Editing Demon (section)

== Islam ==
[[File:Kitab al-Bulhan -- devil.jpg|thumb|Devils depicted in the [[Book of Wonders]], a late 14th-century Arabic manuscript]]
[[File:Kitab al-Bulhan --- demons.jpg|thumb|Zawba'a or Zoba'ah, the demon-king of Friday depicted in the ''Book of Wonders''.]]
In [[Islam]]ic beliefs, demons are roughly of two types:<ref name="doi.org">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</ref> [[Jinn]] and [[Shayatin|devils]] ({{langx|ar|شَيَاطِين|''šayāṭīn''}} or {{langx|fa|دیو|''dīv''}}).<ref>Charles Mathewes ''Understanding Religious Ethics'' John Wiley & Sons {{ISBN|978-1-405-13351-7}}. p.&nbsp;249</ref><ref>Reynolds, Gabriel Said, "Angels", in: Encyclopaedia of Islam, THREE, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. Consulted online on 17 August 2021. {{doi|10.1163/1573-3912_ei3_COM_23204}}. First published online: 2009. First print edition: 9789004181304, 2009, 2009-3</ref> The jinn derive from [[Religion in pre-Islamic Arabia|pre-Islamic Arabian beliefs]], although their exact origin is unclear. The presence of jinn in [[Religion in pre-Islamic Arabia|pre-Islamic Arabian beliefs]] is not only testified by the Quran, but also by pre-Islamic literature in the seventh century.<ref name="HistMuh-2016">{{cite book |last=Zeitlin |first=I. M. |author-link= |url= |title=The Historical Muhammad |date=2007 |publisher=Wiley |isbn=978-0-745-63998-7 |location=United Kingdom |page=}}</ref>{{rp|p=54}} The {{Lang|ar-latn|šayāṭīn}} (devils or satans) on the other hand, appear in stories bearing similarities with [[Judeo-Christian]] tradition.

Although virtually absent in the [[Quran]], Muslims generally hold the belief that jinn can possess people.<ref>{{cite book |last=Rassool |first=G. Hussein |title=Islamic Counselling: An Introduction to theory and practice |date=2015-07-16 |publisher=Routledge |isbn=978-1-31744-125-0 |page=58}}</ref> In the tradition of [[Ash'ari]], it has been considered to be part of the doctrines ({{Lang|ar-latn|aqidah}}) of the "[[Sunnism|people of the Sunnah]]" ({{Lang|ar-latn|ahl as-sunnah wal-jammah'a}}).<ref name="Böttcher–2021">Islam, Migration and Jinn: Spiritual Medicine in Muslim Health Management. (2021). Deutschland: Springer International Publishing.</ref> For most theologians, (Ashʿaris as well as Muʿtazilis), and in contrast to philosophers, both demons (jinn and devils) and angels are material.<ref>St Andrews Encyclopaedia of Theology
Angels (malāʾika)
Stephen Burgep. 18</ref> All sentient beings are said to be created out from a physical substance: angels from light, jinn from fire and air, devils from fire, and humans from earth.<ref>St Andrews Encyclopaedia of Theology
Angels (malāʾika)
Stephen Burgep. 14-15</ref>

The Quran emphasizes similarities between humans and jinn. The Quranic phrase {{Lang|ar-latn|al-ins wa al-jinn}} ({{Lang|ar|الإِنسِ وَالْجِنِّ|rtl=yes}}) puts the jinn to the same position as humans and whereby also rejecting kinship with God.<ref name="Sinai, Nicolai 2023" />{{rp|style=ama|p=181}} In contrast to demons from the [[Bible|biblical tradition]], the jinn are not a source of evil.<ref name="Sinai, Nicolai 2023" />{{rp|style=ama|p=181, 185}} In the majority of Muslim writings, the jinn are ephemeral and shadowy creatures and primarily linked to magical practises (both white and black magic), though sometimes to disastrous effects.<ref name="Mircea Eliade 1986 p. 286-287">Mircea Eliade ''Encyclopedia of Religion'' Macmillan Publishing (1986) p. 286-287</ref>

While the jinn are morally ambivalent, the ''{{Lang|ar-latn|šayāṭīn}}'' represent malevolent forces akin to the devils of the [[Judeo-Christian|Judeo-Christian tradition]],<ref name="Nünlist-2015" />{{rp|p=286}} and are actively obstructing the execution of God's will.<ref name="Mircea Eliade 1986 p. 286-287" /> Because of that, they bear less resemblance to humans than the jinn.<ref name="Sinai, Nicolai 2023" /><ref name="doi.org" /> The latter share attributes with humans, such as mortality, whereas the ''{{Lang|ar-latn|šayāṭīn}}'' do not.<ref>Egdunas Racius ISLAMIC EXEGESIS ON THE JINN: THEIR ORIGIN, KINDS AND SUBSTANCE AND THEIR RELATION TO OTHER BEINGS pp. 132–135</ref><ref name="Principle">{{cite journal |last1=YOUNG |first1=M. J. L. |date=1966 |title=THE TREATMENT OF THE PRINCIPLE OF EVIL IN THE QUR'ĀN |url=http://www.jstor.org/stable/20832847. |journal=Islamic Studies |volume=5 |issue=3 |pages=275–281 |doi= |jstor=20832847 |access-date=November 7, 2021}}</ref>{{rp|style=ama|p=278}}<ref name="Sinai, Nicolai 2023" />{{rp|style=ama|p=452}} In Muslim popular culture, the ''{{Lang|ar-latn|šayāṭīn}}'' are sometimes depicted as {{Lang|ar-latn|Dīv}} ({{Lang|ar|دیو|rtl=yes}}).<ref>Huart, Cl.; Massé, H. (2012) [1960-2007]. "Dīw". In Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P. (eds.). Encyclopaedia of Islam (2nd ed.)</ref>

Muslim writers on astrology identified the planetary spirits known from ancient Greek cosmology, with seven demon-kings, often invoked for the preparation of [[Magic square#Magic squares in occultism|Magic squares]].<ref>Mommersteeg, Geert. "'He Has Smitten Her to the Heart with Love' The Fabrication of an Islamic Love-Amulet in West Africa." Anthropos, vol. 83, no. 4/6, 1988, pp. 501–510. JSTOR, http://www.jstor.org/stable/40463380. Accessed 13 June 2020.</ref> According to the [[Book of Wonders]] each day of the week is assigned to one of the {{Lang|ar-latn|rūḥāiya ulia}} (higher spirits) and {{Lang|ar-latn|rūḥāiya sufula}} (lower spirits).<ref name="Carboni-2013">{{cite journal |last=Carboni |first=Stefano |date=2013 |title=The ''Book of Surprises'' (''Kitab al-Buhlan'') of the Bodleian Library |journal=The La Trobe Journal |volume=91 |pages=27–28}}</ref>