[go: up one dir, main page]
Jump to content

Zabaniyah

From Wikipedia, the free encyclopedia
Part of a series on
Islam
Beliefs
Practices
History
Culture and society
Related topics

The Zabaniyah (Arabic: الزبانية, romanized: zabāniyya) is the name of a group of angels in Islam who are tasked to torture the sinners in hell.[1][2][3][4] They are mentioned appeared in many verses in Quran,[Quran 1] With various names such as "Nineteen angels of Hell",[Quran 2] "Angels of punishment",[Quran 3] "Guardians of Hell",[5] "Wardens of hell" (Arabic: خَزَنَةِ جَهَنَّمَ, romanized: khazanati jahannam[6]), and "Angels of hell" or "The keepers".[Quran 4][7]

As angels, the Zabaniyah are, despite their gruesome appearance and actions, ultimately subordinate to God,[8]: 82  and thus their punishments are considered in Islamic theology as just.[9]

According to Al-Qurtubi, Zabaniyah is a plural name a group of an angel.[10][11] According to the Quran and the ahadith, the Zabaniyah are nineteen in number[12] and Maalik is their leader.[13][14][15]

Islamic traditions

[edit]

The Zabaniyah angels were described as torturer of sinners in hell. According to Umar Sulaiman Al-Ashqar, they are led by an angel named Maalik, who has once met by Muhammad and archangel Gabriel.[16] Mujahid ibn Jabr defended the idea that the Zabaniyah are angels against contrary assertions.[3] In the Turkish folk literature Mi'raj literature, the Zabaniyah are under command of the nineteen angels of punishment.[17]

Based on a Hadith transmitted by Umar, the second Rashidun caliph,[18] Al-Muzani and Ibn Kathir has stated that the belief to the existence of the angels who guarding hell as a part of the second article of Six Pillars of Faith in Islam.[19] Similar rulings also stated by Al-Uthaymin, a modern era Saudi Arabia Mufti, and member of Council of Senior Scholars (Saudi Arabia); and Saleh Al-Fawzan.[20]

Scottish orientalist H. A. R. Gibb has recorded a tradition that while the angels of mercy are said to be created from light (nur), the angels of punishment are usually said to be created from fire (nar).[21][22] However, this distinction are not universally accepted among Muslim scholars.[23] Both Ibn Rajab,[13] and Al-Qurtubi narrates in his exegesis on Surah 66:6 that the angels of hell were created from anger, and that tormenting creatures is to them like food for the children of Adam.[citation needed] Some[who?] consider the Zabaniyah to be the hell's angels' subordinates.[24]

Names

[edit]

Ertan Ürkmez from Hacettepe University quoting traditions from the Mi'raj literature, they are given different names including Suhâil, Tufail, Tarfail, Tuftuil, Samtail, Satfail, Sentatayil, Şemtayil, Tabtayil, Tamtail, Tantail, Sasayil, Tuhayil, Sutail, Bertail, and Istahatail, Each of them has seventy thousand soldiers with black faces and blue eyes under their command.[Notes 1]

Another tradition from At-Tadhkirah, a book authored by Al-Qurtubi, recorded that one of Zabaniyah was named Daqä'il (Arabic: دقائل) accompanied the Angel of Death whenever he take the soul of a sinner.[26][Hadith 1][27]

A Zabaniyah angel called Susāʾīl shows Muhammad the punishments of sinners in hell.[28] However, the authority from Sahih al-Bukhari and Sahih Muslim has narrated that the one which Muhammad met during Mi'raj and shown Muhammad about hell was Maalik himself, the leader of Zabaniyah.[Hadith 2][29][Hadith 3][30]

Etymology

[edit]

There are several interpretation according from exegesis and linguistical experts regarding the linguistic etymology of Zabaniyah:

  • Al-Qurtubi has recorded the interpretation from classical era Quran exegete Qatada ibn Di'ama. According to Qatada, the term of Zabaniyah were taken from al-Zabn, which was synonymous with Arabc verb of "payment" or "retribution".[11] However, Qatada also stated that there are alternate etymology of Zabaniyah according to Arabian linguistic, which is also translated as "those who lead the first strike during a battle" or Shock troops.[31]
  • Al-Mubarrad suggested, zabāniya could derive from the idea of movement and the Zabaniyah are those who "push somebody [back]".[28] This assertion also narrated by traditional Arabic linguist, Ibn Qatiya,[32] and Epigraphy expert, Ahmed ibn Muhammad bin Ali Al-Fayoumi, in his explanation of "Z-b-n" or "act of push" in that Quranic verse mentioned Zabaniyah according to the root of Arabic language, where it is root are similar to the Arabic expression.[33] German modern historian Rudi Paret [de] also noted the similar meaning of the term zabani indicates a characteristical action personified in a type of spirit. In that case, the zabani would refer to a spirit whose function is pushing someone back.[28]: 82 
    • Ahmed described the pushing movement of scorpion's pincers or Chelae, were also called Zabani, which is the same root of the angels act of Zabani or pushing sinners to hell".[33][34] correspondingly, an 8th-century Arabic grammar expert from Kufa, Abu al-Hasan al-Lahyani [ar], also stated the word of Zaban was used in Arabic to describe the claws part of Scorpius constellation.[35][36]
    • Ibn Ashur using different analogy of the word, as he said in his work, al-Tahrir wa'l-Tanwir, the word of Zaban was derived from the kicking movement of a camel's leg.[37]
  • Ibn Taymiyya quoted classical interpretations from Qatada, Ahmed ibn Muhammad, and others scholars about the interpretation of zabaniyah in his work, ar-Ra'd 'Ala al-Manthiq. Those arguments were used Ibn Taymiyya to argue against the scholars of Kalam regarding Quranic tafseer about the nature of angels.[32]
  • Ibn Hisham asserted in his chronicle, that Zabaniyah linguistically means "helpers", which singular noun are Zibniyah.[38]
  • Ahmad Y. Hassan, one of founders of PERSIS, has interpreted in his exegesis work Tafsir al-Furqan that the Zabaniyah etymologically as "mighty soldiers of Allah".[39] Ahmad Hassan derived this interpretation from view of Al-Qurtubi's personal interpretation which translate Zabaniyah as a police.[13]

Number

[edit]

Regarding the numbers of Zabaniyah, The number nineteen is found both in Quran,[40] and Hadith Qudse.[Notes 2][40] Another hadith which recorded by Sunan al-Tirmidhi and Aḥmad ibn Mūsá Ibn Mardawayh has reported that the number of nineteen also appeared when Muhammad being tested by group of that era contemporary Jewish Rabbi to prove if he is truly a prophet, by questioning how many guardians of hell there were, which Muhammad responded as nineteen.[42]

However, Islamic scholars all agreed that the number of nineteen hee only meant for the archangels, or leaders of the angels of hell. al-Qurtubi has reported another classical exegesis addendum that their number is nineteen thousands.[42] Meanwhile, modern Saudi Grand mufti Abd al-Aziz Ibn Baz has mentioned number of 4.900,000,000 angels which keeping hell, where each 70,000 of them holding a bridle from 70,000 bridles which restraining Jahannam.[43][Hadith 4]

The concilliatory explanation regarding conflicting exegesises about numbers according to al-Qurtubi, that the nineteen angels refers to the leaders of those angels, including Malik, While the insurmountable numbers was referring to the hell angels which were led by those nineteen Zabaniyah.[42] While modern scholar Muhammad Sulaiman al-Ashqar, professor from Islamic University of Madinah, further explained it meant as nineteen types of punisher angels in hell, which the exegete scholars based its from the additional interpretation from the following verse, the 31th verse which stated "none know their numbers except Allah.".[40]

Physical description

[edit]
Zabaniyah torture sinners in Hell (Jahannam) in a 1436 CE illumination

There are several features of Zabaniyah which describe their physical according various traditions and classical Quranic exegesis:

