They Can No Longer Dieds Again They Will Be Like Angle

Affections in some Abrahamic religions; often identified with the angel of expiry

Not to be confused with Azazel, a fallen affections, or Azazil, in Islamic traditions the name of Iblis before his fall.

Azrael

עֲזַרְאֵל‎ عزرائيل‎
A welcoming depiction of the Archangel of Death (usually associated with Azrael), past Evelyn De Morgan, 1881[1]
Angel of Death
Associated religions	Islam and Judaism, Sikhism
Attributes	Archangel; psychopomp; wings; cloak
Associations	Jibrail, Mīkhā'īl, and Isrāfīl (in Islam)
Alternating spellings	ʿÁzarʾēl ʿAzrāʾīl ʿIzrāʾīl Ajrā-īl Ezrā'ël
Advent in text	Quran (Surah As-Sajdah) Bible (Apocalypse of Peter) Guru Granth Sahib

Azrael (; Hebrew: עֲזַרְאֵל, romanized: ʿǍzarʾēl ; Arabic: عزرائيل, romanized: ʿAzrāʾīl or ʿEzrāʾīl ) is the angel of death in some Abrahamic religions, namely Islam and some traditions of Judaism.^[2] He is also referenced in Sikhism.^[3]

Relative to similar concepts of such beings, Azrael holds a rather benevolent office equally God's affections of death; he acts as a psychopomp, responsible for transporting the souls of the deceased subsequently their death.^[four] Both in Islam and in Judaism, he is said to hold a scroll concerning the fate of mortals, recording and erasing their names at their birth and decease, respectively.^{[5] [half-dozen] : 234}

Depending on the perspective and precepts of the diverse religions in which he is a figure, he may as well exist portrayed every bit a resident of the Third Heaven, a division of heaven in Judaism, Islam and Christianity.^[7] In Islam he is 1 of the four archangels, and is identified with the Quranic Malak al-Mawt ( ملك الموت , 'affections of expiry'), which corresponds with the Hebrew-linguistic communication term Mal'akh ha-Maweth ( מלאך המוות ) in Rabbinic literature. In Hebrew, Azrael translates to "Angel of God" or "Aid from God".^[seven]

Etymology in Judaism [edit]

The name Azrael indicates a Hebrew-linguistic communication origin, and archeological testify establish in Jewish settlements in Mesopotamia confirm that information technology was indeed used in Aramaic Incantation texts from the 7th century.^[8] However, every bit the text only lists names, it cannot be adamant whether Azrael was associated with death before the advent of Islam.

After the emergence of Islam, the name Azrael becomes popular amongst both Jewish and Islamic literature, as well as sociology. The name spelled as Ezrā'ël appears in the Ethiopic version of Apocalypse of Peter (dating to the 16th century) as an affections of hell, who avenges those who had been wronged during life.^[ix]

Significance in Islam [edit]

Forth with Jibrail, Mīkhā'īl, and Isrāfīl, Azrael is 1 of the four major archangels in Islam.^[ten] He is responsible for taking the souls of the deceased away from the body.^{[11] [12]} Azrael does not act independently, but is only informed past God when fourth dimension is upwardly to take a soul.^[13]

In Quran & its exegesis [edit]

Surah 32:11 mentions an angel of death identified with Azrael.^[14] When the unbelievers in hell cry out for aid, an angel, also identified with Azrael, will appear on the horizon and tell them that they have to remain.^[15] Other Quranic verses refer to a multitude of angels of death. According to exegesis, these verses refer to lesser angels of decease, subordinative to Azrael, who assistance the archangel in his duty. Tafsir al-Baydawi mentions an entire host of angels of death, subordinative to Azrael.^[16]

Several modernistic gimmicky such equally Wahbah al-Zuhayli, and scholars from Islamic University of Madinah, Indonesian religious ministry, Saudi Islamic matter ministry and Masjid al-Haram has compiled the classical exegesis from chapter Al-Anfal verse 50 Quran viii:l, that the angel of decease has special tasks during the battle of Badr.^[17]

