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Shaitan

January 28, 2023

This article is about the concept of purely evil spirits in Islamic cosmology. For the specific devil in Islam, see Iblis. For the mythological figure in Middle Eastern religions, see Azazil.
"Shaytan" and "Sheitan" redirect here. For other uses, see Shaitan (disambiguation).

Shayāṭīn (شَيَاطِين; devils or demons), singular: Shaiṭān (شَيْطَان) are evil spirits in Islam, inciting humans (and jinn) to sin by "whispering" (وَسْوَسَة, “waswasah”) to their hearts (قَلْب qalb).[1][2] Folklore suggests that they are grotesque creatures created from hell-fire.[3][4](p21)

Depiction of a shaiṭān by Siyah Qalam, c. 14th/15th century

The Quran speaks of various ways that shayāṭīn tempt humans into sin. They may teach sorcery, assault heaven to steal the news of the angels, or lurk near humans without being seen. Related to the shayāṭīn is Iblis (Satan), who is generally considered to be their leader. Hadith-literature holds shayāṭīn responsible for various calamities which may affect personal life. Both hadith and folklore usually speak about shayāṭīn in abstract terms, describing their evil influence only. During Ramadan, the shayāṭīn are chained in hell.

Shayāṭīn form a separate class of invisible creatures besides the angels and jinn of Islamic tradition,[4](p21) According to Muslim philosophical writings, shayāṭīn struggle against the noble angels in the realm of the imaginal (alam al mithal or alam al malakut) over the human mind, consisting of both angelic and devilish qualities. Some writers describe the shayāṭīn as expressions of God's fierce attributes and actions.

Etymology and terminology

The word Šaiṭān (Arabic: شَيْطَان) originated from the triliteral root š-ṭ-n ("distant, astray") and cognate to Satan. It has a theological connotation designating a creature distant from the divine mercy.[5] In pre-Islamic Arabia, this term was used to designate an evil spirit, but only used by poets who were in contact with Jews and Christians.[6] With the emergence of Islam, the meaning of shayatin moved closer to the Christian concept of devils.[7] The term shayatin appears similarly in the Book of Enoch, denoting the hosts of Satan.[8] Taken from Islamic sources, shayatin may be translated as "demons", satans or "devils".[9]

Quran

In the Qur'an, shayatin is mentioned as often as angels. The shayatin are mentioned less frequently than Satan,[10](p278) but they are equally hostile to God's order (sharia). They teach sorcery (2:102),[10](p278) inspire their friends to dispute with the faithful (6:121),[10](p278) make evil suggestions (23:97) [10](p278) towards both humans and jinn (6:112)[11] and secretly listen to the council of the angels (Quran 15:16–18).[12] Quran 26:95 speaks about the junud Iblis, the (invisible) hosts of Iblis (comparable to the junud of angels fighting along Muhammad in Quran 9:40).[13] Yet, despite reluctant nature of the shayatin, they are ultimately under God's command, working as his instruments and not forming their party.[10](p278) According to Quran 38:36-38, God made the shayatin slaves for Solomon, [10](p278) God assigns a devil as a companion to an unbeliever (7:27)[10](p278) and God sends devils as enemies to misbelievers to encite them against each other (19:83).[10](p278) It is God who leads astray and puts people on the straight path. Both good and evil are caused by God.[10](p279)

A single shaitan (mostly thought of as Iblis)[10](p275) caused Adam to eat from the forbidden tree, arguing, God only prohibited its fruit, so they shall not become immortal, as narrated in Quran 7:20.[10](p276) He makes people forgetful, (6:6812:42 )[10](p276) protects wicked nations, (16:63)[10](p276) encourages to murder (28:15) and rebellion (58:10)[10](p276) and betrays his followers, as seen in the Battle of Badr (8:48).[10](p276) 2:168 explicitly warns people not to follow the devil, implying that humans are free to choose between God's or the devil's path.[10](p277) But the devil only promises delusion (4:120).[10](p276) 3:175 portrays the devil as a false friend, who betrays those who follow him.[10](p277) The devil can only act with God's permission (58:10).[10](p276) The Quranic story of Iblis, who represents the devils in the primordial fall, shows that the devils are both subordinative and made by God.[10](p277-278) The devil proclaims that he fears God ('akhafu 'llah), which can mean both, that he is reverencing or frightened about God (the latter one the preferred translation).[10](p280)

