Angels in Islam

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

Angel in a Turkic-Uzbek miniature, in the style of Bukhara, 16th century
Angel Blowing a Woodwind, ink and opaque watercolor painting from Safavid Iran, c. 1500, Honolulu Academy of Arts

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

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


The Quranic word for angel (Arabic:ملك malak) derives either from Malaka, meaning "he controlled", due to their power to govern different affairs assigned to them,[9] or from the triliteral root ’-l-k, l-’-k or m-l-k with the broad meaning of a "messenger", just as its counterpart in Hebrew (malʾákh). Unlike the Hebrew word, however, the term is used exclusively for heavenly spirits of the divine world, as opposed to human messengers. The Quran refers to both angelic and human messengers as rasul instead.[10]


Angels are heavenly creatures created by God. They are considered older than humans and jinn.[11] 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.[12] As with other monotheistic religions, angels are characteristics of their purity and obedience to God.[13] In Islamic traditions, they are described as being created from incorporeal light (Nur) or fire (Nar).[14][lower-alpha 1] A narrative transmitted from Abu Dharr al-Ghifari which audited and commented by two of modern era Hadith commentary experts, Shuaib Al Arna'ut,[22] and Muḥammad ʻAbd ar-Raḥmān al-Mubarakpuri,[23] has spoken a Hadith that Muhammad said the number of angels were countless, to the point there is no space (on the sky) as wide as 4 fingers, unless there are an angel resting his forehead, prostrating to God.[23][22]

Angels are usually described in anthropomorphic forms combined with supernatural images, such as wings, being of great size, wearing heavenly clothes and great beauty.[24] Some angels are identified with specific colors, often with white, but some special angels have a distinct color, such as Gabriel being associated with the color green.[25]

Angels were being able to impersonate humans, such as when Gabriel,[26] Michael, Israfil,[27] [Notes 1][Notes 2] and thousands of the greatest angels, from the third heaven, came to the battle of Badr by impersonating appearance of Zubayr ibn al-Awwam, a Companions of the Prophet and bodyguard of the prophet.[Notes 3][32]

Prior to Islam angels were considered to be daughters of God and worshipped in pre-Islamic Arabia,[33] This is also mentioned concerning Al-Lat, Al-Uzza, and Manāt.[34] The notion that God created the angels as females and fathered daughters is rejected in the Quran.[35]

Humans and angels

Scholars debated whether human or angels rank higher. Angels usually symbolize virtuous behavior, while humans have the ability to sin, but also to repent. The prostration of angels before Adam is often seen as evidence for humans' supremacy over angels. Others hold angels to be superior, as being free from material deficits, such as anger and lust. Angels are free from such inferior urges and therefore superior, a position especially found among Mu'tazilites and some Asharites.[36] A similar opinion was asserted by Hasan of Basri, who argued that angels are superior to humans and prophets due to their infallibility, originally opposed by both Sunnis and Shias.[37] This view is based on the assumption of superiority of pure spirit against body and flesh.

Contrarily argued, humans rank above angels, since for a human it is harder to be obedient and to worship God, hassling with bodily temptations, in contrast to angels, whose life is much easier and therefore their obedience is rather insignificant. Islam acknowledges a famous story about competing angels and humans in the tale of Harut and Marut, who were tested to determine, whether or not, angels would do better than humans under the same circumstances,[38] a tradition opposed by some scholars, such as ibn Taimiyya, but still accepted by others, such as ibn Hanbal.[39]

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.[40]

Andalusian scholar ibn Arabi argues that a human generally ranks below angels, but developed to Al-Insān al-Kāmil, ranks above them.[41] This is comparable to the major opinion, stating that prophets and messengers among humans rank above angels, but the ordinary human below an angel, while the messengers among angels rank higher than prophets.[36] Ibn Arabi explains this, in his al-Futuhat regarding the questions of Tirmidhi, by that Muhammad intercedes for the angels first, then for (other) prophets, saints, believers, animals, plants and inanimate objects last.[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 (ʿalayhi as-salāmu), which is applied to human prophets and messengers.[43] This fatwas were based on the ruling from Ibn Qayyim al-Jawziyya.[43]


The possibility and degree of erring angels is debated in Islam.[44] In the early Islamic period, supernatural creatures were not expected to understand sin or expiate it. They only follow their nature created by God.[45] Hasan of Basra is often considered one of the first who established the doctrine of infallibility of angels by reinterpreting verses which seem to imply erring angels.[46] He was also one of the earliest scholars who rejected an angelic origin for Iblis, arguing that his fall was the result of his own free-will, not God's determination. Abu Hanifa (d. 767), on the other hand divided them into three categories. Obedient angels, like Gabriel; disobedient angels, like whose who teach sorcery and unbelieving angels, like Iblis and his host.[47]

