Zabaniyya

The Zabaniyah () is the name of a group of angels in Islam who are tasked to torture the sinners in hell. They are mentioned appeared in many verses in Quran, Al-Alaq With various names such as "Nineteen angels of Hell", At-Tahrim "Angels of punishment", Al-Muddaththir "Guardians of Hell", "Wardens of hell" (), and "Angels of hell" or "The keepers". Al-Mulk

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

According to Al-Qurtubi, Zabaniyah is a plural name a group of an angel. According to the Quran and the ahadith, the Zabaniyah are nineteen in number and Maalik is their leader.

Islamic traditions

Mujahid ibn Jabr defended the idea that the Zabaniyah are angels against contrary assertions. In the Turkish folk literature Mi'raj literature, the Zabaniyah are under command of the nineteen angels of punishment.Ürkmez, Ertan. "Türk-İslâm mitolojisi bağlamında Mi ‘râç motifi ve Türkiye kültür tarihine yansımaları." (2015).

Based on a Hadith transmitted by Umar, the second Rashidun caliph, Al-Muzani and Ibn Kathir has stated that the belief to the existence of the angels who guarding hell as a part of the second article of Six Articles of Faith in Islam.

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''). However, this distinction are not universally accepted among Muslim scholars. Both Ibn Rajab, 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. Some consider the Zabaniyah to be the hell's angels' subordinates.

Names

A tradition from ''At-Tadhkirah'', a book authored by Al-Qurtubi, recorded that one of Zabaniyah was named ''Daqä'il'' () accompanied the Angel of Death whenever he take the soul of a sinner.Addendum: al-Albani deemed this Hadith of Al-Qurtubi as weak in authenticity; Dha'if al-Jami'; p.301

A Zabaniyah angel called ''Susāʾīl'' shows Muhammad the punishments of sinners in hell. However, the authority from Sahih al-Bukhari and Sahih Muslim has narrated that the one which Muhammad met during Mi'raj and shown Muhammad about hell was Maalik himself, the leader of Zabaniyah.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-Jami Al-Albani grading: Authentic.

Etymology

There are several interpretation according from exegesis and linguistical experts regarding the linguistic etymology of Zabaniyah:
* Al-Qurtubi has recorded the interpretation from classical era Quran exegete Qatada ibn Di'ama. According to Qatada, the term of Zabaniyah were taken from al-Zabn, which was synonymous with Arabic verb of "payment" or "retribution". 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.
* Al-Mubarrad suggested, ''zabāniya'' could derive from the idea of ''movement'' and the Zabaniyah are those who "push somebody ack. This assertion also narrated by traditional Arabic linguist, Ibn Qatiya, and Epigraphy expert, Ahmed ibn Muhammad bin Ali Al-Fayoumi, in his explanation of "Z-b-n" or "act of push" in that Quranic verse mentioned Zabaniyah according to the root of Arabic language, where it is root are similar to the Arabic expression. German modern historian Rudi Paret 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.
** 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". correspondingly, an 8th-century Arabic grammar expert from Kufa, , also stated the word of ''Zaban'' was used in Arabic to describe the claws part of Scorpius constellation.
** 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.
* 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.
* Ibn Hisham asserted in his chronicle, that Zabaniyah linguistically means ''"helpers"'', which singular noun are ''Zibniyah''.
* Ahmad Y. Hassan, one of founders of PERSIS, has interpreted in his exegesis work ''Tafsir al-Furqan'' that the Zabaniyah etymologically as "mighty soldiers of Allah". Ahmad Hassan derived this interpretation from view of Al-Qurtubi's personal interpretation which translate Zabaniyah as a police.

Number

Regarding the numbers of Zabaniyah, The number nineteen is found both in Quran, and Hadith Qudse. 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.

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. 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.

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. While modern scholar Muhammad Sulaiman al-Ashqar, professor from Islamic University of Madinah, further explained it meant as nineteen types of punisher angels in hell, which the exegete scholars based its from the additional interpretation from the following verse, the 31th verse which stated "none know their numbers except Allah.".

