They appear namely in the Quran in verse 96:18. Identified with the "Nineteen Angels of Hell" in 66:6 and 74:30, they are further called "angels of punishment", the "Guardians of Hell",[1] "wardens of hell", "angels of hell",[2] or "Khazanatuha" (keepers) according to 67:8.[3]
Some consider the Zabaniyah to be the hell's angels' subordinates.[4] As Angels, the Zabaniyah are, despite their gruesome appearance and actions, ultimately subordinative to God (Allah), and thus their punishment is considered just.[5]: 274
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.[10]Mujahid ibn Jabr defended the idea that zabaniya are angels against contrary assertions.[11]
In Mi'raj literature, the zabaniyah are under command of the nineteen angels of punishment.[12] 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.[14] 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]
Regarding their numbers, Muhammad Sulaiman al-Asqar, professor from Islamic University of Madinah argued the nineteen Zabaniyah in al Muddathir chapter of Quran instead referring to the nineteen different type of angels which guarding hell.[17]
Al-Mubarrad suggested, zabāniya could derive from the idea of movement and the Zabaniyah are those who "push somebody [back]".[14] This assertion also narrated by Arabic Epigraphy expert, Ahmed bin 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.[18] Ahmed described the tail end of a scorpion which it used to strike with pushing movement, were also called Zabani, which is the same root of the angels act of Zabani or pushing sinners to hell".[18][19] Similarly, Rudi Paret argues that the grammar of the term zabani indicates a characteristical action personified in a type of spirit. In that case, the zabani would refer to a spirit pushing someone back.[14]: 82
Meanwhile, Ibn Hisham asserted in his chronicle, that Zabaniyah linguistically means "helpers", which singular noun are Zibniyah.[20]
Although it is true that the term is sometimes associated with earthly state's agents, this is a post-Quranic development,[21] derived from view of Qurthubi which translate Zabaniyah as a police.[7] Meanwhile, according to founder of PERSIS, Ahmad Hassan, in his exegesis work Tafsir al-Furqan, he interpret Zabaniyah etymologically as "mighty soldiers of Allah".[22] Quran exegete Qatada ibn Di'ama states that according to Arabian linguistic, Zabaniyah has a specific meaning as "those who lead the struck first during battle" or Shock troops.[23]
There are several features of Zabaniyah which describe their physical according various traditions and classical Quranic exegesis:
Face. Ibn Hisham narrated in his book about several transmitted Hadiths, Muhammad has met Malik, the leader of Zabaniyah, in one occasion and described that Maalik has sickeningly ugly face.[24] He also quoted another Hadith transmission of questionable authority, the true face of Zabaniyah angels are so repulsive beyond comprehension, to the point if any living human see one of them, they will die by suffering traumatic experience for merely saw Zabaniyah.[Notes 3]Ibn al-Mundhir quoted Abu Bakr Ibn Mujāhid that the eyes of Zabaniyah were like lightning and their mouths were like Spurs of chicken [24] This also noted by 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".[26]
Size. Zabaniyah angel are described by Al-Tabari that the distance between Zabaniyah shoulders are 500 years.[24] 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 use to crush the sinners beneath that mountain, after they all entered hell.[24] For the similar case, Ibn Rajab also brought other narration which traced from Tabi'un Abu Imran al-Jawni [ar].[7] Another classical scholar, 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.[24]Al-Baladhuri comments on this narration, that the angels which protected Muhammad were twelve zabaniyah as tall sky.[27] 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 reaching sky.[7][Notes 4]
Tools. According to Ibn al-Jawzi, Zabaniyah angels carrying tools such as iron beater or rod(Mirzabba) with two prongs,[1] and whip made of fire.[31] The Zabaniyah angels used these tools to punish the sinners vigorously.[1][31] According to Hasan al-Basri, the Zabaniyah will drive the sinners into hell with "iron hooks".[11]
Strength. Both Ibn Rajab,[7] 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.[32] 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]Al-Baghawi has gave commentary of this verse in his book, Tafsir al-Baghawi, that the Zabaniyah are strength allow them to shove seventy thousand peoples towards hell in one sweep.[33][Notes 5]