The Quran mentions the fall of Iblis (whose angelic nature is also objected) from among the angels in several Surahs, as interpreted by various scholars, to the netherworld (Sijjin).[48] Objection to a complete infallibility of angels rests on these events in the Quran.[49] Surah 2:102 implies that a pair of angels fell to earth and introduces magic to humanity. According to Surah 2:30, angels complained about God's decision to create Adam.[49] In Shia traditions, a cherub called Futrus was cast out from heaven and fell to the earth in the form a snake.[50] According to the Isma'ilism work Umm al-Kitab, Azazil boasts about himself being superior to God until he is thrown into lower celestial spheres and ends up on earth.[51]

Al-Maturidi 853–944 CE) pointed at verses of the Quran, according to which angels are tested by God and concludes angels have free-will, but, due to their insights to God's nature, choose to obey. Some angels nevertheless lack this insight and fail, pointing to Surah Al-Anbiya, and thus sentenced to hell.[40][52] Since both the Quran and Kutub al-Sittah describe angels erring or failing to accomplish that has been ordered to them, Sunni scholars (Kalam) also explained that angels might be effected by circumstances, like smell or confusion when God created Adam.[53][54][55][56]

Al-Taftazani (1322 AD –1390 AD) accepted that angels might slip into error and become disobedient, but rejected that angels would ever consciously turn against God's command and become unbelievers.[57] Most scholars of Salafism usually reject accounts on erring angels entirely and do not investigate this matter further.[58]


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.[59]:323 Such angels keep a distance from humans, who polluted themselves by certain actions (such as sexual intercourse). However, angels might return to an individual as soon as the person (ritually) purified himself or herself. The absence of angels may cause several problems for the person. If driven away by ritual impurity, the Kiraman Katibin, who record people's actions,[59]:325 and the Guardian angel,[59]:327 will not perform their tasks assigned to the individual. Another hadith specifies, during the state of impurity, bad actions are still written down, but good actions are not. When a person tells a lie, angels nearly are separated from the person from the stench it emanates[59]: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.[59]:328

In philosophy

Inspired by Neoplatonism, the medieval Muslim philosopher Al-Farabi developed a cosmological hierarchy, governed by several Intellects. For al-Farabi, human nature is composed of both material and spiritual qualities. The spiritual part of a human exchanges information with the angelic entities, who are defined by their nature as knowledge absorbed by the Godhead.[60] 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.[61]

The chain of being, according to Muslim thinkers, includes minerals, plants, animals, human and angels. Muslim philosophers usually define angels as substances endowed with reason and immortality. Humans and animals are mortal, but only men have reason. Devils are unreasonable like animals, but immortal like angels.[62][63]


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.[64] Traits human share with bodily creatures are the animal, which exists to regulate ingestion and procreation and the beasts, used for predatory actions like hunting. The other traits humans share with the jinn[lower-alpha 2] and root in the realm of the unseen. These faculties are of two kind: That of angels and of the devils. While the angels endow the human mind with reason, advices virtues and leads to worshipping God, the devil perverts the mind and tempts to abusing the spiritual nature by committing lies, betrayals and deceits. The angelic natures advices how to use the animalistic body properly, while the devil perverts it.[66] In this regard, the plane of a human is, unlike whose of the jinn and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develop.[67][68]

Angels as companions

Later Sufism angels are not merely models for the mystic but also their companions. Humans, in a state between earth and heaven, seek angels as guidance to reach the upper realms.[69] Some authors have suggested that some individual angels in the microcosmos represent specific human faculties on a macrocosmic level.[70] According to a common belief, if a Sufi can not find a sheikh to teach him, he will be taught by the angel Khidr.[71][72] The presence of an angel depends on human's obedience to divine law. Dirt, depraved morality and desecration may ward off an angel.[69]

Angels and devils

Just as in non-Sufi-related traditions, angels are thought of as created of light. Al-Jili specifies that the angels are created from the Light of Muhammad and in his attribute of guidance, light and beauty.[73] Influenced by Ibn Arabis Sufi metaphysics, Haydar Amuli identifies angels as created to represent different names/attributes of God's beauty, while the devils are created in accordance with God's attributes of Majesty, such as "The Haugthy" or "The Domineering".[74]

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

Unlike kalām (Theology), Sufi cosmology usually makes no distinction between angels and jinn, understanding the term jinn as "everything hidden from the human senses". Ibn Arabi states: "“[when I refer to] jinn in the absolute sense of the term, [I include] those which are made of light and those which are made of fire.”[76] 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.[69] Haydar Amuli specifies that angels are created from the Light of Muhammad and reflect guidance, light and beauty, while the devils God's attributes of "Majesty", "The Haughty" and "Domineering".[74]

