Angels in Islam

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

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]

Part of a series on
Islam
Beliefs
Practices
History
Culture and society
Related topics

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).

Etymology

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

The Quranic word for angel (Arabic: ملك, romanized: malak) derives either from Malaka, meaning "he controlled", due to their power to govern different affairs assigned to them,[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]

Characteristics

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 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]

Sufism

1543 illustration of the Mi'raj from an edition of the Khamsa of Nizami Ganjavi created for Shah Tahmasp I[61]

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]

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.[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 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.[71]

Philosophy (Falsafa)

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

Muslim philosophers, such as al-Fārābī and Ibn Sīnā, drew from Aristotelism and Neo-Platonism a hierarchy of causal effects. God created the divine Intellect known from Aristotelian cosmology[72][73] and the writings of Plotinus, is identified with an angel (usually Gabriel). The archangel then influences other cosmic intellects who in turn influence the sublunary world.[74][75][76][77]

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]

Modern interpretations

Islamic Modernist scholars such as Muhammad Asad and Ghulam Ahmed Parwez have suggested a metaphorical reinterpretation of the concept of angels.[91]

Wahhabism and Salafism, on the other hand, emphasizes a literal interpretation of angels and reject a metaphorical one as a form of unbelief or illicit innovation (bidʿah), believed to be brought by secularism and Positivism. Salafi scholar Muhammad ibn al-Uthaymin considers the belief in angels as literal, physical, and sentient creatures as one of the six articles of faith in Islam.[7]

In contrast to traditional accounts on angels, many Salafi scholars, such as members of the Muslim Brotherhood Sayyid 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

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.[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]

See also

Wikimedia Commons has media related to Angels in Islam.

Notes

  1. ^ Differences between nūr and nar have been debated in Islam. In Arabic, both terms are closely related morphologically and phonetically.[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]

