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Israfel blows a nafir in Zakariya al-Qazwini's The Wonders of Creation (1570s).

Israfil (Arabic: إِسْرَافِيْل, ʾIsrāfīl) or Israfel[1] is the angel who will blow the trumpet to signal Qiyamah (the Day of Judgment) in Islam.[2] Though unnamed in the Quran, he is one of the four archangels in Islamic tradition, along with Michael, Gabriel, and Azrael.[1] The "Book of Dead" described Israfil as the oldest of all archangels.[3] He is commonly thought of as the counterpart of the Judeo-Christian archangel Raphael.[4][5]

Israfil is portrayed as writing the destiny of humans and all commands of God to the (other) archangels with the pen (qalam), which he carries with one wing; with the other wing, Israfil covers his face, unable to look at God.[6]

In religious tradition

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Israfil is mentioned in a hadith as the angel nearest to God, mediating the commands of God to the other archangels.[7] Although the name Israfil does not appear in the Quran, a figure blowing a trumpet is repeatedly alluded to, and is assumed to be this figure:

And the trumpet shall be blown, so all those that are in the heavens and all those that are in the earth shall swoon, except him whom Allah will ; then it shall be blown again, then they shall stand up awaiting.

— Quran 39:68

Kitab Aḥwāl al-Qiyāma, states:

Know that Israfil is the master of the horn [al-qarn]. God created the preserved tablet [al-lawḥ al-maḥfuz] of white pearl. Its length is seven times the distance between the heaven and the earth and it is connected to the Throne. All that exists until the day of resurrection is written on it. Israfil has four wings--one in the East, one in the West, one covering his legs and one shielding his head and face in fear of God. His head is inclined toward the Throne .... No angel is nearer to the throne than Israfil. Seven veils are between him and the Throne, each veil five hundred years distance from the next; seventy veils are between Jibril and Israfil. While he is standing the trumpet [ṣur] is placed on his right · thigh and the head of the trumpet on his mouth. He awaits the command of God, and when God commands he will blow. And when the period of the world is completed, the trumpet will be brought near the face of Israfil and he will fold his four wings and blow the trumpet.[8][9]

Due to his beautiful voice, he is also the Muezzin of those in Heaven.[10]

Kitab Aḥwāl al-Qiyāma states he has four wings, however, another tradition mentions that he has twelve.[11]

Israfil is also said to have been sent along with the other three Islamic archangels to collect dust from the four corners of the earth,[9] though only Azrael succeeded in this mission.[12] It was from this dust that Adam, the first man and Prophet was formed.[13]

A few reports assume that Israfil had visited Muhammad before Gabriel did.[14]

Israfil has been identified as with angels of Christian tradition, including Uriel[4] and Raphael.[5]

  • Angel not named in source for image; matches other images that name the angel Israfel
    Angel not named in source for image; matches other images that name the angel Israfel
  • Israfil, the Angel of Resurrection, Blows the Seven-Fold Trumpet, Ottoman miniature
    Israfil, the Angel of Resurrection, Blows the Seven-Fold Trumpet, Ottoman miniature
  • Israfel blows the trumpet
    Israfel blows the trumpet
  • Israfel blows the trumpet of Sur
    Israfel blows the trumpet of Sur

