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Zabaniyah

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The Zabaniyah (Arabic: الزبانية, romanized: zabāniyya) is the name of angels in Islam who are tasked to torture the sinners in hell.[1][2][3][4] Their names appeared in many places in Quran, such as Al-Alaq 96:18. "Nineteen angels of Hell" in At-Tahrim 66:6; Al-Muddaththir 74:30, where they are called "Angels of punishment"; "Guardians of Hell",[5] "Wardens of hell" (Arabic: خَزَنَةِ جَهَنَّمَ, romanized: khazanati jahannam[6]), "Angels of hell" or "The keepers"; according to Al-Mulk 67:8.[7]

According to Al-Qurtubi, Zabaniyah is a plural name a group of an angel.[8][9] Some[who?] consider the Zabaniyah to be the hell's angels' subordinates.[10] As Angels, the zabaniyyat are, despite their gruesome appearance and actions, ultimately subordinate to God,[11]: 82  and thus their punishments are considered in Islamic theology as just.[12]

According to the Quran and the ahadith, the zabaniyyat are nineteen in number[13] and Maalik is their leader.[14][15][16]

In Islamic traditions

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The Zabaniyah angels were described as torturer of sinners in hell, where, according to Umar Sulaiman Al-Ashqar, were led by an angel named Maalik, who has once met by Muhammad, and archangel Gabriel, where they found Maalik always frowning and never smiled.[17] Mujahid ibn Jabr defended the idea that zabaniya are angels against contrary assertions.[3]

In Mi'raj literature, the zabaniyah are under command of the nineteen angels of punishment.[18] 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] A Zabaniyah angel called Susāʾīl shows Muhammad the punishments of hell.[20] However, the authority from Sahih al-Bukhari and Sahih Muslim has narrated that the one which Muhammad met during Mi'raj were Maalik himself, the leader of Zabaniyah.[Notes 2]

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).[23][24] However, this distinction is not universally accepted among Muslim scholars.[25] Both Ibn Rajab,[14] 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.[26]

Etymology

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

  • 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".[9] 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.[27]
  • Al-Mubarrad suggested, zabāniya could derive from the idea of movement and the Zabaniyah are those who "push somebody [back]".[20] This assertion also narrated by traditional Arabic linguist, Ibn Qatiya,[28] 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 Zabaniyyah according to the root of Arabic language, where it is root are similar to the Arabic expression.[29] 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.[20]: 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".[29][30] correspondingly, an 8th century Arabic grammar expert from Kufa, Abu al-Hasan al-Lahyani, also stated the word of Zaban was used in Arabic to describe the claws part of Scorpius constellation.[31][32]
    • 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.[33]
  • 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.[28]
  • Ibn Hisham asserted in his chronicle, that Zabaniyah linguistically means "helpers", which singular noun are Zibniyah.[34]
  • PERSIS, Ahmad Hassan, in his exegesis work Tafsir al-Furqan, he interpret Zabaniyah etymologically as "mighty soldiers of Allah".[35] Ahmad Hassan derived this interpretation from view of Al-Qurtubi's personal interpretation which translate Zabaniyah as a police.[14]

Number

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Regarding the numbers of Zabaniyah, The number nineteen is found both in Quran,[36] and Hadith Qudse.[Notes 3][36] 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.[38]

However, al-Qurtubi has reported another classical exegesis addendum that their number is nineteen thousands, which the exegete scholar based its from the additional interpretation from 31th verse of al-Muddathir that stated "none know their numbers except Allah.".[38] 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.[39] This was based on Hadith narrated in Sahih Muslim.[40]

The concilliatory explanation regarding conflicting numbers has reported by 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.[38] Muhammad Sulaiman al-Asqar, professor from Islamic University of Madinah, further argued the nineteen refer to the nineteen types of punisher angels in hell.[36]