In Salafism

Contemporary Salafism continues to regard the belief in angels as a pillar of Islam and regards the rejection of the literal belief in angels as unbelief and an innovation brought by secularism and Positivism. Modern reinterpretations, as for example suggested by Nasr Abu Zayd, are strongly disregarded. Simultaneously, many traditional materials regarding angels are rejected on the ground, they would not be authentic. The Muslim Brotherhood scholars Sayyid Qutb and Umar Sulaiman Al-Ashqar reject much established material concerning angels, such as the story of Harut and Marut or naming the Angel of Death Azrail. Sulayman Ashqar not only rejects the traditional material itself, he furthermore disapproves of scholars who use them.[77]

Individual angels

Islam has no standard hierarchical organization that parallels the division into different "choirs" or spheres hypothesized and drafted by early medieval Christian theologians, but does distinguish between archangels and angels. Angels are not equal in status and consequently, they are delegated different tasks to perform.


  • Jibrīl/Jibrāʾīl/Jabrāʾīl (Arabic: جِبْرِيل, romanized: Jibrīl; also Arabic: جبرائيل, romanized: Jibrāʾīl or Jabrāʾīl; derived from the Hebrew: גַּבְרִיאֵל, romanized: Gaḇrīʾēl)[78][79][80][81] (English: Gabriel),[82] is venerated as one of the primary archangels and as the Angel of Revelation in Islam.[78][79][80] Jibrīl is regarded as the archangel responsible for revealing the Quran to Muhammad, verse by verse;[78][79][80] he is primarily mentioned in the verses 2:97, 2:98, and 66:4 of the Quran, although the Quranic text doesn't explicitly refer to him as an angel.[79] 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).[83]
  • Mīkāl/Mīkāʾīl/Mīkhā'īl (English: Michael),[84] 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.[85] Some scholars pointed out that Mikail is in charge of angels who carry the laws of nature.[86]
  • Isrāfīl (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.[87] Israfil is responsible for signaling the coming of Qiyamah (Judgment Day) by blowing a horn. However, Ali Hasan al-Halabi (a student of Muhammad Nasiruddin al-Albani),[88] Muhammad ibn al-Uthaymeen,[89] and Al-Suyuti,[90] given commentary that all hadiths narration that described Israfil as blower as weak, although they did not deny the possibility of Israfil as blower since there are multitude of narrative chains supports it despite the weakness.[88][90][89]
  • 'Azrā'īl/'Azrayl/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).[91][92]

Mentioned in Quran

Muhammad requests Maalik to show him Hell during his heavenly journey. Miniature from The David Collection.
  • Nāzi'āt and Nāshiṭāt, helpers of Azrail who take the souls of the deceased.[93]
    • Nāzi'āt: they are responsible for taking out the souls of disbelievers painfully.
    • Nāshiṭāt: they are responsible for taking out the souls of believers peacefully.
  • Hafaza, (The Guardian angel):
    • Kiraman Katibin (Honourable Recorders),[94] two of whom are charged to every human being; one writes down good deeds and another one writes down evil deeds. They are both described as 'Raqeebun 'Ateed' in the Qur'an.
    • Mu'aqqibat (The Protectors)[95] who keep people from death until its decreed time and who bring down blessings.
  • Angels of Hell:
  • Angels who distribute provisions, rain, and other blessings by God's Command.[98]
  • Ra'd or angels of thunders, a name of angels group who drive the clouds.[99][100] The angels who regulating the clouds and rains in their task given by God were mentioned in Quran 13:13 Ibn Taymiyyah in his work, Majmu al-Fatwa al-Kubra, has quoted the Marfu Hadith transmitted by Ali ibn abi Thalib, that Ra'd were the name of group of angels who herded the dark clouds like a shepherd.[100][101] Ali further narrated that the thunder (Ra'dan Arabic: رعدان) were the growling voices of those angels while herding the clouds, while Lightning strike (Sawa'iq Arabic: صوائق) were a flaming device used by the said angel in gathering and herding the raining clouds.[100] Al-Suyuti narrated from the Hadith transmitted from Ibn Abbas about the lightning angels, while giving further commentary that hot light produced by lightning (Barq Arabic: برق) were the emitted light produced from a whip device used by those angels.[100][101] Saudi Grand Mufti Abd al-Aziz Bin Baz also ruled the sunnah practice of reciting Sura Ar-Ra'd, Ayah 13|Quran 13:13 (Translated by Shakir) whenever a Muslim hearing sound of thunder, as this were practiced according to Hadith tradition narrated by Zubayr ibn al-Awwam.[102] The non canonical interpretation from Salaf generation scholars regarding the tradition from Ali has described that “It is a movement of celestial clouds due to air compression in the cloud. However, this does not contradict that (the metaphysical explanation), … the angels move the clouds from one place to another. Indeed, every movement in the upper and lower World results from the action of the angels. The voice of a person results from the movement of his body parts, which are his lips, his tongue, his teeth, his epiglottis, and his throat; he, however, along with that, is said to be praising his Lord, enjoining good, and forbidding evil.”.[103]
  • Cherubim, who are close to God and request forgiveness for the sinners.
  • Hamalat al-'Arsh, those who carry the 'Arsh (Throne of God),[104] comparable to the Christian Seraphim.
  • Harut and Marut, often depicted as fallen angels who taught the humans in Babylon magic; mentioned in Quran (2:102).[105] Some early scholars, such as Hasan al-Basri,[106] and especially Salafi scholars,[107] rejected the notion that Harut and Marut were fallen angels.[106][107]