In Hadiths & its exegesis [edit]

According to one Muslim tradition, 40 days before the death of a person approaches, God drops a foliage from a tree beneath the heavenly throne, on which Azrael reads the name of the person he must take with him.^[12] Al-Qurtubi narrated commentary from classical scholar, Ibn Zhafar al-Wa'izh, that Azrael, has a shape resembling a blue colored ram, has numerous eyes in numerous places, and co-ordinate to Ikrimah Mawlâ Ibn 'Abbâs [id; ar], Tabi'united nations scholar, the size of Azrael were so huge that "if the Earth were put on his shoulder, it would be like a bean in an open field".^[18] He also had 4,000 wings which consisted of two types, "wings of grace" and "wings of penalization".^[18] The "wings of punishment" are made from fe rods, hooks, and scissors.^[eighteen] Muqatil ibn Sulayman has recorded his commentary in his commentary work, as-Suluk, the angel possessed 70,000 foot limbs.^{[19] [Notes 1]}

Umar ibn Abd al-Aziz, a caliph of Umayyad dynasty, has reported a narration that the angel of death (Malak al-Mawt) has armed with flaming whip.^[eighteen] Caliph Umar too reported a narration that the angel of death were and so huge that even he dwarved Bearers of the Throne, group of angels which are known as the biggest amongst angels.^[18]

The "Islamic Book of Expressionless" describes him with 4 faces, and his whole body consists of eyes and tongues whose number corresponds to the number of humans inhabiting the Earth.^{[five] [7] [30]}

Relationship between Azrael and Death [edit]

Islam elaborated further narratives concerning the relation between Azrael and Death. Christian Lange mentioned that co-ordinate to some scholars Azrael and Death were ane entity, other exegesis scholars opined Azrael were unlike entity, every bit Death are some kind of tool used by Azrael to have life.^{[31] : 129}

I account explains death and its relation to Azrael, representing Death and Azrael equally former two separate entities, but when God created Death, God ordered the angels to look upon information technology and they swoon for a chiliad years. After the angels regained consciousness, Death recognized that information technology must submit to Azrael.^[32] The identification of "Death" and angel Azrael as one entity were explained in a Hadith about the fate of "Death" entity itself afterwards the judgment day, where classical hanafite scholar Badr al-Din al-Ayni has interpreted in that Hadith which compiled in Sahih Bukhari collection, that Decease would take on the form of a ram, and then placed between paradise and hell, and finally slaughtered past God himself, causing Death cease to exist, which followed past God to declare to both people of paradise and hell that eternity has began, and their state volition never end.^[33] Lange mentioned that according to some scholars, the ram in that Hadith narration is no other than the angel of death himself, while others assert, this to exist death's own form in the time to come.^[31]

In other account sourced from Muqatil ibn Sulaiman, Azrael and expiry were said as 1 entity as he reported the affections has number of faces and hands equal to the number of living creatures on his body, where each of those faces and easily are connected with the life of each souls in the living world.^[19] Whenever a confront within Azrael trunk vanished, then the soul which continued with it will experience death.^[19] Furthermore, related interpretation from several groups of mod Islamic scholars from Imam Mohammad Ibn Saud Islamic Academy in Republic of yemen and Islamic republic of mauritania has issued fatwa that taken the interpretation from Ibn Kathir regarding Quran affiliate Al-An'am verse 61, and a hadith transmitted by Abu Hurairah and Ibn Abbas, that the angel of expiry has assisting angels who helped him taking souls.^[34]