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.[6] 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.[6] Meanwhile, the tradition from Diya al-Din al-Maqdisi narrated in his book, Shifah an-Nar, the quote of Hadith that Zabaniyah were created 1,000 year before hell created, and their strength increases everyday,[24] to the point that each of Zabaniyah fingers could squeeze a human from each of their crowns to their ankles.[Notes 6]
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.[36] 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.[37] 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.[38]
Roles
Hasan al-Basri described the task of Zabaniyah is driving sinners to enter hell.[11] Ibn Kathir further described that each Zabaniyah restraining the sinners which were fated to be thrown to hell are shackling each sinners arms to their neck before dragging them down.[35]Al-Qurtubi also adds that Zabaniyah is an angels who perform their jobs by using bpth of their hands and feets to drag and torture sinners in hell.[39] Ibn Kathir narrated in his Al-Bidaya wa-l-Nihaya, that the Zabaniyah will drag the face of those they torture.[40]
Furthermore, Ibn Kathir adding commentaries from natration of Hadith transmitted from Abd Allah ibn Mas'ud, that whoever wants to be save from Zabaniyah tortures (after judgment days), he should recite Basmala (frequently during his life), as the Basmala words are consisted of 19 letters, in accordance of the number of Zabaniyah angels.[41][Notes 7]
Frederick S. Colby quoted some Isra Mi'raj tradition, Zabaniyah angels also the landscape of the first layer of hell and the fiery seas within, as The leader of the hell's angels, 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.[43] classical scholars such as Muqatil ibn Sulayman and Al-Mawardi interpreting Quran chapter of An-Naba78:21 has mentioned those angels who guards hell were dwells within hell, and actively monitoring the infidels until their descend into Hell,[44] while Muhammad Sulaiman al-Ashqar from Islamic University of Madinah also highlight these role in same verse.[45] Colby also recorded the description from traditional exegesis that God would have made them hardness into their hearts, for they may have no mercy towards the inmates.[43]
Another task of Zabaniyah angels were found in Ibn Barrajan (d. 1141) commentary on Sura At-Tur that Moses and Aaron are protected by zabaniyah.[46] Ibn Abi Hatim also described Zabaniyah are leading other angels in the sky during battle, and Zabaniyah are the most powerful among them.[Notes 8] Another Hadith 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.[47](p56) In some Turkish lore, it is believed that when both groups battle, their strikes cause thunder.[48] 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).[49][50] However, this distinction is not universally accepted among Muslim scholars.[51]
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.[52] 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.[53] Similar to the angelic pairs Nāzi'āt and Nāshiṭāt and Munkar and Nakir, they are assisting Azrael and seize the souls of the injust.[54]Ghazali states, they appear as black shadows to the dying person, pull their souls out of their bodies, and drag them to hell.[14]
Cultural interpretation
Islamic art commonly pictures them as horrifying demons with flames leaping from their mouth.[55] 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.[56]
Alternatively, it has been argued the term might have denoted a class of pre-Islamicdemons.[57]Al-Khansa is said to have written a poet mentioning zabaniya. Similar to the jinn, they would ride on animals (eagles).[58] Hubert Grimme raised the possibility that zabaniya originally referred to a class of Arabian demons.[59] 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).[58] Further, al-Mubarrad associates zabaniya with demons. He states that afarit (a type of underworld demon) were sometimes called "ʿifriyya zibniyya".[14] 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."[Quran74:30–31 (Translated by si)] that the guardians of hells are only from angel race, none other.[35] 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.[60] Although Lange also suggested the word Zabaniyah may have been derived from the syriacshabbāyā. Ephrem used this term for angels who conduct the souls after death.[61]
Another suggestion attributes the origin to rabbāniyya referring to the lords angelic council.[62]
