Editing Satan (section)

==Islam==
{{Main|Azazil|Iblis}}
{{see also|Devil#Islam}}
The [[Arabic]] equivalent of the word ''Satan'' is ''[[Shayatin|Shaitan]]'' (شيطان, from the [[triliteral root]] š-ṭ-n شط⁬ن). The word itself is an [[adjective]] (meaning "astray" or "distant", sometimes translated as "devil") that can be applied to both [[man]] ("al-ins", الإنس) and [[jinn#Islamic beliefs|''al-jinn'']] (الجن), but it is also used in reference to Satan in particular. In the [[Quran]], Satan's name is [[Iblis]] ({{IPA|ar|ˈibliːs}}), probably a derivative of the Greek word ''diabolos''.{{sfn|Kelly|2006|page=185}} Muslims do not regard Satan as the cause of evil, but as a tempter, who takes advantage of humans' inclinations toward self-centeredness.<ref>Charles Mathewes ''Understanding Religious Ethics'' John Wiley & Sons 2010 {{ISBN|978-1-405-13351-7}} page 248</ref>

===Quran===
[[File:Adam and the Angels watched by Iblis.jpg|thumb|Illustration from a manuscript of [[Abu Ali Bal'ami]]'s Persian translation of the ''[[History of the Prophets and Kings|Annals of al-Tabari]]'', showing Satan ([[Iblis]]) refusing to prostrate before the newly created man ([[Adam]])]]
Seven [[surah|chapters]] in the Quran describe how [[God in Islam|God]] ordered all the [[Islamic view of angels|angels]] and Iblis to bow before the newly created human, [[Adam in Islam|Adam]].{{sfn|Campo|2009|page=603}}{{sfn|Vicchio|2008|page=175}}{{sfn|Kelly|2006|page=185}} All the angels bowed, but Iblis refused,{{sfn|Campo|2009|page=603}}{{sfn|Vicchio|2008|page=175}}{{sfn|Kelly|2006|page=185}} claiming to be superior to Adam because he was made from fire, whereas Adam was made from clay ({{qref|7|12}}).{{sfn|Kelly|2006|page=185}} Consequently, God expelled him from [[Jannah|Paradise]]{{sfn|Campo|2009|page=603}}{{sfn|Kelly|2006|page=185}} and condemned him to [[Jahannam]].{{sfn|Vicchio|2008|page=181}}{{sfn|Kelly|2006|page=185}} Iblis thereafter became a ''[[kafir]]'', "an ungrateful disbeliever",{{sfn|Campo|2009|page=603}} whose sole mission is to lead humanity astray.{{sfn|Campo|2009|page=603}} (Q{{qref|17|62}}) God allows Iblis to do this,{{sfn|Campo|2009|page=603}}<ref>{{qref|17|63–64|b=y}}</ref> because he knows that the righteous will be able to resist Iblis's attempts to misguide them.{{sfn|Campo|2009|page=603}} On [[Islamic eschatology|Judgement Day]], while the lot of Satan remains in question,<ref>Annemarie Schimmel ''Gabriel's Wing: A Study Into the Religious Ideas of Sir Muhammad Iqbal'' Brill Archive 1963 page 212</ref> those who followed him will be thrown into the fires of Jahannam.{{sfn|Vicchio|2008|page=181}}{{sfn|Kelly|2006|page=185}} After his banishment from Paradise, Iblis, who thereafter became known as ''Al-Shaitan'' ("the Demon"),{{sfn|Vicchio|2008|page=181}} lured [[Adam and Eve]] into [[Taboo#In religion and mythology|eating]] the [[forbidden fruit]].{{sfn|Vicchio|2008|page=181}}{{sfn|Kelly|2006|page=185}}<ref>{{qref|7|20–22|b=y}}</ref>