  • Face. Several Hadith as recorded that Muhammad has met Malik, the leader of Zabaniyah, in one occasion and described that Maalik has sickeningly ugly face.[Notes 3] Ibn Hisham also recorded another Hadith, that the true face of Zabaniyah angels are so repulsive beyond comprehension, to the point that any living human could die by the shock of only looking at their face.[Notes 4] Aside from those Isra' and Mi'raj tradition, Muhammad also noting the gruesome appearance of Malik in his dream, in another tradition recorded by Ibn Hajar al-Asqalani, The face of Maalik is "very unpleasant".[Hadith 6][46][47][48]
    • The eyes of Zabaniyah were like lightning and their mouths were like Spurs of chicken, while their hairs is so long to the point its dragged under their feets.[Hadith 7][45][44] This also noted by modern researcher Christian Lange from the classical exegesis works, that zabaniyah have "repulsive faces, eyes like flashing lightening, teeth white like cows horns, lips hanging down to their feet, and rotten breath".[49][Notes 5]
  • Size. The Zabaniyah, are the largest type of angel.[Quran 5][52] Al-Tabari also describing that the distance between Zabaniyah shoulders are 500 years.[44]
    • Abdullah ibn Ahmad also narrated that the size of Zabaniyah were described that the distance between each of their shoulders were as long as the distance of 100 years of travels.[44] While al-Baghawi records their shoulders are as wide as 1 year of journey.[Quran 6] For the similar case, Ibn Rajab also brought a similar tradition. [Hadith 8][13]
    • Al-Baladhuri comments on this narration, that the angels which protected Muhammad from Abu Jahl's aggression near Ka'ba were twelve zabaniyah as tall sky.[53]
    • Abdullah ibn al-Harith [ar] has narrated:[Hadith 9][Hadith 10][13] "The Zabaniyah angels have placed [sic] their head in the sky and their feet on the lowest earth".[54][55][56] Almost similar narration which also authored by Abdullah ibn al-Harith was quoted by medieval Hadith expert, Ibn Abi Hatim [ar], which transmitted through an anonymous Atharist, although with slightly different textual: "The Zabaniyah angels have their feets in the sky and their head on the lowest earth [sic]".[57][Notes 6]
    • One of Zabaniyah has its chest as wide as one of the gate of Jahannam.[Notes 7]
  • Tools. According to Ibn al-Jawzi, Zabaniyah angels carrying tools such as iron beater or Mirzabba(مِرْزَبَّة) with two prongs,[5] and whip made of fire.[60] The Zabaniyah angels used these tools to punish the sinners vigorously.[5][60] According to Hasan al-Basri, the Zabaniyah will drive the sinners into hell with "iron hooks".[3] Other than that, they also carrying hot chains for torturing inmates.[61]
  • Strength. Ibn Abi Hatim has recorded a Hadith narration from Abdullah ibn al-Harith that the Zabaniyah are the most powerful among angels.[58]
    • The Zabaniyah angels also characterized being created by Allah to be able to perform any tasks commanded upon them to torture the inmates of hell.[Quran 7][62][Quran 8][63] Ibn Kathir has explained that Allah has granted Zabaniyah the abilities to manage a torture for sinners which no one can emulate; and gripping strength that so severe, which no creatures could match.[Quran 9][Quran 10][64]
    • Abu Ishaq al-Tha'labi gave his commentary about the Asbab al-Nuzul (revelation) of Quran chapter Al-Muddaththir of 30th verse, that even if entire mankind joined forces, they would not be able to defeat a single Zabaniyah angel.[65]
    • The Zabaniyah's strength allow them to shove seventy thousand people towards hell in one sweep.[Quran 6][66][Notes 8]
    • After the judgment day, One of Zabaniah were described as being able to drag entire sinners who are judged to enter hell while carrying a mountain on his shoulder, which he will use to crush the sinners with the said mountain, after all of them entered hell.[44]
    • Al-Qurtubi has quoted Tafsir al-Tha'labi,[67] that Zabaniyah has similar metaphysical capability with the Angel of death, who could take souls of many creatures at once singlehandedly, whereas the Zabaniyah angels could torture sinners at the same time no matter how many sinners existed.[68]
    • During the Judgment day, the Zabaniyah angels will lift and dragging out Jahannam from its place to the surface of plain, where all sinners await their judgments.[43]
    • After the Judgment day, the inmates of hell will be in blind and deaf condition. However, the Zabaniyah angels possessed ability where those deaf inmates can somehow heard the voices of Zabaniyah who tortured them.[Quran 11][69]
  • Fingers. According to Tawus ibn Kaysan interpretation, the Zabaniyah angels possessed fingers which number equal to the number of the sinners that will be thrown into hell after the judgment day.[12]
    • Ibn Qutaybah also further added that the fingers of the leader of Zabaniyah, Maalik, is so hot to the point that if one his finger touched the sky; that finger will cause the sky to melt.[12]
    • Diya al-Din al-Maqdisi narrated a Hadith transmitted by Anas ibn Malik in his book, Shifah an-Nar; that Zabaniyah were created 1,000 year before hell created, while simultaneously their physical strength growing everyday,[44] to the point that the strength of each of Zabaniyah fingers could squeeze a human from each of their crowns to their ankles.[Notes 9]
  • Wings. Scholars noted several traditions that Zabaniyah possessed wings, as according to the hadiths of Muslim ibn al-Hajjaj, the Zabaniyah were appeared before Abu Jahl, as Muhammad prayed in the Kaaba, one of the Zabaniyah scared Abu Jahl when he tried to trample on Muhammad's neck with his foot.[70][Hadith 12][71] Ibn Hajar al-Asqalani explores this event in greater detail, stating that Abu Jahl was asked about his retreat whereupon he answered that he suddenly saw winged terrifying monster in a trench filled with flames, between him and Muhammad. This accident were believed by Muslims to be the Asbab al-Nuzul (revelation) of Qur'an chapter al-Alaq 89:18.[Hadith 13][72][Notes 10]

Tasks

[edit]

Modern orientalist and Islamic expert Frederick S. Colby also recorded the description from traditional exegesis that God have made hardness into each of Zabaniyah angel's heart, for they may have no mercy towards the inmates.[75]

Torturing sinners in afterlife

[edit]

Muhammad al-Bukhari, in his commentary of his collection of Hadiths regarding afterlife (Barzakh), added that the Zabaniyah will also inflict punishments towards peoples who commit Riba or usury by pelting their mouth with rocks while forcing them to swim in river of blood.[76] This hadith described the situation of peoples who commit usury in Barzakh, or a realm of afterlife, before the judgment day. Adam ibn Abd al-aziz describes the zabaniya as angels of death who, according to the Quran (4:97, 32:11), conduct the souls of sinners and question them in the grave.[77] Similar to the angelic pairs Nāzi'āt and Nāshiṭāt and Munkar and Nakir, they are assisting Azrael and seize the souls of the injust.[78] Ghazali states, they appear as black shadows to the dying person, pull their souls out of their bodies, and drag them to hell.[28]

A detailed narration from Al-Qurtubi has recorded that after the Angel of death has separated the soul of sinner from his body, a Zabaniyah named Daqa'il will restrain the soul with a giant wrap which made from rough hairs and parading the soul to the sky, before throwing the soul towards another Zabaniyah angels, who responded by taking the soul into the Sijjin (سِجِّين), a rock-shaped prison of the sinners below the Barzakh.[26][27]

Torturing sinners during judgment day

[edit]

Ka'b al-Ahbar has narrated a long and detailed tradition of Non-canonical regarding the Zabaniyah role during the judgment day, where they were tasked to gather and suppress all the sinners, both Muslims and non-Muslims.[79] Furthermore, ibn Kathir, adding commentaries from narration of hadith transmitted from Abd Allah ibn Mas'ud, that whoever wants to be saved from the torture after judgment day should recite the basmala frequently during their life, as it consists of 19 letters in accordance of the number of Zabaniyah.[80][Notes 11]

Classical scholars such as Muqatil ibn Sulayman and al-Mawardi interpreting surah An-Naba 78:21 mentioned those angels who guard hell dwell in hell and actively monitoring the infidels until their descent into Hell,[82] while Muhammad Sulaiman al-Ashqar from Islamic University of Madinah also highlights these roles in the same verse.[83] In specific, classical exegesises from Mujahid ibn Jabr, Muhammad ibn Ka'b [ar], ad-Dahhak ibn Muzahim [ar], Ismail ibn Abd al-Rahman as-Suddi [ar], and Sufyan al-Thawri; all of them have agreed that one of Zabaniyah duty after the judgment day is to push those who mocked Islam into hell.[Quran 12][84]

Ibn Abi Hatim also described Zabaniyah are leading the army of angels.[Notes 12]

Torturing sinners in hell

[edit]

Both modern,[85] and classical scholars has interpreted the verse of Al-Muddaththir 69:30 about how the group of Zabaniyah throwing the sinners into Jahannam.[86]

Hasan al-Basri has described that the task of Zabaniyah is driving sinners to enter hell.[3] Frederick S. Colby quoted some Isra' and Mi'raj traditions: the zabaniyyat landscape of the first layer of hell and the fiery seas within, as Malik explains to Muhammad that the zabaniyya were created by God inside hell so they have no desire to leave this place and feel comfortable in it.[75] Abdul-Rahman al-Sa'di explained The Zabaniyah are standing tall above Saqar, a place in hell.[87]

Ibn Kathir further described that each Zabaniyah restrained the sinners who were fated to be thrown to hell are shackling each sinner's arms to their neck before dragging them down.[1] Al-Qurtubi also adds that the zabaniyah perform their job by using both of their hands and feet in torturing sinners in hell.[88] Ibn Kathir narrated in his Al-Bidaya wa l-Nihaya, that the Zabaniyah will drag the face of those they torture.[2] In the more expanded details from Tafsir Ibn Kathir, it was explained the Zabaniyah will shackle the inmates, cursing them, pouring boiled water on top of their head, while at the same time force-feeding then with fruits of Zaqqum tree.[Quran 13][89]

