Devil (Islam)

Depiction of Iblis in the epic poem Shahnameh

In Islam, the devil is called Shayṭān, (Arabic: شيطان‎‎, plural: شياطين shayāṭīn) and refers to all evil forces under leadership of the archdevil[1] known as Iblīs (or Eblis)[2], who was cast out of heaven, after he refused to prostrate before Adam.

The primary characteristic of Iblis is hubris; not only did he deem himself a superior creation to Adam, he also demonstrated arrogance by challenging God's judgment in commanding him to prostrate.[3] His primary activity is to incite humans and jinn to commit evil through deception, which is referred to as "whispering into the hearts."[4] The Quran mentions that satans are the assistants of those who disbelieve and commit immorality.[5]

Namings and etymology

The term Iblis (Arabic: إِبْلِيس‎‎) may have derived from the Arabic verbal root BLS ب-ل-س (with the broad meaning of "remain in grief")[6] or بَلَسَ (balasa, "he despaired").[7] Another possibility is that it is derived from Ancient Greek διάβολος (diábolos), also the ultimate source of English 'devil.'[8][9] However, there is no consensus on the root of the term. The term Shaytan (Arabic: شَيْطَان‎‎) also has the same origin as Hebrew שָׂטָן (Sātān), source of the English Satan.

In Islamic theology, "Shaytan" (Arabic: شيطان‎‎), is often simply translated as "the Devil," but the term can refer to any being[10] who disobeys God and follows Iblīs and intends to harm someone or does mischief.

The Devil in Islamic theology

Depiction of Iblis in the Annals of al-Tabari

According to The Oxford Dictionary of Islam, shaytan in the singular and the plural shayatin are used in the Quran often interchangeably with Iblis, who is "considered to be a particular shaytan."[11] In Islamic theology, Iblis is a being created from fire who was allowed to mingle with Angels in the heavens until he rejected the command of God to bow before Adam. When God created Adam, the first human, He said to the angels: "And [mention, O Muhammad], when your lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know."[12] All the angels prostrate, but Iblis does not. Iblis justified his decision, because he claims to be better than a human: "[Allah] said, "What prevented you from prostrating when I commanded you? [Satan] said, "I am better than him. You created me from fire, and created him from clay."[13] Iblis requests a reprieve until the day of resurrection to try to mislead the people in any way he can. God reprieves Iblis but, He also warns that Iblis would have no authority over over His ibād or "servants".[14] "As for My servants, no authority shalt thou have over them."[15]

Controversial affiliation

The essence of Iblis has been a discussion subject among scholars. Because of his presence in heaven and the command of God, specifically addressed to the angels, Iblis also occurs as an angel, while jinn are generally considered to be earthly beings. Otherwise, called a Jinni in Surah 18:50, that is also interpreted as describing Iblis' actions ("he hid obedience from God" or "he was named after the gardens (JNN), due to his position")[16], whereupon his species is still assigned to the angels[17], Iblis is also regarded as a jinni. Those who reject Iblis' angelic nature argue, if he was an angel, he couldn't disobey God's command,[18] stating angels strictly follow God's instructions, while other scholars assert, angels are not protected committing errors, for example by doubting or opposing the creation of humans.[19] Since Iblis is created from fire, what is according to a hadith related to the origin of jinn, some scholars, stated light and fire are akin,[20] and light actually originated from fire. Additionally, according to Tabari based on traditions from Muhammeds companions, some angels are an exception and actually made from fire, therefore Tabari stated, his origin from fire should not distract from accepting at least Iblis original identity as an angel.[21]

Based on a narration from Abd Allah ibn Abbas and supported by Tabari,[22] Iblis was the most knowledgeable angel and created from fire, which either made him special among the angels[23] or assigns him to a special tribe of angels called Jinn. This tribe is called Jinn (to hide), because they were superior to the angels of light, and therefore mostly invisible to them.[24] He and his tribe are assumed to have fought against the evil jinn on earth, after they shed blood. Another opinion, which assigns him to an angelic origin, considers Iblis actually turned into a Jinn (Shaitan), by his act of disobience and after his fall, he became capable to procreate, therefore the devils among the Jinn are his descendants.[25] Influenced by the narration of an angelic nature of Iblis, Al-Hallaj proposes Iblis continued teaching after he was banished from the heavens; He teaches the angels in heaven good and teaches evil among the humans and jinn, in order that they learn evil to be able to recognize good.[26]