See also

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Appendix

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Notes

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References

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  1. ^ a b Lewis, James R., Evelyn Dorothy Oliver, and S. Sisung Kelle, eds. 1996. Angels A to Z. Visible Ink Press. ISBN 0-7876-0652-9. p. 224.
  2. ^ Webster, Richard (2009). Encyclopedia of angels (1st ed.). Woodbury, he will blow the trumpet when the day comes to the end Minn.: Llewellyn Publications. p. 97. ISBN 9780738714622.
  3. ^ Shaikh Muhammad ibn Habib translated by Aisha Abd- ar Rahman at-Tarjumana Islamic Book of Dead Hadith Concerning the Fire and the Garden, Diwan Press, 1977, ISBN 0950444618, pp. 33–34
  4. ^ a b "Gabriel." Jewish Encyclopedia.
  5. ^ a b "Israfil" (revised). Encyclopædia Britannica. [1998] 2020.
  6. ^ Abilkhamitkyzy, R., and L. B. Begalieva. "Түркі әлеміндегі періштенің көркем бейнесі: кеше және бүгін." Keruen 75.2 (2022): 104-116.
  7. ^ Burge, Stephen. 2015. Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik. Routledge. ISBN 978-1-136-50473-0. p. 92.
  8. ^ Kitab aḥwāl al-qiyāma, pp. 49-50 quoted in Smith, Jane I.; Haddad, Yvonne Y. (1981). The Islamic Understanding of Death and Resurrection. Albany, N Y: SUNY Press. pp. 70–71.
  9. ^ a b Davidson, Gustav. 1967. "Israfel." Pp. 151–52 in A Dictionary of Angels, Including The Fallen Angels. New York: Free Press. ISBN 9780029070505. LCCN 66-19757.
  10. ^ Tottoli, Roberto. "Isrāfīl". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.). Encyclopaedia of Islam (3rd ed.). Brill Online. doi:10.1163/1573-3912_ei3_COM_32620. ISSN 1873-9830.
  11. ^ Al-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. 17, 30–32. ISBN 978-979-592-951-2. 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)
  12. ^ Weil, Gustav. 1863. "Adam." Pp. 19 in The Bible, the Koran, and the Talmud or Biblical Legends of the Mussulmans. via Internet Sacred Text Archive.
  13. ^ Noegel, Scott B., and Brannon M. Wheeler. 2010. The A to Z of Prophets in Islam and Judaism. Scarecrow Press. ISBN 978-1-461-71895-6. p. 13.
  14. ^ Kraemer, Joel L. 1993. Israel Oriental Studies, Band 13. Brill. ISBN 9789004099012. p. 219.

Bibliography

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Israfil

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Israfil (Arabic: إِسْرَافِيل, also spelled Israfil or Israfel) is the in Islamic tradition responsible for blowing the (al-Sur) that signals the onset of the Day of Judgment, causing the death of all living beings and heralding the of the dead for final reckoning. He holds a pivotal role in as the divine herald whose action initiates the end of the world and the gathering of humanity at the sacred rock in . Israfil is regarded as one of the four principal archangels in , alongside Jibril (the ), Mikail (the sustainer of life), and Azrail (the angel of death), each bearing distinct duties in the cosmic order established by . His name appears explicitly in several authentic hadiths, including a supplication by the Prophet Muhammad invoking as the Lord of Jibril, Mikail, and Israfil, underscoring his exalted status among the celestial beings. Although not mentioned by name in the , which alludes to the trumpet blower in verses such as Surah Al-Zumar (39:68), Israfil's attributes and function are elaborated in prophetic traditions compiled in collections like and Riyad as-Salihin. In narratives, Israfil is depicted as perpetually poised with his lips to the , awaiting the divine command to sound it twice—first to annihilate all creation, and second to revive it—emphasizing the immediacy and inevitability of the apocalyptic events. This role positions him as a mediator of Allah's ultimate decree, closest to the among the angels, and his actions are central to the theological framework of , , and in .

Etymology and Names

Origin and Meaning

The name Israfil is rendered in as إِسْرَافِيْل (ʾIsrāfīl), a form that appears in post-ic Islamic traditions rather than the Quran itself. This archangel's designation emerges prominently in collections and later theological works, marking its development within Islamic angelology after the prophetic era. Scholars trace potential Semitic roots for the name to Hebrew or Aramaic influences, particularly through the suffix -īl, which parallels the Hebrew -ēl signifying "of God" and appears in names like Gabriel (Jibrīl) and Michael (Mīkāʾīl). One proposed interpretation derives from the Hebrew root śārap ("to burn"), rendering Israfil as "the burning one," evoking the fiery seraphim of Jewish tradition and linking the angel to themes of divine intensity and purification. Alternative suggestions include "servant of the Merciful," emphasizing obedience, or derivations implying "temple of God" from the -īl element, though these remain interpretive adaptations in Arabic contexts. Despite these phonetic and conceptual ties, no definitive exists for Israfil, fueling ongoing scholarly debates about its precise Semitic origins and evolution from pre-Islamic influences into Islamic doctrine. Some researchers connect it to figures like the Jewish ("prince of the seraphim") or ("fire of "), suggesting cross-cultural transmission, while others view it as a uniquely coinage tied to motifs without direct antecedents. This uncertainty underscores Israfil's foundational role in , where the name's ambiguity enhances its symbolic weight.