Physical description

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. 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. Aside from those Isra' and Mi'raj tradition, Muhammad also noting the gruesome appearance of Malik in his dream, in another tradition recorded by Ibn Hajar al-Asqalani, The face of Maalik is ''"very unpleasant"''. Fath al-Bari commentary by Ibn Hajar al-Asqalani.
** 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 feet.''Al Haba'ik Fi Akhbar Al Mala'ik'', al-Suyuti; Hadith transmitted by Ibn al-Mundhir from Abu Bakr Ibn Mujāhid. 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".
*Size. The Zabaniyah, are the largest type of angel. Tafsir al-Qurtubi commentary of Al-Alaq Al-Tabari also describing that the distance between Zabaniyah shoulders are 500 years.
** 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. While al-Baghawi records their shoulders are as wide as 1 year of journey. For the similar case, Ibn Rajab also brought a similar tradition. Hadith narration which traced from Tabi'un . 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.
** Al-Baladhuri comments on this narration, that the angels which protected Muhammad from Abu Jahl's aggression near Ka'ba were twelve ''zabaniyah'' as tall sky.
** has narrated: Musnad Ahmad ibn Hanbal on the authority of Musannaf Ibn Abi Shaybah, Ibn Abi Shaybah; on the authority of "The Zabaniyah angels have their head in the sky and their feet on the lowest earth". Almost similar narration which also authored by Abdullah ibn al-Harith was quoted by medieval Hadith expert, , which transmitted through an anonymous Atharist, although with slightly different textual: "The Zabaniyah angels have ".
** One of Zabaniyah has its chest as wide as one of the gate of Jahannam.
* Tools. According to Ibn al-Jawzi, Zabaniyah angels carrying tools such as iron beater or ''Mirzabba''(مِرْزَبَّة) with two prongs, and whip made of fire. The Zabaniyah angels used these tools to punish the sinners vigorously. According to Hasan al-Basri, the Zabaniyah will drive the sinners into hell with "iron hooks". Other than that, they also carrying hot chains for torturing inmates.
* Strength. Ibn Abi Hatim has recorded a Hadith narration from Abdullah ibn al-Harith that the Zabaniyah are the most powerful among angels.
** 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.Tahrim 66:6; Tafsir Al-Qur’an Al-‘Azhim, Ibn Kathir 7:322; narrated from Ibn Abi Hatim recorded from his father, who transmit it from Salamah ibn al-Shabib, who transmit it form Ibrahim ibn Al-Hakam ibn Aban, who transmit it from his father, who hard the narration from Ikrimah
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/ref> citations from: 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.
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/ref> citation from:
** 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.
** The Zabaniyah's strength allow them to shove seventy thousand people towards hell in one sweep.Tafsir al-Baghawi al-Muddathir 74:30
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** 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.
** Al-Qurtubi has quoted Tafsir al-Tha'labi, that Zabaniyah has similar metaphysical capability with the Angel of death, who could take souls of many creatures at once singlehandedly, whereas the Zabaniyah angels could torture sinners at the same time no matter how many sinners existed.
** 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.
** 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.Tafsir Al-Qurtubi” (11/ 345) Al-Anbiya 21:100
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* Fingers. According to Tawus ibn Kaysan interpretation, the Zabaniyah angels possessed fingers which number equal to the number of the sinners that will be thrown into hell after the judgment day. Reference from:
** 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.
** Diya al-Din al-Maqdisi narrated a Hadith transmitted by Anas ibn Malik in his book, ''Shifah an-Nar''; that Zabaniyah were created 1,000 year before hell created, while simultaneously their physical strength growing everyday, to the point that the strength of each of Zabaniyah fingers could squeeze a human from each of their crowns to their ankles.
* Wings. Scholars noted several traditions that Zabaniyah possessed wings, as according to the ''hadiths'' of Muslim ibn al-Hajjaj, the Zabaniyah were appeared before Abu Jahl, as Muhammad prayed in the Kaaba, one of the Zabaniyah scared Abu Jahl when he tried to trample on Muhammad's neck with his foot. Al-Sirah al-Nabawiyyah (Ibn Hisham) quotation of Sahih Bukhari: on the authority of ibn Abbas Ibn Hajar al-Asqalani explores this event in greater detail, stating that Abu Jahl was asked about his retreat whereupon he answered that he suddenly saw winged terrifying monster in a trench filled with flames, between him and Muhammad. This accident were believed by Muslims to be the Asbab al-Nuzul (revelation) of Qur'an chapter al-Alaq . Fath al-Bari; explanation of the Hadith in correspond of al-Alaq revelation

Tasks

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.

