“Uzair As a Son of Allah” – Understanding of One Accusation

Arye Olman

“Uzair As a Son of Allah” – Understanding of One Accusation

Islam sees Jews as “the people of Scripture” (e. g., Quran 5: 59-66) and requires to respect them (e. g., 2: 62, 5: 5). Quran refers to the faith of the Jews with distinction:

They are not all alike; of the followers of the Book there is an upright party; they recite Allah's communications in the nighttime and they adore (Him). They believe in Allah and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good. And whatever good they do, they shall not be denied it, and Allah knows those who guard (against evil) (3: 113-115).

However, in the opinion of Mohammad, Jews attribute children to Allah. This accusation is mentioned only in one ayah:

And the Jews say: Uzair is the son of Allah; and the Christians say: The Messiah is the son of Allah; these are the words of their mouths; they imitate the saying of those who disbelieved before; may Allah destroy them; how they are turned away! (9: 30).

The accusation of attributing a divine or a partially divine status to Uzair has earned close attention of Quran's commentators. Though hadiths do not say anything about Uzair, Muslim doxographers[1] identify him as biblical Ezra: the name ‘Uzair' is perceived as a diminutive and derogative form of ‘Azr – Ezra. Others see Uzair as a person who slept for a hundred years, from 2: 259 (see a similar story about micracle-worker Honi in Babylonian Talmud, Taanit 23b). Numerous stories were told about Uzair[2]. For example, in the name of a Jew who adopted Islam, Vahb Ibn Munabbih, there are tales of Uzair restoring Torah from his memory after it was burnt; later this story would be repeated by al-Tabari[3]. It is quite possible that here we observe the reflection of a motive present in the praises of Ezra in Babylon Talmud, Sanhedrin 21b: “Ezra is worthy enough for the Torah to be given through him but Moshe forestalled him”, and Suka 20a: “When Torah was forgotten in Israel, Ezra from Babylon came and strengthened (literally “founded”) it”. It has already been proven that these stories go back to Arabic translation of the 3^rd (4^th) book of Ezra (14: 21-44 according to synodal translation)[4]. Starting from Ibn Hazm, Ezra is blamed for the distortion of Scripture text and lying, as we have already mentioned above[5]. However, what is worthy of attention is that Ibn Hazm in his book on religions and sects calls him only “Ezra the scribe”, but not Uzair[6], and only in a polemic message to the Jew Ibn Nagrila (Shmuel ha-Nagid) identified Ezra as a " son of Allah" from Quran[7]. The proclamation of Uzair a son of Allah by Jews serves as an example of shirka for Muslim theologists - attributing a divine status to something created[8]. But this explanation runs against one significant controversy: there does not exist any Jewish confirmation of Ezra’s divination. Early Muslim authors who heard ardent assurances in the absence of such idea in Judaism from Jews supposed that only one Jew, Pinhas ben Azarya[9], considered Uzair to be the son of Allah (this is what at-Tabari writes in his taphsir ad loc. ). It is possible that an echo of this opinion is heard in the words of a Jew who adopted Islam, Samawal al-Maghribi (12^th century)[10], who wrote that “al-Uzair” (sic! ) is a distorted Elazar, father of Pinhas[11]. Others said that a sect worshipping Ezra existed long ago and was not numerous (Ibn Hazm[12]) or that Quran ayah reflects only a special respect of Jews for their teacher Ezra (taphsir al-Kurtubi ad hoc). The only echo of such custom can be found in the works of legal expert of the 11^th century al-Mavardi, according to the words of which “the condition of Umar” for “dhimmi” included a ban for Christians and Jews to mention " al-Masih" and Uzair[13]. However, it is impossible to say exactly whether it is a reflection of a local custom or a direct implementation of Quran ayah.