Variations Across Languages

In non-Arabic Islamic traditions, the name Israfil undergoes phonetic and orthographic adaptations influenced by regional languages and scripts. In Persian, it is commonly rendered as Esrāfil or Israfil, appearing in medieval cosmographic works such as Zakariya al-Qazwini's 'Ajā'ib al-makhlūqāt wa-gharā'ib al-mawjūdāt and its Persian adaptations, where the angel is depicted in illustrations accompanying descriptions of celestial beings. In Turkish, especially within Ottoman literature and artistic manuscripts, the name is transliterated as İsrafil, as evidenced in illustrated versions of al-Qazwini's text produced in the Ottoman Empire, such as a 1717 manuscript folio portraying the angel with a trumpet. Among Urdu-speaking communities in variants include Israfil and Israfeel, often used in mystical poetry and devotional literature that draws on Islamic eschatological themes, reflecting Perso-Arabic influences blended with local phonetic patterns during the Mughal and colonial eras. In English and Western literary contexts, the name appears as Israfel, a phonetic adaptation popularized in Edgar Allan Poe's 1831 poem "Israfel," which draws from Islamic traditions to evoke the angel's musical and apocalyptic attributes.

Role in Islamic Theology

Position Among Archangels

In Islamic theology, Israfil is recognized as one of the four primary archangels, alongside Jibril (Gabriel), Mikail (Michael), and Azrael (the Angel of Death), forming the highest echelon of the angelic hierarchy known as ru'ūs al-malā'ika (leaders of the angels). This distinction underscores his elevated status, as these archangels are entrusted with pivotal cosmic roles, with Israfil often highlighted for his proximity to the divine presence. Israfil holds the position of the angel nearest to God, mediating divine commands to the other archangels and serving as an between the divine will and the celestial order. He is described in hadith traditions as positioned between Jibril and Mikail, with a journey to God spanning 50,000 years and seventy layers of light separating him from the divine, the lowest of which consumes any approaching entity. Additionally, he bears a pen (qalam) attached to his ear, used to inscribe human destinies and God's decrees on the Preserved Tablet, symbolizing his role in recording eternal orders. His physical form includes four wings—one extending to the East, one to the West, one covering his body, and one shielding him from the Preserved Tablet—reflecting his immense scale and reverence. Out of profound awe, he covers his face with a wing in God's presence. Israfil's attributes further emphasize his exalted rank, including possession of the most beautiful voice among all creations, which serves as the muezzin of Heaven, calling the angels to prayer and occasionally interrupting their glorifications with its overpowering timbre. He is also depicted as positioned above the Bearers of the Throne, with one corner of the Throne resting on his nape, his feet reaching the Seventh Earth and his head the Seventh Heaven, affirming no higher angel among them except himself.

Association with the Trumpet and Resurrection

In Islamic eschatology, Israfil serves as the archangel tasked with blowing the trumpet (known as the ṣūr or nafīr) to herald the onset of Qiyamah, the Day of Judgment, upon receiving the divine command from Allah while positioned in perpetual vigilance near the Divine Throne. This act underscores his role as the executor of God's will in initiating the transition from the temporal world to eternal accountability, embodying the angel's eternal readiness to fulfill this cosmic duty. The blowing of the trumpet occurs twice, according to the preponderant scholarly opinion. The first blast triggers universal cataclysm and death, causing all beings in the heavens and earth—except those Allah spares—to perish instantly, accompanied by the collapse of creation, including the darkening of the sun, the falling of stars, and the upheaval of mountains and seas. This event, described as a deafening sound that stuns and annihilates life, marks the end of the phase of human action and trial, fulfilling the divine decree for the dissolution of the current order. The interval between the two blasts is specified in hadith as forty units of time, though the exact measure—whether days, months, or years—remains undetermined by divine wisdom. The second blast revives all creation, resurrecting the dead whose spirits re-enter their reconstructed bodies, gathering humanity and jinn for the final reckoning before Allah. This resurrection transforms the universe into a renewed realm suited for the hereafter, where individuals stand accountable for their deeds, leading to paradise or hellfire based on divine justice. Theologically, the trumpet symbolizes the authoritative divine announcement that pierces all existence, emphasizing themes of impermanence, judgment, and the ultimate fulfillment of Allah's sovereignty over life and death. Israfil's unwavering posture with the trumpet at his lips represents the constant proximity of the end times and the need for perpetual spiritual preparedness among believers.