The primary characteristic of Satan, aside from his [[hubris]] and [[despair]], is his ability to cast evil suggestions (''waswās'') into men and women.<ref>Georges Tamer ''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 103</ref> {{qref|15|45}} states that Satan has no influence over the righteous,{{sfn|Vicchio|2008|page=178}} but that those who fall in error are under his power.{{sfn|Vicchio|2008|page=178}} {{qref|7|156}} implies that those who obey God's laws are immune to the temptations of Satan.{{sfn|Vicchio|2008|page=178}} {{qref|56|79}} warns that Satan tries to keep Muslims from reading the Quran{{sfn|Vicchio|2008|page=179}} and {{qref|16|98–100}} recommends reciting the Quran as an antidote against Satan.{{sfn|Vicchio|2008|page=179}} {{qref|35|6}} refers to Satan as the enemy of humanity{{sfn|Vicchio|2008|page=179}} and {{qref|36|60}} forbids humans from worshipping him.{{sfn|Vicchio|2008|page=179}} In the Quranic retelling of the story of [[Job in Islam|Job]], Job knows that Satan is the one tormenting him.{{sfn|Vicchio|2008|page=179}}

===Islamic tradition===
====Affiliation====
[[File:Angels (malāʾika) meet Adam.png|thumb|The angels meet Adam, and their body language reveals they share, albeit to a lesser degree, the defiant reaction of Iblīs, who stands at the back 
haughtily turning his head away. According to some traditions, God created Iblīs as a beautiful angel named ''ʿAzāzīl'' and he is depicted here as such. He is portrayed with his characteristic darker 
skin to denote his impending fall but has wings of an angel and wears the contemporary ‘angelic hairstyle,’ a loop of hair tied on top of the head.]]
In the Quran, Satan is apparently an angel,{{sfn|Kelly|2006|page=185}} while, in {{qref|18|50}}, he is described as "from the jinns".{{sfn|Kelly|2006|page=185}} This, combined with the fact that he describes himself as having been made from fire, posed a major problem for [[Tafsir|Muslim exegetes of the Quran]],{{sfn|Kelly|2006|page=185}} who disagree on whether Satan is a fallen angel or the leader of a group of evil jinn.{{sfn|Vicchio|2008|pages=175–178}} According to a hadith from [[Ibn Abbas]], Iblis was actually an angel whom God created out of fire. Ibn Abbas asserts that the word ''jinn'' could be applied to earthly jinn, but also to "fiery angels" like Satan.<ref>Tafsir al-Qur'an al-adhim (Interpretation of the Great Qur'an) – [[Ibn Kathir]] – commentary of surat al baqarah</ref><ref>Erdağı, D. Evil in Turkish Muslim horror film: the demonic in “Semum”. SN Soc Sci 4, 27 (2024). https://doi.org/10.1007/s43545-024-00832-w p. 5</ref>

[[Hasan of Basra]], an eminent Muslim theologian who lived in the seventh century AD, was quoted as saying: "Iblis was not an angel even for the time of an eye wink. He is the origin of Jinn as Adam is of Mankind."<ref>The Beginning and the End – [[Ibn Kathir]] – Volume I, also the Koranic commentary of the same author</ref> The medieval Persian scholar [[Al-Zamakhshari|Abu al-Zamakhshari]] states that the words ''angels'' and ''jinn'' are synonyms.{{sfn|Vicchio|2008|page=183}} Another Persian scholar, [[al-Baydawi]], instead argues that Satan was an angel in essence, but behaved like the jinn.{{sfn|Vicchio|2008|page=183}}<ref>ibn ʿUmar al-Baydawi, ʿAbd Allah (2016). The Lights Of Revelation And The Secrets Of Interpretation. Translated by Haddad, Gibril Fouad. Beacon Books and Media Limited. ISBN 978-0-9926335-7-8. p. 543</ref> [[Abu Mansur al-Maturidi]] who is reverred as the founder of [[Maturidi]]yyah [[Sunnism|Sunni orthodoxy]] (''[[kalam]]'') argued that since angels can be blessed by God, they are also put to a test and can be punished. Accordingly, Satan became a devil (''shaiṭān'') or jinn after he refused to obey.<ref>Mâturîdî, Te’vîlât,t, 1: 116.; Vehbe Zuhayli, Tefsîrü’l-münîr, trc. Ahmet Efe v.dğr. (İstanbul: Risale Yay., 2008), 8: 236–237</ref> The ''[[Tarikh Khamis]]'' narrates that Satan was a jinn who was admitted into Paradise as a reward for his righteousness and, unlike the angels, was given the choice to obey or disobey God.<ref>Chodkiewicz, Michel. "Satan's Tragedy and Redemption: Iblis in Sufi Psychology." (1983): 30.</ref> When he was expelled from Paradise, Satan blamed humanity for his punishment.<ref>Amira El-Zein ''Islam, Arabs, and Intelligent World of the Jinn'' Syracuse University Press 2009 {{ISBN|978-0-8156-5070-6}} page 46</ref> 