In the interpretation of Quran chapter Al-Haqqa verse 32, both Ibn Kathir and Abdul-Rahman al-Sa'di gave their explanation that the chains in the verse were meant to be the chains which used by Zabaniyah angels to shackle the inmates in hell. However, al-Sa'di further explained more vividly as the Zabaniyah also will shoving the hot chains to the inmates rectums until it emerged from their mouth; while modern scholars such as Muhammad ibn Shalih ash-Shawi, and Muhammad Sulaiman Al-Ashqar [ar] has traced the exegesis about the torture by shoving of chains into the inmate's rectum was traced from exegesis by Sufyan al-Thawri.[61]

As for Muslim sinners which has committed huge sins and never repented during their life, The Zabaniyah tasked to shackle them more leniently than non-Muslim, and torture them until all of their sins has paid off with the punishments inflicted, thus release them from hell and sent them all to heaven.[79] Meanwhile, for the non-Muslim, Ka'b has described the Zabaniyah shackle and drag them more severely than Muslim sinners into hell while burning them as they walked in, then punish them for eternity.[79] Ibn Kathir claimed there are several canon Hadith that supported this narration from Ka'b.[Hadith 14][79] According to al-Qurtubi, The Zabaniyah angels will wrap the inmates of hell with a coffins which made from fire, then the said coffins will be wrapped in other coffins which nailed with a nail made of fire, so they will not hear anything, and none of those inmates can see that there is other peoples tortured nearby.[Quran 14][Quran 15][Quran 11][69]

Sufi traditions

[edit]

Sufism tradition narrates regarding the fate after death has narrates that an army of angels of punishment battled against the angels of mercy over the soul of a sinner.[90](p56) In some Turkish lore, it is believed that when both groups battle, their strikes cause thunder.[91]

Another task of Zabaniyah angels were found in the interpretation of medieval Sufi scholar, Ibn Barrajan (d. 1141) commentary on Sura At-Tur that Moses and Aaron are protected by zabaniyah.[92]

Cultural interpretation

[edit]

Islamic art commonly pictures them as horrifying demons with flames leaping from their mouth.[93] As part of Isma'ili eschatology, Nasir al-Din al-Tusi identified the zabaniya with the seven planets, who administer the upper barzakhs, indicating that there is a kind of hell within the celestrial spheres. Accordingly, impure souls remain imprisoned within bodies, missing salvation in purely intellectual existence. The Houris appear as counterparts of the zabaniya, who are, in contrast to the zabaniya, items of knowledge from the beyond.[94]

Alternatively, it has been argued the term might have denoted a class of pre-Islamic demons.[95] Al-Khansa is said to have written a poet mentioning zabaniya. Similar to the jinn, they would ride on animals (eagles).[96] Hubert Grimme raised the possibility that zabaniya originally referred to a class of Arabian demons.[97] In favor of this theory is, that the poetress convert al-Khansa mentions zabaniya in one of her poems as supernatural creatures similar to Sa'aali (a type of jinn).[96] Further, al-Mubarrad associates zabaniya with demons. He states that afarit (a type of underworld demon) were sometimes called "ʿifriyya zibniyya".[28] Another theory holds that this term may derive from Sumerian zi.ba.an.na ("The Scales") and Assyrian zibanitu (also referring to scales).

However, Ibn Kathir has his commentary quoting Quran Al-Muddaththir,"Over it are nineteen [angels]. And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity."[Quran 74:30–31 (Translated by si)] that the guardians of hells are only from angel race, none other.[1] Christian Lange also argued, since none of the older codices of the Quran (Mus'haf) contain variants of this term, it is unlikely it has been changed over time.[98] Although Lange also suggested the word Zabaniyah may have been derived from the syriac shabbāyā. Ephrem used this term for angels who conduct the souls after death.[99]

As for the number nineteen, independent researcher Gürdal Aksoy suspects it refers to the sum of the seven planets and twelve signs of the zodiac,[100] as found in Mandaen literature, which, while suggestive, is ultimately inconclusive.[28][101] Scholars such as Richard Bell has found the evidence adduced for this apparent association to lack direct correspondence.[102] In a similar vein, Angelika Neuwirth sees the Qur'an's reference to nineteen as an "ostentatiously enigmatic element",[103] whereas Alan Jones suggests that "initially the meaning of 'nineteen' would have been vague."[104]

Similarities with other religion

[edit]

The idea of punishing angels appears in earlier Abrahamic literature. In the Hebrew Bible, God sents punishing angels to smite enemies (for example, Exodus 12:23).[105] According to the Apocalypse of Paul, an angel casts the sinners into hell. In hell, such angels inflict pain on the inmates with iron hooks.[28]: 63 

The Book of Enoch mentions punishing angels called satans who act as God's executioners on both sinful humans and fallen angels.[106] The Apocalypse of Peter also mentions angels torturing the sinners in a place of punishment.[107]

See also

[edit]

Appendix

[edit]

Footnote

[edit]
  1. ^ manâsındaki "hutame"; sırasıyla 2/119, 67/5, 70/15, 74/26, 101/9, 104/4 ve 5 numaralıâyetlerden iktibâs edilmiştir. (Gölpınarlı 2006: 432) Söz konusu yedi kat cehenneminbekçileri olan zebaniler için; Suhâil, Tufail, Tarfail, Tuftuil, Samtail, Satfail, Sentatayil,Şemtayil, Tabtayil, Tamtail, Tantail, Sasayil, Tuhayil, Sutail, Bertail, İstahatail gibiisimler zikredilmektedir. Her birinin emrinde yüzleri siyah, gözleri mavi olan yetmiş binyardımcı melek olduğu da belirtilmektedir. (Özdemir 1986: 142, Tural 2011: 558-559, Yıldız 2002: 189-190)[25]
  2. ^ the chain of transmission regarding Zabaniyah consisting numbers was found in Hadith narrated by Amir al-Sha'bi on the authority of Al-Bara' ibn Azib.[41]
  3. ^ Ibn Hisham narrated in his book about this Hadith,[44] Similar Hadith also recorded by Muhammad al-Bukhari.[Hadith 5][45]
  4. ^ Ibn Hisham criticize this transmission has weakness in its chain.[45]
  5. ^ According to Al-Baghawi, this traditional descriptionary about the eyes, mouth, and hair of Zabaniyah were found in a hadith of the prophet with notable transmitter from Ibn Jurayj.[50][51]
  6. ^ Commentary from Mansoor 'Abd al-Hakim [ar] said instead this tradition alternative interpretation the of Abdullah ibn Harith's tradition that "al-zabaniyat 'arjuluhum fi as Sama' wa ra'sihI fi al'ard" meant "The Zabaniyah angels are the strongests (among angels) in the sky and leaders (of angels) in earth [sic]".[58]
  7. ^ This narration was deemed low in authenticity due to the existence of Ibrahim ibn al-Hakam ibn Aban in the transmission chain, which Ibn Rajab consider as weak narrator.[Hadith 11] [59]
  8. ^ identical commentary from Muhammadiyah university highlighting here the words from At-Tahrim verse 6 which describe the Zabaniyah, where Ghilaadhun (severe) were meant to be one of their characteristics of those angels does not have compassion and cruel towards those they tortured.[4] Meanwhile, another characteristic in these verse, Shiddad (mighty or solid) meant as those angels possessed strengths that so great to the point they cannot be defeated by anyone.[4] Tabari also stated narration from Ka'b al-Ahbar that each of Zabaniyah angels armed with two-handled staff which could beat 700,000 peoples in each of its single swing.[44] Similar report on the authority from Ka'b al-Ahbar also came from Abu Nu'aym al-Isfahani.[41]
  9. ^ This narration also transmitted from Hasan al-Basri, to his son, Yazid, until ended on Diya al-Din al-Maqdisi.[1]
  10. ^ In another tradition which discussed similar case, Al-Qurtubi has mentioned that Abu Jahl witnessed Zabaniyah in a form of a horsemen or mounted knight, instead of monstrous creature.[73][74]
  11. ^ This correspondent was mentioned by al-Rutbi in al-Jami’ li Ahkam al-Qur’an (1/92) and Ibn Katheer in his “Tafsir” (1/18) which authored by Abd Allah ibn Mas'ud. The narration considered weak by Al-Dhahabi as he quoted the weakness of Sulaiman al-Aʽmash biography of Mizan al-I’tidal. But Al-Suyuti attributed it in “Al-Durr Al-Manthoor” (1/26) to Waki’, and Imam Waki’ bin Al-Jarrah has a famous interpretation.(See: “The National Assembly” by Al-Hafiz Ibn Hajar (p. 113), which he deems the chain of narrators is authentic.[81]
  12. ^ Ibn Abi Hatim narrated this chain transmission of Hadith from Companions of the Prophet named 'Abd Allah ibn al-Harith.[45]