Torturing sinners in afterlife

Muhammad al-Bukhari, in his commentary of his collection of Hadiths regarding afterlife ( Barzakh), added that the Zabaniyah will also inflict punishments towards peoples who commit Riba or usury by pelting their mouth with rocks while forcing them to swim in river of blood. 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. Similar to the angelic pairs Nāzi'āt and Nāshiṭāt and Munkar and Nakir, they are assisting Azrael and seize the souls of the injust. Ghazali states, they appear as black shadows to the dying person, pull their souls out of their bodies, and drag them to hell.

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

Torturing sinners during judgment day

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. Furthermore, ibn Kathir, adding commentaries from narration of hadith transmitted from Abd Allah ibn Mas'ud, that whoever wants to be saved from the torture after judgment day should recite the basmala frequently during their life, as it consists of 19 letters in accordance of the number of Zabaniyah.

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, while Muhammad Sulaiman al-Ashqar from Islamic University of Madinah also highlights these roles in the same verse. Quran chapter An-Naba verse 21 In specific, classical exegesises from Mujahid ibn Jabr, , Al-Dahhak ibn Muzahim, Ismail ibn Abd al-Rahman as-Suddi, and Sufyan al-Thawri; all of them have agreed that one of Zabaniyah duty after the judgment day is to push those who mocked Islam into hell. At-Tur excerpt from:

Ibn Abi Hatim also described Zabaniyah are leading the army of angels.

Torturing sinners in hell

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

Hasan al-Basri has described that the task of Zabaniyah is driving sinners to enter hell. 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. Abdul-Rahman al-Sa'di explained The Zabaniyah are standing tall above Saqar, a place in hell.

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. Al-Qurtubi also adds that the zabaniyah perform their job by using both of their hands and feet in torturing sinners in hell. Ibn Kathir narrated in his '' Al-Bidaya wa l-Nihaya'', that the Zabaniyah will drag the face of those they torture. In the more expanded details from Tafsir Ibn Kathir, it was explained the Zabaniyah will shackle the inmates, cursing them, pouring boiled water on top of their head, while at the same time force-feeding then with fruits of Zaqqum tree.Ad-Dukhan 44:47
/ref> Excerpt from:

In the interpretation of Quran chapter Al-Haqqa verse 32, both Ibn Kathir and Abdul-Rahman al-Sa'di gave their explanation that the chains in the verse were meant to be the chains which used by Zabaniyah angels to shackle the inmates in hell. However, al-Sa'di further explained more vividly as the Zabaniyah also will shoving the hot chains to the inmates rectums until it emerged from their mouth; while modern scholars such as Muhammad ibn Shalih ash-Shawi, and has traced the exegesis about the torture by shoving of chains into the inmate's rectum was traced from exegesis by Sufyan al-Thawri. Quran chapter An-Naba verse 21

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. 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. Ibn Kathir claimed there are several canon Hadith that supported this narration from Ka'b. Israʼiliyyat tradition Abu Nu'aym al-Isfahani->His father->Ahmad ibn Muhammad al-Baghdadi->Ibrahim ibn Abdullah al-Junaid->Ubaydillah ibn Muhammad ibn Aisha->Muslim al-Khawash->Furat ibn Said->Zadhan-> Ka'b al-Ahbar 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.Tafsir Muhammad al-Amin al-Shinqiti al-Anbiya 21:100Tafsir Ibn Kathir (5/377) al-Anbiya 21:100. quote: Ibn Abi Hatim transmitted the interpretation of Abd Allah ibn Mas'ud

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. In some Turkish lore, it is believed that when both groups battle, their strikes cause thunder.

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''.

Cultural interpretation

Islamic art commonly pictures them as horrifying demons with flames leaping from their mouth. 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.

Alternatively, it has been argued the term might have denoted a class of pre-Islamic demons. Al-Khansa mentions ''zabaniya'' as some sort of demon. Similar to the jinn, they would ride on animals (eagles).Lange, Christian. Locating hell in Islamic traditions. Brill, 2015. p. 80 Hubert Grimme raised the possibility that ''zabaniya'' originally referred to a class of Arabian demons. 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). Further, al-Mubarrad associates ''zabaniya'' with demons. He states that '' afarit'' (a type of underworld demon) were sometimes called "ʿifriyya zibniyya". 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, that the guardians of hells are only from angel race, none other. 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. 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.

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

Similarities with other religion

The idea of punishing angels appears in earlier Abrahamic literature. In the Hebrew Bible

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