References

  1. ^ Webb, Gisela (2006). "Angel". In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān. Vol. I. Leiden: Brill Publishers. doi:10.1163/1875-3922_q3_EQCOM_00010. ISBN 90-04-14743-8.
  2. ^ MacDonald, D.B. and Madelung, W., "Malāʾika", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Online, retrieved 4 January 2024 <http://dx.doi.org/10.1163/1573-3912_islam_COM_0642> Erste Online-Publikation: 2012 Erste Druckedition: ISBN 9789004161214, 1960-2007
  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.
  4. ^ a b c Kassim, Husain (2007). Beentjes, Pancratius C.; Liesen, Jan (eds.). "Nothing can be Known or Done without the Involvement of Angels: Angels and Angelology in Islam and Islamic Literature". Deuterocanonical and Cognate Literature Yearbook. 2007 (2007). Berlin: De Gruyter: 645–662. doi:10.1515/9783110192957.6.645. ISSN 1614-337X. S2CID 201096692.
  5. ^ a b Burge, Stephen (2015) [2012]. "Part 1: Angels, Islam, and al-Suyūṭī's Al-Ḥabāʾik fī akhbār al-malāʾik – Angels in Classical Islam and contemporary scholarship". Angels in Islam: Jalāl al-Dīn al-Suyūṭī's Al-Ḥabāʾik fī akhbār al-malāʾik (1st ed.). London and New York: Routledge. pp. 3–15. doi:10.4324/9780203144978. ISBN 978-0-203-14497-8. LCCN 2011027021. OCLC 933442177. S2CID 169825282.
  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
  7. ^ a b Muhammad ibn al-Uthaymin (1998). "The Belief in Angel". In Saleh al-Saleh (ed.). شرح اصل الايمان/Explaining the foundations of faith. Cooperative Office for Call & Islamic Guidance at Unaizah; King Fahd National Library Cataloglng-in-Publication Data; Riyadh. pp. 49–54. ISBN 9960-783-17-0. Retrieved 19 November 2023.
  8. ^ "BBC – Religions – Islam: Basic articles of faith". Archived from the original on 13 August 2018. Retrieved 2018-08-13.
  9. ^ Kiel, Micah D. The Catholic Biblical Quarterly, vol. 71, no. 1, 2009, pp. 215–18. JSTOR, http://www.jstor.org/stable/43726529. Accessed 21 February 2023.
  10. ^ (Mahmoud Omidsalar) Originally Published: December 15, 2000 Last Updated: February 7, 2012 This article is available in print. Vol. X, Fasc. 4, pp. 418-422
  11. ^ el-Zein, Amira (2009). "Correspondences Between Jinn and Humans". Islam, Arabs, and Intelligent World of the Jinn. Contemporary Issues in the Middle East. Syracuse, New York: Syracuse University Press. p. 20. ISBN 978-0-8156-5070-6. JSTOR j.ctt1j5d836.5. LCCN 2009026745. OCLC 785782984.
  12. ^ Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Devin J. Stewart. Consulted online on 02 January 2024 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
  13. ^ Yazaki, Saeko. "Classes of Beings in Sufism." Sufi Cosmology. Brill, 2022. 68-88.
  14. ^ 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.
  15. ^ Burge, Stephan R. (2011). "The Angels in Sūrat al-Malāʾika: Exegeses of Q. 35:1". Journal of Qur'anic Studies. 10 (1): 50–70. doi:10.3366/E1465359109000230.
  16. ^ Kuehn, Sara, Stefan Leder, and Hans-Peter Pökel. The intermediate worlds of angels: Islamic representations of celestial beings in transcultural contexts. Orient-Institut, 2019. p. 336
  17. ^ a b c d ibn ʿUmar al-Baydawi, ʿAbd Allah (2016). The Lights Of Revelation And The Secrets Of Interpretation. Translated by Haddad, Gibril Fouad. Beacon Books and Media Limited. ISBN 978-0-9926335-7-8.
  18. ^ "Meleklere 陌man 禄 Sorularla 陌slamiyet". 24 June 2008.
  19. ^ Glassé, Cyril; Smith, Huston (2003). The New Encyclopedia of Islam. Rowland Altamira. pp. 49–50. ISBN 978-0-759-10190-6.
  20. ^ 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
  21. ^ a b {{cite book |author1=Amira El-Zein |title=Islam, Arabs, and Intelligent World of the Jinn |date=2009 |publisher=Syracuse University Press |pages=34–51 |jstor=j.ctt1j5d836 |quote=Wings It is known angels have wings.}