Mentioned in canonical hadith tradition

  • The angels of the Seven Heavens.
  • Jundullah, those who helped Muhammad in the battlefield.[108]
  • 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.[109]
  • Malakul Jibaal (The Angel of the Mountains), met by the Prophet after his ordeal at Taif.[110]
  • Munkar and Nakir, who question the dead in their graves.[111]

Hadith narratives of Isra & Mi'raj

Muhammad encounters the Angel composed of fire and ice during his Night journey. Miniature from a copy of al-Sarai's Nahj al-Faradis from The David Collection

According to Hadith transmitted by Ibn Abbas, Muhammad's encounter with several significant angels on his journey through the celestial spheres.[112][113] 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.[114]

First heavenSecond heavenThird heavenFourth heavenFifth heavenSixth heavenSeventh heaven
HabibAngel of DeathMaalikSalsa'ilKalqa'ilMikha'il (Archangel)Israfil
Rooster angelAngels of deathAngel with seventy headsAngels of the sun-CherubimBearers of the Throne
Ismail (or Riḍwan)Mika'ilArina'il--Shamka'ilAfra'il

Mentioned in non canonical tradition

  • Ridwan, the keeper of Paradise.
  • Artiya'il, the angel who removes grief and depression from the children of Adam.[4]
  • Habib, an angel Muhammad met during his night journey composed of ice and fire.
  • The angels charged with each existent thing, maintaining order and warding off corruption. Their exact number is known only to God.[lower-alpha 3][116]
  • Darda'il (The Journeyers), who travel the earth searching out assemblies where people remember God's name.[117]


  • Dhul-Qarnayn, believed by some to be an angel or "part-angel" based on the statement of Umar bin Khattab.[118]
  • 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.[119]
  • Azazil, in many early reports a former archangel, who was among those who were commanded to bow before Adam, but he refused to and was banished to hell.

See also


  1. "Differences between nur and nar have been debated in Islam. In Arabic, both terms are closely related morphologically and phonetically.[15] Baydawi explains that light serves only as a proverb, but fire and light refers actually to the same substance.[16] Apart from light, other traditions also mention exceptions about angels created from fire, ice or water.[17] 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.[18] Asserting that both fire and light are actually the same but on different degrees can also be found by Qazwini and Ibishi.[19][20] In his work Al-Hay’a as-samya fi l-hay’a as-sunmya, Suyuti asserts that the angels are created from "fire that eats, but does not drink", in opposition to the devils who are created from "fire that drinks, but does not eat", which is also identified with the fire of the sun.[21]
  2. here referring to unseen creatures in general[65]
  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.[115] (not a total number of angels)
  1. found in Mustadrak al Sahihayn.[28] The complete narration from Al-Hakim al-Nishapuri were:... Abu Abdullah Muhammad bin Yaqoub has reported from Ibrahim bin Abdullah Al-Saadi, who told us Muhammad bin Khalid bin Uthma, told us Musa bin Yaqoub, told me Abu Al-Huwairith, that Muhammad bin Jubayr bin Mut’im told him, that he heard Ali - may God be pleased with him - addresses the people, and he said: While I was leaving from the well of Badr, a strong wind came, the like of which I had never seen, then it left, then came a strong wind, the like of which I have never seen except for the one before it, then it went, then came a strong wind that I did not see before. I have never seen anything like it except for the one before it, and the first wind was Gabriel descended among a thousand angels with the Messenger of God - may God bless him and grant him peace - and the second wind was Michael who descended among a thousand angels to the right of the Messenger of God - may God bless him and his family and grant them peace - and Abu Bakr was On his right, and the third wind was Israfil. He descended with a thousand angels on the side of the Messenger of God - may God’s prayers and peace be upon him and his family - and I was on the right side. When God Almighty defeated his enemies, the Messenger of God - may God’s prayers and peace be upon him and his family - carried me on his horse, I blew up, and I fell On my heels, I prayed to God Almighty... Ibn al Mulqin, Hadith scholar from Cordoba of 13-14 AD century, evaluate this hadith tha he found weaknesses in Musa ibn Yaqoub and Abu al Huwairith chain, so he deemed there is weakness about this hadith.[29] However, recent scholarship from Ali Hasan al-Halabi has noted there is another hadith which supported the participation of Raphael in Badr[27]
  2. According to Islamic belief in weak chain of Hadith, Raphael were acknowledged as angel who were tasked to blower of Armageddon trumpet, and one of archangels who bear the Throne of God on their back.[30]
  3. According to one Hadith, Muhammad were told that the angels that appeared in the battle of Badr were highest in status and the greatest, according to Gabriel in Hadith narrated by Muhammad.[31]