References in Islamic Sources

Indirect Quranic Allusions

The Quran contains several indirect allusions to the role of Israfil through descriptions of the apocalyptic trumpet blast (nafkhah fi al-sūr), which signals universal death and subsequent , without explicitly naming the angel responsible. A primary reference appears in Surah Az-Zumar (39:68), which states: "And [the trumpet of] the Horn will be sounded, and whoever is in the heavens and whoever is on the earth will fall unconscious, except whom Allah wills. Then it will be sounded a second time, and behold, they will be standing, looking on." This verse depicts the trumpet's dual blasts—the first causing cosmic annihilation and the second initiating revival—as central to eschatological events. Similarly, Surah Al-Hajj (22:7) alludes to the process tied to these events, affirming: "And indeed, the Hour is coming—no doubt about it—and Allah will resurrect those in the graves." Other verses, such as Surah Al-Haqqah (69:13), reinforce this imagery: "Then when the Horn is sounded a single blast," evoking the transformative power of the sound without specifying its originator. Early Islamic exegetes interpreted these passages as referring to an unnamed angel tasked with blowing the a figure whose identity as Israfil emerged in subsequent traditions. This exegesis underscores the Quran's portrayal of the trumpet as an instrument of Allah's sovereignty, where the blower's role symbolizes obedience and the onset of judgment. Later commentators, building on these foundations, unanimously associate the function with Israfil based on prophetic traditions that elaborate the Quranic hints. The deliberate absence of Israfil's name in the Quran highlights scripture's emphasis on theological function over personal nomenclature, prioritizing the event's divine purpose and universality. This approach allows the focus to remain on Allah's absolute control over creation's end and renewal, with the angel's specific identity developed through post-revelatory hadith and scholarly consensus rather than direct revelation. Expanded details on Israfil's attributes appear in hadith literature.

Descriptions in Hadith and Traditions

In Islamic hadith collections, Israfil is described as the archangel perpetually poised for the divine command to blow the trumpet signaling the Day of Resurrection. A narration attributed to the Prophet Muhammad states that Israfil has maintained his stance in reverence since his creation, with his feet aligned and gaze fixed upon the Throne of God without deviation, embodying unwavering obedience. Another hadith recounts the Prophet expressing unease, saying, "How can I feel at ease when the Angel of the Trumpet (Israfil) has put his lips to the trumpet and is waiting for the order to blow it?" This illustrates Israfil's constant readiness, lips pressed to the instrument, awaiting the signal that will initiate the end of the world. Additionally, hadith variants describe Israfil visiting the Prophet in visions, sometimes appearing alongside Jibril, where his majestic presence caused even Jibril to tremble in awe, underscoring Israfil's exalted status among the angels. Classical Islamic literature further details Israfil's involvement in key cosmic events. In some traditions, Israfil was among the archangels dispatched to gather dust from the earth for the creation of Adam. In the eschatological text Kitab Aḥwāl al-Qiyāma, Israfil is depicted as a colossal figure standing eternally vigilant with the trumpet, his form vast enough to encompass horizons, wings spanning directions, and body veiled in divine light, ever prepared to execute the command. Israfil's attributes in hadith and traditions also highlight his role in divine mediation and the resurrection sequence. He is portrayed as the archangel nearest to God, relaying divine directives to fellow angels like Jibril and Mikail, facilitating the implementation of celestial orders. Regarding the trumpet blasts alluded to in the Quran, narrations specify that Israfil's first blow will cause all creation, including himself, to perish in universal death; God will then resurrect him to deliver the second blast, reviving the dead for judgment. This dual action emphasizes Israfil's pivotal yet transient role in the cosmic cycle.