  22. ^ Kuehn, Sara. "The Primordial Cycle Revisited: Adam, Eve, and the Celestial Beings." The intermediate worlds of angels (2019): 173-199.
  23. ^ Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 3 Georgetown University, Washington DC p. 45
  24. ^ Mustafa Öztürk Journal of Islamic Research Vol 2 No 2 December 200
  25. ^ Houtsma, M. Th. (1993). E.J. Brill's First Encyclopaedia of Islam, 1913–1936, Band 5. Brill. p. 191. ISBN 978-9-004-09791-9 p. 191
  26. ^ Fr. Edmund Teuma, O.F.M. Conv The Nature of "Ibli'h in the Qur'an as Interpreted by the Commentators p. 16
  27. ^ Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. Abingdon, England: Routledge. p. 73. ISBN 978-0-7103-1356-0 p. 302
  28. ^ Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978-3-447-04511-7 page 270
  29. ^ Nasr, Seyyed Hossein (2013). Islamic Life and Thought. Routledge. p. 135. ISBN 978-1-134-53818-8.
  30. ^ ANTON M. HEINEN ISLAMIC COSMOLOGY A STUDY OF AS-SUYUTI'S al-Hay'a as-samya fi l-hay'a as-sunmya with critical edition, translation, and commentary ANTON M. HEINEN BEIRUT 1982 p. 143
  31. ^ Gibb, Hamilton Alexander Rosskeen (1995). The Encyclopaedia of Islam: NED-SAM. Brill. p. 94. ISBN 9789004098343
  32. ^ a b Ahmed Sirhindi Faruqi. "31 - INFORMATION ABOUT GENIES". Maktubat Imam Rabbani (Shaykh Ahmed Sirhindi) (in English and Punjabi). Archived from the original on 2009-08-10. Retrieved 22 November 2023.
  33. ^ 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.
  34. ^ Sa'diyya Shaikh Sufi Narratives of Intimacy: Ibn Arabi, Gender, and Sexuality Univ of North Carolina Press 2012 ISBN 978-0-807-83533-3 page 114
  35. ^ Christian Krokus The Theology of Louis Massignon CUA Press 2017 ISBN 978-0-813-22946-1 page 89
  36. ^ islam, dinimiz. "Melekler akıllı varlıklardır – Dinimiz İslam". dinimizislam.com. (Turkish)
  37. ^ https://sorularlarisale.com/melekler-gunahsiz-degil-mi-onlarda-kotu-haslet-ve-hasiyetler-olur-mu-imtihana-tabi-tutulurlar-mi-hz-adem-seytani-orada (Turkish)
  38. ^ Welch, Alford T. (2008) Studies in Qur'an and Tafsir. Riga, Latvia: Scholars Press. p. 756.
  39. ^ 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)
  40. ^ Patricia Crone. The Book of Watchers in the Qurån, page 11
  41. ^ 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
  42. ^ 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.
  43. ^ a b c d Ulrich Rudolph Al-Māturīdī und Die Sunnitische Theologie in Samarkand Brill, 1997 ISBN 978-90-04-10023-7 pp. 54-56
  44. ^ Saleh, Walid A. (2016). "Rereading al-Ṭabarī through al-Māturīdī: New light on the third century hijrī". Journal of Qur'anic Studies. 18 (2): 180–209.
  45. ^ 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
  46. ^ Basharin, Pavel V. (April 1, 2018). "The Problem of Free Will and Predestination in the Light of Satan's Justification in Early Sufism". English Language Notes. 56 (1). Durham, North Carolina: Duke University Press: 119–138. doi:10.1215/00138282-4337480. S2CID 165366613.
  47. ^ Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. Abingdon, England: Routledge. ISBN 978-0710313560 p. 73
  48. ^ Hoffman, Valerie J. The Essentials of Ibadi Islam. Syracuse University Press, 2012. p. 188
  49. ^ Street, Tony. "Medieval Islamic doctrine on the angels: the writings of Fakhr al-Dīh al-Rāzī." Parergon 9.2 (1991): 111-127.
  50. ^ Teuma, E. (1980). The nature of" Iblis" in the Qur’an as interpreted by the commentators. p. 14
  51. ^ Sela, R., Sartori, P., & DeWeese, D. (Eds.). (2022). Muslim Religious Authority in Central Eurasia (Vol. 43). Brill. p. 78
  52. ^ Sela, R., Sartori, P., & DeWeese, D. (Eds.). (2022). Muslim Religious Authority in Central Eurasia (Vol. 43). Brill. p. 81
