TheZabaniyya (Arabic:الزبانية,romanized: az-zabāniya) are the "Wardens of hell" (Arabic:خَزَنَةِ جَهَنَّمَ,romanized: khazanati jahannam[1]), who torture the sinners or carry of the souls of the wicked.[2][3][4] They are identified with the "Nineteen angels of Hell",[Quran 1] and "Angels of punishment",[Quran 2] and "Guardians of Hell",[5] and "Angels of hell".
According toAl-Qurtubi, Zabaniyah is a plural name a group of an angel.[6][7] According to the Quran and theahadith, the Zabaniyah are nineteen in number[8] andMaalik is their leader.[9][10][11]
As angels, the Zabaniyya are, despite their gruesome appearance and actions, ultimately subordinate toGod,[12]: 82 and thus their punishments are considered in Islamic theology as just.[13] According toibn Barjan, the angels of punishment are those angels who said „Will you [God] place therein one who will cause corruption and shed blood?“ questioning the creation ofAdam.[14] This results in them being assigned to become the tormentors of the children of Adam in the afterlife.
Mujahid ibn Jabr defended the idea that the Zabaniyah are angels against contrary assertions.[2] In the TurkishMi'raj literature, the Zabaniyah are under command of the nineteen angels of punishment.[15]
Scottish orientalistH. 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).[18][19] However, this distinction are not universally accepted among Muslim scholars.[20] BothIbn Rajab,[9] andAl-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.[21]
A tradition fromAt-Tadhkirah, a book authored by Al-Qurtubi, recorded that one of Zabaniyah was namedDaqä'il (Arabic:دقائل) accompanied theAngel of Death whenever he take the soul of a sinner.[22][Hadith 1][23]
A Zabaniyah angel calledSusāʾīl shows Muhammad the punishments of sinners inhell.[24] However, the authority fromSahih al-Bukhari andSahih 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][25][Hadith 3][26]
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 exegeteQatada ibn Di'ama. According to Qatada, the term of Zabaniyah were taken from al-Zabn, which was synonymous with Arabic verb of "payment" or "retribution".[7] 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" orShock troops.[27]
Al-Mubarrad suggested,zabāniya could derive from the idea ofmovement and the Zabaniyah are those who "push somebody [back]".[24] This assertion also narrated by traditional Arabic linguist, Ibn Qatiya,[28] andEpigraphy 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.[29] German modern historianRudi Paret also noted the similar meaning of the termzabani indicates a characteristical action personified in a type of spirit. In that case, thezabani would refer to a spirit whose function is pushing someone back.[24]: 82
Ahmed described the pushing movement ofscorpion'spincers orChelae, were also calledZabani, which is the same root of the angels act ofZabani or pushing sinners to hell".[29][30] correspondingly, an 8th-century Arabic grammar expert fromKufa,Abu al-Hasan al-Lahyani [ar], also stated the word ofZaban was used in Arabic to describe the claws part ofScorpius constellation.[31][32]
Ibn Ashur using different analogy of the word, as he said in his work,al-Tahrir wa'l-Tanwir, the word ofZaban 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 ofKalam regarding Quranic tafseer about the nature of angels.[28]
Ibn Hisham asserted in his chronicle, that Zabaniyah linguistically means"helpers", which singular noun areZibniyah.[34]
Ahmad Y. Hassan, one of founders ofPERSIS, has interpreted in his exegesis workTafsir al-Furqan that the 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.[9]
Regarding the numbers of Zabaniyah, The number nineteen is found both in Quran,[36] andHadith Qudse.[Notes 1][36] Another hadith which recorded bySunan 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 JewishRabbi to prove if he is truly a prophet, by questioning how many guardians of hell there were, which Muhammad responded as nineteen.[38]
However, Islamic scholars all agreed that the number of nineteen here 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.[38] Meanwhile, modern Saudi Grand muftiAbd 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][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.[38] While modern scholar Muhammad Sulaiman al-Ashqar, professor fromIslamic 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 31st verse which stated "none know their numbers except Allah.".[36]