  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. 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.
  3. Kassim, Husain (2007). Beentjes, Pancratius C.; Liesen, Jan (eds.). "Nothing can be Known or Done without the Involvement of Angels: Angels and Angelology in Islam and Islamic Literature". Deuterocanonical and Cognate Literature Yearbook. Berlin: De Gruyter. 2007 (2007): 645–662. doi:10.1515/9783110192957.6.645. ISSN 1614-337X. S2CID 201096692.
  4. 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 9780203144978. LCCN 2011027021. OCLC 933442177. S2CID 169825282.
  5. "BBC – Religions – Islam: Basic articles of faith". Archived from the original on 13 August 2018. Retrieved 2018-08-13.
  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. el-Zein, Amira (2009). "Correspondences Between Jinn and Humans". Islam, Arabs, and Intelligent World of the Jinn. Contemporary Issues in the Middle East. Syracuse, New York: Syracuse University Press. p. 20. ISBN 9780815650706. JSTOR j.ctt1j5d836.5. LCCN 2009026745. OCLC 785782984.
  8. Guessoum (2010-10-30). Islam's Quantum Question: Reconciling Muslim Tradition and Modern Science. ISBN 978-0-85773-075-6.
  9. 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.
  10. 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.
  11. Kuehn, Sara, Stefan Leder, and Hans-Peter Pökel. The intermediate worlds of angels: islamic representations of celestial beings in transcultural contexts. Orient-Institut, 2019. p. 336
  12. Glassé, Cyril; Smith, Huston (2003). The New Encyclopedia of Islam. Rowland Altamira. pp. 49–50. ISBN 978-0-759-10190-6.
  13. Burge, Stephen (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge. p. 140. ISBN 978-1-136-50473-0.
  14. Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 3 Georgetown University, Washington DC p. 45
  15. Mustafa Öztürk Journal of Islamic Research Vol 2 No 2 December 200
  16. 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
  17. Fr. Edmund Teuma, O.F.M. Conv The Nature of "Ibli$h in the Qur'an as Interpreted by the Commentators p. 16
  18. Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. Abingdon, England: Routledge. p. 73. ISBN 978-0710313560 p. 302
  19. 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
  20. Nasr, Seyyed Hossein (2013). Islamic Life and Thought. Routledge. p. 135. ISBN 978-1-134-53818-8.
  21. 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
  22. Ammi Nur Baits. "How Many Angels are?". (in Arabic and Indonesian). Retrieved 27 March 2022. (HR. Ahmad 21516, Turmudzi 2312, Abdurrazaq in Mushanaf 17934. This hadith is rated as hasan lighairihi by Shuaib Al-Arnauth).
  23. 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
  24. Burge, Stephen (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge. p. 99. ISBN 978-1-136-50473-0.
  25. Burge, Stephen (2015). Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge. p. 113. ISBN 978-1-136-50473-0.
  26. al-Misri, Mahmud (2015). Sahabat-Sahabat Rasulullah vol 1: Zubair bin Awwam [Companion of the Prophet vol 1: Zubair bin Awwam] (in Indonesian and Arabic). Pustaka Ibnu Katsir. p. Shaja'ah Zubayr ibn al-Awwam Radhiyallahu anh (bravery of Zubayr ibn al-Awwam; by Mahmud al-Misri; official Book review by Basalamah; quoting various supplementary sources such as Sahih Bukhari, Sahih Muslim, Siyar A'lam Nubala, Al-Tirmidhi, Prophetic biography of Ibn Hisham, etc. ISBN 9789791294386. Retrieved 6 November 2021.
  27. Hakim, Saifuddin (2015). "Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat? (1)". (in Indonesian). Retrieved 14 December 2021. [ يا آدم بر حجك ] " ما يروى عن آدم -عليه السلام- أنه لما حج قالت له الملائكة: «يا آدم بر حجك»: غير ثابت. " [من فوائد جلسة مع طلبة العلم /16/ذو الحجة/1432 ] __________________ " ... فهل يحسن بنا وقد أنضينا قرائحنا في تعلم هذه السنة المطهرة، وبذلنا في العمل بها جهد المستطيع، وركبنا المخاطر في الدعوة إليها؛ هل يحسن بنا بعد هذا كله أن نسكت لهؤلاء عن هذه الدعوى الباطلة، ونوليهم منا ما تولوا ونبلعهم ريقهم، وهل يحسن بنا أن لا يكون لنا في الدفاع عنها ما كان منا في الدعوة إليها؟ إنا إذن لمقصرون!..."