Depictions in Culture and Art

Iconography in Islamic Manuscripts

In Islamic manuscripts, Israfil is frequently depicted as a majestic archangel in humanoid form, adorned with expansive wings and clad in flowing robes that evoke otherworldly grace. The central motif is his act of blowing a long, curved trumpet—referred to as the nafir or sur—symbolizing the divine call to resurrection and the onset of the Day of Judgment. These representations often position him in celestial realms, sometimes near the divine Throne, underscoring his proximity to God, while ethereal elements like radiant auras or billowing clouds enhance the supernatural atmosphere. In adherence to broader Islamic artistic conventions influenced by , direct facial depictions are stylized or partially obscured to convey reverence, avoiding overly anthropomorphic portrayals that might border on idolatry. A prominent 14th-century Ilkhanid manuscript of Zakariya al-Qazwini's ʿAja'ib al-Makhluqat (Wonders of Creation) illustrates Israfil in the midst of the trumpet blast, capturing the cosmic upheaval with dynamic lines and vibrant colors typical of Persianate book arts under Mongol patronage. Similarly, a Mamluk opaque watercolor and ink painting from late 14th–early 15th-century Egypt or Syria, now at the Metropolitan Museum of Art, shows Israfil heralding the resurrection by sounding his trumpet amid a gathering of souls in Jerusalem, emphasizing the eschatological assembly at the sacred Rock. Another example appears in a 1570s Ottoman illustration from al-Qazwini's Wonders of Creation, where Israfil is rendered with elaborate wings and a golden trumpet, integrating scientific cosmology with prophetic imagery in a tradition of encyclopedic manuscripts. These works highlight how Israfil's iconography evolved across regions, blending theological symbolism with regional stylistic flourishes like intricate gold detailing and symmetrical compositions.

Representations in Literature

In Islamic literature, Israfil appears symbolically in Sufi poetry and eschatological narratives, often representing the divine call to awakening and resurrection. For instance, in the works of the 13th-14th century Sufi poet , Israfil's trumpet is depicted as an internal spiritual reality within the human body, alongside other cosmic and scriptural elements, emphasizing the unity of divine truths in the microcosm of the self: "The night and the day, the planets, the words inscribed on the Holy Tablets... and Israfil's trumpet, we observed in the body." This portrayal underscores Israfil's role as a herald of inner transformation rather than mere apocalyptic event, aligning with Sufi themes of mystical union and the soul's journey. In Persian mystical literature, Israfil is frequently linked to music and resurrection, influencing poetic expressions of spiritual ecstasy and renewal. Jalaluddin Rumi, the 13th-century Sufi poet, metaphorically invokes Israfil as the blower of life's breath into dormant souls, portraying the angel as a catalyst for rebirth in works like his Masnavi, where archangels symbolize the heart's divine throne and the vibration of cosmic harmony. Such integrations in Persian tales blend folklore with esoteric symbolism, portraying Israfil's melody as a bridge between the earthly and the eternal. Western literature has also engaged with Israfil, notably in Edgar Allan Poe's 1831 poem "Israfel," inspired by Islamic descriptions of the angel's musical prowess from the Quran and related traditions. Poe depicts Israfel as a celestial musician whose heart-strings form a lute, producing songs of unparalleled fervor that silence the stars and moon, contrasting heavenly ecstasy with earthly limitations: "None sing so wildly well / As the angel Israfel." The poem elevates Israfil as the bard, whose "burning measures" embody transcendent and emotional depth, reflecting Romantic ideals of and the sublime.

Comparative Perspectives

Equivalents in Judaism and Christianity

In Jewish tradition, there is no explicit equivalent to Israfil as the named bearer of a resurrection trumpet, though scholarly comparisons have linked him to , identified as the chief of the seraphim in apocryphal texts, or to , associated with light, wisdom, and apocalyptic visions in works like the . While some traditions and scholars identify Israfil with , others note no direct equivalent, highlighting interpretive differences. is recognized as one of the seven principal archangels in post-biblical Jewish literature, such as the , where he serves as a guide and healer, but his role does not directly involve a trumpet. The eschatological trumpet motif appears in Jewish apocalyptic literature through unnamed angels tied to resurrection, as with Remiel in 1 Enoch 20:8, who is set over those who rise, paralleling Israfil's function while emphasizing divine judgment. This shared imagery draws from the shofar, a ram's horn blown during to herald repentance and the day of judgment, reflecting broader Abrahamic themes of auditory signals for cosmic renewal. In Christian theology, Israfil is frequently identified with the archangel Raphael, the healer and divine messenger depicted in the Book of Tobit, who is enumerated among the seven archangels in Eastern Orthodox and Catholic traditions alongside Michael, Gabriel, and others. Raphael's attributes of guidance and protection in Tobit 12:15 align loosely with Israfil's proximity to God, though the trumpet role finds closer parallel in the unnamed angel who sounds the seventh trumpet in Revelation 8–11, announcing the kingdom of God and the final judgment, and in 1 Corinthians 15:52, where a trumpet heralds the resurrection of the dead. These depictions underscore a common eschatological motif across Abrahamic faiths: the trumpet as an instrument of divine proclamation, adapting elements from pre-Islamic Jewish and Christian angelology into Islamic narratives of the end times.