Qur'an Primary sources

[edit]

General topic quotes:

Specific verses Tafsir:

  1. ^ Al-Alaq Quran 96:18
  2. ^ At-Tahrim Quran 66:6
  3. ^ Al-Muddaththir Quran 74:30
  4. ^ Al-Mulk Quran 67:8
  5. ^ Tafsir al-Qurtubi commentary of Al-Alaq 96:18
  6. ^ a b Tafsir al-Baghawi al-Muddathir 74:30
  7. ^ Tahrim 66:6; Tafsir Al-Qur’an Al-‘Azhim, Ibn Kathir 7:322; narrated from Ibn Abi Hatim recorded from his father, who transmit it from Salamah ibn al-Shabib, who transmit it form Ibrahim ibn Al-Hakam ibn Aban, who transmit it from his father, who hard the narration from Ikrimah
  8. ^ a b Tafsir as-Sa'di. Tahrim: 6
  9. ^ Al-Fajr 89:25
  10. ^ Al-Fajr 89:26 =أي وليس أحد أشد قبضا ووثقا من الزبانية
  11. ^ a b c Tafsir Al-Qurtubi” (11/ 345) Al-Anbiya 21:100
  12. ^ At-Tur 52:17
  13. ^ Ad-Dukhan 44:47, ad-Dukhan 44:48, ad-Dukhan 44:49, ad-Dukhan 44:50
  14. ^ Tafsir Muhammad al-Amin al-Shinqiti al-Anbiya 21:100
  15. ^ Tafsir Ibn Kathir (5/377) al-Anbiya 21:100. quote: Ibn Abi Hatim transmitted the interpretation of Abd Allah ibn Mas'ud

Hadith Primary sources

[edit]

General narratives:

Specific narratives:

  1. ^ Addendum: al-Albani deemed this Hadith of Al-Qurtubi as weak in authenticity; Dha'if al-Jami'; p.301
  2. ^ Sahih Bukhari chains: from Muhammad ibn Bashar->Ghandar->Shu’bah->Qatada ibn Di'ama->Khalifa->Yazid bin Zurayi->Sa’id->Qatada->Abu Al-Aliyah,-> Ibn Abbas->Muhammad.
  3. ^ Sahih Bukhari and Sahih Muslim; Sahih al-Jami Al-Albani grading: Authentic.
  4. ^ a b Sahih Muslim 2842 Muhammad Al-Munajjid (2003). "إن الله شديد العقاب" [Verily, God is severe in punishment] (in Arabic). Saudi: IslamQA.info. Retrieved 19 March 2024.
  5. ^ Sahih al-Bukhari on the authority of Samura ibn Jundab.
  6. ^ Fath al-Bari commentary by Ibn Hajar al-Asqalani.
  7. ^ Al Haba'ik Fi Akhbar Al Mala'ik, al-Suyuti; Hadith transmitted by Ibn al-Mundhir from Abu Bakr Ibn Mujāhid.
  8. ^ Hadith narration which traced from Tabi'un Abu Imran al-Jawni [ar]. Ibn Rajab reported this narration contain weakness as there is transmitter named Ibn Lahi'ah, who was notable for the weakness in memorization. However, Ibn Rajab recorded according to his colleagues that this tradition is trustworthy since it is traced before the library of Ibn Lahi'ah burned in an accident; and it was only traditions from after his library being burned that Ibn Lahi'ah's tradition were considered untrustworthy.
  9. ^ Musnad Ahmad ibn Hanbal on the authority of Abdullah ibn al-Harith [ar]
  10. ^ Musannaf Ibn Abi Shaybah, Ibn Abi Shaybah; on the authority of Abdullah ibn al-Harith [ar]
  11. ^ Hadith tradition from 'Ikrimah Mawlâ Ibn 'Abbâs [fr] recorded by Ibn Rajab.
  12. ^ Al-Sirah al-Nabawiyyah (Ibn Hisham) quotation of Sahih Bukhari: on the authority of ibn Abbas
  13. ^ Fath al-Bari; explanation of the Hadith in correspond of al-Alaq revelation
  14. ^ Israʼiliyyat tradition Abu Nu'aym al-Isfahani->His father->Ahmad ibn Muhammad al-Baghdadi->Ibrahim ibn Abdullah al-Junaid->Ubaydillah ibn Muhammad ibn Aisha->Muslim al-Khawash->Furat ibn Said->Zadhan->Ka'b al-Ahbar

Secondary sources

[edit]