  28. al-Nishapuri, al-Hakim. "Kitabu Ma'rifat Shahabatu Radhiyallahu Anhum: Gabriel, Michael and Israfil descend in the Battle of Badr.". al Mustadrak ala Sahihayn. Islamweb: Islamweb. Retrieved 13 December 2021. 4488 - Narrated Abu Abdullah Muhammad ibn Ya'kub, through Ibrahim bin Abdullah Al Saadi , on the authority of Muhammad bin Khalid bin Athmah, on the authority of Musa bin Yaqub , who reported Abu Huwayrith , that Muhammad bin Jabir bin Mut'im, told him
  29. Abu Hafs Umar bin Ali bin Ahmad bin Muhammad bin Abdullah Al-Anshari Al-Wadi Asyi Al-Andalusi At-Tukuruwi Al-Mishri Asy-Syafi`i, Sirajuddin. "كتاب مختصر تلخيص الذهبي" [kitab mukhtasar talkhis aldhahabii]. Islamweb. Islamweb. Retrieved 14 December 2021.
  30. Hakim, Saifuddin (2015). "Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat? (2)" [Does angel Raphael tasked to blow the trumpet of Armageddon in the day of judgment? (2)]. (in Indonesian). Retrieved 14 December 2021. Tafsir Al-Qurthubi, 7/20 (Maktabah Syamilah); At-Tadzkirah bi Ahwaalil Mauta wa Umuuril Akhirah, 1/488 (Maktabah Syamilah).; Fathul Baari 11/368 (Maktabah Syamilah); see Al-Imaan bimaa Ba’dal Maut, p. 112. ; Syarh Al-Ibanah: Al-Imaan bin Nafkhi Ash-Shuur, 5/33.; Syarh Al-‘Aqidah Al-Washithiyyah, 1/59-60 (Maktabah Asy-Syamilah). while in another book: وذلك أن الله سبحانه وتعالى يأمر اسرافيل وهو أحد الملائكة الموكلين بحمل العرش أن ينفخ في الصور (Syarh Al-‘Aqidah As-Safariyaniyyah, 1/467).
  31. Qadhi, Yasir (2016). "Lives Of The Sahaba 39 – Az-Zubayr Ibn Al-Awwam – PT 01". Muslim Central Audio. Muslim Central Audio. Retrieved 4 December 2021.
  32. Bin Al-Hassan & Al-Dimashqi (2012, p. 622, Al-Zubayr told us, he said: And Abu Al-Makarram Uqbah bin Makram Al-Dhabi told me, Musab bin Salam Al-Tamimi told me, on the authority of Saad bin Tarif, on the authority of Abu Jaafar Muhammad bin Ali, he said: On the day of Badr, Al-Zubayr bin Al-Awwam had a yellow turban)
  33. Der Koran, ed., transl. and commented by Adel Theodor Khoury, Gütersloh 2004, p. 611, 43:16-20 (the same argument of the polytheists also appears at 6:148), see also p. 174, 4:117.
  34. Der Koran, ed., transl. and commented by Khoury, p. 660-661, 53:19-28.
  35. Der Koran, ed., transl. and commented by Khoury, p. 568-569, 37:149-157.
  36. 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.
  37. 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 (German)
  38. Patricia Crone. The Book of Watchers in the Qurån, page 11
  39. 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
  40. Ulrich Rudolph Al-Māturīdī und Die Sunnitische Theologie in Samarkand BRILL, 1997 ISBN 9789004100237 pp. 54-56
  41. 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
  43. Abdullaah Al-Faqeeh (2003). "Saying 'Peace be upon him' to Angel Gabriel". Fatwa center of Imam Mohammad Ibn Saud Islamic University, Yemen, and Mauritania Islamic educational institues. Retrieved 14 March 2022.
  44. Welch, Alford T. (2008) Studies in Qur'an and Tafsir. Riga, Latvia: Scholars Press. p. 756.
  45. Basharin, pages 119–138
  46. Omar Hamdan Studien zur Kanonisierung des Korantextes: al-Ḥasan al-Baṣrīs Beiträge zur Geschichte des Korans Otto Harrassowitz Verlag 2006 ISBN 978-3447053495 pp. 291–292 (German)
  47. Masood Ali Khan, Shaikh Azhar Iqbal Encyclopaedia of Islam: Religious doctrine of Islam Commonwealth, 2005 ISBN 978-8131100523 p. 153
  48. Syria in Crusader Times: Conflict and Co-Existence. (2020). Vereinigtes Königreich: Edinburgh University Press.
  49. 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 9789004161214, 1960-2007
  50. Kohlberg, E. (2020). In Praise of the Few. Studies in Shiʿi Thought and History
