Editing Iblis (section)

=== Affiliation and predestination===
[[File:Angels (malāʾika) meet Adam.png|thumb|The Angels meet Adam, the prototypical human being. They share, albeit to a lesser degree, the defiant reaction of Iblis, who haughtily turns his head away. Painting from a manuscript of the Manṭiq al-ṭayr (The Conference of the Birds) of Farīd al-Dīn ʿAṭṭār. Iran, Shiraz, 899/1494.]]
There are different opinions regarding the origin of Iblis. This dispute is closely related to doctrinal differences regarding [[Free will in theology#Islam|free will]]. Like humans, jinn are created on earth to "worship" ('''abada'') God (51:56), and are capable of righteous and evil acts (11:119).<ref name="b922">{{cite book | last=Abu-Hamdiyyah | first=Mohammad | title=The Qur'an – an Introduction | publisher=Routledge | date=2020-09-23 | isbn=978-1-003-07091-7 | doi=10.4324/9781003070917 | page=}}</ref>{{rp|p=101}}

If angels can sin or not is disputed in Islam. Those who say that Iblis was not an angel, but a jinni, argue that only jinn (and humans), but not angels are capable of disobedience.<ref name="Basharin-2018"/>{{rp|p=123}} This is the generally opinion among the [[Qadariyah]] and most [[Mu'tazilism|Mu'tazilites]].<ref name="Lange"/><ref name="Basharin-2018"/>{{rp|p=123}} This view is also found to be prominent among many [[Salafism|Salafis]].<ref name="p475">{{cite book | last=Gauvain | first=Richard | title=Salafi Ritual Purity | publisher=Routledge | publication-place=New York, NY | date=2013 | isbn=978-0-7103-1356-0 | page=}}</ref>{{rp|p=73}} The [[Sunni Islam|Sunni school]] holds on to the doctrine of predestination, [[Fakhr al-Din al-Razi|al-Razi]] being an exception,<ref name="c946">{{cite journal | last=Street | first=Tony | title=Medieval Islamic doctrine on the angels: the writings of Fakhr al-Dīh al-Rāzī | journal=Parergon | volume=9 | issue=2 | date=1991 | issn=1832-8334 | doi=10.1353/pgn.1991.0074 | pages=111–127}}</ref>{{rp|p=120}} and asserts that Iblis acts in obedience to his inner nature and God's plan, but in disobedience to God's command.<ref name="r895"/><ref name="z808"/>{{rp|p=137–140}}

The term for celestial beings in early Islam is usually ''malāk'' (angel).<ref>{{cite journal |last=Gallorini |first=Louise |title=Angels in the Qur'ān: some of their roles, representations, and relationship with the jinn |journal=Journal of Ethnophilosophical Questions and Global Ethics |volume=3 |number=1 |year=2019 |pages=11–26}}</ref> [[Shaykh Tabarsi|Tabarsi]] says that if Iblis were a jinni, he could not have been one of the custodians of paradise.<ref name="Basharin-2018"/>{{rp|p=103}}
Many of those who say that Iblis was an angel read Surah 18:50 as a ''[[Nisba (onomastics)|nisba]]'' for the term ''[[Jannah|jannāt]]'', thus referring to Iblis' heavenly origin (this reading is preferred by – among others – [[Ash'ari]],<ref>{{cite book|first=Miguel Asin|last=Palacios|title=Islam and the Divine Comedy|publisher=[[Routledge]]|location=Abingdon, England|date=2013|isbn=978-1-134-53643-6}}</ref>{{rp|p=109}} [[Suyuti]], and [[Al-Tha'labi]]<ref name="Gardet-1971"/>).
The [[Hanbalites|Hanābila]] and [[Ash'arism|Ash'arites]] argue that Iblis was ignorant (''jahl'') and did not understand [[Will of God#Islamic discourse|God's will]] (''irāda'').<ref name="Basharin-2018"/>{{rp|p=123}} However, Iblis' [[Kafir|unbelief]]  (''kufr'') would be ultimately caused by God.<ref name="Basharin-2018"/>{{rp|p=123}} [[Abu Uthman al-Maghribi|Al-Maghrībī]] states that, when the angels questioned the creation of Adam, God opened the angels' eyes for the characteristics of Adam, but closed the eyes of Iblis, so he would remain in resistance (''iḥtijāj'').<ref name="Basharin-2018"/>{{rp|p=131}} Therefore, Iblis would have been created as a disobedient angel and function as God's tempter.<ref name="Awn-1983"/>{{rp|p=177}} [[Abu Mansur al-Maturidi]], the eponymous founder of [[Maturidism|Māturīdī theology]], argues that humans and jinn are tested on earth, but angels in heaven. If angels were not tested, the Quran would not compliment angels for obedience.<ref>{{cite journal |last=Saleh |first=Walid A. |title=Rereading al-Ṭabarī through al-Māturīdī: New light on the third century hijrī |journal=Journal of Qur'anic Studies |volume=18 |number=2 |year=2016 |pages=180–209|doi=10.3366/jqs.2016.0242}}</ref>{{rp|p=185}}

The Mu'tazilites, absolving God from all negative associations, reject the notion that Iblis' function as a tempter was initiated by God.<ref name="u351">{{cite journal | last=Kassem | first=Hammond | title=The Idea of Justice in Islamic Philosophy | journal=Diogenes | volume=20 | issue=79 | date=1972 | issn=0392-1921 | doi=10.1177/039219217202007904 | pages=81–108}}</ref><ref name="z808"/>{{rp|p=139}} [[Al-Zamakhshari]] criticizes ''Ahl al-Sunnah'' for ascribing negative attributes to God.<ref name="z808"/>{{rp|p=140}} According to the Mu'tazilites, when Iblis blames God for leading him astray in [[Al Hejr|Surah 15:39]], these words belong to Iblis alone and cannot serve as a confirmation of God being the cause of Iblis' fall.<ref name="z808"/>{{rp|p=140}}

[[Islamism|Islamist writer]] [[Sayyid Qutb]] denies that angels could sin and thus, rejects readings which depict Iblis as an angelic being.<ref name="r895"/>