References

[edit]
  1. ^ a b c d Ibn Kathir (November 2016). Hikmatiar, Ikhlas (ed.). Dahsyatnya Hari Kiamat Rujukan Lengkap Hari Kiamat dan Tanda-Tandanya Berdasarkan Al-Qur'an dan As-Sunnah (Paperback) (in Indonesian). Qisthi Press. p. 445. Retrieved 10 August 2023.
  2. ^ a b c "Tafseer ibn Kathir page 158 part 7". Islamweb.net (in Arabic). p. 158. Retrieved 14 November 2023.
  3. ^ a b c d Christian Lange (2015). Locating Hell in Islamic Traditions. Brill. p. 75. ISBN 978-90-04-30136-8. Retrieved 4 January 2024.
  4. ^ a b c Doli Witro (2019). "Islamic Religious Education in the Family to Strengthen National Resilience of Surah At-Tahrim Verse 6 Perspective". Al-Muaddib: Jurnal Ilmu-Ilmu Sosial Dan Keislaman. 4 (2): 309. ISSN 2549-0427. Retrieved 2 September 2023.
  5. ^ a b c Stephen Burge (December 22, 2015). Angels in Islam Jalal Al-Din Al-Suyuti's Al-Haba'ik Fi Akhbar Al-mala'ik (ebook). Taylor & Francis. pp. 277, 152. ISBN 9781136504747. Retrieved 18 November 2023.ISBN 978-1-136-50474-7
  6. ^ a b c Ahmad Anshori (16 September 2015). "Kampung Akhirat (2) : Penjaga-Penjaga Neraka" [Afterlife country (2) : Guardians of Hell]. muslim.or.id (in Indonesian and Arabic). Copyright © 2024 muslim.or.id. Retrieved 30 June 2024. Al Jannatu and Naar, by Prof. Dr. Umar Sulaiman Abdullah Al Asy-qar. Published by: Dar An Nafais. Go. Th 1432 H.
  7. ^ a b Muhammad Sulaiman Al Ashqar. "Surat Al-Mulk Ayat 8; Zubdatut Tafsir Min Fathil Qadir". Tafsirweb. Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 14 November 2023. Zubdatut Tafsir Min Fathil Qadir / Syaikh Dr. Muhammad Sulaiman Al Asyqar, mudarris tafsir Universitas Islam Madinah 8. تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ (hampir-hampir (neraka) itu terpecah-pecah lantaran marah) Yakni neraka hampir-hampir terpecah akibat besarnya kemarahannya terhadap orang-orang kafir. كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌ(Setiap kali dilemparkan ke dalamnya sekumpulan (orang-orang kafir)) Makna (الفوج) adalah sekelompok manusia. سَأَلَهُمْ خَزَنَتُهَآ(penjaga-penjaga (neraka itu) bertanya kepada mereka) Yakni para malaikat penjaga neraka bertanya untuk memperolok mereka. أَلَمْ يَأْتِكُمْ(Apakah belum pernah datang kepada kamu) Ketika di dunia.
  8. ^ Clarry Paul Tangkudung (2021). "Hell and Suffering In Matthew 23:33: Comparison Study Of The Concept Of Hell And Suffering In The Bible And Quran". Klabat Theological Re View. 2 (1). Klabat University. doi:10.31154/ktr.v2i1.603.64-86 (inactive 1 November 2024). ISSN 2723-4320. Retrieved 15 March 2024.{{cite journal}}: CS1 maint: DOI inactive as of November 2024 (link)
  9. ^ Lange 2015, p. 274.
  10. ^ Al-Qurtubi. "Tafseer al-Qurtubi al-Alaq 98:18". quran.com (in Arabic). Quran.com. Retrieved 8 July 2024.
  11. ^ a b Al-Qurtubi. "20". تفسير القرطبي [Interpretation of al-Qurtubi] (in Arabic). دار الفكر. p. 113. Retrieved 8 July 2024.
  12. ^ a b c Al-Suyuti (2021). Muhammad as Said Basyuni, Abu Hajir; Yasir, Muhammad (eds.). Misteri Alam Malaikat (Religion / Islam / General) (in Indonesian). Translated by Mishabul Munir. Pustaka al-Kautsar. pp. 29–33, 72, 172. ISBN 9789795929512. Retrieved 6 February 2022. Reference from: Abu Muhammad Abdullah bin Muslim ibn Qutayba al-Dinawari (1994). Uyun al-Akhbar (in Arabic). Dar al-Kutub al-Ilmiyyah. Retrieved 26 August 2024.
  13. ^ a b c d e Lukman Hakiem; Sultan Mufit; Muhammad Miftahudin (July 2010). Faisal Baasir politik jalan terus; Dahsyatnya Neraka Jahannam (in Indonesian). Yayasan Dharmapena Nusantara. pp. 219–220. ISBN 9789799533050. Retrieved 10 September 2023.
  14. ^ Thomas Patrick Hughes (2009). A Dictionary of Islam Being a Cyclopædia of the Doctrines, Rites, Ceremonies, and Customs, Together with the Technical and Theological Terms, of the Muhammadan Religion. W.H. Allen / Oxford University. p. 15. Retrieved 24 October 2023.
  15. ^ James R Lewis; Evelyn Dorothy Oliver (2008). Angels A to Z (ebook). Visible Ink Press. p. 233. ISBN 9781578592579. Retrieved 24 October 2023.
  16. ^ Umar Sulaiman Al-Ashqar (1995). al-'Alam al Malaikah al-Abrar (Paperback) (in Arabic). Jordan: Dar an Nfs. Retrieved 24 October 2023.Video on YouTube
  17. ^ Ürkmez, Ertan. "Türk-İslâm mitolojisi bağlamında Mi ‘râç motifi ve Türkiye kültür tarihine yansımaları." (2015).
  18. ^ Muhammad Abduh Tuasikal (2017). "Hadits Arbain #02: Cakupan Rukun Iman" [Forty Hadith #02: Coverage of a pillar of faith]. rumaysho.com (in Indonesian and Arabic). Yayasan Rumaysho Academy Indonesia. Retrieved 6 August 2024. Excerpts from:
  19. ^ Muhammad Abduh Tuasikal (2019). "Syarhus Sunnah: Beriman kepada Malaikat #05" [Explanation of Sunnah: Belief in angels #05]. rumaysho.com (in Indonesian and Arabic). Yayasan Rumaysho Academy Indonesia. Retrieved 6 August 2024. Excerpts from:
  20. ^ Sakti Putra Mahardika (2024). "Keimanan kepada Malaikat" [Belief in Angels]. muslim.or.id (in Indonesian). Yayasan Pendidikan Islam Al-Atsari (YPIA); en: Al-Atsari Islamic Education Foundation. Retrieved 5 August 2024. Habaik Fi Akhbari Al-Malaikah; page 9-10
  21. ^ Jane Dammen McAuliffe Encyclopaedia of the Qurʼān Brill 2001 ISBN 9789004147645 p. 118
  22. ^ Hamilton Alexander Rosskeen Gibb The Encyclopaedia of Islam: NED-SAM Brill 1995 page 94
  23. ^ "Zebani nedir, zebaniler kimdir, ne demek, görevleri, cehennem".
  24. ^ Mohammed Rustom The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra SUNY Press 2012 ISBN 9781438443416 p. 90
  25. ^ ERTAN ÜRKMEZ (2015). LEKESİZ, MUSTAFA HULUSİ (ed.). Türk-İslam mitolojisi bağlamında mi'râç motifi ve Türkiye kültür tarihine yansımaları / The motif of mi'raj in the context of Turk-İslam mythology and its reflections on Turkish cultural history Yazar:ERTAN ÜRKMEZ (in Turkish). Hacettepe University. p. 145. Retrieved 14 November 2023.
  26. ^ a b Al-Qurtubi (2001). Al-Dani bin Munir Al-Zahwi Al-Amili Al-Salafi, Abu Abdullah (ed.). التذكرة بأحوال الموتى وأمور الآخرة ط [Reminder of the Conditions of the Dead and the Matters of the Hereafter] (in Arabic). Vol. 1. Beirut: المكتبة العصرية. p. 79. Retrieved 4 August 2024.
  27. ^ a b Al-Qurtubi (2005). Abdillah Noor Ridho, M.; Ihsan, Muhammad (eds.). At-Tadzkirah Jilid 1: Bekal Menghadapi Kehidupan Abadi [At-Tadzkirah Volume 1: Provisions for Facing Eternal Life] (in Indonesian). Translated by Anshori Umar Sitanggal. Cipinang, Id: Pustaka al-Kautsar. ISBN 9795926322. Retrieved 4 August 2024.
  28. ^ a b c d e f g Lange, Christian (2016). "Revisiting Hell's Angels in the Quran". Locating Hell in Islamic Traditions. Brill. pp. 74–100. doi:10.1163/9789004301368_005. ISBN 978-90-04-30136-8. JSTOR 10.1163/j.ctt1w8h1w3.10.
  29. ^ Muhammad al-Bukhari (1993). "Sahih Al-Bukhari". Islamweb.net (in Arabic). Dar Ibn Kathir. Retrieved 18 November 2023. 3067 حدثنا محمد بن بشار حدثنا غندر حدثنا شعبة عن قتادة ح و قال لي خليفة حدثنا يزيد بن زريع حدثنا سعيد عن قتادة عن أبي العالية حدثنا ابن عم نبيكم يعني ابن عباس رضي الله عنهما عن النبي صلى الله عليه وسلم قال رأيت ليلة أسري بي موسى رجلا آدم طوالا جعدا كأنه من رجال شنوءة ورأيت عيسى رجلا مربوعا مربوع الخلق [ ص: 1183 ] إلى الحمرة والبياض سبط الرأس ورأيت مالكا خازن النار والدجال في آيات أراهن الله إياه فلا تكن في مرية من لقائه قال أنس وأبو بكرة عن النبي صلى الله عليه وسلم تحرس الملائكة المدينة من الدجال
