Editing Iblis (section)

=== Quran ===
Iblis is mentioned by name in the [[Quran]] eleven times, nine of which relate to his refusal against God's Command to prostrate himself before [[Adam]]. The term ''[[Shayatin|šayṭān]]'' is more prevalent; although Iblis is sometimes referred to as ''šayṭān'', the terms are not interchangeable. The fragments of Iblis's story are scattered across the Quran. In the aggregate, the story can be summarised as follows:<ref name="Awn-1983"/>{{rp|p=18}}

When God created Adam, He ordered the [[angels in Islam|angels]] to bow before the new creation. All of the angels obeyed, but Iblis refused. He argued that, having been created from fire, he was superior to humans, who were made from clay-mud, and therefore should not be expected to prostrate himself before Adam.<ref>{{qref|7|12|b=y}}</ref> As punishment for his haughtiness, God banished Iblis from heaven and condemned him to hell. Later, Iblis requested permission to attempt to mislead Adam and his descendants, and God granted the request—thus portraying God as the power behind both angels and devils.<ref name=y167/>{{rp|p=5}}

Surah [[al-Kahf]] states in reference to Iblis:

<blockquote>[...] except Iblis, he was one of the ''jinni'' [...] (Arabic: إِلَّاۤ إِبۡلِیسَ كَانَ مِنَ ٱلۡجِنِّ "''illā iblīsa kāna mina l-jinni''") (18:50)<ref name=y167/>{{rp|p=6}}</blockquote>

This led to a dispute among the ''[[tafsir|mufassirūn]]'' (exegetes), who disagree on whether the term is meant to be a ''[[Nisba (onomastics)|nisba]]'' to designate Iblis's heavenly origin (i.e. an angel) in contrast to the earthly Adam (and the jinn preceding him), or if the term is meant to set Iblis apart from the angels and that he is the progenitor of the jinn dwelling in paradise until his fall (comparable to how Adam fell when he sinned in the Garden).<ref name=y167/>{{rp|p=6}}<ref name="u038">{{cite journal | last1=Akbari | first1=Mahtab | last2=Ashrafzadeh | first2=Reza | title=A comparative study of the image of the devil in the logic of Attar Attar and the commentary of Abolfotuh Razi | journal=Propósitos y Representaciones | volume=8 | issue=SPE3 | date=2021 | doi=10.20511/pyr2021.v9nSPE3.1096 | doi-access=free | url=https://revistas.usil.edu.pe/index.php/pyr/article/download/1096/1353 | access-date=2025-03-19 | page=}}</ref><ref name="z808">{{cite journal | last=Öztürk | first=Mustafa | title=The Tragic Story of Iblis (Satan) in the Qur'an | journal=Islamic University of Europa Journal of Islamic Research | date=2009-01-01 |volume=2|issue=2| url=https://www.academia.edu/37861568 | access-date=2025-03-19 | page=}}</ref>{{rp|p=146}} This dispute goes back to the formative stage of Islam. These two conflicting opinions are based on the interpretations of [[ibn Abbas]] and [[Hasan al-Basri]] respectively.<ref name="y167">{{cite journal | last=Erdağı | first=Deniz Özkan | title=Evil in Turkish Muslim horror film: the demonic in "Semum" | journal=SN Social Sciences | volume=4 | issue=2 | date=2024-02-01 | issn=2662-9283 | doi=10.1007/s43545-024-00832-w | doi-access=free | url=https://link.springer.com/content/pdf/10.1007/s43545-024-00832-w.pdf | access-date=2025-03-19 | page=}}</ref>{{rp|p=6}} Muslim scholars then followed one of these two interpretations.<ref name=y167/>{{rp|p=7}}

Iblis is arguably implicitly mentioned in [[Al-Anbiya|Surah 21:29]] (''al-’anbiyā)'', claiming divinity for himself by inviting to follow [[nafs|egoistic desires]] (''nafs''),<ref name=y167/>{{rp|p=6}} a position shared by Tabari, Suyuti, [[Abu al-Barakat al-Nasafi|al-Nasafi]],<ref name=y167/>{{rp|p=5}} and [[Abu Mansur al-Maturidi|al-Māturīdī]]{{efn|'''From''' Yüksek Lisans Tezi: '''{{sc|Translation:}}''' {{in lang|en}}<br />" When one of them said, He is not God, I am! If he says that, we will punish him with hell. This is how we punish the oppressors.” (Anbiya-21/26-29) If the angels who were considered as gods had not had the possibility of making such a false claim, God would not have prohibited that. According to those who say that angels can commit sins, those who are good by nature are not praised. Since angels are praised in the verses, it is not necessary for them to do good. Mâturîdî says that angels are tested and that it is possible for them to sin and reminds that Iblis is also one of the angels." 
'''{{sc|Original:}}''' {{in lang|tr}}<br />
"“…Onlardan biri, Tanrı O değil, benim! diyecek olsa, biz onu da cehennemle cezalandırırız. Zalimleri böyle cezalandırırız.” (Enbiya-21/26-29) beyanında tanrı edinilen meleklerin kendilerinin de böyle yanlış bir iddiayı ortaya koyma ihtimalleri olmasa Allah onlara yasak getirmezdi. Meleklerin günah işleme gücünün olduğuna inananlara göre fıtratları gereği iyi olanlar övülmez. Ayetlerde melekler övüldüğüne göre hayrı işlemeleri bir zorunluluk değildir."<ref name="s613">{{cite journal | last=Pekim | first=Mehmet Tahir | title=İMAM MÂTÜRÎDÎ'NİN TE'VÎLÂTU'L-KUR'ÂN TEFSİRİNDE ARŞ VE MAHİYETİ | journal=Batman Akademi Dergisi | volume=8 | issue=1 | date=2024-06-30 | issn=2619-9114 | doi=10.58657/batmanakademi.1481527 | doi-access=free | pages=1–16}}</ref>{{rp|p=64}})}} among others:

<blockquote>"And whosoever among them would say, "Truly I am a god apart from Him," such weill We requite with Hell. Thus do We requite the wrongdoers." (21:29)<ref>{{cite book |editor-last=Nasr |editor-first=Seyyed Hossein |editor-link=Seyyed Hossein Nasr |title=[[The Study Quran]] |publisher=HarperOne |year=2015 |isbn=978-0-06-112586-7 |pages=47–48}}</ref></blockquote>

''[[Sijjin]]'', mentioned in Surah 83:7, is described as a [[Spirits in prison#Other religious traditions|prison in hell]] by Quranic exegetes (for example by, Tabari, Tha'labi, Nasafi).<ref name=y167/>{{rp|p=5}} Iblis is chained at the bottom and sends his demons to the surface.<ref name=y167/>{{rp|p=5}}