Physical description

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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 4][Notes 5] Ibn Hisham also recorded another Hadith transmission of questionable authority, 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 6] Aside from those Isra' and Mi'raj tradition, Muhammad also noting the gruesome appearance of Malik in his dream, in another tradition which recorded in Fath al-Bari commentary by Ibn Hajar al-Asqalani, that he said as "very unpleasant".[43][44][45]
    • Ibn al-Mundhir quoted Abu Bakr Ibn Mujāhid that 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.[41] 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".[46][Notes 7]
  • Size. Tafsir al-Qurtubi gave commentary about the 18th verse of Al-Alaq, that the Zabaniyah, which the verse mention, are the largest type of angel.[49] Al-Tabari also describing that the distance between Zabaniyah shoulders are 500 years.[41] For the similar case, Ibn Rajab also brought other narration which traced from Tabi'un Abu Imran al-Jawni [ar].[14]
    • 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.[41]
    • Al-Baladhuri comments on this narration, that the angels which protected Muhammad were twelve zabaniyah as tall sky.[50] Similar narration also quoted by medieval Hadith expert, Ibn Abi Hatim [ar], quoted narration from Atharist source that The Zabaniyah has very large size that their head has reaching the sky.[14][Notes 8]
    • Ibn Rajab recorded one tradition from 'Ikrimah Mawlâ Ibn 'Abbâs that one of Zabaniyah has its chest as wide as one of the gate of Jahannam.[Notes 9]
  • 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.[55] The Zabaniyah angels used these tools to punish the sinners vigorously.[5][55] According to Hasan al-Basri, the Zabaniyah will drive the sinners into hell with "iron hooks".[3]
  • Strength. Ibn Abi Hatim has recorded a Hadith narration from Abdullah ibn al-Harith [ar] that the Zabaniyah are the most powerful among angels.[56]
    • 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.[57] Al-Baghawi gave commentary of this verse in his book, Tafsir al-Baghawi, that the Zabaniyah's strength allow them to shove seventy thousand people towards hell in one sweep.[58][Notes 10]
    • 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.[41]
    • Modern contemporary scholars also highlighting the Quran verse of At-Tahrim: "O you who have faith! Save yourselves and your families from a Fire whose fuel will be people and stones, over which are [assigned] severe and mighty angels, who do not disobey whatever Allah commands them and carry out what they are commanded."[Quran 66:6]
  • Fingers. According to the interpretation of Ibn Qutaybah in his work, Uyun al Akhbar, he quoted Tawus ibn Kaysan records in his description that each of the Zabaniya angels possessed fingers which number equal to the number of the sinners that will be thrown into hell after the judgment day.[13]
    • 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.[13]
    • Diya al-Din al-Maqdisi narrated a Hadith transmitted Hadith from 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,[41] to the point that the strength of each of Zabaniyah fingers could squeeze a human from each of their crowns to their ankles.[Notes 11]
  • 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, They scared Abu Jahl when he tried to trample on Muhammad's neck with his foot.[59] A similar narration, authorized by ibn Abbas, appears in Sahih Bukhari. Here, Muhammad explains Abu Jahl's retraction that Abu Jahl felt the presence of the zabaniyah.[60] In his Fath al-Bari, 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.[61][Notes 12]

Roles

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Both modern,[64] and classical scholars has interpreted the verse of Al-Muddaththir 69:30 about how the group of Zabaniyah throwing the sinners into Jahannam.[65] Similarly, 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.[66] 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,[67] while Muhammad Sulaiman al-Ashqar from Islamic University of Madinah also highlights these roles in the same verse.[68] 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.[66]

Ibn Kathir further described that each zabaniyya 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.[69] Ibn Kathir narrated in his Al-Bidaya wa l-Nihaya, that the zabaniyyat will drag the face of those they torture.[2]

Muhammad al-Bukhari, in his commentary of his collection of Hadiths regarding afterlife, 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.[70] 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.[71] Similar to the angelic pairs Nāzi'āt and Nāshiṭāt and Munkar and Nakir, they are assisting Azrael and seize the souls of the injust.[72] Ghazali states, they appear as black shadows to the dying person, pull their souls out of their bodies, and drag them to hell.[20]

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.[73] As for Muslim sinners which has committed huge sins and never repented during their life, The Zabaniyah tasked to shackles 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.[73] 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.[73] Ibn Kathir claimed there are several canon Hadith that supported this narration from Ka'b.[73] 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 zabaniyyat.[74] [Notes 13]

Ibn Abi Hatim also described Zabaniyah are leading other angels in the sky during battle.[Notes 14]

Sufi traditions

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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.[76](p56) In some Turkish lore, it is believed that when both groups battle, their strikes cause thunder.[77]

