Devil Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! PreviewAdvancedSpecial charactersHelpHeadingLevel 2Level 3Level 4Level 5FormatInsertLatinLatin extendedIPASymbolsGreekGreek extendedCyrillicArabicArabic extendedHebrewBanglaTamilTeluguSinhalaDevanagariGujaratiThaiLaoKhmerCanadian AboriginalRunesÁáÀàÂâÄäÃãǍǎĀāĂ㥹ÅåĆćĈĉÇçČčĊċĐđĎďÉéÈèÊêËëĚěĒēĔĕĖėĘęĜĝĢģĞğĠġĤĥĦħÍíÌìÎîÏïĨĩǏǐĪīĬĭİıĮįĴĵĶķĹĺĻļĽľŁłŃńÑñŅņŇňÓóÒòÔôÖöÕõǑǒŌōŎŏǪǫŐőŔŕŖŗŘřŚśŜŝŞşŠšȘșȚțŤťÚúÙùÛûÜüŨũŮůǓǔŪūǖǘǚǜŬŭŲųŰűŴŵÝýŶŷŸÿȲȳŹźŽžŻżÆæǢǣØøŒœßÐðÞþƏəFormattingLinksHeadingsListsFilesDiscussionReferencesDescriptionWhat you typeWhat you getItalic''Italic text''Italic textBold'''Bold text'''Bold textBold & italic'''''Bold & italic text'''''Bold & italic textDescriptionWhat you typeWhat you getReferencePage text.<ref>[https://www.example.org/ Link text], additional text.</ref>Page text.[1]Named referencePage text.<ref name="test">[https://www.example.org/ Link text]</ref>Page text.[2]Additional use of the same referencePage text.<ref name="test" />Page text.[2]Display references<references />↑ Link text, additional text.↑ Link text== Islam == {{main|Azazil|Iblis}} {{see also|Satan#Islam}} [[File:Adam honored.jpg|thumb|upright|[[Iblis]] (top right on the picture) refuses to prostrate before the newly created [[Adam]] from a [[Persian miniature]].]] In Islam, the principle of evil is expressed by two terms referring to the same entity:<ref>Jane Dammen McAuliffe ''Encyclopaedia of the Qurʼān'' Brill 2001 {{ISBN|978-90-04-14764-5}} p. 526</ref><ref name="ReferenceE">Jeffrey Burton Russell, ''Lucifer: The Devil in the Middle Ages'', Cornell University Press 1986 {{ISBN|978-0-801-49429-1}}, p. 57</ref><ref>Benjamin W. McCraw, Robert Arp ''Philosophical Approaches to the Devil'' Routledge 2015 {{ISBN|978-1-317-39221-7}}</ref> ''[[Shaitan]]'' (meaning ''astray'', ''distant'' or ''devil'') and ''[[Iblis]]''. Iblis is the proper name of the devil representing the characteristics of evil.<ref name="ReferenceF">Jerald D. Gort, Henry Jansen, Hendrik M. Vroom ''Probing the Depths of Evil and Good: Multireligious Views and Case Studies'' Rodopi 2007 {{ISBN|978-90-420-2231-7}} p. 250</ref> Iblis is mentioned in the [[Quran]]ic narrative about the creation of humanity. When [[God in Islam|God]] created [[Adam in Islam|Adam]], he ordered the angels to prostrate themselves before him. All did, but Iblis refused and claimed to be superior to Adam out of pride.{{Cite-quran ayah|7|12|s=y|b=yl}} Therefore, pride but also envy became a sign of "unbelief" in Islam.<ref name="ReferenceF"/> Thereafter Iblis was condemned to Hell, but God granted him a request to lead humanity astray,<ref>{{qref|17|62|b=y}}</ref> knowing the righteous would resist Iblis' attempts to misguide them. In Islam, both good and evil are ultimately created by God. But since God's will is good, the evil in the world must be part of God's plan.<ref name="ReferenceG">Jerald D. Gort, Henry Jansen, Hendrik M. Vroom ''Probing the Depths of Evil and Good: Multireligious Views and Case Studies'' Rodopi 2007 {{ISBN|978-90-420-2231-7}} p. 249</ref> Actually, God allowed the devil to seduce humanity. Evil and suffering are regarded as a test or a chance to proof confidence in God.