  53. ^ Sela, R., Sartori, P., & DeWeese, D. (Eds.). (2022). Muslim Religious Authority in Central Eurasia (Vol. 43). Brill. p. 78
  54. ^ Abu-Zaid, Nasr. "The Perfect Man in Islam: A Textual Analysis." 大阪外国語大学学報 77 (1989): 123-124.
  55. ^ Öztürk, Mustafa. "The Tragic Story of Iblis (Satan) in the Qur’an." Journal of Islamic Research 2.2 (2009): 139
  56. ^ Cole, Juan. "Infidel or Paganus? The Polysemy of kafara in the Quran." JAOS 140.3 (2020): 615-636.
  57. ^ Saleh, Walid A. "Rereading al-Ṭabarī through al-Māturīdī: New light on the third century hijrī." Journal of Qur'anic Studies 18.2 (2016): 180-209.
  58. ^ Yüksek Lisans Tezi Imam Maturidi'nin Te'vilatu'l-kur'an'da gaybi konulara İstanbul-2020 2501171277
  59. ^ MacDonald, D.B. and Madelung, W., "Malāʾika", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 12 October 2021 doi:10.1163/1573-3912_islam_COM_0642 First published online: 2012 First print edition: ISBN 978-90-04-16121-4, 1960-2007
  60. ^ Ayoub, Mahmoud M. Qurʾan and Its Interpreters, The, Volume 1 State University of New York Press, 30.06.1984 p. 131
  61. ^ Bowker. World Religions. p. 165.
  62. ^ Awn, Peter J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Leiden, Germany: Brill Publishers. p. 182 ISBN 978-90-04-06906-0
  63. ^ Ayman Shihadeh Sufism and Theology Edinburgh University Press, 21 November 2007 ISBN 978-0-7486-3134-6 pp. 54-56
  64. ^ a b c Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 17 August 2021 <http://dx.doi.org/10.1163/1573-3912_ei3_COM_23204> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
  65. ^ Mohamed Haj Yousef The Single Monad Model of the Cosmos: Ibn Arabi's Concept of Time and Creation ibnalarabi 2014 ISBN 978-1-499-77984-4 page 292
  66. ^ Gallorini, Louise. The Symbolic Functions of Angels in the Qur'an and Sufi Literature. Diss. 2021. p. 304
  67. ^ John Renard Historical Dictionary of Sufism Rowman & Littlefield, 19 November 2015 ISBN 978-0-8108-7974-4 p. 38
  68. ^ Michael Anthony Sells Early Islamic Mysticism (CWS) Paulist Press 1996 ISBN 978-0-809-13619-3 page 39
  69. ^ Noel Cobb Archetypal Imagination: Glimpses of the Gods in Life and Art SteinerBooks ISBN 978-0-940-26247-8 page 194
  70. ^ 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
  71. ^ Wright, Zachary Valentine. "Realizing Islam, Sustainable History Monograph Pilot OA."
  72. ^ Efremova, Natalia V. "The Islamization of Aristotelism in the Metaphysics of Ibn Sina." RUDN Journal of Philosophy 24.1 (2020): 20
  73. ^ Webb, Geoffrey. “Aristotle and the Angels: Convergence of Islam and Christianity.” Studies: An Irish Quarterly Review 79, no. 315 (1990): 293. http://www.jstor.org/stable/30091976.
  74. ^ Stephen Burge. 2024. 'Angels (malāʾika)', St Andrews Encyclopaedia of Theology. Edited by Brendan N. Wolfe et al. https://www.saet.ac.uk/Islam/Angels Accessed: 21 November 2024 p. 18
  75. ^ Webb, Geoffrey. “Aristotle and the Angels: Convergence of Islam and Christianity.” Studies: An Irish Quarterly Review 79, no. 315 (1990): 293. http://www.jstor.org/stable/30091976.
  76. ^ Lizzini, Olga, "Ibn Sina’s Metaphysics", The Stanford Encyclopedia of Philosophy (Fall 2021 Edition), Edward N. Zalta (ed.), URL = <https://plato.stanford.edu/archives/fall2021/entries/ibn-sina-metaphysics/>
  77. ^ Janssens, Jules. "Ibn Sīnā’s Ideas of Ultimate Realities. Neoplatonism and the Qur’ān As Problem-Solving Paradigms in the Avicennian System." Ultimate Reality and Meaning 10.4 (1987): 252-271.
  78. ^ 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
  79. ^ Erdinç, Z. (2021). The Being and Essence of the Human Soul in al-Taftazanı's Thought. Nazariyat, 7(2).
  80. ^ Stephen Burge. 2024. 'Angels (malāʾika)', St Andrews Encyclopaedia of Theology. Edited by Brendan N. Wolfe et al. https://www.saet.ac.uk/Islam/Angels Accessed: 21 November 2024 p. 18