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 2] 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 3] Aside from thoseIsra' and Mi'raj tradition, Muhammad also noting the gruesome appearance of Malik in his dream, in another tradition recorded byIbn Hajar al-Asqalani, The face of Maalik is"very unpleasant".[Hadith 6][42][43][44]
The eyes of Zabaniyah were likelightning and their mouths were likeSpurs of chicken, while their hairs is so long to the point its dragged under their feet.[Hadith 7][41][40] This also noted by modern researcher Christian Lange from the classical exegesis works, thatzabaniyah have "repulsive faces, eyes like flashing lightening, teeth white like cows horns, lips hanging down to their feet, and rotten breath".[45][Notes 4]
Size. The Zabaniyah, are the largest type of angel.[Quran 3][48]Al-Tabari also describing that the distance between Zabaniyah shoulders are 500 years.[40]
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.[40] While al-Baghawi records their shoulders are as wide as 1 year of journey.[Quran 4] For the similar case,Ibn Rajab also brought a similar tradition.[Hadith 8][9]
Al-Baladhuri comments on this narration, that the angels which protected Muhammad from Abu Jahl's aggression near Ka'ba were twelvezabaniyah as tall sky.[49]
Abdullah ibn al-Harith [ar] has narrated:[Hadith 9][Hadith 10][9] "The Zabaniyah angels have placed [sic] their head in the sky and their feet on the lowest earth".[50][51][52] 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 anonymousAtharist, although with slightly different textual: "The Zabaniyah angels have their feets in the sky and their head on the lowest earth [sic]".[53][Notes 5]
Tools. According toIbn al-Jawzi, Zabaniyah angels carrying tools such as iron beater orMirzabba(مِرْزَبَّة) with two prongs,[5] and whip made of fire.[56] The Zabaniyah angels used these tools to punish the sinners vigorously.[5][56] According toHasan al-Basri, the Zabaniyah will drive the sinners intohell with "iron hooks".[2] Other than that, they also carrying hot chains for torturing inmates.[57]
Strength. Ibn Abi Hatim has recorded a Hadith narration from Abdullah ibn al-Harith that the Zabaniyah are the most powerful among angels.[54]
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 5][58][Quran 6][59] 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 7][Quran 8][60]
Abu Ishaq al-Tha'labi gave his commentary about theAsbab 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.[61]
The Zabaniyah's strength allow them to shove seventy thousand people towards hell in one sweep.[Quran 4][62][Notes 7]
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.[40]
Al-Qurtubi has quotedTafsir al-Tha'labi,[63] that Zabaniyah has similar metaphysical capability with theAngel 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.[64]
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.[39]
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 9][65]
Fingers. According toTawus 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.[8]
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.[8]
Diya al-Din al-Maqdisi narrated a Hadith transmitted byAnas 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,[40] to the point that the strength of each of Zabaniyah fingers could squeeze a human from each of their crowns to their ankles.[Notes 8]
Wings. Scholars noted several traditions that Zabaniyah possessed wings, as according to thehadiths ofMuslim ibn al-Hajjaj, the Zabaniyah were appeared before Abu Jahl, asMuhammad prayed in theKaaba, one of the Zabaniyah scaredAbu Jahl when he tried to trample on Muhammad's neck with his foot.[67][Hadith 12][68]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 theAsbab al-Nuzul (revelation) of Qur'an chapteral-Alaq96:18.[Hadith 13][69][Notes 9]
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.[72]
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 commitRiba orusury by pelting their mouth with rocks while forcing them to swim in river of blood.[73] This hadith described the situation of peoples who commit usury inBarzakh, or a realm of afterlife, before the judgment day.Adam ibn Abd al-aziz describes thezabaniya as angels of death who, according to theQuran (4:97, 32:11), conduct the souls of sinners and question them in the grave.[74] Similar to the angelic pairsNāzi'āt and Nāshiṭāt andMunkar and Nakir, they are assistingAzrael and seize the souls of the injust.[75]Ghazali states, they appear as black shadows to the dying person, pull their souls out of their bodies, and drag them to hell.[24]