Hadith

The hadiths are more related to the practical function of the devils in everyday life. They usually speak about "the devil", instead of Iblis or devils, given the hadiths link them to their evil influences, not to them as proper personalities.[14](p46) Yet, hadiths indicate that they are composed of a body. The devils are said to eat with their left hand, therefore Muslims are advised to eat with their right hand. (Sahih Muslim Book 23 No. 5004)[15] Devils, although invisible, are depicted as immensely ugly. (Sahih Muslim Book 26 No. 5428) The sun is said to set and rise between the horns of a devil and during this moment, the doors to hell are open, thus Muslims should not pray periodically at this time.[14](pp. 45–60) (Sahih Muslim 612d Book 5, Hadith 222) The devils are chained in hell during Ramadan (Sahih al-Bukhari 1899).[16] Devils are sent by Iblis to cause misery among humans and return to him for report.(Muslim 8:138) [14](pp. 54) A devil is said to tempt humans through their veins. (Muslim 2174)[14](pp. 74) Devils try to interrupt ritual prayer, and if a devil succeeds in confusing a Muslim, the Muslim is supposed to prostrate two times and continue. (Sahih Bukhari 4:151)[14](pp. 51) Satan and his minions battle the angels of mercy over the soul of a sinner; however, they are referred to as angels of punishment instead of shayatin. (Sahih Muslim 612d: Book 21, Hadith 2622)[14](p56)

Muslim scholarly interpretation

When it comes to the issue of invisible creatures, mufassirs usually focus on devils and evil jinn and although they are similar in threatening humans, they are distinguished by one another. While the jinn shares many attributes with humans, like having free will, and the ability to reason, and thus different types of believers (Muslims, Christians, Jews, polytheists, etc.), the devils are exclusively evil. Further, the jinn have a limited lifespan, but the devils die only when their leader ceases to exist.[17](p21) The father of the jinn is Al-Jann and the father of the devils is Iblis.[a]

In Tafsir al-Kalbi about Ibn 'Abbas, he is quoted as saying: Iblis is cursed and made his soldiers two teams, so he sent one team of them to the humans and another team to the jinn. In another account of him, the jinn are al-jann, not devils. The devils were born by Iblis and they die only with him and the jinn die, including the believer and the infidel (...) — Mahmud al-Alusi, "The Spirit of Meaning", Surah 6:112

Engku Ansaruddin Agus states that jinn, shaitan, and iblis are three different things; Iblis is the name, given by God, to an angel (Azazil) who disobeyed. Shaitan is a title for those who join Azazil's army, trained to destroy humans.[20] Abu Mufti distinguishes in his commentary of Abu Hanifa's "al-Fiqh al-absat" that all angels, except Harut and Marut, are obedient. But all devils, except Ham ibn Him ibn Laqis Ibn Iblis, are created evil. Al-Damiri reports from ibn Abbas, that the angels will be in paradise, the devils will be in hell, and among the jinn and humans, some will be in paradise and some will be in hell.[4](p20)[21] Only humans and jinn are created with fitra, meaning both angels and devils lack free will and are settled in opposition.[22]

Neither the origin of the devils nor their creation is described in the Quran.[10](p278) Since their leader describes themselves in the Quran as being "created from fire", devils are thought to be created from that. More precisely, sometimes considered the fires of hell in origin.[23][24][25] Most mufassirs agree that the devils are the offspring of Iblis.[10](p278)[6][26] Abu Ishaq al-Tha'labi reports that God offered Iblis support by giving him offspring, which are the devils.[27] Others describe the devils as fallen spirits (sometimes heavenly jinn, sometimes fiery angels), outcast from the presence of God.[28] Ibn Barrajan argues that the angels consist of two tribes: One created from light and one from fire, the latter being the devils.[29] Ibn Arabi describes the jinn as fire-made spiritual entities from the spiritual world. When they disobey God, they turn into devils.[30] Qadi Baydawi argues that devils are perhaps not essentially different from angels, but differ only in their accidents and qualities.[31]

Since the term shaitan is also used as an epithet to describe malevolent jinn (and humans), it is sometimes difficult to properly distinguish between devils and evil jinn in some sources.[32](p87)[33](p3) Generally, Satan and his hosts of devils (shayatin) appear in traditions associated with Jewish and Christian narratives, while jinn represent entities of polytheistic background.[b]