Numerous researchers tried to solve the problem of Uzair’s identification[14]. Piotrovsky writes in " The Tales of Quran" about " Yemen trace" in the search for Uzair's cult:

“There are reasons to believe that a certain part of Arabian Jews was hostile to the reverence and high authority of Ezra which he enjoyed in Judaism. (According to Jewish traveler Jaaqov Sappir, Arabian Jews even avoided naming their children with the name of Ezra (" Even Sappir" I, 99, [in Hebrew])). The tales of Yemen Jews preserved the legend about their ancestors conflicting with Ezra due to rejecting his call to return to Palestine to the revived church. An exchange of curses allegedly followed. Due to Ezra’s curse Yemen Jews were doomed to pitiful and humble existence. Yemens’ curse caused Ezra to be buried after his death beyond the boundaries of the promised land. There is also a supposition that in their letters to Yemen medieval Jews of Egypt avoided using standard formulas containing praises of Ezra. This indirect evidence might reflect the disagreement in Judaism pertaining to the special worshipping of Ezra. See the following: Ahrony R., Jemenite Jewry: Origins, Culture and Literature. Bloomington, 1986, pp. 4-8. Goitein S., Von den Juden Jemens: Eine Anthologie. Berlin, 1934, S. 12. " [15].

We would also venture to add that it was in Yemen that Ibn Hazm mentioned above put the supposed worshippers of Uzair, Sadducees.

Still, Piotrovsky avoids unequivocal formulations and prefers not to leave the boundaries of hypotheses:

“It is possible that the views of the Jews for whom both the activities of Ezra and his worshipping were harmful innovations were perceived by Mohammad as the remnants of veritable Moses' monotheism, from the positions of which he criticizes Judaism followers of his time" ^{^[16]}.

Besides, some scientists associated another Quran image with Ezra, namely Idris (19: 56-57, 21: 85-86)[17] who was worshipped but not divinated.

Modern researchers sometimes identify Uzair as Enoch[18] or even Osiris[19]. Identification of Uzair as Enoch may be grounded on the angelic status of the latter in the last books of Enoch, but neither in Ethiopian, nor in Slavic or Hebrew books of Enoch he is named son of God even after his ascension to heaven. This status is attributed by some fragments from Qumran to Messiah[20], and by a short version of Slavic Enoch – to Malkizedek[21], but not to Enoch. Messiah is named a son of God in the 3^rd (4^th) book of Ezra as well (7: 28-29, 13: 32, 13: 37, 13: 52, 14: 9)[22]. On the other hand, in Muslim legends not Uzair, but Idris is identified as Achnuch-Enoch[23]. An attempt of Mohammed Magdi Bey to identify Uzair as Osiris is even more doubtful.

We would like to support another understanding of this mysterious ayah, which is, however, also associated with the books of Enoch. In our opinion, Uzair is not a diminutive form of the name Azr, but rather a distorted form of the name Uza. We mean not the goddess al-Uzza (53: 19-20) well known to Arabs as a female creature; she could not have been " the son of God” even though she is named the “daughter of Allah” in “satanic ayahs”[24]. Here we mean the fallen angels, Uza (the following variants are possible: Uzu, Uzi, Aza) or Azael(another variant: Uziel ). In 1924 Paul Casanova soon suggested that “the son of God” may mean one of the biblical “bene Elohim”, but without argument his “attractive suggestion”[25]. However, he explained his idea by phonetic transmutation ‘r-l’ that led to change ‘Uziel to ‘Uzair.

The idea of fallen angels is typical for Christian theology but was born in the Hebrew environment. Verses 1-4 from Chapter 6 of Genesis and their later interpretations are studied in many books and articles[26]. In Qumran text 4Q 180 I 7-10 (Commentary to the Book of Periods) Azael is pictured as the leader of fallen angels who started to “enter the homes of the sons of men”[27]. In the first Book of Enoch, Azael and his fall are mentioned in many episodes: 6: 7, 8: 1, 9: 7, 10: 5-8, 13: 1, 54: 5, 55: 5, and 69: 2. In this book he is not called the son of God but instead only one of the “guards”, even though in 6: 2 angels are named " sons of heaven”. Talmud sources and early midrashes (documented up to the 5^th century AD, and some of them probably even earlier) hint at the fallen angels in a very subtle manner[28]. It is known that r. Shimon bar Johai scolded those who talked about “gods' sons” when commenting on Genesis 6: 1-4 (Bereshit Raba 26: 5). The Babylonian Talmud (61а) says that biblican giants Sihon and Og were sons of Ahiya, son of Shemhazay. Shemhazay is explicitly named a fallen angel only in late midrashes:

Immediately two angels came to Him, Shemhazay and Azael, and said to Him: Lord of the world! Do you remember that we said to you: “what is a man, if You think of him? ” (Toldot Ben-Sira, additional questions, translation made from manuscript in the database of Hebrew Language Academy).