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 theSijjin (سِجِّين), a rock-shaped prison of the sinners below the Barzakh.[22][23]
Ka'b al-Ahbar has narrated a long and detailed tradition of Non-canonical regarding the Zabaniyah role during thejudgment day, where they were tasked to gather and suppress all the sinners, both Muslims and non-Muslims.[76] Furthermore, ibn Kathir, adding commentaries from narration of hadith transmitted fromAbd Allah ibn Mas'ud, that whoever wants to be saved from the torture afterjudgment day should recite thebasmala frequently during their life, as it consists of 19 letters in accordance of the number of Zabaniyah.[77][Notes 10]
Both modern,[82] and classical scholars has interpreted the verse ofAl-Muddaththir 69:30 about how the group of Zabaniyah throwing the sinners into Jahannam.[83]
Hasan al-Basri has described that the task of Zabaniyah is driving sinners to enter hell.[2] Frederick S. Colby quoted someIsra' and Mi'raj traditions: the zabaniyyat landscape of the first layer of hell and the fiery seas within, as Malik explains toMuhammad that the zabaniyya were created by God inside hell so they have no desire to leave this place and feel comfortable in it.[72]Abdul-Rahman al-Sa'di explained The Zabaniyah are standing tall aboveSaqar, a place in hell.[84]
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.[66]Al-Qurtubi also adds that the zabaniyah perform their job by using both of their hands and feet in torturing sinners in hell.[85] Ibn Kathir narrated in hisAl-Bidaya wa l-Nihaya, that the Zabaniyah will drag the face of those they torture.[86] In the more expanded details fromTafsir 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 timeforce-feeding then with fruits ofZaqqum tree.[Quran 11][87]
In the interpretation of Quran chapterAl-Haqqa verse 32, both Ibn Kathir andAbdul-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, andMuhammad Sulaiman Al-Ashqar [ar] has traced the exegesis about the torture by shoving of chains into the inmate's rectum was traced from exegesis bySufyan al-Thawri.[57]
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.[76] 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.[76] Ibn Kathir claimed there are several canon Hadith that supported this narration from Ka'b.[Hadith 14][76] 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 12][Quran 13][Quran 9][65]
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.[88](p56) In someTurkish lore, it is believed that when both groups battle, their strikes cause thunder.[89]
Another task of Zabaniyah angels were found in the interpretation of medieval Sufi scholar,Ibn Barrajan (d. 1141) commentary on SuraAt-Tur thatMoses andAaron are protected byzabaniyah.[90]
Islamic art commonly pictures them as horrifying demons with flames leaping from their mouth.[91] As part ofIsma'ili eschatology,Nasir al-Din al-Tusi identified thezabaniya with theseven planets, who administer theupperbarzakhs, indicating that there is a kind ofhell within the celestrial spheres. Accordingly, impure souls remain imprisoned within bodies, missing salvation in purely intellectual existence. TheHouris appear as counterparts of thezabaniya, who are, in contrast to thezabaniya, items of knowledge from the beyond.[92]
Alternatively, it has been argued the term might have denoted a class ofpre-Islamicdemons.[93]Al-Khansa mentionszabaniya as some sort of demon.[94] Similar to thejinn, they would ride on animals (eagles).[95]Hubert Grimme raised the possibility thatzabaniya originally referred to a class of Arabian demons.[96] In favor of this theory is, that the poetressconvert al-Khansa mentionszabaniya in one of her poems as supernatural creatures similar toSa'aali (a type of jinn).[95] Further,al-Mubarrad associateszabaniya with demons. He states thatafarit (a type of underworld demon) were sometimes called "ʿifriyya zibniyya".[24] Another theory holds that this term may derive from Sumerianzi.ba.an.na ("The Scales") and Assyrianzibanitu (also referring to scales).