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,[63] as found in Mandaen literature, which, while suggestive, is ultimately inconclusive.[14][64] Scholars such as Richard Bell has found the evidence adduced for this apparent association to lack direct correspondence.[65] In a similar vein, Angelika Neuwirth sees the Qur'an's reference to nineteen as an "ostentatiously enigmatic element",[66] whereas Alan Jones suggests that "initially the meaning of 'nineteen' would have been vague."[67]
Similarities with other religion
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).[68] 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.[14]: 63
The Book of Enoch mentions punishing angels called satans who act as God's executioners on both sinful humans and fallen angels.[69] The Apocalypse of Peter also mentions angels torturing the sinners in a place of punishment.[70]
^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.[15] This narration were deemed authentic by Al-Albani, in his book, Sahih al-Jami, about assessments of Bukhari and Muslim authorities.[16]
^
Ibn Hisham criticize this transmission has weakness in its chain.[25]
^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 Abdullah bin Al-Harith, who says: The Zabanis have their heads in the sky and their feet on the earth.[28][29][30]
^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.[34] 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.[34] Tabari also stated narration from Ka'b that each of Zabaniyah angels armed with two-handled staff which could beat 700,000 peoples in each of its single swing.[24]
^This narration were transmitted from Hasan al-Basri, to his son, Yazid, until the end of transmission ended on Diya al-Din al-Maqdisi.[35]
^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). The narration considered weak by Al-Dhahabi as he quoted in 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.[42]
^
Ibn Abi Hatim narrated this chain transmission of Hadith from Companions of the Prophet named 'Abd Allah ibn al-Harith.[25]
^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.
^Mohammed Rustom The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra SUNY Press 2012 ISBN9781438443416 p. 90
^Lange, Christian (2016). Paradise and Hell in Islamic Traditions. Cambridge United Kingdom: Cambridge University Press. ISBN978-0-521-50637-3.
^ abcAl-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. ISBN9789795929512. 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)
^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
^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)
^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.
^Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 78
^Hassan, Ahmad (2010). I.M, Thoyib (ed.). Al-Furqan: tafsir Qur'an (in Indonesian). Indonesian national Library; Al-Azhar Indonesian university. ISBN978-602-95064-02. Retrieved 13 February 2022.
^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
^ abcdefgImam Jalaluddin Abdurrahman As-Suyuthi (2021). Misteri Alam Malaikat(ebook) (in Indonesian). Al-Kautsar. pp. 72–74. ISBN9789795929512. 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.
^ abMansur Abdul Hakim (2015), p. 15–16:...Bakar bin Khunais meriwayatkan daripada Abdul Malik al- Jasari, daripada Hasan, bahawa Jibril berkata kepada Nabi SAW, "Seandainya salah satu malaikat penjaga neraka dizahirkan kepada penghuni bumi, necaya penghuni bumi itu akan mati kerana begitu buruknya penciptaannya yang mereka lihat." (Hadith ini berstatus mursal dan daif
^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.
^"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 .
^ abIbn al-Jawzi (2016). Faisal, Ahmad (ed.). Bustan al-Wa'izhin; Suluh penyucian Jiwa(Paperback) (in Indonesian). Qisthi Press. pp. 104–105. ISBN9789791303422. Retrieved 12 November 2023. zabaniah dengan membawa pemukul besi dan cambuk api.
^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 .
^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. ISBN9782745147349. 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.
^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.
^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.
^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.
^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.
^Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 74
^Trompf, G. W.; Mikkelsen, Gunner B.; Johnston, Jay (eds.). The gnostic world. Abingdon, Oxon: Routledge. ISBN978-1-315-56160-8. OCLC1056109897.
^Richard, Bell (1991). Bosworth, Clifford Edmund.; Richardson, M. E. J. (eds.). A commentary on the Qur'ān. University of Manchester. p. 453. ISBN0-9516124-1-7. OCLC24725147.
^Neuwirth, Angelika (2011). Der Koran: Band 1: Frühmekkanische Suren: Poetische Prophetie: Handkommentar mit Übersetzung. p. 369.