  30. ^ Muhammad Nashiruddin Al-Albani. "الرئيسة الموسوعة الحديثية شروح الأحاديث/ Home The Hadith Encyclopedia Explanations of Hadiths". الموسوعة الحديثية/Modern Encyclopedia (in Arabic). Dorar. Retrieved 18 November 2023. Narrator: Abdullah bin Abbas Updated: Al-Albani Source: Sahih Al-Jami'; page or number: 3477; Summary of the hadith's ruling: Sahih Graduation: Narrated by Al-Bukhari (3239) and the pronunciation is his, and Muslim (165)
  31. ^ Mansur Abdul Hakim (2015), p. 9–10:... malaikat yang lain.” Lalu aku bertanya kepada Jibril, “Wahai Jibril, siapakah malaikat ini yang berkata kepadaku seperti perkataan para malaikat, namun dia tidak ketawa kepadaku dan aku tidak melihat kegembiraan darinya seperti yang aku
  32. ^ a b Ibn Taymiyya. الرد على المنطقيين [Response to Logicians] (in Arabic). islamicbook. Retrieved 15 March 2024. تعالى في صفة اهل النار سأصلية سقر ومآ ادراك ما سقر لا تبقى ولا تذر لواحة للبشر عليها تسعة عشر وما جعنا اصحاب النار الا ملائكة وما جعلنا عدتهم الا فتنة للذين كفروا ليستيقن الذين اوتوا الكتب ويزداد الذين امنوا ايمانا ولا يرتاب الذين اوتوا الكتب والمؤمنون وليقول الذين في قلوبهم مرض والكافرون ماذا اراد الله بهذا مثلا كذلك يضل الله من يشآء ويهدي من يشآء وما يعلم جنود ربك الا هو وما هي الا ذكرى للبشر المدثر وقال تعالى فليدع ناديه سندع الزبانية العلق قال غير واحد من الصحابة والتابعين كأبي هريرة وعبد الله بن الحارث وعطاء هم الملائكة وقال قتادة الزبانية في كلام العرب الشرط وقال مقاتل هم خزنة جهنم قال اهل اللغة كابن قتية وغيره هو مأخوذ من الزبن وهو الدفع كأنهم يدفعون اهل النار اليها قال ابن دريد الزبن الدفع يقال ناقة زبون اذا زبنت حالبها دفعته برجلها وتزابن القوم تداراوا واشتقاق الزبانية من الزبن
  33. ^ a b Abu al Abbas al-Fayoumi. "almunir fi gharib alsharh alkabir". Islamweb.net (in Arabic). p. 251. Retrieved 14 November 2023.
  34. ^ Aḥmad ibn Muḥammad Fayyūmī (1987). al-Miṣbāḥ al-munīr muʻjam ʻArabī-ʻArabī (in Arabic). Maktabat Lubnān. p. 95. Retrieved 14 November 2023.
  35. ^ "الغريب والمعاجم ولغة الفقه" [Strange dictionaries and the jurisprudensic languages]. ketabonline.com (in Arabic). 2010. p. 156. Retrieved 3 August 2024. وَقَالَ أَبُو زيد: يُقَال: زُبانَى وزُبانَيان وزُبانَيات للنّجم، وزُبانَيا الْعَقْرَب: قَرْناها، وزُبانَيات.
  36. ^ Ibn Manzur (2003). "7". لسان العرب [Arabic Language]. دار صادر. p. 13. Retrieved 3 August 2024.
  37. ^ Ibn Ashur. "31". تفسير القرآن [Al-Qur'an interpretation] (in Arabic). دار سحنون. p. 451. Retrieved 3 August 2024.
  38. ^ Ibn Hisham (2019). Shalabī, Ibrāhīm Ibyārī; al-Saqqā, Muṣṭafā (eds.). Sirah Nabawiyah-Ibnu Hisyam (in Indonesian). Translated by Hikmatyar, Ikhlas. Qisthi Press. p. 143. Retrieved 5 November 2023.
  39. ^ Hassan, Ahmad (2010). I.M, Thoyib (ed.). Al-Furqan: tafsir Qur'an (in Indonesian). Indonesian national Library; Al-Azhar Indonesian university. ISBN 978-602-95064-02. Retrieved 13 February 2022.
  40. ^ a b c d 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.
  41. ^ a b c Ibn Rajab (2001). "تفسير ابن رجب" [Interpretation of Ibn Rajab] (in Arabic). دار العاصمة. pp. 486, 509. Retrieved 17 March 2024.
  42. ^ a b c d Al-Qurtubi. "تفسير القرآن" [Interpretation of Quran]. Islamweb (in Arabic). دار الفكر. p. 74. Retrieved 18 March 2024.
  43. ^ a b Abd al-Aziz Ibn Baz. "143 باب الخوف" [143rd Chapter: about fear]. binbaz.org (in Arabic). Bin Baz foundation]. Retrieved 19 March 2024. إنَّ جهنم لها سبعون ألف زمامٍ، كل زمامٍ بيد سبعين ألف ملكٍ، يجرُّونها يوم القيامة
  44. ^ a b c d e f g Imam Jalaluddin Abdurrahman As-Suyuthi (2021). Misteri Alam Malaikat (ebook) (in Indonesian). Al-Kautsar. pp. 72–74. ISBN 9789795929512. Retrieved 1 August 2023. 53 dalam kitab 'Uyun Al-Akhbar melansir dari Thawus bahwa Allah menciptakan Malik, dan menciptakan untuknya jari-jari sejumlah penghuni neraka.
  45. ^ a b c d Mansur Abdul Hakim (2015), p. 15–16.
  46. ^ Wahid bin Abdullah Abu Al-Majd (2022). "Among the benefits of hadith". Alukah (in Arabic). Retrieved 8 April 2024.
  47. ^ Ahmas Faiz bin Asifuddin (20 March 2021). "Derita Sesudah Mati" (in Indonesian). Retrieved 8 April 2024.
  48. ^ Muḥammad al-Khaḍir al-Jakanī Shinqīṭī (1988). Kawthar al-maʻānī al-darārī fī kashf khabāyā Ṣaḥīḥ al-Bukhārī (in Arabic). Dār al-Bashīr. p. 169. Retrieved 8 April 2024.
  49. ^ Lange, Christian (2016). "Introducing Hell in Islamic Studies". Locating Hell in Islamic Traditions. Brill. pp. 1–28. doi:10.1163/9789004301368_002. ISBN 978-90-04-30136-8. JSTOR 10.1163/j.ctt1w8h1w3.7.
  50. ^ "[ سورة المدثر: 30]; Tafseer al-Baghawi". القرآن الكريم (in Arabic). Retrieved 18 July 2024.
  51. ^ Abū Muḥammad al-Ḥusayn ibn Masʻūd ibn Muḥammad al-Farrā' al-Baghawī (2019). "19". تفسير القرطبي [Tafseer al-Qurtubi] (digital) (in Arabic). دار الفكر. p. 74. Retrieved 14 November 2023.
  52. ^ Al-Qurtubi (2019). الجامع لأحكام القرآن تفسير القرطبي جزء عاشر 17*24 Tafsir al Kortobi V10 2C (in Arabic). Dar El Fikr for Printing publishing and distribution (S.A.L.). p. 89. Retrieved 17 March 2024.
  53. ^ Muhammad Al-Saeed bin Bassiouni Zaghloul (2004). "10". موسوعة أطراف الحديث النبوي الشريف 1-11 ج10 [Encyclopedia of the parties to the Prophet's Hadith 1-11 c 10] (Religion / Islam / General) (in Arabic). Dar Al Kotob Al Ilmiyah. p. 20. Retrieved 27 February 2022.
  54. ^ Ikram Hawmaranai. "Aḥmad b. Ḥanbal (d. 855 CE) - al-Jāmiʿ li-ʿulūm imām Aḥmad: al-Rijāl". The Hadiths transmitters encyclopedia. Retrieved 14 November 2023.
  55. ^ Ibn Abi Shaybah (1994). "Islamweb". Islamweb.net (in Arabic). Retrieved 14 November 2023. الشيخ الصدوق المعمر ، مسند الوقت ، أبو عمر ، عبد الواحد بن [ ص: 222 ] محمد بن عبد الله بن محمد بن مهدي ، الفارسي الكازروني ثم البغدادي البزاز . سمع كثيرا من القاضي المحاملي ، وسمع من أبي العباس بن عقدة ، ومحمد بن أحمد بن يعقوب بن شيبة ، ومحمد بن مخلد العطار ، والحسين بن يحيى بن عياش ، وتفرد وبعد صيته . حدث عنه: أبو بكر الخطيب ووثقه ، وهبة الله بن الحسين البزاز ، ويوسف بن محمد المهرواني ، وأحمد بن علي بن أبي عثمان ، وأبو القاسم بن البسري ، وأبو الحسن الداودي ، وعبد الرحمن بن أبي بكر الطبري ، وأبو الغنائم محمد بن أبي عثمان ، وعاصم بن الحسن العاصمي ، وكبير المعتزلة أبو يوسف عبد السلام بن محمد القزويني المفسر ، ورزق الله بن عبد الوهاب التميمي ، والخطيب علي بن محمد بن محمد الأنباري ، وأبو عبد الله بن طلحة النعالي ، وآخرون . قال الخطيب كان ثقة أمينا ، مات في رجب سنة عشر وأربعمائة .
  56. ^ Mushannaf Ibn Abi Shaybah chapter 19/المصنف لابن أبي شيبة - 19. Islamkotob. Retrieved 14 November 2023.
  57. ^ Ibn Rajab (1988). Muhammad 'Ayun, Bashir (ed.). كتاب التخويف من النار والتعريف بحال دار البوار [كتاب التخويف من النار والتعريف بحال دار البوارThe Book of Fear of Hell and Definition of the State of the House of Destruction] (in Arabic). Dar al-Bayan. p. 22. Retrieved 8 August 2024. الزبانية رؤوسهم في الأرض وأرجلهم في السماء،
  58. ^ a b Mansur Abdul Hakim (2015), p. 17.
  59. ^ Ibn Rajab (2001). "2: Tafseer al-Muddathir verse 31". تفسير القرآن [Interpretation of the Koran]. دار العاصمة. p. 509. Retrieved 23 July 2024.
  60. ^ a b Ibn al-Jawzi (2016). Faisal, Ahmad (ed.). Bustan al-Wa'izhin; Suluh penyucian Jiwa (Paperback) (in Indonesian). Qisthi Press. pp. 104–105. ISBN 9789791303422. Retrieved 12 November 2023. zabaniah dengan membawa pemukul besi dan cambuk api.