According to Hasan of Basra Iblis was already a Jinni in heaven, and was banished after he sinned by refusing God's command to bow before Adam. Therefore he was the first Jinni and he fathered the other Jinn, becoming their origin, like Adam counts as the origin of mankind.[27] Another narration, also supported by Tabari, says, Iblis was not the first Jinni, but one of those who inhabited the earth, then the angels come down to fight the unbelievers among the Jinn. Therefore he was not leading the angels into the fight, rather he was the last among the jinn on earth who believed in God. There after he was called up to the heavens where he lived among the angels until he refused to bow down before Adam.[28] Ibn Arabi describes Iblis in his work Futūḥāt al-Makkiyya as Jinni, but refuses Hasan of Basras interpretation, to count him as the father of Jinn nor does he state, jinn were earthly beings like humans, from where Iblis could be called up to heaven. He rather holds, the jinn are akin to the angels in spiritual essence, but with a corporealized part, seeking for food and may become pride, and Iblis was just the first Jinni, who turned into a disbeliever instead.[29]

A third opinion is, that Iblis was neither an angel nor a jinni, but created from fire alone.[30]

Interpretaion of Iblis' role in Islam

In an early Tafsir work (falsely attributed to Abd Allah ibn Abbas), Iblis is portrayed to be believed by pre islamic Arabs, as a Creator deity of evil [31] (probably influenced from Zoroastrian and Manichaean beliefes) besides God, who in contrast created good; and rejects this view, appealing to believe in the existence of only one God, more similar to the jewish concept[32][33] as an all-embracing creator deity, who created good and evil, and demotes the devil from an independend God to a lower and created entity.

In islamic belief, Iblis is not causing the theodicy problem, since Iblis doesn't generate evil. But the Ash'ari and Mu`tazilah discussed the theodicy problem, on free will.[34] Iblis become the tempter of the creatures endowed with free will and promotes the choice of evil.[35] Interpretated as a Jinni, Iblis himself is endowed with free will, showing it's abusement and is the first one, who choose to disobey.[36]

Mansur Al-Hallaj was probably the first, who conceived Iblis as a posetive figure. While he even blamed islamic Prophets like Moses, to be less monotheistic than Iblis, the sunni theologian Ghazali adapted Hallaj narration, but removed the accusation towards Moses.[37] For ibn Arabi, who suggested a monistic view, Gods mercy embraces all things, due even the devil will be finally restored to the grace of God. Evil and despair is therefore a sorrow for those, who doubt in God's mercy.[38]

In later poetry of Rumi, Iblis appears not as the archdevil, who committed the first sin nor is he endowed to lead humans astray, instead evil evolved from humans own nature and are encouraged to avoid evil on their own. But Iblis reflects common causes for humans blind heart, like arrogance[39] or represents how love can cause envy and anxiety losing a beloved one.[40]

Iblis in Sufism

In Sufism, Iblis is often depicted as an example of a true lover of God, teacher of oneness despite physical separation and rather a tragically fallen angel[41] than a failed creature. According to a narration from Al-Hallaj, Moses met Iblis on the slopes of Mount Sinai, there he asked him, why he refused God's command to bow before Adam, thereupon he was transformed from an angel into a Satan. Iblis replied, this command was actually not a command but a test, to prove who loves God without expecting anything in return[42] and he would rather go to hell than bow down to something that is not God. And now he refines his love to God through longing. Iblis's function as a devil is therefore regarded as a penalty, which he readily accepts. Abd al-Karīm al-Jīlī stated, Iblis will be back, after the Day of Judgement, as one of his cherished angels.[43]

In another interpretation, Iblis' pride creates remoteness and separation.[44] So, Iblis became the instrument of divine anger,[45] and supported the Nafs, which lead man astray from divinity. Rumi describes Iblis as being blind in one eye.[46] That means, he saw in Adam just the clay, but was blind to his spirit, so his sin derived from spiritual blindness and inability to see the meaning behind form, caused by pride.[47]