Devils are linked to Muslim ritual purity. Ritual purity is important in attracting angels, while devils approach impurity and filthy or desacralized places.[34] Before reciting the Quran, Muslims should take wudu/abdest and seek refuge in God from the devils.[10](p279) Reciting specific prayers[c] is supposed to protect against the influence of the devils.[35]

Philosophy

Islamic philosophical cosmology divides living beings into four categories: Animals, humans, angels, and devils. Al-Farabi (c. 872 – 950/951) defines angels as reasonable and immortal beings, humans as reasonable and mortal beings, animals as unreasonable and mortal beings, and devils as unreasonable and immortal beings.[36] He supports his claim with the Quranic verse in which God grants Iblis respite until the day of resurrection.[37]

Likewise, al-Ghazali (c. 1058 – 19 December 1111) divides human nature into four domains, each representing another type of creature: Animals, beasts, devils, and angels.[38] Traits humans share with bodily creatures are animals, which exist to regulate ingestion and procreation and the beasts, used for predatory actions like hunting. The other traits humans share with the jinn[d] and root in the realm of the unseen. These faculties are of two kinds: That of angels and the devils. While the angels endow the human mind with reason, advise virtues, and lead to worship of God, the devil perverts the mind and tempts it to commit lies, betrayals, and deceits, thus abusing the spiritual gift. The angelic nature instructs how to use the animalistic body properly, while the devil perverts it.[40] In this regard, the plane of a human is, unlike who's of the jinn and animals, not pre-determined. Humans are potentially both angels and devils, depending on whether the sensual soul or the rational soul develops.[4](p43)[41]

The Brethren of Purity understand devils as ontological forces, manifesting in everything evil.[42]

Following the cosmology of Wahdat al-Wujud, Haydar Amuli specifies that angels reflect God's names of light and beauty, while the devils' God's attributes of "Majesty", "The Haughty" and "Domineering".[43] Ibn Arabi, to whom Haydar Amuli's cosmology is attributed to, although making a clear distinction between the devils and the angels, interpreted devils as beings of a similar function to that of angels, as sent and predescribed by God, in his Al-Futuhat al-Makkiyya.[44]

Sufi writers connect the descriptions of devils mentioned in hadith literature to human psychological conditions. Devilish temptations are distinguished from the angelic assertions, by that the angels suggest piety by sharia, the devils against God's law and sinful acts.[45] He further elaborates an esoteric cosmology, visualizing a human's heart as the capital of the body, in constant struggle between reason ('aql) and carnal desires invoked by the devils.[46] Ali Hujwiri similarly describes the devils and angels mirroring the human psychological condition, the devils and carnal desires (nafs) on one side, and the spirit (ruh) and the angels on the other.[47] The evil urges related to the al-nafs al-ammarah in Sufism are also termed div.[48][49]

See also

Notes

  1. ^ A minority of scholars, such as Hasan Basri and Muqatil ibn Sulayman, disagreed with this view, holding that Iblis is both the father of the jinn and devils and accordingly equated with Al-Jann.[18] The Mu'tazila, inspired by the disciples of Hasan Basri, are said to hold that not devils, but jinn, whisper to humans. Simultaneously, demonic possession, commonly associated with the jinn, is rejected.[19]
  2. ^ From T. Nünlist (2015) Dämonenglaube im Islam[33]: 286 
    TRANSLATION: (in English)
    "Simplified, it can be stated that devils and Iblis appear in reports with Jewish background. Depictions, whose actors are referred to as jinn are generally located apart from Judeo-Christian traditions."[33]: 48, 286 
    ORIGINAL: (in German)
    "Vereinfacht lässt sich festhalten, dass Satane und Iblis in Berichten mit jüdischem Hintergrund auftreten. Darstellungen, deren Akteure als jinn bezeichnet werden, sind in der Regel außerhalb der jüdischen-christlichen Überlieferung zu verorten."[33]: 48, 286 
  3. ^ like "A'uzu Billahi Minesh shaitanir Rajiim" or specific Surahs of the Quran, like "An-Naas" or "Al-Falaq"
  4. ^ here referring to unseen creatures in general[39]