The eight Umayyad Caliph Umar ibn Abd al-Aziz in one case reported the commentary regarding Azrael in Quran chapter As-Sajdah poesy 11 Quran 32:11, that taking many lives are very easy for the angel, that in caliph's words "it as if the entire flesh on world were only similar dish on the plate from the perspective of Malak al-Mawt (affections of death)".^[18] Meanwhile, Al-Qurtubi has narrated from the say-so of Mujahid ibn Jabr that the globe being between the hands of the Angel of Death is "similar to a vessel between the easily of a human; he takes from whatever place he wants", where Mujahid described that Azrael is able to seize many souls at the aforementioned moment considering God made the earth shrunk for him until it seems as if it is a vessel between his hands.^[34] A similar Marfu' Hadith ( i.e., with an elevated chain of transmission) was reported past Zuhayr ibn Muhammad.^[34]

In sociology [edit]

Azrael kept his importance in everyday life. According to the Sufi teacher Al-Jili, Azrael appears to the soul in a form provided past its most powerful metaphors. A common belief holds that the lesser angels of death are for the common people, while saints and prophets see the archangel of death himself.^[16] Nifty prophets such equally Moses and Muhammad are invited politely by him, but saints are also said to meet Azrael in beautiful forms. Information technology is said that, when Rumi was near to die, he laid in his bed and met Azrael in human shape.^[35] The belief that Azrael appears to saints before they actually dice to prepare themselves for death, is also attested by the testament of Nasir Khusraw, in which he claims to have met Azrael during his sleep, informing him about his upcoming expiry.^[36]

According to another famous narrative which recorded by Ibn Kathir in his work, Qishaash al-Anbiya (story of the prophets), God once ordered Gabriel, Mikael, Israfil, and Azrael to collect dust from earth from which Adam is supposed to be created. Only Azrael succeeded, whereupon he was destined to go the angel apropos life and death of humanity.^[37]

Western reception [edit]

The Islamic notion of Azrael, including some narratives such as the tale of Solomon, a hadith reaching back to Shahr Ibn Hawshab,^[38] was already known in America in the 18th century as attested by Gregory Sharpe and James Harris.^[38]

Some Western adaptions extended the physical description of Azrael, hence the poet Leigh Chase depicts Azrael as wearing a blackness-hooded cloak. Although lacking the eminent scythe, his portrayal nevertheless resembles the Grim Reaper.^[38] Henry Wadsworth Longfellow mentions Azrael in The Reaper and the Flowers every bit an angel of death, merely he is non equated with Samael, the affections of death in Jewish lore who appears as a fallen and malevolent angel, instead.^[39] Azrael also appears in 1000. K. Chesterton's verse form "Lepanto" as one of the Islamic spirits commanded by "Mahound" (Muhammad) to resist Don John of Republic of austria'south crusade. In the Smurfs, the cat of the evil magician Gargamel is called Azrael.

Meet besides [edit]

Wikimedia Commons has media related to Azrael.

• Angels in Islam
• Azriel (disambiguation)
• Businesswoman Samedi, personification of Death in Haitian Vodou
• Charon
• Expiry (personification)
• Dumah (angel)
• Punishment of the Grave
• Saureil, affections of death in Mandaeism
• Santa Muerte
• Thanatos, the personification of Death in Greek mythology

Appendix [edit]

Notes [edit]

1. ^ Muqatil ibn Sulayman were neglected by numbers of Islamic scholars, such as Abu Hanifa (d. 150 H/ 767 CE) who criticised his theology, Ibn al-Mubarak (d. 181 H/ 797 CE) who criticised his methodology (particularly that he did non quote Hadith with chains of manual), and Wakee ibn al-Jarrah (d. 197/ 812 CE) who criticize Muqatil as lying in his narration.^{[20] [21] [22]} Ibn Hajar in particular quotes the following from him: "Two disgusting opinions came to us from the due east: Jahm the negator [of God'south attributes] and Muqatil the anthropomorphist."^[23] Ibn Rajab al-Hanbali stated that the early scholars (as-salaf) rejected Muqatil'due south views later they became known after his debate with Jahm.^{[24] [25]} However, more recent scholars has argued while Muqatil are non trustworthy, his theology as antrophomorphist are falsely attributed, as Ibn Abi al-Izz (d. 731), a follower of Ibn Taymiyyah,^[26] argued that al-Ash'ari'due south material originated from the Mu'tazila and/or must have been tampered with.^{[27] [28]} Contemporary Saudi scholar Abdullah al-Ghunayman, author of the commentary on Ibn Taymiyyah'south Al-Aqidah Al-Waasitiyyah, argues that he could non find anything he would consider anthropomorphic from Muqatil, arguing that to be reliable, ones views must be taken from i's ain works, and non from the works of an opponent. Al-Ghunayman says "Mushabbih" has become a catch word to accuse one'due south opponents because of their different views.^{[29] [28]}