  61. ^ a b c Muhammad Sulaiman Al Ashqar; Wahbah al-Zuhayli; Imad Zuhair Hafidh; Abdul-Rahman al-Sa'di; Umar al-Muqbil; Hikmat ibn Bashir ibn Yasin al-Musuli; Muhammad ibn Shalih ash-Shawi. "Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh; Tafsir Al-Muyassar Ministry of Saudi Arabia; Zubdatut Tafsir Min Fathil Qadir Islamic University of Medina; Tafsir Al-Wajiz by Wahbah al-Zuhaily; Tafsir Al-Madinah Al-Munawwarah; An-Nafahat Al-Makkiyah tafseer of Muhammad ibn Shalih ash-Shawi; Li Yaddabbaru Ayatih (Qassim University exegesis by Umar al-Muqbil); Tafsir as-Sa'di by Abdul-Rahman al-Sa'di; concise Tafseer by Indonesian Ministry of religious affair". Tafsirweb. Retrieved 14 September 2023. Quran chapter An-Naba verse 21
  62. ^ Muhammad Abduh Tuasikal (2020). "Khutbah Jumat: Malaikat yang Selalu Patuh" [Friday Sermon: The Angels Who Always Obey]. rumaysho.com. Retrieved 20 August 2024.
  63. ^ Hikmat ibn Bashir ibn Yasin; Abdul-Rahman al-Sa'di. "Fathul Karim Mukhtashar Tafsir al-Qur'an al-'Adzhim Tafsir Tahrim 6" (in Indonesian). Islamic University of Madinah. citations from:Ibn Kathir (2016). ibn Bashir ibn Yassin, Hikmat (ed.). فتح الكريم لمختصر تفسير القران العظيم للامام أبن كثير حكمت بن بشير بن ياسين حجم كبير [Fath Al-Karim for a summary of the interpretation of the Great Qur’an by Imam Ibn Kathir] (in Arabic). Dammam, Saudi Arabia: Dar Ibn Al-Jawzi. Retrieved 20 August 2024.
  64. ^ a b bin Bashir bin Yassin. "Fathul Karim Mukhtashar Tafsir al-Qur'an al-'Adzhim Tafsir al-Fajr 26" (in Indonesian). Islamic University of Madinah. citation from: Ibn Kathir (2016). bin Bashir bin Yassin, Hikmat (ed.). فتح الكريم لمختصر تفسير القران العظيم للامام أبن كثير حكمت بن بشير بن ياسين حجم كبير [Fath Al-Karim for a summary of the interpretation of the Great Qur’an by Imam Ibn Kathir Hikmat bin Bashir bin Yassin] (in Arabic). Dammam, Saudi Arabia: Dar Ibn Al-Jawzi. Retrieved 20 August 2024.
  65. ^ "[ سورة المدثر: 30]; Tafseer al-Qurtubi". القرآن الكريم (in Arabic). Retrieved 17 July 2024.
  66. ^ a b Abū Muḥammad al-Ḥusayn ibn Masʻūd ibn Muḥammad al-Farrā' al-Baghawī (1983). "8". Tafsir al-Baghawi (digital) (in Arabic). Dar Taiba. p. 170. Retrieved 14 November 2023. قوله - عز وجل - ( ياأيها الذين آمنوا قوا أنفسكم ) قال عطاء عن ابن عباس: أي بالانتهاء عما نهاكم الله تعالى عنه والعمل بطاعته ( وأهليكم نارا ) يعني: مروهم بالخير وانهوهم عن الشر وعلموهم وأدبوهم تقوهم بذلك نارا ( وقودها الناس والحجارة عليها ملائكة ) يعني خزنة النار ( غلاظ ) فظاظ على أهل النار ( شداد ) أقوياء يدفع الواحد منهم بالدفعة الواحدة سبعين ألفا في النار وهم الزبانية ، لم يخلق الله فيهم الرحمة ( لا يعصون الله ما أمرهم ويفعلون ما يؤمرون ياأيها الذين كفروا لا تعتذروا اليوم إنما تجزون ما كنتم تعملون ( ياأيها الذين آمنوا توبوا إلى الله توبة نصوحا ) قرأ الحسن وأبو بكر عن عاصم: " نصوحا " بضم النون ، وقرأ العامة بفتحها أي: توبة ذات نصح تنصح صاحبها بترك العود إلى ما تاب منه .
  67. ^ al-Qurtubi. "Tafsir al-Qurtubi. al-Mudathir verse 30" (in Arabic). Retrieved 11 August 2024.
  68. ^ Abu Ishaq al-Tha'labi (2004). "30". Tafsir al-Tha'labi (in Arabic). Beirut: دار الكتب العلمية. p. 180. Retrieved 3 August 2024.
  69. ^ a b c Muhammad Al-Munajjid (2022). الجمع بين الآيات التي فيها نفي سماع أهل النار فيها وبين آيات الحوار معهم المقتضية لسماعهم [Combining the verses that deny the people of Hell hearing it with the verses of dialogue with them that require them to hear it] (in Arabic). islamqa.info. Retrieved 20 August 2024.
  70. ^ al-Baghawi (2005). ‏الأنوار في شمائل النبي المختار [Lights in the merits of the chosen Prophet (PBUH)] (Hadith, Religion / Islam / General) (in Arabic). دار الكتب العلمية، منشورات محمد علي البيضون،‏. p. 19. ISBN 9782745147349. Retrieved 9 February 2022. Yes. He said: By Lat and `Uzza. If I were to see him do that, I would trample his neck, or I would smear his face with dust. He came to Allah's Messenger (ﷺ) as he was engaged in prayer and thought of trampling his neck (and the people say) that he came near him but turned upon his heels and tried to repulse something with his hands. It was said to him: What is the matter with you? He said: There is between me and him a ditch of fire and terror and wings. Thereupon Allah's Messenger (may peace he upon him) said: If he were to come near me the angels would have torn him to pieces. Then Allah, the Exalted and Glorious, revealed this verse- (the narrator) said: We do not know whether it is the hadith transmitted by Abu Huraira or something conveyed to him from another source: "Nay, man is surely inordinate, because he looks upon himself as self-sufficient. Surely to thy Lord is the return. Hast thou seen him who forbids a servant when he prays? Seest thou if he is on the right way, or enjoins observance of piety? Seest thou if he [Abu Jahl] denies and turns away? Knowest he not that Allah sees? Nay, if he desists not, We will seize him by the forelock-a lying, sinful forelock. Then let him summon his council. We will summon the guards of the Hell. Nay! Obey not thou him" (lcvi, 6-19). (Rather prostrate thyself.) Ubaidullah made this addition: It was after this that (prostration) was enjoined upon and Ibn Abd al-Ala made this addition that by "Nadiyah" he meant his people.
  71. ^ Abd al-Rahman ibn Abdullah ibn Ahmad ibn Abi al-Hasan al-Khathami al-Suhaili (1967). bin Mansour bin Sayed Al-Shura, Majdi (ed.). الروض الأنف في شرح السيرة النبوية لابن هشام [Ar-Ruud al-Unf in Explanation of the Biography of the Prophet by Ibn Hisham - Volume] (Islam -- History, Islamic Empire -- History -- 622-661) (in Arabic). يطلب من دار الكتب الحديثة (Yathlib min Dar al Kitab wa al Hadith). p. 155. Retrieved 27 February 2022.
  72. ^ Abd al-Majid al-Sheikh Abd al-Bari (2006). "3". الروايات التفسيرية في فتح الباري [Explanatory narratives of Fath al-Bari] (ebook) (Hadith study, Islam) (in Arabic). p. 81. Retrieved 27 February 2022.
  73. ^ "التفسير Tafsir (explication) القرطبي - Al-Qortoby سَنَدْعُ الزَّبَانِيَةَ (18); Tafseer al-Qurtubi". quran.ksu.edu.sa (in Arabic). Kingdom of Saudi Arabia. Retrieved 16 July 2024.
  74. ^ "تفسير : سندع الزبانية [ العلق: 18]; Tafseer al-Qurtubi". القرآن الكريم (in Arabic). Retrieved 16 July 2024.
  75. ^ a b Frederick S. Colby (2007). Narrating Muḥammad's Night Journey: Tracing the Development of the Ibn ʿAbbās Ascension Discourse. State University of New York Press. p. 207. ISBN 9780791477885. Retrieved 24 October 2023.
  76. ^ a b Muhammad Musthafa Imarah (2002) [1994]. Gasim Anuz, Fariq (ed.). Jawahir Al-Bukhari 800 Hadits Pilihan dan Penjelasannya (ebook) (in Indonesian). East Jakarta: Dar al Fikr; Pustaka Al-Kautsar. pp. 358–359. Retrieved 7 October 2023.
  77. ^ Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 74
  78. ^ Zaki, Mona M. (2015). Jahannam in Medieval Islamic Thought (Thesis).
  79. ^ a b c d Ibn Kathir (2016). Hikmatiar, Ikhlas (ed.). Dahsyatnya Hari Kiamat Rujukan Lengkap Hari Kiamat dan Tanda-Tandanya Berdasarkan Al-Qur'an dan As-Sunnah [The enormity of Doomsday Complete reference to the Day of Judgment and its signs based on the Qur'an and Sunnah] (in Indonesian). Translated by Ali Nurdin. Qisthi Press; National Library of Indonesia. pp. 464–466. ISBN 978-979-1303-85-9. Retrieved 18 March 2024.