  51. Christoph Auffarth, Loren T. Stuckenbruck The Fall of the Angels Brill 2004 ISBN 978-9-004-12668-8 p. 161
  52. Yüksek Lisans Tezi Imam Maturidi'nin Te'vilatu'l-kur'an'da gaybi konulara İstanbul-2020 2501171277
  53. 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
  54. Christian Krokus The Theology of Louis Massignon CUA Press 2017 ISBN 978-0-813-22946-1 page 89
  55. islam, dinimiz. "Melekler akıllı varlıklardır – Dinimiz İslam". (Turkish)
  56. (Turkish)
  57. Austin P. Evans A commentary on the Creed of Islam Translated by Earl Edgar Elder Columbia University Press, New York 1980 ISBN 0-8369-9259-8 p. 135
  58. 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.
  59. Burge, Stephen R. (January 2010). "Impurity / Danger!". Islamic Law and Society. Leiden: Brill Publishers. 17 (3–4): 320–349. doi:10.1163/156851910X489869. ISSN 0928-9380. JSTOR 23034917.
  60. Zohreh Abdei "Alle Wesen bestehen aus Licht" Engel in der persischen Philosophie und bei Suhrawardi Tectum Band 23 ISBN 978-3-8288-4104-8 p. 48
  61. Zohreh Abdei "Alle Wesen bestehen aus Licht" Engel in der persischen Philosophie und bei Suhrawardi Tectum Band 23 ISBN 978-3-8288-4104-8 p. 50
  62. Seyyed Hossein Nasr An Introduction to Islamic Cosmological Doctrines SUNY Press, 1 January 1993 ISBN 9780791415153 p. 236
  63. 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 (German)
  64. 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
  65. Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 35(1-2), 37-45.
  66. 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, Accessed 17 Aug. 2021.
  67. Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 978-0-815-65070-6 page 43
  68. Khaled El-Rouayheb, Sabine Schmidtke The Oxford Handbook of Islamic Philosophy Oxford University Press 2016 ISBN 978-0-199-91739-6 page 186
  69. 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 <> First published online: 2009 First print edition: 9789004181304, 2009, 2009-3
  70. John Renard Historical Dictionary of Sufism Rowman & Littlefield, 19 November 2015 ISBN 9780810879744 p. 38
  71. Michael Anthony Sells Early Islamic Mysticism (CWS) Paulist Press 1996 ISBN 978-0-809-13619-3 page 39
  72. Noel Cobb Archetypal Imagination: Glimpses of the Gods in Life and Art SteinerBooks ISBN 978-0-940-26247-8 page 194
  73. Awn, Peter J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Leiden, Germany: Brill Publishers. p. 182 ISBN 978-9004069060
  74. Ayman Shihadeh Sufism and Theology Edinburgh University Press, 21 November 2007 ISBN 9780748631346 pp. 54-56
  75. Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 9780815650706 page 50
  76. "Jinns or spirits in the Futuhat al-Makkiyya | Muhyiddin Ibn Arabi Society".
  77. 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
  78. Webb, Gisela (2006). "Gabriel". In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān. Vol. II. Leiden: Brill Publishers. doi:10.1163/1875-3922_q3_EQCOM_00071. ISBN 978-90-04-14743-0.
  79. Reynolds, Gabriel Said (2014). "Gabriel". 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_27359. ISBN 978-90-04-26962-0. ISSN 1873-9830.
  80. Pedersen, Jan (1965). "D̲j̲abrāʾīl". In Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P.; Lewis, B.; Pellat, Ch.; Schacht, J. (eds.). Encyclopaedia of Islam, Second Edition. Vol. 2. Leiden: Brill Publishers. doi:10.1163/1573-3912_islam_SIM_1903. ISBN 978-90-04-16121-4.
  81. Luxenberg, Christoph. 2007. The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran. Verlag Hans Schiler. ISBN 9783899300888 p. 39
  82. Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi Akhbar al-malik Routledge 2015 ISBN 978-1-136-50473-0 chapter 3
  83. Islam Issa Milton in the Arab-Muslim World Taylor & Francis 2016 ISBN 978-1-317-09592-7 page 111
  84. Quran 2:98