Concerning the fiery origin of Iblis, al-Baydawi asserts that fire and light are of the same substance but with different attributes and thus, there is no real difference.<ref>ibn ʿUmar al-Baydawi, ʿAbd Allah (2016). The Lights Of Revelation And The Secrets Of Interpretation. Translated by Haddad, Gibril Fouad. Beacon Books and Media Limited. ISBN 978-0-9926335-7-8. p. 547-548</ref> Similarly, the historian [[Zakariya al-Qazwini]] and but also Muhammad ibn Ahmad Ibshihi state that there is no fundamental difference between light and fire, for all supernatural creatures were created from fire, but the angels from its light and the jinn from its blaze.<ref>Tobias Nünlist ''Dämonenglaube im Islam'' Walter de Gruyter GmbH & Co KG, 2015 {{ISBN|978-3-110-33168-4}} p.49 (German)</ref><ref>Seyyed Hossein Nasr ''Islamic Life and Thought'' Routledge 2013 {{ISBN|978-1-134-53818-8}} page 135</ref> [[Abd al-Ghani al-Maqdisi]] and [[Ibn Barrajan]] argued that only the angels of mercy are created from light, but [[Zabaniyya|angels of punishment]] have been created from fire.<ref>{{cite book |first1=Hamilton Alexander Rosskeen |last1=Gibb |title=The Encyclopaedia of Islam: NED-SAM |publisher=Brill |date=1995 |url=https://books.google.com/books?id=OO4pAQAAMAAJ |page=94|isbn=9789004098343 }}</ref><ref>Gallorini, L. (2025). The Functions of Angels in Sufi Literature (Vol. 218). Brill. p. 68</ref>

The Muslim historian and theologian [[Al-Tabari]], who died in around 923 AD,{{sfn|Kelly|2006|page=185}} writes that, before Adam was created, earthly jinn made of smokeless fire roamed the earth and spread corruption.{{sfn|Vicchio|2008|pages=175–176}} He further relates that Iblis was originally an angel named ''Azazil'' or ''Al-Harith'',{{sfn|Vicchio|2008|pages=183–184}} from a group of angels, created from the ''[[Samūm|fires of simoom]]'',<ref>Brannon Wheeler ''Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis'' A&C Black 2002 {{ISBN|978-1-438-41783-7}} page 16</ref> sent by God to confront the earthly jinn.{{sfn|Vicchio|2008|page=184}}{{sfn|Kelly|2006|page=185}} Azazil defeated the jinn in battle and drove them into the mountains,{{sfn|Vicchio|2008|page=184}} but he became convinced that he was superior to humans and all the other angels, leading to his downfall.{{sfn|Vicchio|2008|page=184}} In this account, Azazil's group of angels were called ''jinn'' because they guarded [[Jannah]] (Paradise).{{sfn|Allen|2015|pages=80–81}} In another tradition recorded by Al-Tabari, Satan was one of the earthly jinn, who was taken captive by the angels{{sfn|Vicchio|2008|page=178}}{{sfn|Kelly|2006|page=185}} and brought to Heaven as a prisoner.{{sfn|Vicchio|2008|page=178}}{{sfn|Kelly|2006|page=185}} God appointed him as judge over the other jinn and he became known as ''Al-Hakam''.{{sfn|Vicchio|2008|page=178}} He fulfilled his duty for a thousand years before growing negligent,{{sfn|Kelly|2006|page=185}} but was rehabilitated again and resumed his position until his refusal to bow before Adam.{{sfn|Kelly|2006|page=185}}

