di bawah. Ditemukan pada tahun 1777, marmer ini herma ini adalah salinan Romawi dari abad ke-5 SM yang asli dan mungkin mewakili Pra...
Japan Transport Engineering CompanyLogo J-TRECPlat perakit J-TRECNama dagangJ-TRECNama asli株式会社総合車両製作所Nama latinKK Sōgō Sharyō Seisaku-shoJenisKabushiki gaishaAnak perusahaan JR EastPendahuluTokyu Car CorporationDidirikan1948KantorpusatYokohama, JepangProdukBakal pelantingTremKaryawan1.154 (2015)[1]IndukEast Japan Railway CompanySitus webj-trec.co.jp Logo Tokyu Car Corporation. Anak perusahaan dari Tokyu Corporation, Sebelum dijual ke JR East. Plat perakit Tok...
Artikel ini membutuhkan rujukan tambahan agar kualitasnya dapat dipastikan. Mohon bantu kami mengembangkan artikel ini dengan cara menambahkan rujukan ke sumber tepercaya. Pernyataan tak bersumber bisa saja dipertentangkan dan dihapus.Cari sumber: Jalan Tol Semarang–Demak – berita · surat kabar · buku · cendekiawan · JSTOR Jalan Tol Semarang-DemakSemarakInformasi ruteDikelola oleh PT PP Semarang DemakPanjang:24.74 km (15,37 mi)Berdiri:25 Februari 202...
Satellite Award for Best Actress – Television Series Musical or ComedyThe 2023 recipient: Jennifer CoolidgeAwarded forBest Actress in a Musical or Comedy SeriesCountryUnited StatesPresented byInternational Press AcademyFirst awarded1996Currently held byJennifer Coolidge – The White Lotus (2023) The Satellite Award for Best Actress in a Television Series – Musical or Comedy is one of the annual Satellite Awards given by the International Press Academy. Winners and nominees i...
Эту страницу предлагается объединить со страницей Главы военных ведомств России.Пояснение причин и обсуждение — на странице Википедия:К объединению/28 июля 2018.Обсуждение длится не менее недели (подробнее). Не удаляйте шаблон до подведения итога обсуждения. Ниже предста�...
Eleazar San Eleazar de AnzerOrigen HebreoGénero MasculinoSantoral 23 de agostoSignificado Dios es mi ayuda, Dios ha ayudadoArtículos en Wikipedia Todas las páginas que comienzan por «Eleazar».[editar datos en Wikidata] Eleazar es un nombre propio masculino y femenino[1] , en español. Procede del hebreo אֶלְעָזָר (Elʻāzār) y significa «Dios es mi ayuda». Una variante de este nombre es Eliezer por lo que es muy común confundirlo ya que es un nombre bíblico...
Island in the Philippines Calayan IslandCalayan IslandLocation within the PhilippinesGeographyCoordinates19°19′37″N 121°27′57″E / 19.32694°N 121.46583°E / 19.32694; 121.46583ArchipelagoBabuyan IslandsAdjacent toBalintang ChannelLuzon StraitArea196 km2 (76 sq mi)[1]Highest elevation499 m (1637 ft)[1]Highest pointMount CalayanAdministrationPhilippinesRegionCagayan ValleyProvinceCagayanMunicipalityCalayanBaran...
Men's 5000 metresat the Games of the XXVII OlympiadVenueStadium AustraliaDate27 September 2000 (heats)30 September 2000 (final)Competitors38 from 22 nationsWinning time13:35.49Medalists Million Wolde Ethiopia Ali Saïdi-Sief Algeria Brahim Lahlafi Morocco← 19962004 → Athletics at the2000 Summer OlympicsTrack events100 mmenwomen200 mmenwomen400 mmenwomen800 mmenwomen1500 mmenwomen5000 mmenwomen10,000 mmenwomen100 m hurdleswomen110 m hurdlesmen400 ...
Superorder of insects For the genus of beetles, see Dictyoptera (beetle). DictyopteraTemporal range: Carboniferous–Recent 320–0 Ma PreꞒ Ꞓ O S D C P T J K Pg N Temnopteryx sp. Scientific classification Domain: Eukaryota Kingdom: Animalia Phylum: Arthropoda Class: Insecta Cohort: Polyneoptera Superorder: DictyopteraLatreille, 1829 Orders †Roachoids (paraphyletic) Blattodea (cockroaches and termites) Mantodea (mantids) †Alienoptera †Alienopteridae †Umenocoleidae Termite quee...
English vehicle manufacturer For the shipbuilder, see John I. Thornycroft & Company. For other uses, see Thornycroft (disambiguation). ThornycroftPreserved 1934 Thornycroft Handy dropside lorryCompany typeManufacturingIndustryRoad vehiclesFounded1896; 128 years ago (1896) in Chiswick, EnglandFounderJohn Isaac ThornycroftDefunct1977 (1977)FateTaken overSuccessorScammellHeadquartersGerrards Cross , United Kingdom OwnerBritish Leyland Thornycroft was an Engli...
XIX GruppoDescrizione generaleAttiva17 marzo 1918 - 28 febbraio 1919 Nazione Italia Servizio Servizio AeronauticoRegio EsercitoRegia Aeronautica TipoGruppo di volo campo voloFalzèFossalunga Battaglie/guerreprima guerra mondialeSeconda guerra mondiale Parte di2ª Armata8ª Armata Reparti dipendenti114ª Squadriglia118ª Squadriglia3ª Sezione della 24ª Squadriglia SIA Voci su unità militari presenti su Wikipedia Il 'XIX Gruppo era un gruppo di volo del Servizio Aeronautico del Regio Es...