Other devils

While the term Shaitan can refer to any being[48] who disobeys God and does evil, or indicates the particular Shaitan Iblis; Shayateen (devils) are the offspring and servants of Iblis.[49] They help Iblis to mislead humans and jinn by whispering to their hearts. Unlike jinn, which have a limited lifespan like humans, they will only die together with Iblis, when the world perishes. Jinn are created from the blaze of fire; the shayateen come from the smoke of fire and created as a result of bad actions.[50] Additionally, the Shayateen are, unlike the jinn, always evil and not able to gain heavenly bliss.[51] The Ifrits (an infernal class of shayateen) are one of the most powerful classes of shayateen.[52]

According to hadith traditions, Iblis is said to move through the blood vessels of humans. As Ghazali stated, this does not mean Iblis himself mingles with human blood; rather, his blood circulates through humans.[53] Nishapuri argued to this tradition, the first Satan was actually the humans soul, leading towards sin.[54]

See also

References

  1. ↑ Charles Mathewes Understanding Religious EthicsJohn Wiley & Sons ISBN 978-1-405-13351-7 page 249
  2. ↑ Constance Victoria Briggs The Encyclopedia of God: An A-Z Guide to Thoughts, Ideas, and Beliefs about GodHampton Roads Publishing 2003 ISBN 978-1-612-83225-8
  3. ↑ Quran 2:30
  4. ↑ Quran 114:4
  5. ↑ Quran 7:27
  6. ↑ Ebrahim Kazim Scientific Commentary of Suratul Faateḥah Pharos Media & Publishing 2010 ISBN 978-8-172-21037-3 page 274
  7. ↑ "Iblis".
  8. ↑ "Iblīs - BrillReference".
  9. ↑ Meriam-Webster, "Devil"
  10. ↑ Mirza Yawar Baig, Understanding Islam - 52 Friday Lectures: Keys to Leveraging the Power of Allah in Your Life (Standard Bearers Academy 2012 ISBN 9781479304189), p. 507
  11. ↑ Esposito, Oxford Dictionary of Islam, 2003, p.279
  12. ↑ Quran 2:34
  13. ↑ Quran 7:12
  14. ↑ Quran 2:30
  15. ↑ Quran 17:65. ""As for My servants, no authority shalt thou have over them:" Enough is thy Lord for a Disposer of affairs."
  16. ↑ https://islaambooks.files.wordpress.com/2012/05/the-commentary-on-the-quran-volume-i-tafsir-al-tabari.pdf page 139
  17. ↑ M. Th. Houtsma E.J. Brill's First Encyclopaedia of Islam, 1913-1936, Band 5 BRILL, 1993 ISBN 978-9-004-09791-9 page 191
  18. ↑ Amira El-Zein Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 9780815650706 page 46
  19. ↑ Christian Krokus The Theology of Louis Massignon CUA Press 2017 ISBN 978-0-813-22946-1 page 89
  20. ↑ M. Th. Houtsma E.J. Brill's First Encyclopaedia of Islam, 1913-1936, Band 5 BRILL 1993 ISBN 978-9-004-09791-9 page 191
  21. ↑ Richard Gauvain Salafi Ritual Purity: In the Presence of God Routledge 2013 ISBN 978-0-710-31356-0 page 302
  22. ↑ Brannon M. Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black, 18.06.2002 page 16 ISBN 978-0-826-44957-3
  23. ↑ Leo JungFallen Angels in Jewish, Christian, and Mohammedan LiteratureWipf and Stock Publishers 2007 ISBN 978-1-556-35416-8 page 60
  24. ↑ Patrick Hughes, Thomas Patrick Hughes Dictionary of Islam Asian Educational Services 1995 page 135 ISBN 978-8-120-60672-2
  25. ↑ Everett Jenkins The Creation: Secular, Jewish, Catholic, Protestant, and Muslim Perspectives Analyzed McFarland, 2003 ISBN 978-0-786-41042-2 page 299
  26. ↑ John Ryan Haule Tantra & Erotic Trance: Volume One - Outer WorkFisher King Press, 2012 page 160 ISBN 978-0-977-60768-6
  27. ↑ Patrick Hughes, Thomas Patrick Hughes Dictionary of Islam Asian Educational Services 1995 page 135 ISBN 978-8-120-60672-2