====Other traditions====
[[File:Mecca2.jpg|thumb|left|A stoning of the Devil from 1942]]
[[File:Adam honored.jpg|thumb|Angels bow before the newly created Adam, but [[Iblis]] (top right on the picture) refuses to prostrate.]]
During the first two centuries of Islam, Muslims almost unanimously accepted the traditional story known as the [[Satanic Verses]] as true.{{sfn|Ahmed|2017|page=3}} According to this narrative, [[Muhammad in Islam|Muhammad]] was told by Satan to add words to the Quran which would allow Muslims to pray for the intercession of pagan goddesses.<ref>{{Citation|last1=Militarev|first1=Alexander|last2=Kogan|first2=Leoni|year=2005|title=Semitic Etymological Dictionary 2: Animal Names|volume=278/2|series=Alter Orient und Altes Testament|location=Münster|publisher=Ugarit-Verlag|pages=131–132|isbn=3-934628-57-5}}</ref> He mistook the words of Satan for [[divine inspiration]].{{sfn|Ahmed|2017|page=3}} Modern Muslims almost universally reject this story as heretical, as it calls the integrity of the Quran into question.{{sfn|Ahmed|2017|page=1}}

On the third day of the [[Hajj]], Muslim pilgrims to [[Mecca]] throw seven stones at a pillar known as the ''Jamrah al-’Aqabah'', symbolizing the [[stoning of the Devil]].{{sfn|McMillan|2011}} This ritual is based on the Islamic tradition that, when God ordered [[Abraham in Islam|Abraham]] to sacrifice his son [[Ishmael in Islam|Ishmael]], Satan tempted him three times not to do it, and, each time, Abraham responded by throwing seven stones at him.{{sfn|McMillan|2011}}<ref name=globe>{{cite web|url=http://www.aljazeera.com/focus/hajj/2009/11/2009111895127111168.html|title=A step-by-step guide to Hajj|website=[[Al Jazeera Media Network|Al Jazeera]]| date=August 30, 2017| access-date=December 29, 2017}}</ref>

The [[hadith]] teach that newborn babies cry because Satan touches them while they are being born, and that this touch causes people to have an aptitude for sin.{{sfn|Jabbour|2014}} This doctrine bears some similarities to the doctrine of [[original sin]].{{sfn|Jabbour|2014}} Muslim tradition holds that only [[Jesus in Islam|Jesus]] and [[Mary in Islam|Mary]] were not touched by Satan at birth.{{sfn|Jabbour|2014}} However, when he was a boy, Muhammad's [[qalb|heart]] was literally opened by an angel, who removed a black [[Thrombus|clot]] that symbolized sin.{{sfn|Jabbour|2014}}

Muslim tradition preserves a number of stories involving dialogues between Jesus and Iblis,{{sfn|Vicchio|2008|page=184}} all of which are intended to demonstrate Jesus's virtue and Satan's depravity.{{sfn|Vicchio|2008|pages=184–185}} [[Ahmad ibn Hanbal]] records an Islamic retelling of Jesus's temptation by Satan in the desert from the Synoptic Gospels.{{sfn|Vicchio|2008|page=184}} Ahmad quotes Jesus as saying, "The greatest sin is love of the world. Women are the ropes of Satan. Wine is the key to every evil."{{sfn|Vicchio|2008|pages=184–185}} [[Al-Jahiz|Abu Uthman al-Jahiz]] credits Jesus with saying, "The world is Satan's farm, and its people are his plowmen."{{sfn|Vicchio|2008|page=184}} [[Al-Ghazali]] tells an anecdote about how Jesus went out one day and saw Satan carrying ashes and honey;{{sfn|Vicchio|2008|page=185}} when he asked what they were for, Satan replied, "The honey I put on the lips of backbiters so that they achieve their aim. The ashes I put on the faces of orphans, so that people come to dislike them."{{sfn|Vicchio|2008|page=185}} The thirteenth-century scholar [[Sibt ibn al-Jawzi]] states that, when Jesus asked him what truly broke his back, Satan replied, "The neighing of horses in the cause of [[Allah]]."{{sfn|Vicchio|2008|page=185}}