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.[78]

Cultural interpretation

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Islamic art commonly pictures them as horrifying demons with flames leaping from their mouth.[79] 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.[80]

Alternatively, it has been argued the term might have denoted a class of pre-Islamic demons.[81] Al-Khansa is said to have written a poet mentioning zabaniya. Similar to the jinn, they would ride on animals (eagles).[82] Hubert Grimme raised the possibility that zabaniya originally referred to a class of Arabian demons.[83] 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).[82] Further, al-Mubarrad associates zabaniya with demons. He states that afarit (a type of underworld demon) were sometimes called "ʿifriyya zibniyya".[20] 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.[84] 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.[85]

Another suggestion attributes the origin to rabbāniyya referring to the lords angelic council.[86]

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,[87] as found in Mandaen literature, which, while suggestive, is ultimately inconclusive.[20][88] Scholars such as Richard Bell has found the evidence adduced for this apparent association to lack direct correspondence.[89] In a similar vein, Angelika Neuwirth sees the Qur'an's reference to nineteen as an "ostentatiously enigmatic element",[90] whereas Alan Jones suggests that "initially the meaning of 'nineteen' would have been vague."[91]

Similarities with other religion

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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).[92] 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.[20]: 63 

The Book of Enoch mentions punishing angels called satans who act as God's executioners on both sinful humans and fallen angels.[93] The Apocalypse of Peter also mentions angels torturing the sinners in a place of punishment.[94]

See also

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Appendix

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Footnote

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  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)[19]
  2. ^ The long chain of transmission are narrated through following succession from Muhammad ibn Bashar , Ghandar narrated to us, Shu’bah, Qatadah, Khalifa, Yazid bin Zurayi, Sa’id, Qatada, Abu Al-Aliyah,which ended at Ibn Abbas, who heard this Hadith himself from Muhammad.[21] This narration were deemed authentic by Al-Albani, in his book, Sahih al-Jami, about assessments of Bukhari and Muslim authorities.[22]
  3. ^ 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.[37]
  4. ^ Ibn Hisham narrated in his book about this Hadith,[41]
  5. ^ Similar Hadith also recorded by Muhammad al-Bukhari from the chain of Samura ibn Jundab.[42]
  6. ^ Ibn Hisham criticize this transmission has weakness in its chain.[42]
  7. ^ 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.[47][48]
  8. ^ The narration traced in Musannaf Ibn Abi Shaybah through the chains of narrators of Ibn Mahdi, from Sufyan, Abu Sinan, which ended in the companion of prophet named Abd Allah bin Al-Harith, who says: The Zabanis have their heads in the sky and their feet on the earth.[51][52][53]
  9. ^ However, 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.[54]
  10. ^ 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.[41] Similar report on the authority from Ka'b al-Ahbar also came from Abu Nu'aym al-Isfahani.[37]
  11. ^ This narration also transmitted from Hasan al-Basri, to his son, Yazid, until ended on Diya al-Din al-Maqdisi.[1]
  12. ^ 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.[62][63]
  13. ^ 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.[75]
  14. ^ Ibn Abi Hatim narrated this chain transmission of Hadith from Companions of the Prophet named 'Abd Allah ibn al-Harith.[42]

Primary sources Qur'an and Hadith

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Quran

Hadith:

Secondary sources

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Reference

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  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. "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. ^ Al-Qurtubi. "Tafseer al-Qurtubi al-Alaq 98:18". quran.com (in Arabic). Quran.com. Retrieved 8 July 2024.
  9. ^ a b Al-Qurtubi. "20". تفسير القرطبي [Interpretation of al-Qurtubi] (in Arabic). دار الفكر. p. 113. Retrieved 8 July 2024.
  10. ^ Mohammed Rustom The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra SUNY Press 2012 ISBN 9781438443416 p. 90
  11. ^ 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. ISSN 2723-4320. Retrieved 15 March 2024.
  12. ^ Lange 2015, p. 274.
  13. ^ 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. Quoting Ibnul Mubarak from a book of az-Zuhd; ad Durr al-Manshur, chain narration from Ibnul Mubarak to Ibn SHihab (1/92)
  14. ^ 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.
  15. ^ 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.
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  58. ^ 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 .
  59. ^ 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.
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