<ref name="ReferenceG"/> Some philosophers and mystics emphasized Iblis himself as a role model of confidence in God, because God ordered the angels to prostrate themselves, Iblis was forced to choose between God's command and God's will (not to praise someone else than God). He successfully passed the test, yet his disobedience caused his punishment and therefore suffering. However, he stays patient and is rewarded in the end.<ref>Jerald D. Gort, Henry Jansen, Hendrik M. Vroom ''Probing the Depths of Evil and Good: Multireligious Views and Case Studies'' Rodopi 2007 {{ISBN|978-90-420-2231-7}} pp. 254–255</ref> Muslims hold that the [[Pre-Islamic Arabia|pre-Islamic]] [[jinn]], [[Tutelary deity|tutelary deities]], became subject under [[Islam]] to the judgment of God, and that those who did not submit to the law of God are [[Shaitan|devils]].<ref>Jeffrey Burton Russell, ''The Devil: Perceptions of Evil from Antiquity to Primitive Christianity'', Cornell University Press 1987 {{ISBN|978-0-801-49409-3}}, p. 58</ref> Although Iblis is often compared to the devil in [[Christian theology]], Islam rejects the idea that [[Satan]] is an opponent of God and the implied struggle between God and [[the devil]].{{clarify|date=June 2021}} Iblis might either be regarded as ''the most monotheistic'' or ''the greatest sinner'', but remains only a creature of God. Iblis did not become an [[unbeliever]] due to his disobedience, but because of attributing injustice to God; that is, by asserting that the command to prostrate himself before [[Adam]] was inappropriate.<ref>Sharpe, Elizabeth Marie ''Into the realm of smokeless fire: (Qur'an 55:14): A critical translation of al-Damiri's article on the jinn from "Hayat al-Hayawan al-Kubra'' 1953 The University of Arizona download date: 15/03/2020</ref> There is no sign of angelic revolt in the [[Quran]] and no mention of Iblis trying to take God's throne<ref>{{cite book|first=Amira|last=El-Zein|title=Islam, Arabs, and Intelligent World of the Jinn|publisher=[[Syracuse University Press]]|date=2009|isbn=978-0815650706|page=46}}</ref><ref>{{cite book|first=Stephen J.|last=Vicchio|title=Biblical Figures in the Islamic Faith|publisher=[[Wipf and Stock]]|location=Eugene, Oregon|date=2008|isbn=978-1556353048|pages=175–185}}</ref> and Iblis's [[sin]] could be forgiven at anytime by God.<ref>{{cite book|first1=Nader|last1=Ahmadi|first2=Fereshtah|last2=Ahmadi|title=Iranian Islam: The Concept of the Individual|publisher=[[Axel Springer]]|location=Berlin, Germany|date=1998|isbn=978-0-230-37349-5|page=80}}</ref> According to the Quran, Iblis's disobedience was due to his disdain for [[human|humanity]], a narrative already occurring in early [[New Testament apocrypha]].<ref>{{cite book|first1=Alberdina|last1=Houtman|first2=Tamar|last2=Kadari|first3=Marcel|last3=Poorthuis|first4=Vered|last4=Tohar|title=Religious Stories in Transformation: Conflict, Revision and Reception|publisher=[[Brill Publishers]]|location=Leiden, Germany|date=2016|isbn=978-9-004-33481-6|page=66}}</ref> As in Christianity, Iblis was once a pious creature of God but later cast out of Heaven due to his pride. However, to maintain God's absolute sovereignty,<ref>Amira El-Zein ''Islam, Arabs, and Intelligent World of the Jinn'' Syracuse University Press 2009 {{ISBN|978-0-8156-5070-6}} p. 45</ref> Islam matches the line taken by Irenaeus instead of the later Christian consensus that the devil did not rebel against God but against humanity.