References [edit]

1. ^ Smith, Elise Lawton. 2002. Evelyn Pickering De Morgan and the Allegorical Body. Fairleigh Dickinson University Press. ISBN 9780838638835. p. 153–54.
2. ^ "Azrael". Encyclopædia Britannica. [1998] 2020.
3. ^ Guru Arjan Dev, and Guru Nanak Dev. Sri Guru Granth Sahib. pp. 315, 721, 723, 724, 953, 1019, 1084.
4. ^ Davidson, Gustav. 1968. "Longfellow'southward Angels". Prairie Schooner 42(iii):235–43. JSTOR 40630837.
5. ^ ^{a b} Hastings, James; Selbie, John A. (2003), Encyclopedia of Religion and Ethics Office 3, Kessinger Publishing, p. 617, ISBN0-7661-3671-X
6. ^ Hamilton, Michelle M. 2014. Beyond Religion: Belief, Morality and Retention in a Fifteenth-Century Judeo-Iberian Manuscript. Leiden: Brill. ISBN 9789004282735.
7. ^ ^{a b c} Davidson, Gustav. [1967] 1971. "A § Azrael". Pp. 64–65 in A Dictionary of Angels, Including the Fallen Angels. New York: Free Press. ISBN 9780029070505.
8. ^ Stephen Burge Angels in Islam: Jalal al-Din al-Suyuti'due south al-Haba'ik fi Akhbar al-malik Routledge 2022 ISBN 978-1-136-50473-0
9. ^ S. R. Burge (University of Edinburgh) cZR'L, The Angel of Expiry and the Ethiopic Apocalypse of Peter s0345338@sms.ed.air-conditioning.uk
10. ^ Noegel, Scott B.; Wheeler, Brannon G. (2002). Historical Lexicon of Prophets in Islam and Judaism. Scarecrow. ISBN9780810843059.
11. ^ Çakmak, Cenap. 2017. Islam: A Worldwide Encyclopaedia, 4 vols. ABC-Clio. ISBN 9781610692175. p. 137
12. ^ ^{a b} Houtsma, Martijn Theodoor. [1913–1936] 1987. E.J. Brill'due south First Encyclopaedia of Islam 1913-1936, edited past R. Arnold and C. Gibb. Leiden: Brill Publishers. ISBN 978-9-004-08265-half dozen. p. 570.
13. ^ Smith, Jane I., and Yvonne Yazbeck Haddad. 1981. Islamic Understanding of Death and Resurrection. Albany: Land Academy of New York Press. ISBN 9780873955072. p. 35.
14. ^ Cenap Çakmak Islam: A Worldwide Encyclopedia [four volumes] ABC-CLIO 2022 ISBN 9781610692175 pp. 137
15. ^ Christian Lange|Locating Hell in Islamic Traditions| BRILL | 978-ninety-04-30121-4 | p. 93
16. ^ ^{a b} Michelle M. Hamilton Beyond Organized religion: Belief, Morality and Memory in a Fifteenth-Century Judeo-Iberian Manuscript BRILL, 14.11.2014 ISBN 9789004282735 p. 235
17. ^ Muhammad Sulaiman al-Ashqar; Wahbah_al-Zuhayli; Imad Zuhair Hafidz from Markaz Ta'dhim Qur'an Medina; Shalih bin Abdullah bin Humaid (2016). "Surat al Anfal ayat 50". Tafsirweb (in Indonesian and Standard arabic). Islamic Academy of Madinah; Ministry of Religious Affairs (Indonesia); Ministry of Islamic Affairs, Dawah and Guidance; Masjid al-Haram. Retrieved xxx January 2022.