Talmud believes that a goat for Azael atones for the sins of Aza and Azael (Babylonian Talmud, Joma 67b). According to Targum of Pseudo-Jonatan to Genesis 6: 4, “Azael was one of the ‘fallen from heaven’. ” The third (Hebrew) Book of Enoch (the Book of Hechalot) describes them in the following way:

Then three angels from the angels of service – ‘Uza, ‘Aza and 'Azael - came and started talking about me (r. Ishmael) in a hostile way in the heavenly heights (3 Enoch 4, translated from manuscript in the database of Hebrew Language Academy).

(There exist some variants of text where angels are called 'Iza, 'Uza and 'Azael or 'Aza, 'Aziel and 'Uziel)[29].

So how could (people of Enosh's generation) pull them (sun, moon and stars) down (from heaven)? It was 'Uza, 'Aza and 'Azael who taught them witchcraft so that the people could pull them (celestial bodies) from heaven and (celestial bodies) served their idols (3 Enoch 5, translated from manuscript in the database of Hebrew Language Academy).

There is no episode about the fall of angels here. However, it appears in an earlier, second (Slavic) book of Enoch: “three of them (guards) came down to earth from the Divine throne to Hermon (2 Enoch 18: 4)[30].

Late midrashes and commentaries tell about the fall of angels in a more detailed way:

“The fallen were on earth during that time” (And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the Lord said, My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. (Genesis 6: 1-4)) – these were ‘Uza and ‘Azael. “Mighty men which were of old, men of renown” – they were renown before, and where are they now? R. Elazar, son of r. Joseph, said: They were hung on iron chains, hung in the Mountains of Darkness < …> and they teach witchcraft to those who were defiled by them (Agadat Bereshit, addition, Buber’s edition, Krakow 1903).

There is another interpretation:

“And sons of God saw” – these are Uza and Uziel who lived in heaven and came down on earth to stand a test (Agadat Bereshit, additions, translated from manuscript in the database of Hebrew Language Academy).

Uza, Uzu and Azael came down to earth, desired human daughters, brought them to sin and taught them witchcraft using which one can pull sun and moon down, were not they from your lot (angels)? (Pirke de-rabi Eliezer, additions, translated from manuscript in the database of Hebrew Language Academy).

In a parallel story in midrash Eliyahu Zuta 25 angels are named Aza, Uzi and Azael. A later version of this story is found in midrash Dvarim Raba 11: 10.

“And it repented the Lord that he had made man on the earth, and it grieved him at his heart. ” (Genesis 6: 6). Can it be that it repented and grieved Him that he had made men but he did not regret that he had created angels, sons of God and Azael? But know that both the former and the latter are called " human" (commentary by Karaite Binyamin ben Moshe Nehavendi on Genesis, translated from manuscript in the database of Hebrew Language Academy).

Do not go astray because of what you have seen, as it is because of the seen that one goes astray. So you can see that Uza and Uziel went astray because of what they had seen as it was said: “And sons of God saw human daughters” (Kala Rabati 3: 6).

If Uza and Aziel whose bodies are fire sinned when they came down on earth, we can sin all the more so! (Pesikta Rabati 34).

Fallen angels are also present in later Muslim tradition[31]. For example, the tafsir (interpretation of Quran) of Abu Bakr (2: 102) tells:

“So says Kalbi, let the grace of Allah stay over him: Harut and Marut are two angels who are tortured in Babylon. The reason of their tortures is that heavenly angels started reproaching humans for their sins. Lord Almighty told them: Do not reproach humans for their sins so much! If I provide you with the same desires and passions of the soul that I have provided humans with, you will come to the same state that they have. If you want to make sure of it, choose the best and the steadiest among you! And I will make them humans in their nature and send them to Earth. You will marvel at it!

They chose three angels – Aza, Azaya and Azazil. Lord Almighty made them humans in nature and sent to the Earth to pass judgements among people. Azazil understood that he would not manage to refrain from sin, asked for repentance, and Lord Almighty took him back to heaven.