<ref name="ReferenceB">Jeffrey Burton Russell, ''The Devil: Perceptions of Evil from Antiquity to Primitive Christianity'', Cornell University Press, 1987, {{ISBN|978-0-801-49409-3}}, p. 56</ref><ref name="ReferenceE"/> Further, although Iblis is generally regarded as a real bodily entity,<ref name="ReferenceH">Cenap Çakmak ''Islam: A Worldwide Encyclopedia [4 volumes]'' ABC-CLIO 2017 {{ISBN|978-1-610-69217-5}} p. 1399</ref> he plays a less significant role as the personification of evil than in Christianity. Iblis is merely a tempter, notable for inciting humans into sin by ''whispering'' into humans minds (waswās), akin to the Jewish idea of the devil as ''[[yetzer hara]]''.<ref name="ReferenceI">Fereshteh Ahmadi, Nader Ahmadi ''Iranian Islam: The Concept of the Individual'' Springer 1998 {{ISBN|978-0-230-37349-5}} p. 79</ref><ref>Nils G. Holm ''The Human Symbolic Construction of Reality: A Psycho-Phenomenological Study'' LIT Verlag Münster 2014 {{ISBN|978-3-643-90526-0}} p. 54</ref> On the other hand, ''Shaitan'' refers unilaterally to forces of evil, including the devil Iblis, then he causes mischief.<ref>[https://www.britannica.com/topic/shaitan "Shaitan, Islamic Mythology."] ''Encyclopaedia Britannica'' (Britannica.com). Retrieved 23 June 2019.</ref> Shaitan is also linked to humans psychological nature, appearing in dreams, causing anger or interrupting the mental preparation for prayer.<ref name="ReferenceH"/> Furthermore, the term ''Shaitan'' also refers to beings, who follow the evil suggestions of Iblis. Furthermore, the principle of ''shaitan'' is in many ways a symbol of spiritual impurity, representing humans' own deficits, in contrast to a "[[Mumin|true Muslim]]", who is free from anger, lust and other devilish desires.<ref>Richard Gauvain ''Salafi Ritual Purity: In the Presence of God'' Routledge 2013 {{ISBN|978-0-7103-1356-0}} p. 74</ref> In Muslim culture, devils are believed to be hermaphrodite creatures created from hell-fire, with one male and one female thigh. By that, they procreate without another mate. It is generally believed that devils can harm the souls of humans through their whisperings. While whisperings tempt humans to sin, the devils might enter the [[Qalb|hearth]] (''qalb'') of an individual. If the devils take over the soul of a person, this would render them aggressive or insane.<ref>Bullard, A. (2022). Spiritual and Mental Health Crisis in Globalizing Senegal: A History of Transcultural Psychiatry. US: Taylor & Francis.</ref> In extreme cases, the alterings of the soul are believed to have effect on the body, matching its spiritual qualities.<ref>Woodward, Mark. Java, Indonesia and Islam. Deutschland, Springer Netherlands, 2010. p. 88</ref> === In Sufism and mysticism === {{See also|Nafs}} In contrast to Occidental philosophy, the Sufi idea of seeing "Many as One", and considering the creation in its essence as the Absolute, leads to the idea of the dissolution of any dualism between the ego substance and the "external" substantial objects. The rebellion against God, mentioned in the Quran, takes place on the level of the [[Nafs|psyche]], that must be trained and disciplined for its union with the [[Ruh|spirit]] that is pure. Since psyche drives the body, ''flesh'' is not the obstacle to humans but rather an unawareness that allows the impulsive forces to cause rebellion against God on the level of the psyche. Yet it is not a dualism between body, psyche and spirit, since the spirit embraces both psyche and corporeal aspects of humanity.