However, Ibn Kathir has his commentary quoting QuranAl-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.[66] 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.[97] Although Lange also suggested the wordZabaniyah may have been derived from thesyriacshabbāyā.Ephrem used this term for angels who conduct the souls after death.[98]
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,[99] as found inMandaen literature, which, while suggestive, is ultimately inconclusive.[24][100] Scholars such as Richard Bell has found the evidence adduced for this apparent association to lack direct correspondence.[101] In a similar vein,Angelika Neuwirth sees the Qur'an's reference to nineteen as an "ostentatiously enigmatic element",[102] whereas Alan Jones suggests that "initially the meaning of 'nineteen' would have been vague."[103]
The idea of punishing angels appears in earlierAbrahamic literature. In theHebrew Bible, God sents punishing angels to smite enemies (for example, Exodus 12:23).[104] According to theApocalypse of Paul, an angel casts the sinners into hell. In hell, such angels inflict pain on the inmates with iron hooks.[24]: 63
TheBook of Enoch mentions punishing angels calledsatans who act as God's executioners on both sinful humans andfallen angels.[105] TheApocalypse of Peter also mentions angels torturing the sinners in a place of punishment.[106]
^the chain of transmission regarding Zabaniyah consisting numbers was found in Hadith narrated byAmir al-Sha'bi on the authority ofAl-Bara' ibn Azib.[37]
^ Ibn Hisham criticize this transmission hasweakness in its chain.[41]
^According toAl-Baghawi, this traditional descriptionary about the eyes, mouth, and hair of Zabaniyah were found in a hadith of the prophet with notable transmitter fromIbn Jurayj.[46][47]
^Commentary fromMansoor 'Abd al-Hakim [ar] said instead this tradition alternative interpretation of the 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]".[54]
^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][55]
^identical commentary fromMuhammadiyah university highlighting here the words from At-Tahrim verse 6 which describe the Zabaniyah, whereGhilaadhun (severe) were meant to be one of their characteristics of those angels does not have compassion and cruel towards those they tortured.[3] 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.[3] Tabari also stated narration fromKa'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.[40] Similar report on the authority from Ka'b al-Ahbar also came fromAbu Nu'aym al-Isfahani.[37]
^This narration also transmitted fromHasan al-Basri, to his son, Yazid, until ended on Diya al-Din al-Maqdisi.[66]
^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.[70][71]
^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 byAbd Allah ibn Mas'ud. The narration considered weak by Al-Dhahabi as he quoted the weakness ofSulaiman 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.[78]
^Ibn Abi Hatim narrated this chain transmission of Hadith fromCompanions of the Prophet named 'Abd Allah ibn al-Harith.[41]
^Addendum:al-Albani deemed this Hadith of Al-Qurtubi as weak in authenticity; Dha'if al-Jami'; p.301
^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.
^Sahih Bukhari and Sahih Muslim; Sahih al-JamiAl-Albani grading: Authentic.
^Hadith narration which traced fromTabi'unAbu 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.
^Fath al-Bari; explanation of the Hadith in correspond of al-Alaq revelation
^Israʼiliyyat traditionAbu 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
^Muhammad Ali Baydoun „Tafsir Ibn Barjan“ Volume 1 Dar Al-Kutub Al-Ilmiyyah Lebanon p. 178
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^Jane Dammen McAuliffeEncyclopaedia of the Qurʼān Brill 2001ISBN9789004147645 p. 118
^Hamilton Alexander Rosskeen GibbThe Encyclopaedia of Islam: NED-SAM Brill 1995 page 94
^Mohammed RustomThe Triumph of Mercy: Philosophy and Scripture in Mulla Sadra SUNY Press 2012ISBN9781438443416 p. 90
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^Muhammad al-Bukhari (1993)."Sahih Al-Bukhari".Islamweb.net (in Arabic). Dar Ibn Kathir. Retrieved18 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. Retrieved18 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)
^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
^abIbn Taymiyya.الرد على المنطقيين [Response to Logicians] (in Arabic). islamicbook. Retrieved15 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
^"الغريب والمعاجم ولغة الفقه" [Strange dictionaries and the jurisprudensic languages].ketabonline.com (in Arabic). 2010. p. 156. Retrieved3 August 2024.وَقَالَ أَبُو زيد: يُقَال: زُبانَى وزُبانَيان وزُبانَيات للنّجم، وزُبانَيا الْعَقْرَب: قَرْناها، وزُبانَيات.