Aza and Azaya stayed. During the day they passed judgements among the people of Earth, and during the night they came back to heaven with the help of Main name of the Lord and worshipped Him among angels. Some time passed. A woman came to be judged. She was from the family of Nuh, let peace be with him, in Arabic she was called Zuhra, and in Persian, Bayduht and Nahid. She came with a complaint about her husband whom she did not love. That woman was beautiful in the highest extent. As soon as Aza and Azaya saw her, they gave in to temptation and said: We will divorce you with your husband! And she arranged to meet them in an abandoned place… As they lusted after that woman, they drank some wine and became drunk. And the woman opened up to them, adorned in all possible ways. When they satisfied her demand she said: Teach me the Main name of Lord Almighty that you know! And they taught her. Zuhra pronounced it and ascended to heaven leaving them behind…” [32]

A Hebrew legend about Istahar – angels Shemhazay and Azael were tempted by her, but she was cunning enough to reject their courtings and ascend to heaven – is very late (Midrash Avkir, published by Yelinek in Bet ha-Midrash 4, 127, and also Yalkut Shimoni in Bereshit 6, para. 44); it was probably borrowed from Arabic tradition documented in the tafsir provided above. Later the tales about Aza and Azael became part of Zohar.

If we accept the suggestion that our and Casanova’ supposition is correct, Quran accuses Jews of believing fallen angels to be sons of God. This accusation is situated next to reproaching Christians for deifying Jesus in the same ayah not by chance: in the view of Quran, those who lived on earth cannot be sons of God, and both Christian messiah and fallen angels of the Jews lived a fully terrestrial life when they found themselves on earth (see 3 Enoch, chapters 6-11)[33].

The name of Uzair can be a distortion of one of the fallen angels' name. Phonetic difference among them is not that great, and the variability of names in oral tradition is rather significant. Let us recall that in different Hebrew midrashes fallen angels are called Uza, Uzu, Uzi, Aza, Iza, Uziel and Azael – in different combinations.

Though Hebrew midrash and Talmud sources of pre-Quran period sharply oppose the notion “sons of God” as such and oppose its application to the verses Genesis 6: 1-4 in particular (see the abovementioned midrash Bereshit Raba 26: 5 documented approximately in the 5^th century AD), it is this protest that proves the existence of the discussed tradition during Quran times, and the tales about fallen angels in later Hebrew sources stress its persistence as of at least a marginal tradition in Judaism. This tendency, which is heretical from the point of view of Mohammad, could inspire ayah 9: 30.

[1] al-Baidawi, Tafsir, 1, 384; al-Tabari in History (Annales quos scripsit Abu Djafar Mohammed ibn Djarir at-Tabari, cum aliis ed. M. J. de Goeje, Lugundi Batavorum, 1879-1901, 1, 670); also al-Tabari in his tafsir ad hoc.

[2] Ayoub M., “‘Uzayr in the Qur’an and Muslim Tradition”, in Studies in Islamic and Judaic Traditions, ed. W. M. Brinner and S. D. Ricks. Atlanta, GA, 1986, 10-11.

[3] Annales, I, 670.

[4] Drint A., The Mount Sinai Version of IV Ezra. Text, Translation and Introduction (Ph. D. diss. ), Rijksuniversiteit Groningen, 1995, 51-64, 416-435. See a detailed analysis in R. C. Steiner, " A Jewish Theory of Biblical Redaction from Byzantinum: its rabbinic roots, its diffusion and its encounter with the Muslim doctrine of falsification", JSIJ 2 (2003), 161-167.

[5] See the review of this topic in Lazarus-Yafeh H., " 'Uzayr", Encyclopaedia of Islam, Leiden, 2003, X, 960a and in her article Yaffe H., “Ezra-‘Useir: History of a Pre-Islamic Polemical Motif through Islam to the Beginning of Biblical Criticism, ” Tarbiz 55 (1986), 359-379 [in Hebrew].

[6] Al-Fisal fi al-Milal wal-Ahwa wal-Nihal I, 117, 187, 210.

[7] See Lazarus-Yaffe H., “Ezra-‘Useir: History of a Pre-Islamic Polemical Motif through Islam to the Beginning of Biblical Criticism, ” Tarbiz 55 (1986), 361, 374.

[8] Comerro, V., “Esdras est-il le fils de Dieu? ” Arabica 52 (2005), 165-181.

[9] Naturally, he means Elazar (Numbers 25: 11).

[10] See Lazarus-Yaffe H., “Ezra-‘Useir: History of a Pre-Islamic Polemical Motif through Islam to the Beginning of Biblical Criticism” [in Hebrew] Tarbiz 55 (1986), p. 365, n. 26.