  81. ^ Erdinç, Z. (2021). The Being and Essence of the Human Soul in al-Taftazanı's Thought. Nazariyat, 7(2).
  82. ^ Tamer, Georges. Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary. Vol. 1. Vol. 94. Brill, 2015. p. 103
  83. ^ Kianifard, Nazanin. "Al-Ghazali’s Compatibility with the Philosophers and the Influence of Sufism." Religious Inquiries 9.17 (2020): 59
  84. ^ Zh. D. Dadebayev, M.T. Kozhakanova, I.K.Azimbayeva Human's Anthropological Appearance in Abai Kunanbayev's Works World Academy of Science, Engineering and Technology Vol:6 2012-06-23 p. 1065
  85. ^ Seyyed Hossein Nasr An Introduction to Islamic Cosmological Doctrines SUNY Press, 1 January 1993 ISBN 978-0-7914-1515-3 p. 236
  86. ^ Syrinx von Hees Enzyklopädie als Spiegel des Weltbildes: Qazwīnīs Wunder der Schöpfung: eine Naturkunde des 13. Jahrhunderts Otto Harrassowitz Verlag 2002 ISBN 978-3-447-04511-7 page 268 (in German)
  87. ^ 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.
  88. ^ Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 35(1-2), 37-45.
  89. ^ Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 978-0-815-65070-6 page 43
  90. ^ Khaled El-Rouayheb, Sabine Schmidtke The Oxford Handbook of Islamic Philosophy Oxford University Press 2016 ISBN 978-0-199-91739-6 page 186
  91. ^ Guessoum (2010-10-30). Islam's Quantum Question: Reconciling Muslim Tradition and Modern Science. I.B.Tauris. ISBN 978-0-85773-075-6.
  92. ^ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik Routledge 2015 ISBN 978-1-136-50473-0 p. 13-14
  93. ^ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik Routledge 2015 ISBN 978-1-136-50473-0 p. 13-14
  94. ^ Wensinck, A. J. (2013). The Muslim Creed: Its Genesis and Historical Development. Vereinigtes Königreich: Taylor & Francis. p. 200
  95. ^ Imam Abu Hanifa's Al Fiqh Al Akbar Explained By أبو حنيفة النعمان بن ثابت Abu 'l Muntaha Ahmad Al Maghnisawi Abdur Rahman Ibn Yusuf"
  96. ^ Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009). p. 156
  97. ^ Serdar, Murat. "Hıristiyanlık ve İslâm'da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009).
  98. ^ Quran 40:7
  99. ^ a b c Blair, Sheila (1991). Images of Paradise in Islamic Art. Dartmouth College: Hood Museum of Art. p. 36.
  100. ^ Ali, Mualana Muhammad. The Holy Qur'an. pp. 149–150.
  101. ^ a b "The Wonders of Creation". www.wdl.org. 1750. Retrieved 2019-03-09.
  102. ^ Gruber, Christiane J. (2008). The Timurid "Book of Ascension" (Micrajnama): A Study of the Text and Image in a Pan-Asian Context. Patrimonia. p. 254
  103. ^ Topuz, Birol. "Three Concepts That Are Confused With Each Other In Academia: Alevism, Bektashism, and Shiism." Journal of Alevism-Bektashism Studies 27 (2023): 65.
  104. ^ Suzuki, Manami. "< Special Feature “The Encounter with Religious Others through Music and Musician in the Islamic World”> The Transmission of Alevi Ritualistic Practices in Austria as the Religious Other's Society." イスラーム世界研究 16 (2023): 49.
  105. ^ Shindeldecker, John. Turkish Alevis Today. Sahkulu Sultan Külliyesi Vakfı, 1998. p. 4
  106. ^ Shindeldecker, John. Turkish Alevis Today. Sahkulu Sultan Külliyesi Vakfı, 1998. p. 4
  107. ^ 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), 64-65. https://doi.org/10.1080/13530194.2015.1060154
  108. ^ 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
  109. ^ DOĞAN, Eşref, and Hasan ÇELİK. "HÛ ERENLER! HÂYYʼDAN GELDİK HÛʼYA GİDERİZ: ALEVÎ-BEKTÂŞÎ DEYİMLERİNİN TÜRK EDEBİYATINA YANSIMALARI." p. 185
  110. ^ DOĞAN, Eşref, and Hasan ÇELİK. "HÛ ERENLER! HÂYYʼDAN GELDİK HÛʼYA GİDERİZ: ALEVÎ-BEKTÂŞÎ DEYİMLERİNİN TÜRK EDEBİYATINA YANSIMALARI." p. 185
  111. ^ EKİNCİ, Mustafa. "ALEVİUGIN TEMEL KAYNAKLARINDAN BIRI OLAN BUYRUK'UN İMAN VE İSLAM ESASLARI AÇlSINDAN DEGERLENDIRILMESI." p. 19