18. ^ ^{a b c d e f} Al-Qurtubi (2005). Noor Ridho, Abdillah; Ihsan, Muhammad (eds.). At-Tadzkirah Jilid 1 Bekal Menghadapi Kehidupan Abadi [At-Tadhkirah Volume 1 Provisions for Facing Eternal Life] (ebook) (Music / Religious / Muslim, Religion / Islam / Koran & Sacred Writings, Religion / Islam / Rituals & Practice) (in Indonesian). Translated by Anshor Umar Sitanggal. east Jakarta: Pustaka al-Kautsar. pp. 50, 140–141. ISBN9789795926320 . Retrieved 7 March 2022.
19. ^ ^{a b c} Ahmad Zacky El-Syafa (2020). Ternyata Kita Tak Pantas Masuk Surga [Turns out nosotros did non deserve to enter the heaven] (ebook) (Faith / Islam / Full general, Immature Adult Nonfiction / Religion / Islam) (in Indonesian). Surabaya: Genta Hidayah. pp. 38–39. ISBN9786232350571 . Retrieved 7 March 2022.
20. ^ Ibn Ḥajar al-‛Asqalānī, Tahdhīb, 4/143-46
21. ^ al-Dhahabī, Mīzan, 6/505-7
22. ^ Tohe, Achmad. Muqatil ibn Sulayman: A neglected effigy in the early history of Qur'ānic commentary. Diss. Boston University, 2015. pp. 11, 20
23. ^ Ibn Ḥajar al-‛Asqalānī, Tahdhīb, x/281
24. ^ Ibn Rajab al-Ḥanbalī, Bayān Faḍl ‛ilm al-Salaf ‛alā 'Ilm al-Khalaf,ed. Muḥammad ibn Nāṣir al-'Ajmī(Beirūt: Dār al-Bashā'ir al-Islāmiyyah, 2003), p.55
25. ^ Tohe, Achmad. Muqatil ibn Sulayman: A neglected figure in the early history of Qur'ānic commentary. Diss. Boston Academy, 2015. p. 33
26. ^ Shagaviev, Damir A., and Venera Northward. Khisamova. "Islamic theological literature of the Salafi sect in the modern Tatarstan." Journal of Sustainable Development 8.7 (2015): 83.
27. ^ Ṣadr al-Dīn 'Alī ibn 'Alī ibn Muḥammad ibn Abī al-'Izz al-Ḥanafī, Sharḥal-Ṭaḥāwiyyahfī al-'Aqīdah al-Salafiyyah,ed. Aḥmad Muḥammad Shākir (Riyāḍ: Fahrasah Maktabat al-Malik Fahd al-Waṭaniyyah, 1997).
28. ^ ^{a b} Tohe, Achmad. Muqatil ibn Sulayman: A neglected figure in the early on history of Qur'ānic commentary. Diss. Boston University, 2015. p. 43
29. ^ Abd Allāh Mūḥammad al-Ghanīmān, Sharḥal-‛Aqīdah al-Wāsiṭiyyah(al-Maktabah al-Shāmilah), 12/eight.
30. ^ Shaikh Muhammad ibn Habib translated past Aisha Abd- ar Rahman at-Tarjumana Islamic Book of Dead Hadith Concerning the Fire and the Garden Diwan Printing 1977 isbn 0 950444618 pp. 33-34
31. ^ ^{a b} Lange, Christian (2016). Paradise and Hell in Islamic Traditions. Cambridge United kingdom: Cambridge University Press. ISBN978-0-521-50637-3.
32. ^ Jane I. Smith, Yvonne Yazbeck Haddad Islamic Understanding of Decease and Resurrection Country University of New York Press 1981 ISBN 9780873955072 p. 34-35
