Hava Lazarus-Yafeh Intertwined Worlds: Medieval Islam and Bible Criticism Princeton University Press 2004 ISBN 978-1-4008-6273-3 p. 32 Christiansen, R. Th. (1971). Some Notes on the Fairies and the Fairy Faith. Béaloideas, 39/41, 95–111. doi: 10.2307/20521348 Paul Peterson, Ross Cole (editors), Hermeneutics, Intertextuality and the Contemporary Meaning of Scripture (Avondale Academic Press 2013 ISBN 978-1-921817-99-1), p. 246. Nevertheless, a narrative attributed to Ibn Hazm states that the angel Sandalphon blamed the Jews for venerating Metatron as "son of God" "10 days each year". [111]

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a b Andrei Orlov, Gabriele Boccaccini New Perspectives on 2 Enoch: No Longer Slavonic Only Brill 2012 ISBN 978-90-04-23014-9 pp. 150, 164 Serdar, Murat. "Hıristiyanlık ve İslâm’da Meleklerin Varlık ve Kısımları." Bilimname 2009.2 (2009). Fr. Edmund Teuma The Nature of "Iblish in the Qur'an as Interpreted by the Commentators University of Malta pp. 15–16

Paul van Geest, Marcel Poorthuis, Els Rose Sanctifying Texts, Transforming Rituals: Encounters in Liturgical Studies Brill 2017 ISBN 978-90-04-34708-3 p. 83 Gregory A. Boyd, God at War: The Bible & Spiritual Conflict, InterVarsity Press 1997 ISBN 978-0-8308-1885-3, p. 138

Fallen angel - Wikipedia Fallen angel - Wikipedia

The Quran mentions the fall of Iblis in several Surahs. Surah Al-Anbiya states that angels claiming divine honors were to be punished with hell. [103] Further, Surah 2:102 implies that a pair of fallen angels introduces magic to humanity. However, the latter angels did not accompany Iblis. Fallen angels work in entirely different ways in the Quran and Tafsir. [104] According to the Isma'ilism work Umm al-Kitab, Azazil boasts about himself being superior to God until he is thrown into lower celestial spheres and ends up on earth. [105] Iblis is often described as being chained in the lowest pit of hell ( Sijjin) by various scholars, including Fakhr al-Din al-Razi (1150–1210) [106] and commands, according to Al-Tha'alibis (961–1038) Qisas Al-Anbiya, his host of rebel angels ( shayāṭīn) and the fiercest jinn ( ifrit) from there. [107] In a Shia narrative from Ja'far al-Sadiq (700 or 702–765), Idris (Enoch) meets an angel, which the wrath of God falls upon, and his wings and hair are cut off; after Idris prays for him to God, his wings and hair are restored. In return they become friends and at his request the angel takes Idris to the heavens to meet the angel of death. [108] In Shia traditions, a cherub called Futrus was cast out from heaven and fell to the earth in the form a snake. [109] Peter Marshall, Alexandra Walsham Angels in the Early Modern World Cambridge University Press 2006 ISBN 978-0-521-84332-4 p. 76 Lester L. Grabbe calls the story of the sexual intercourse between angels and women "an old myth in Judaism". Further, he states: "the question of whether the myth is an interpretation of Genesis or whether Genesis represents a brief reflection of the myth is debated." [11] Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 978-0-8156-5070-6 p. 39 Andrei A. Orlov, Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (SUNY Press 2011 ISBN 978-1-4384-3951-8), p. 164T.C. t.c Istanbul Bilimler Enstitütüsü Sosyal Bilimler Enstitüsü Temel Islam bilimeri Anabilim dali yüksek Lisans Tezi Imam Maturidi'nin Te'vilatu'l-Kur'an'da gaybi Konulara Yaklasimi Elif Erdogan 2501171277 Danisman Prof. Dr. Yaşar Düzenli İstanbul 202 In Christian folklore tales about encounters between men and spirits, the spirits were often explained as fallen angels. They would have been cast out of heaven, damned to roam the world as demons, but were not so evil that they were sentenced to hell, like Lucifer and his devils. Yet they were still not as good to remain in heaven. [90] Therefore, they would live between heaven and hell among humans in liminal spaces.

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Joad Raymond Milton's Angels: The Early-Modern Imagination OUP Oxford 2010 ISBN 978-0-19-956050-9 p. 72 Like Catholicism, Eastern Orthodox Christianity shares the basic belief in fallen angels as spiritual beings who rebel against God. Unlike Catholicism, however, there is no established doctrine about the exact nature of fallen angels, but Eastern Orthodox Christianity unanimously agrees that the power of fallen angels is always inferior to God. Therefore, belief in fallen angels can always be assimilated with local lore, as long it does not break basic principles and is in line with the Bible. [84] Historically, some theologians even tend to suggest that fallen angels could be rehabilitated in the world to come. [85] Fallen angels, just like angels, play a significant role in the spiritual life of believers. As in Catholicism, fallen angels tempt and incite people into sin, but mental illness is also linked to fallen angels. [86] Those who have reached an advanced degree of spirituality are even thought to be able to envision them. [86] Rituals and sacraments performed by Eastern Orthodoxy are thought to weaken such demonic influences. [87] Ethiopian Church [ edit ] In the Divine Comedy (1308–1320) by Dante Alighieri, fallen angels guard the City of Dis surrounding the lower circles of hell. They mark a transition: While in previous circles, the sinners are condemned for sins they just could not resist, later on, the circles of hell are filled with sinners who deliberately rebel against God, such as fallen angels or Christian heretics. [133] Unlike most other Churches, the Ethiopian Church accepts 1 Enoch and the Book of Jubilees as canonical. [88] As a result, the Church believes that human sin does not originate in Adam's transgression alone, but also from Satan and other fallen angels. Together with demons, they continue to cause sin and corruption on earth. [89] Neutral angels [ edit ]

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Jeffrey Burton Russell Satan: The Early Christian Tradition Cornell University Press 1987 ISBN 978-0-8014-9413-0 p. 130 Neil Forsyth The Old Enemy: Satan and the Combat Myth Princeton University Press 1989 ISBN 978-0-691-01474-6 p. 405 Annette Yoshiko Reed Fallen Angels and the Afterlives of Enochic Traditions in Early Islam University of Pennsylvania 2015 p. 6

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Angels fighting against fallen angels during the War in Heaven. Illustration by Gustave Doré for John Milton's Paradise Lost (1866)John N. Oswalt (1986). "The Book of Isaiah, Chapters 1–39". The International Commentary on the Old Testament. Eerdmans. p.320. ISBN 978-0-8028-2529-2 . Retrieved 3 July 2012. Annette Yoshiko Reed Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature Cambridge University Press 2005 ISBN 978-1-139-44687-7 pp. 103–104 Catechism of the Catholic Church, "The Fall of the Angels" (391–395)". Vatican.va. Archived from the original on 4 September 2012 . Retrieved 3 July 2012. Reed, Annette Yoshiko (2005). Fallen angels and the history of Judaism and Christianity: the reception of Enochic literature (1. publ.ed.). Cambridge [u.a.]: Cambridge University Press. p. 1. ISBN 978-0-521-85378-1. Robert Lebling Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar I.B.Tauris 2010 ISBN 978-0-85773-063-3 p. 30