[11] Numbers 25: 11.

[12] Al-Fisal fi al-Milal wal-Ahwa wal-Nihal I, 99.

[13] al-Mawardi, Statuts gouvernementaux ou Ré gles de droit public et administratif, trans. E. Fagnan, Alger, 1915, 306.

[14] Неllеr B. “‘Uzayr”, Enzyklopedie des Islam, Leiden-Leipzig, (1908) 1913-1934. B. 4, 1150-1151; Horowitz J., Koranische Untersuchungen. Berlin-Leipzig, 1926, 127-128; Speyer H., Die Biblische Erzä lungen im Qoran. Grä fenhainigen, 1931, 413; Kü nstlinger D., " 'Uzair ist der Sohn Allah's", Orientalistische Literaturzeitung, Leipzig, 1932, 381-383; Hirschberg H. Z., “Horned Maqron and Ezra-Uzair the Son of God”, Leshonenu 15 (Sefer Tortschiner) (1947), 130 ff. [in Hebrew]; Wasserstrom S. M., Between Muslim and Jew: The Problem of Symbiosis under Early Islam (Princeton: Princeton University Press, 1995), 183, n. 67; Newby, History of the Jews of Arabia, Columbia, SC 1988, pp. 60-61; Bellamy, James A. Textual Criticism of the Koran, The Journal of the American Oriental Society, 121 (2001).

[15] Piotrowsky M. B., «The Tales of Quran», Мoscow, 1991, pp. 187-188 [in Russian].

[16] ibid, p. 88.

[17] Torrey C., The Jewish foundation of Islam, New York 1933, 72.

[18] Newby G. D., A history of the Jews in Arabia, Columbia, S. C. 1988, 59-62; Erder Y., " The Origin of the Name Idris in the Quran: A Study of the Influence of Qumran Literature on Early Islam ", Journal of Near Eastern Studies, 49, 4 (Oct. 1990), 339-350.

[19] Casanova P., " Idris et 'Ouzair", Journal Asiatique 205 (1924), p. 359, n. 7.

[20] e. g. 4Q 534 1: 7-11, see Garcia Martinez F., Qumran and Apocalyptic: Studies on the Aramaic Texts from Qumran. STDJ 9. Leiden: E. J. Brill, 1992, pp. 9-10. Also 4Q psDan^d (4Q 246), see Fitzmyer J. A., The “Son of God” Document from Qumran. Biblica 74 (1993), pp. 153-174.

[21] 70: 10, 70: 16. Charlesworth J. H. The Old Testament Pseudepigrapha, 1983, v. 1, p. 204-211.

[22] see Schreiner J, Das 4. Buch Esra, JSHRZ V/4, Gü tersloh 1981.

[23] Vaida G., " Idris", Encyclopaedia of Islam, III, 1030b.

[24] Macdonald M. C. A., Nehmé L., " al-'Uzza", Encyclopaedia of Islam, X, 967a.

[25] Heller B., “’Uzair”. E. J. Brill's first encyclopaedia of Islam, 1913-1936, v. 1, p. 1062.