33. ^ Badr al-Din al-Ayni. "Umdat al qari; Interpretation of Sahih Bukhari". Islamweb.net (in Arabic). al-Maktaba al-Islam (Islamic library). p. 53. Retrieved eighteen March 2022. حدثنا عمر بن حفص بن غياث ، حدثنا أبي ، حد; فيقولون : نعم هذا الموت ، وكلهم قد رآه ، ثم ينادي : يا أهل النار ، فيشرئبون وينظرون ، فيقول : هل تعرفون هذا ؟ فيقولون : نعم هذا الموت ، وكلهم قد رآه فيذبح ثم يقول : يا أهل الجنة ، خلود فلا موت ، ويا أهل النار خلود فلا موت ، ثم قرأ ; Allah'due south Messenger (ﷺ) said, "On the 24-hour interval of Resurrection Death volition be brought forward in the shape of a black and white ram. Then a call maker will call, 'O people of Paradise!' Thereupon they volition stretch their necks and await carefully. The caller will say, 'Do you know this?' They will say, 'Yes, this is Decease.' By then all of them will have seen it. Then it will be appear again, 'O people of Hell !' They will stretch their necks and look carefully. The caller will say, 'Practise you know this?' They will say, 'Yes, this is Death.' And past then all of them will have seen information technology. Then it (that ram) volition be slaughtered and the caller will say, 'O people of Paradise! Eternity for yous and no death O people of Hell! Eternity for you and no decease."' ثنا الأعمش ، حدثنا أبو صالح ، عن أبي سعيد الخدري رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : يؤتى بالموت كهيئة كبش أملح فينادي مناد : يا أهل الجنة ، فيشرئبون ، وينظرون ، فيقول : هل تعرفون هذا ؟
34. ^ ^{a b c} Abdullaah Al-Faqeeh (2003). "Angel of death seizes many souls simultaneously; Fatwa No: 20657". Islamweb.internet. Fatwa eye of Imam Mohammad Ibn Saud Islamic University, Yemen, and Mauritania Islamic educational institues. Retrieved 14 March 2022.
35. ^ Davidson, Gustav. A Lexicon of Angels, Including the Fallen Angels. New York: Costless Press. Simon & Schuster. p. 255.
36. ^ Rubanovich, Julia. 2015. Orality and Textuality in the Iranian Earth: Patterns of Interaction Across the Centuries. Leiden: Brill. ISBN 9789004291973. p. 148.
37. ^ Ibn Kathir (2017). "Adam Alaihissalam". In Hikmatiar, Ikhlas (ed.). Kisah Para Nabi Sejarah Lengkap Kehidupan Para Nabi sejak Nabi Adam Alaihissalam hingga Nabi Isa Alaihissalam [Stories of the Prophets Complete History of the Life of the Prophets since Prophet Adam Alaihissalam to Prophet Isa Alaihissalam] (Organized religion / Islam / History) (in Indonesian). Translated past Saefulloh MS. e Dki jakarta: Qisthi Press. p. 46. ISBN9789791303842 . Retrieved ten March 2022.
38. ^ ^{a b c} Al-Garrallah, Aiman Sanad. 2016. "The Islamic tale of Solomon and the Affections of Decease in English Poesy: Origins, Translations, and Adaptations". Forum for World Literature Studies 8(4):528–47. ISSN 1949-8519. Issue link.
39. ^ Davidson, Gustav (Autumn 1968). "Longfellow's Angels". Prairie Schooner. 42 (3): 235–243. JSTOR 40630837.

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Source: https://en.wikipedia.org/wiki/Azrael

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