Interpretations in Sufism and Mysticism

In Sufi cosmology, Israfil is conceptualized as emanating from the heart of God, embodying divine love and serving as a catalyst for the soul's awakening to higher realities. This origin underscores his function as a between the rational faculties ('aql) of the created world and the transcendent spiritual realms, enabling the seeker's progression toward divine intimacy and Such interpretations position Israfil not merely as an archangel but as a symbolic conduit for the infusion of sacred knowledge into the human spirit, drawing from traditional esoteric frameworks that view angels as extensions of divine attributes. The trumpet associated with Israfil carries profound mystical symbolism in Sufi thought, representing a call to spiritual resurrection and the state of fana—the annihilation of the ego in God. This esoteric reading transforms the trumpet from a literal eschatological instrument into a vehicle for inner transformation, where its blast signifies the dissolution of separation between the lover and the Beloved. In esoteric Sufi traditions, Israfil's imagery extends to music and poetry within practices like dhikr, where his trumpet evokes the harmonious resonance between creation and the Creator. Sufi assemblies, particularly in orders like the Mevlevi, invoke Israfil's sound through rhythmic chants and melodies that mirror cosmic unity, fostering a state of ecstatic remembrance that aligns the participant's heart with divine rhythm. As Rumi illustrates in the Masnavi, the trumpet's call quickens dormant souls toward liberation, symbolizing the soul's yearning for formless union with the Divine and the restoration of primordial harmony.

References

  1. https://sunnah.com/riyadussalihin:409
  2. https://www.britannica.com/topic/Israfil
  3. https://islamqa.info/en/answers/843/angels-in-islam
  4. https://sunnah.com/muslim:771
  5. https://islamqa.info/en/answers/49009/how-many-times-will-the-trumpet-be-blown
  6. https://ia800100.us.archive.org/13/items/ADictionaryOfAngels/A%20Dictionary%20of%20Angels.pdf
  7. https://ghayb.com/wp-content/uploads/2021/07/Angels-In-Islam-Suyuti.pdf
  8. https://artandtheology.org/tag/israfil/
  9. https://art.thewalters.org/object/W.659.45A/
  10. https://www.rekhta.org/allusions/israfeel
  11. https://era.ed.ac.uk/bitstream/handle/1842/4110/Burge2010.pdf?sequence=1&isAllowed=y
  12. https://al-islam.org/towards-eternal-life-muhammad-saeed-bahmanpour/chapter-3-blowing-trumpet
  13. https://www.islamweb.net/en/fatwa/182147/the-trumpet-will-be-blown-twice-on-the-day-of-judgment
  14. https://sunnah.com/mishkat:5731
  15. https://al-maktaba.org/book/33037/3371
  16. https://al-maktaba.org/book/7478/468
  17. https://umrahinternational.com/2024/11/04/the-role-of-israfil-the-archangel-of-the-trumpet-in-islamic-eschatology/
  18. https://www.metmuseum.org/art/collection/search/652575
  19. https://www.britishmuseum.org/collection/object/W_1963-0420-0-1
  20. https://dokumen.pub/the-wonders-of-creation-and-the-singularities-of-painting-a-study-of-the-ilkhanid-london-qazvn-1nbsped-1474461395-9781474461399.html
  21. https://wahiduddin.net/sufi/sufi_poetry.htm
  22. https://www.umass.edu/gso/rumi/rumi6.htm
  23. https://www.poetryfoundation.org/poems/48628/israfel
  24. https://www.biblegateway.com/passage/?search=Tobit+12%3A15%2C+Revelation+8-11%2C+1+Corinthians+15%3A52&version=NIV
  25. https://www.getty.edu/cona/CONAIconographyRecord.aspx?iconid=901000444
  26. https://sufi-tavern.com/hikmat/angels/
  27. https://creativematter.skidmore.edu/cgi/viewcontent.cgi?article=1000&context=relig_stu_stu_schol
  28. https://drum.lib.umd.edu/bitstreams/6ce5df56-3d01-4d8b-9877-eb0ac54a5f7c/download
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