  85. Matthew L.N. Wilkinson A Fresh Look at Islam in a Multi-Faith World: A Philosophy for Success Through Education Routledge 2014 ISBN 978-1-317-59598-4 page 106
  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 320 (German)
  87. Sophy Burnham A Book of Angels: Reflections on Angels Past and Present, and True Stories of How They Touch Our Lives Penguin 2011 ISBN 978-1-101-48647-4
  88. Aris Munandar (2011). "Benarkah Israfil Nama Malaikat Peniup Sangkakala?". Ustadz Aris (in Indonesian). Ustadz Aris. Retrieved 3 March 2022.
  89. Muhammad ibn al-Uthaymeen (1994). Majmūʻ fatāwá wa-rasāʼil Faḍīlat al-Shaykh Muḥammad ibn Ṣāliḥ al-ʻUthaymīn fatāwá al-ʻaqīdah · Volume 8 (Fatwas, Hanbalites, Islam -- Doctrines, Islamic law -- Interpretation and construction) (in Arabic). Dār al- Thurayyā lil-Nashr. Retrieved 3 March 2022.
  90. Mustafa bin Kamal Al-Din Al-Bakri (2013). الضياء الشمسي على الفتح القدسي شرح ورد السحر للبكري 1-2 ج2 [Solar illumination on the divine conquest] (Religion / Islam / Theology) (in Arabic). Dar Al Kotob Al Ilmiyah. p. 132. Retrieved 3 March 2022. Al-Habaa-ik fii Akhbaaril Malaa'ik
  91. 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 331 (German)
  92. Juan Eduardo Campo Encyclopedia of Islam Infobase Publishing, 2009 ISBN 978-1-438-12696-8 page 42
  93. Quran 79:1-2
  94. Quran 82:11
  95. Quran 13:10–11
  96. 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.
  97. 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.
  98. Quran 51:4
  99. Quran 37:2
  100. 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
  101. 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 9781136504747. Retrieved 26 February 2022. 257 Armad, al-Tirmidhc, al-Nasa'c, Ibn al-Mundhir, Ibn Abc latim, Abe 'l-Shaykh in al-“AVama, Ibn Mardawayh, Abe Nu'aym, in al-DalA”il, and al-kiya'in al-MukhtAra (Ibn 'Abbas)
  102. 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]. (in Arabic). Retrieved 11 December 2021.
  103. Abdullaah Al-Faqeeh (2003). "Hadeeth stating that thunder is angel Fatwa No: 335923". Fatwa center of Imam Mohammad Ibn Saud Islamic University, Yemen, and Mauritania Islamic educational institues. Retrieved 14 March 2022.
  104. Quran 40:7
  105. Hussein Abdul-Raof Theological Approaches to Qur'anic Exegesis: A Practical Comparative-Contrastive Analysis Routledge 2012 ISBN 978-1-136-45991-7 page 155
  106. 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.
  107. 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.
  108. 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.
  109. Sahih al-Bukhari, 1:6:315
  110. Sahih al-Bukhari, 4:54:454
  111. Jami' at-Tirmidhi In-book reference  : Book 10, Hadith 107 | English translation  : Vol. 2, Book 5, Hadith 1071
  112. Hajjah Amina Adil (2012). "Ezra". Muhammad the Messenger of Islam: His life & prophecy. BookBaby. ISBN 978-1-618-42913-1.
  113. name="State University of New York Press">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.
  114. Josef von Hammer-Purgstall Die Geisterlehre der Moslimen Staatsdruckerei, 1852 digit. 22. Juli 2010 p. 8 (German)
  115. Kelas 07 SMP Pendidikan Agama Islam dan Budi Pekerti Siswa 2017 (Islamic and Character Education for Grade 7 Junior High School 2017). Jakarta: Curriculum and Bookkeeping Center, Ministry of Education of Indonesia. 2017. p. 98. ISBN 978-602-282-912-6.
  116. The Vision of Islam by Sachiko Murata & William Chittick pg 86-87
  117. "Shirath (Jembatan) |". July 25, 2011. Archived from the original on July 25, 2011.
  118. Alfred Guillaume Ibn Ishaq's Sirat Rasul Allah
  119. Brannon Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black 2002 ISBN 978-0-826-44956-6 page 225
  • Bin Al-Hassan, Abi Al-Qasim Ali; Al-Dimashqi, Ibn Asaker (2012). تاريخ مدينة دمشق 1-37 ج10 [History of the city of Damascus]. Dar Al Kotob Al Ilmiyah دار الكتب العلمية.
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.