<ref>Fereshteh Ahmadi, Nader Ahmadi ''Iranian Islam: The Concept of the Individual'' Springer 1998 {{ISBN|978-0-230-37349-5}} p. 81-82</ref> Since the world is held to be the mirror in which God's attributes are reflected, participation in worldly affairs is not necessarily seen as opposed to God.<ref name="ReferenceI"/> The devil activates the selfish desires of the psyche, leading the human astray from the Divine.<ref>John O'Kane, Bernd Radtke ''The Concept of Sainthood in Early Islamic Mysticism: Two Works by Al-Hakim Al-Tirmidhi – An Annotated Translation with Introduction'' Routledge 2013 {{ISBN|978-1-136-79309-7}} p. 48</ref> Thus it is the ''[[I (pronoun)|I]]'' that is regarded as evil, and both Iblis and [[Pharaohs in the Bible|''Pharao'']] are present as symbols for uttering "I" in ones own behavior. Therefore it is recommended to use the term ''I'' as little as possible. It is only God who has the right to say "I", since it is only God who is self-subsistent. Uttering "I" is therefore a way to compare oneself to God, regarded as ''[[Shirk (Islam)|shirk]]''.<ref>Peter J. Awn Satan's Tragedy and Redemption: Iblis in Sufi Psychology BRILL 1983 {{ISBN|978-90-04-06906-0}} p. 93</ref> === In Salafism === {{See also|Taghut}} [[Salafism|Salafi]] strands of Islam commonly emphasize a [[Dualistic cosmology|dualistic]] worldview contrasting believers and unbelievers,<ref>Thorsten Gerald Schneiders ''Salafismus in Deutschland: Ursprünge und Gefahren einer islamisch-fundamentalistischen Bewegung'' transcript Verlag 2014 {{ISBN|978-3-8394-2711-8}} p. 392 (German)</ref> and featuring the devil as the enemy of the faithful who tries to lead them astray from God's path. Even though the devil will eventually be defeated by God, he remains a serious and dangerous opponent of humans.<ref>Richard Gauvain ''Salafi Ritual Purity: In the Presence of God'' Routledge 2013 {{ISBN|978-0-7103-1356-0}} p. 67</ref> While in classical [[hadith]]s, the demons (''Shayateen'') and the [[jinn]] are responsible for impurity and capable of endangering human souls, in Salafi thought, it is the devil himself, who lies in wait for believers,<ref>Richard Gauvain ''Salafi Ritual Purity: In the Presence of God'' Routledge 2013 {{ISBN|978-0-7103-1356-0}} p. 68</ref> always striving to lure them away from God. The devil is regarded as an omnipresent entity, permanently inciting humans into sin, but can be ''pushed away'' by remembering the name God.<ref>Richard Gauvain ''Salafi Ritual Purity: In the Presence of God'' Routledge 2013 {{ISBN|978-0-7103-1356-0}} p. 69</ref> The devil is regarded as an external entity, threatening the everyday life of the believer, even in social aspects of life.<ref>Michael Kiefer, Jörg Hüttermann, Bacem Dziri, Rauf Ceylan, Viktoria Roth, Fabian Srowig, Andreas Zick ''"Lasset uns in shaʼa Allah ein Plan machen": Fallgestützte Analyse der Radikalisierung einer WhatsApp-Gruppe'' Springer-Verlag 2017 {{ISBN|978-3-658-17950-2}} p. 111</ref> Thus for example, it is the devil who is responsible for [[Western world|Western]] [[emancipation]].<ref>Janusz Biene, Christopher Daase, Julian Junk, Harald Müller ''Salafismus und Dschihadismus in Deutschland: Ursachen, Dynamiken, Handlungsempfehlungen'' Campus Verlag 2016 9783593506371 p. 177 (German)</ref> Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). Do not submit copyrighted work without permission! Cancel Editing help (opens in new window) Discuss this page