^Ibn Manzur (2003). "7".لسان العرب [Arabic Language]. دار صادر. p. 13. Retrieved3 August 2024.
^Ibn Ashur. "31".تفسير القرآن [Al-Qur'an interpretation] (in Arabic). دار سحنون. p. 451. Retrieved3 August 2024.
^Ibn Hisham (2019). Shalabī, Ibrāhīm Ibyārī; al-Saqqā, Muṣṭafā (eds.).Sirah Nabawiyah-Ibnu Hisyam (in Indonesian). Translated by Hikmatyar, Ikhlas. Qisthi Press. p. 143. Retrieved5 November 2023.
^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. Archived fromthe original on 13 February 2022. Retrieved13 February 2022.
^abcIbn Rajab (2001)."تفسير ابن رجب" [Interpretation of Ibn Rajab] (in Arabic). دار العاصمة. pp. 486, 509. Retrieved17 March 2024.
^abcdAl-Qurtubi."تفسير القرآن" [Interpretation of Quran].Islamweb (in Arabic). دار الفكر. p. 74. Retrieved18 March 2024.
^abAbd al-Aziz Ibn Baz."143 باب الخوف" [143rd Chapter: about fear].binbaz.org (in Arabic). Bin Baz foundation]. Retrieved19 March 2024.إنَّ جهنم لها سبعون ألف زمامٍ، كل زمامٍ بيد سبعين ألف ملكٍ، يجرُّونها يوم القيامة
^abcdefgImam Jalaluddin Abdurrahman As-Suyuthi (2021).Misteri Alam Malaikat(ebook) (in Indonesian). Al-Kautsar. pp. 72–74.ISBN9789795929512. Retrieved1 August 2023.53 dalam kitab 'Uyun Al-Akhbar melansir dari Thawus bahwa Allah menciptakan Malik, dan menciptakan untuknya jari-jari sejumlah penghuni neraka.
^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. Retrieved14 November 2023.
^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. Retrieved27 February 2022.
^Ibn Abi Shaybah (1994)."Islamweb".Islamweb.net (in Arabic). Retrieved14 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 .
^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. Retrieved8 August 2024.الزبانية رؤوسهم في الأرض وأرجلهم في السماء،
^Ibn Rajab (2001). "2: Tafseer al-Muddathir verse 31".تفسير القرآن [Interpretation of the Koran]. دار العاصمة. p. 509. Retrieved23 July 2024.
^abIbn al-Jawzi (2016). Faisal, Ahmad (ed.).Bustan al-Wa'izhin; Suluh penyucian Jiwa(Paperback) (in Indonesian). Qisthi Press. pp. 104–105.ISBN9789791303422. Retrieved12 November 2023.zabaniah dengan membawa pemukul besi dan cambuk api.
^abAbū Muḥammad al-Ḥusayn ibn Masʻūd ibn Muḥammad al-Farrā' al-Baghawī (1983). "8".Tafsir al-Baghawi(digital) (in Arabic). Dar Taiba. p. 170. Retrieved14 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. Retrieved9 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. Retrieved27 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. Retrieved27 February 2022.
^abMuhammad 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. Retrieved7 October 2023.
^Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 74
^abIbn 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. Retrieved15 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.
^Ammi Nur Baits (2015)."Siapa Malaikat Zabaniyah?".konsultasi syariah (in Indonesian). Yufid. Retrieved10 August 2023.Malaikat Zabaniyah dinamakan demikian, karena mereka mengerjakan tugas dengan kaki mereka, sebagaimana mereka mengerjakannya dengan tangan mereka.
^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.
^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. Retrieved14 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.
^abal-Suyuti."الدر المنثور في التفسير بالمأثور" [Al-Durr Al-Manthur interpretation based on the hadiths].Arabic Wikisource (in Arabic). Retrieved22 July 2024.