  80. ^ Ash-Shafuri (18 February 2021). Nasihat Langit Penenteram Jiwa_Buku 1: Memurnikan Akidah Dan (ebook) (in Indonesian). ebook. p. 103. ISBN 9786237163176. ... Barangsiapa yang ingin diselamatkan dari Zabaniyah yang berjumlah 19 itu, bacalah bismillahirrahmanirrahim, niscaya Allah akan ...
  81. ^ Muhammad Salih Al-Munajjid. "Hadith on the virtue of Basmala and that it saves from the nineteen Zabaniyah". islamqa.info. Muhammad Al-Munajid. Retrieved 1 September 2023.)
  82. ^ a b Shams Al-Din Muhammad bin Ahmed Al-Ansari Al-Qurtubi. "19". Tafsir Al-Qurtubi (in Arabic). Islamweb. p. 154. Retrieved 19 November 2023.
  83. ^ a b Muhammad Sulaiman Al Ashqar; Wahbah al-Zuhayli; Imad Zuhair Hafidh; Abdul-Rahman al-Sa'di; Umar al-Muqbil; Hikmat ibn Bashir ibn Yasin al-Musuli. "Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh; Tafsir Al-Muyassar Ministry of Saudi Arabia; Zubdatut Tafsir Min Fathil Qadir Islamic University of Medina; Tafsir Al-Wajiz by Wahbah al-Zuhaily; Tafsir Al-Madinah Al-Munawwarah; Li Yaddabbaru Ayatih (Qassim University exegesis by Umar al-Muqbil); Tafsir as-Sa'di by Abdul-Rahman al-Sa'di; concise Tafseer by Indonesian Ministry of religious affair". Tafsirweb. Qassim University; Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 14 November 2023. Quran chapter An-Naba verse 21
  84. ^ a b "Surah at-Tur verse 13" (in Indonesian and Arabic). Islamic University of Madinah. excerpt from: Hikmat ibn Bashir ibn Yasin (2016). فتح الكريم لمختصر تفسيرالقرآن العظيم للامام ابن كثير [The Generous Opening of the Summary of the Interpretation of the Great Qur’an by Imam Ibn Kathir] (in Arabic). دار ابن الجوزي. Archived from the original on 15 August 2024. Retrieved 15 August 2024.{{cite book}}: CS1 maint: bot: original URL status unknown (link)
  85. ^ a b Abdul-Rahman al-Sa'di; Marwan Hadidi bin Musa; Muhammad bin Shalih al-Shawi; Wahbah al-Zuhayli. "Surat Al-Haqqah Ayat 30". Tafsirweb. Islamic University of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 15 March 2024.
  86. ^ a b Ibn Rajab (2003). ibn Fuad Al-Halwani, Tal'ah (ed.). مجموع رسائل ابن رجب الحنبلي - ج 4 [Collection of letters by Al-Hafiz Ibn Rajab Al-Janbali- volume 4] (in Arabic). p. 330. Retrieved 15 March 2024. وخرج أيضاً بإسناده عن المنهال بن عمرو قَالَ: إذا قَالَ الله تعالى: {خُذُوهُ فَغلُّوهُ} [الحاقة: ٣٠] ابتدرهُ سبعونَ ألفَ ملك، [وإن الملكَ] (*) منهم ليقولُ هكذا -يعني: يفتحُ يديهِ- فيلقي سبعينَ ألفًا في النارِ. ... تعالى فليدع ناديه * سندع الزبانية ] قال الله تعالى : ﴿ فَلْيَدْعُ نَادِيهُ ... بن الحارث : الزبانية رؤوسهم في الأرض وأرجلهم في السماء ، خرجه ابن أبي حاتم . وخرج أيضاً باسناده ( ۲ ) عن المنهال بن عمرو قال : إذا قال الله تعالى : خُذُوهُ فَغُلُوهُ ﴾ [ الحاقة : ... Abdullah bin Al-Harith said: The Zabanis have their heads on the earth and their feet in the sky. Narrated by Ibn Abi Hatim. He also narrated with his chain of transmission on the authority of Al-Minhal bin Amr, who said: When God Almighty says: "Take him and strengthen him" [Al-Haqqah: 30] seventy thousand angels will rush to him, [and indeed the angel] (*) of them will say thus - meaning: he will open his hands - and he will throw seventy thousand into the Fire.
  87. ^ Abdul-Rahman al-Sa'di (2016). "Surat al-Muddathir ayat 29". Tafsirweb (in Indonesian and Arabic). Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance. Retrieved 30 January 2022.
  88. ^ Ammi Nur Baits (2015). "Siapa Malaikat Zabaniyah?". konsultasi syariah (in Indonesian). Yufid. Retrieved 10 August 2023. Malaikat Zabaniyah dinamakan demikian, karena mereka mengerjakan tugas dengan kaki mereka, sebagaimana mereka mengerjakannya dengan tangan mereka.
  89. ^ Hikmat ibn Bashir ibn Yasin. "Fath al-Karim Mukhtashar Tafsir al-Qur'an al-'Adhim of Ibn Kathir, ad Dukhan verse 43-50". Tafsirweb. Retrieved 2 September 2024. Excerpt from: Hikmat ibn Bashir ibn Yasin (2023). Al-Huwaini, Abu Ishaq; ibn Fawaz ash-Shamail, Sa'd (eds.). تفسير القرآن العظيم (in Arabic). دار ابن الجوزي. Archived from the original on 2 September 2024. Retrieved 2 September 2024.{{cite book}}: CS1 maint: bot: original URL status unknown (link)
  90. ^ Awn, Peter J. (1983). "Mythic Biography". Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. BRILL. pp. 18–56. doi:10.1163/9789004378636_003. ISBN 978-90-04-06906-0.
  91. ^ Hans Wilhelm Haussig, Egidius Schmalzriedt Wörterbuch der Mythologie Klett-Cotta 1965 ISBN 978-3-129-09870-7 page 314 (german)
  92. ^ Gallorini, Louise (2021). Orfali, Bilal (ed.). "The Symbolic Function of Angels in the Qur'ān and Sufi Literature". Students Publications (Theses, Dissertations, Projects). AUB ScholarWorks: 190. hdl:10938/22446. Ibn Barrajān 2, 690.
  93. ^ Sheila Blair, Jonathan M. Bloom The Art and Architecture of Islam 1250-1800 Yale University Press 1995 ISBN 978-0-300-06465-0 page 62
  94. ^ Hoover, Jon (2016). "Withholding Judgment on Islamic Universalism". Locating Hell in Islamic Traditions. Brill. pp. 208–237. doi:10.1163/9789004301368_011. ISBN 978-90-04-30136-8. JSTOR 10.1163/j.ctt1w8h1w3.16.
  95. ^ Tesei, Tommaso (2016). "The barzakh and the Intermediate State of the Dead in the Quran". Locating Hell in Islamic Traditions. Brill. pp. 29–55. doi:10.1163/9789004301368_003. ISBN 978-90-04-30136-8. JSTOR 10.1163/j.ctt1w8h1w3.8.
  96. ^ a b Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 80
  97. ^ Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 79
  98. ^ Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 77
  99. ^ Lange, C. (2016). Paradise and Hell in Islamic Traditions. Vereinigtes Königreich: Cambridge University Press.
  100. ^ Aksoy, Gürdal. "Mezopotamyalı Tanrı Nergal'den Zerdüşti Kutsiyetlere Münker ile Nekir'in Garip Maceraları (On the Astrological Background and the Cultural Origins of An Islamic Belief: The Strange Adventures of Munkar and Nakir from the Mesopotamian god Nergal to the Zoroastrian Divinities) (2017)".[self-published source?]
  101. ^ Trompf, G. W.; Mikkelsen, Gunner B.; Johnston, Jay (eds.). The gnostic world. Abingdon, Oxon: Routledge. ISBN 978-1-315-56160-8. OCLC 1056109897.
  102. ^ Richard, Bell (1991). Bosworth, Clifford Edmund.; Richardson, M. E. J. (eds.). A commentary on the Qur'ān. University of Manchester. p. 453. ISBN 0-9516124-1-7. OCLC 24725147.
  103. ^ Neuwirth, Angelika (2011). Der Koran: Band 1: Frühmekkanische Suren: Poetische Prophetie: Handkommentar mit Übersetzung. p. 369.
  104. ^ Jones, Alan (2007). The Qurʼān. Cambridge: Gibb Memorial Trust. p. 545. ISBN 978-1-909724-32-7. OCLC 878413496.
  105. ^ Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 93
  106. ^ Caldwell, William (1913). "The Doctrine of Satan: II. Satan in Extra-Biblical Apocalyptical Literature". The Biblical World. 41 (2): 98–102. doi:10.1086/474708. JSTOR 3142425. S2CID 144698491.
  107. ^ Gregory, Andrew F.; Tuckett, Christopher Mark; Nicklas, Tobias (2015). The Oxford Handbook of Early Christian Apocrypha. Oxford University Press. ISBN 978-0-19-964411-7.
  108. ^ a b al-Suyuti. "الدر المنثور في التفسير بالمأثور" [Al-Durr Al-Manthur interpretation based on the hadiths]. Arabic Wikisource (in Arabic). Retrieved 22 July 2024.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Zabaniyah&oldid=1257292783"