  28. ↑ Brannon M. Wheeler Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis A&C Black, 18.06.2002 page 16 ISBN 978-0-826-44957-3
  29. ↑ Futūhāt al-Makkiyya chapter 9 http://www.ibnarabisociety.org/articles/futuhat_ch009.html
  30. ↑ Patrick Hughes, Thomas Patrick Hughes Dictionary of Islam Asian Educational Services 1995 page 135 ISBN 978-8-120-60672-2
  31. ↑ http://www.altafsir.com/Books/IbnAbbas.pdf page 518
  32. ↑ http://www.jewfaq.org/g-d.htm
  33. ↑ Joseph Hell Die Religion des Islam Motilal Banarsidass Publishe 1915 page 237
  34. ↑ Eric Linn Ormsby Theodicy in Islamic Thought: The Dispute Over Al-Ghazali's Best of All Possible Worlds Princeton University Press 2014 ISBN 978-1-400-85633-6 page 16
  35. ↑ Charles Mathewes Understanding Religious EthicsJohn Wiley & Sons ISBN 978-1-405-13351-7 page 249
  36. ↑ Mona Siddiqui The Good Muslim: Reflections on Classical Islamic Law and Theology Cambridge University Press 2012 ISBN 978-0-521-51864-2 page 119
  37. ↑ Joseph E. B. Lumbard Ahmad al-Ghazali, Remembrance, and the Metaphysics of Love SUNY Press 2016 ISBN 978-1-438-45966-0 page 111
  38. ↑ Michel Chodkiewicz An Ocean Without Shore: Ibn Arabi, the Book, and the Law SUNY Press 1993 ISBN 978-0-791-41625-9 page 42
  39. ↑ Jalāl al-Dīn Rūmī (Maulana), William C. Chittick The Sufi Path of Love: The Spiritual Teachings of Rumi SUNY Press 1983 ISBN 978-0-873-95723-6 page 85
  40. ↑ Jalāl ad-Dīn Muhammad Rūmī, Rumi Collected Poetical Works of Rumi (Delphi Classics) Delphi Classics 2015 story XI
  41. ↑ Islam, Arabs, and Intelligent World of the Jinn Syracuse University Press 2009 ISBN 9780815650706 page 44
  42. ↑ Joseph E. B. Lumbard Ahmad al-Ghazali, Remembrance, and the Metaphysics of Love SUNY Press 2016 page 111 ISBN 9781438459660
  43. ↑ Al insan Al Kamel (the perfect human), Abdul Karim Jili
  44. ↑ Eric Geoffroy, Roger Gaetani Introduction to Sufism: The Inner Path of Islam World Wisdom 2010 ISBN 9781935493105
  45. ↑ University of California, Berkeley Sufism, Godliness and Popular Islamic Storytelling in Farid Al-Din ProQuest, 2007 Page 42
  46. ↑ William C. Chittick The Sufi Doctrine of Rumi World Wisdom 2005 ISBN 9780941532884
  47. ↑ Jalāl al-Dīn Rūmī (Maulana), William C. Chittick The Sufi Path of Love: The Spiritual Teachings of Rumi SUNY Press 1983 ISBN 978-0-873-95723-6 page 83
  48. ↑ Mirza Yawar Baig, Understanding Islam - 52 Friday Lectures: Keys to Leveraging the Power of Allah in Your Life (Standard Bearers Academy 2012 ISBN 9781479304189), p. 507
  49. ↑ name="Robert Lebling ">Robert Lebling Legends of the Fire Spirits: Jinn and Genies from Arabia to Zanzibar I.B.Tauris 2010 ISBN 978-0-857-73063-3
  50. ↑ Yaron Friedman The Nuṣayrī-ʻAlawīs: An Introduction to the Religion, History, and Identity of the Leading Minority in Syria BRILL 2010 ISBN 978-9-004-17892-2 page 120
  51. ↑ R. M. Savory Introduction to Islamic Civilization Cambridge University Press 1976 ISBN 978-0-521-09948-6 page 42
  52. ↑ Hughes, Thomas Patrick. Dictionary of Islam.Asian Educational Services 1995. "Genii" pp. 133-136.
  53. ↑ Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary, Band 1 BRILL 2015 ISBN 978-9-004-29095-2 page 102
  54. ↑ Robert Morrison, Associate Professor of English Robert Morrison Islam and Science: The Intellectual Career of Nizam Al-Din Al-Nisaburi Routledge 2007 ISBN 978-1-135-98114-3 page

Bibliography

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