Muslims believe that Satan is also the cause of deceptions originating from the mind and desires for evil. He is regarded as a cosmic force for separation, despair and spiritual envelopment. Muslims do distinguish between the satanic temptations and the murmurings of the bodily lower self (''[[nafs]]''). The lower self-commands the person to do a specific task or to fulfill a specific desire; whereas the inspirations of Satan tempt the person to do evil in general and, after a person successfully resists his first suggestion, Satan returns with new ones.<ref>Michael Anthony Sells. ''Early Islamic Mysticism: Sufi, Qurʼan, Miraj, Poetic and Theological Writings''. Paulist Press, 1996. {{ISBN|978-0-809-13619-3}}. page 143</ref> If a Muslim feels that Satan is inciting him to sin, he is advised to seek refuge with God by reciting: "In the name of Allah, I seek refuge in you, from Satan the outcast." Muslims are also obliged to "seek refuge" before reciting the Quran.<ref>Patrick Sookhdeo ''Understanding Islamic Theology'' BookBaby 2014 {{ISBN|978-0-989-29054-8}}</ref>

===Islamic mysticism===
According to some adherents of [[Sufism|Sufi]] mysticism, Iblis refused to bow to Adam because he was fully devoted to God alone and refused to bow to anyone else.{{sfn|Geoffroy|2010|page=150}}{{sfn|Vicchio|2008|page=183}} For this reason, Sufi masters regard Satan and Muhammad as the two most perfect monotheists.{{sfn|Geoffroy|2010|page=150}} Sufis reject the concept of [[Dualistic cosmology|dualism]]{{sfn|Geoffroy|2010|page=150}}{{sfn|Ahmadi|Ahmadi|1998|page=79}} and instead believe in the [[unity of opposites|unity of existence]].{{sfn|Ahmadi|Ahmadi|1998|page=79}} In the same way that Muhammad was the instrument of God's mercy,{{sfn|Geoffroy|2010|page=150}} Sufis regard Satan as the instrument of God's wrath.{{sfn|Geoffroy|2010|page=150}} For the Muslim Sufi scholar [[Ahmad Ghazali]], Iblis was the paragon of lovers in self-sacrifice for refusing to bow down to Adam out of pure devotion to God<ref name="Ghazali">{{cite web|url=https://www.researchgate.net/publication/337198008 |title=Ahmad Ghazali's Satan |author1=Ghorban Elmi |date=November 2019 |access-date=14 September 2020}}</ref> Ahmad Ghazali's student [[Sheikh Adi ibn Musafir]] was among the Sunni Muslim mystics who defended Iblis, asserted that evil was also God's creation, Sheikh Adi argued that if evil existed without the will of God, then God would be powerless and powerlessness can't be attributed to God.<ref name="GARNIK">{{cite book |last = Victoria Arakelova |first =Garnik S.Asatrian |title = The Religion of the Peacock angel The Yezidis and their spirit world |publisher = Routledge |isbn = 978-1-84465-761-2 |page = 38 |year = 2014}}</ref> Some Sufis assert, since Iblis was destined by God to become a devil, God will also restore him to his former angelic nature. [[Attar of Nishapur|Attar]] compares Iblis's damnation to the Biblical [[Benjamin]]: Both were accused unjustly, but their punishment had a greater meaning. In the end, Iblis will be released from hell.<ref>Awn, Peter J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Leiden, Germany: Brill Publishers. p. 177 {{ISBN|978-9004069060}}.</ref>

However, not all Muslim Sufi mystics are in agreement with a positive depiction of Iblis. [[Rumi]]'s viewpoint on Iblis is much more in tune with Islamic orthodoxy. Rumi views Iblis as the manifestation of the [[Seven deadly sins|great sins]] of [[pride|haughtiness]] and [[envy]]. He states: "(Cunning) intelligence is from Iblis, and love from Adam."<ref>{{cite book|first=Annemarie|last=Schimmel|title=The Triumphal Sun: A Study of the Works of Jalaloddin Rumi|publisher=[[SUNY Press]]|location=Albany, New York|date=1993|isbn=978-0-791-41635-8|page=255}}</ref>