[26] See Alexander, P. S., “The Targumim and Early Exegesis of “Sons of God” in Genesis 6”, Journal of Jewish Studies 23 (1972), 60-71; Bhayro, S., “Daniel’s ‘Watchers’ in Enochic Exegesis of Genesis 6: 1-4”, in: G. J. Brooke (ed. ), Jewish Ways of Reading the Bible (Journal of Semitic Studies Supplement 11), Oxford: Oxford University Press, 2000, 58-66;
Bhayro, S., “A Karshuni (Christian Arabic) Account of the Descent of the Watchers”, in: A. Rapoport-Albert and G. Greenberg (eds. ), Biblical Hebrews, Biblical Texts: Essays in Memory of Michael P. Weitzman (JSOT Supplement Series 333). Sheffield: Sheffield Academic Press, 2001, 365-373; Clines, D. J. A., “The Significance of the ‘Sons of God’ Episode (Genesis 6. 1-4) in the Context of the ‘Primaeval History’”, Journal for the Study of the Old Testament 13 (1979), 33-46; Eslinger, L., “A Contextual Identification of the bene ha’elohim and benoth ha’adam in Genesis 6: 1-4”, Journal for the Study of the Old Testament 13 (1979), 65-73; Hendel, R. S., “Of Demigods and the Deluge: Toward an Interpretation of Genesis 6: 1-4”, Journal of Biblical Literature 106: 1 (1987), 13-26; Hendel, R. S., “The Nephilim Were on the Earth: Genesis 6: 1-4 and its Ancient Near Eastern Context”, in: C. Auffarth and L. T. Stuckenbruck (eds. ), The Fall of the Angels (Themes in Biblical Narrative 6), Leiden / Boston: Brill, 2004, 11-34; Janssens, Y., “La thè me de la fornication des anges”, in: U. Bianchi (ed. ), Le Origini dello Gnosticismo: Colloquio di Messina, 13-18 Aprile 1966 / The Origins of Gnosticism: Colloquium of Messina, 13-18 April 1966 (Studies in the History of Religions 12), Leiden: E. J. Brill, 1970, 488-494; Kilmer, A. D., “The Mesopotamian Counterparts of the Biblical nepilim”, in: E. W. Conrad and E. G. Newing (eds. ), Perspectives on Language and Text: Essays and Poems in Honour of Francis I. Andersen’s Sixtieth Birthday (Winona Lake, Indiana: Eisenbrauns, 1987), 39-43; Kraeling, E. G., “The Significance and Origin of Gen 6: 1-4”, Journal of Near Eastern Studies 6 (1947), 193-208; Kvanvig, H. S., “Gen 6, 1-4 as an Antedeluvian Event”, Scandinavian Journal of the Old Testament 16: 1 (2002), 79-112; Kvanvig, H. S., “The Watcher Story and Genesis: An Intertextual Reading”, Scandinavian Journal of the Old Testament 18: 2 (2004), 163-183; Prusak, B. P., “Woman: Seductive Siren and Source of Sin? Pseudepigraphal Myth and Christian Origins”, in: R. R. Ruether (ed. ), Religion and Sexism: Images of Woman in the Jewish and Christian Traditions. New York: Simon and Schuster, 1974, 89-116;
Schultz, D. R., “The Origin of Sin in Irenaeus and Jewish Pseudepigraphical Literature”, Vigilae Christianae 32: 3 (1978), 161-190; Stuckenbruck, L. T., “The Origins of Evil in Jewish Apocalyptic Tradition: The Interpretation of Genesis 6: 1-4 in the Second and Third Centuries B. C. E. ”, in: C. Auffarth and L. T. Stuckenbruck (eds. ), The Fall of the Angels (Themes in Biblical Narrative 6), Leiden / Boston: Brill, 2004, 87-118; van der Kooij, A., “Peshitta Genesis 6: ‘Sons of God’ – Angels or Judges”, Journal of Northwest Semitic Languages 23 (1997), 43-51; Wicham, L. R., “The Sons of God and the Daughters of Men: Gen 6: 2 in Early Christian Exegesis”, in: Language and Meaning: Studies in Hebrew Language and Biblical Exegesis (Oudtestamentische Studien 19), Leiden: Brill, 1974, 135-147; Wright, A. T., The Origin of the Evil Spirits: The Reception of Genesis 6. 1-4 in Early Jewish Literature (Wissenschaftliche Untersuchungen zum Neuen Testament II. 198), Tü bingen: Mohr Siebeck, 2005.

[27] Tantlevsky I. R., The Books of Enoch. Moscow, 2002, p. 114, note 30.

[28] Alexander, P., " 3 Enoch and the Talmud", Journal for the Study of Judaism 18 (1987), 40-68.

[29] Tantlevsky I. R., The Books of Enoch. Moscow, 2002, p. 179, note 56.

[30] Orlov, A., The Enoch-Metatron Tradition, TSAJ, 107; Tü bingen: Mohr Siebeck, 2005, 223.

[31] See Jung, L., Fallen Angels in Jewish, Christian, and Mohammedan Literature, Philadelphia: Dropsie College for Hebrew and Cognate Learning, 1926.

[32] Abdullaeva F. I., The Persian Quranic Exegesis. St. -Petersburg, 2000, pp. 30-32 [in Russian].

[33] See Bhayro, S., The Shemihazah and Asael Narrative of 1 Enoch 6-11: Introduction, Text, Translation and Commentary with Reference to Ancient Near Eastern and Biblical Antecedents (Alter Orient und Altes Testament 322), Mü nster: Ugarit-Verlag, 2005.

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