References

  1. ^ R. M. Savory Introduction to Islamic CivilizationCambridge University Press, 1976 ISBN 978-0521099486 p. 42
  2. ^ Szombathy, Zoltan, “Exorcism”, in: Encyclopaedia of Islam, Three, Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. doi:10.1163/1573-3912_ei3_COM_26268, First print edition: ISBN 978-9004269637, 2014
  3. ^ Oxford Centre for Islamic Studies
  4. ^ a b c d el-Zein, Amira (2009). Islam, Arabs, and Intelligent World of the Jinn. Syracuse, NY: Syracuse University Press. ISBN 978-0-8156-5070-6.
  5. ^ Mustafa ÖZTÜRK The Tragic Story of Iblis (Satan) in the Qur’an Çukurova University,Faculty of Divinity JOURNAL OF ISLAMIC RESEARCH İslam Araştırmaları Vol 2 No 2 December 2009 page 134
  6. ^ a b Amira El Zein: The Evolution of the Concept of Jinn from Pre-Islam to Islam. pp. 227–233.
  7. ^ Jeffrey Burton Russell Lucifer: The Devil in the Middle Ages Cornell University Press 1986 ISBN 978-0-801-49429-1 page 55
  8. ^ James Windrow Sweetman Islam and Christian Theology: Preparatory historical survey of the early period. v.2. The theological position at the close of the period of Christian ascendancy in the Near East Lutterworth Press 1945 University of Michigan digitalized: 26. Juni 2009 p. 24
  9. ^ Mehmet Yavuz Seker Beware! Satan: Strategy of Defense Tughra Books 2008 ISBN 978-1-597-84131-3 page 3
  10. ^ a b c d e f g h i j k l m n o p q r s t u v w x YOUNG, M. J. L. (1966). "THE TREATMENT OF THE PRINCIPLE OF EVIL IN THE QUR'ĀN". Islamic Studies. 5 (3): 275–281. JSTOR 20832847. Retrieved November 7, 2021.
  11. ^ Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 39(1–2), 37–45.
  12. ^ Eichler, Paul Arno, 1889 Die Dschinn, Teufel und Engel in Koran [microform] p. 31. (German)
  13. ^ THE ROLE OF AL-'aql in early Islamic Wisdom with reference to Imam Jafar al Sadiq
  14. ^ a b c d e f Awn, P. J. (1983). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Niederlande: E.J. Brill.
  15. ^ Burning Issues in Afro-Asiatic Linguistics. (2014). Vereinigtes Königreich: Cambridge Scholars Publishing. p. 143
  16. ^ Tobias Nünlist (2015). Dämonenglaube im Islam. Walter de Gruyter GmbH & Co KG. ISBN 978-3-110-33168-4. p. 229 (in German)
  17. ^ Egdunas Racius ISLAMIC EXEGESIS ON THE JINN: THEIR ORIGIN, KINDS AND SUBSTANCE AND THEIR RELATION TO OTHER BEINGS pp. 132–135
  18. ^ https://islamansiklopedisi.org.tr/can--cin (turkish)
  19. ^ al-Shimmari M. (2021) The Physical Reality of Jinn Possession According to Commentaries on the Quran (2:275). In: Böttcher A., Krawietz B. (eds) Islam, Migration and Jinn. The Modern Muslim World. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-61247-4_4
  20. ^ ZenEldeen, Zakaria Sobhi. "Dangers and Treatment of Hypocrites' Rumors Thematic Analytical Study." مجلة الجامعة الإسلامية للدراسات الإسلامية (عقيدة-تفسير-حديث) 29.1 (2021).
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  27. ^ Awn. (2018). Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. With a Foreword by A. Schimmel. Niederlande: Brill. p. 31
  28. ^ Chebel, Malek. Les 100 mots du Coran. ISBN 978-2-13-073291-4.
  29. ^ Gallorini, Louise. THE SYMBOLIC FUNCTION OF ANGELS IN THE QURʾĀN AND SUFI LITERATURE. Diss. 2021. p. 125
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  31. ^ Titel Concise Encyclopaedia of Islam: Edited on Behalf of the Royal Netherlands Academy. Fourth Impression Autoren Gibb, Kramers Verlag BRILL, 2022 ISBN 9004491570, 978-9-004-49157-1 p. 319
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    Lebling, Robert (2010). Legends of the Fire Spirits: Jinn and genies from Arabia to Zanzibar. New York, NY & London, UK: I.B. Tauris. ISBN 978-0-85773-063-3.
  33. ^ a b c d Nünlist, Tobias (2015). Dämonenglaube im Islam [Demonic Belief in Islam] (in German). Walter de Gruyter GmbH & Co KG. ISBN 978-3-110-33168-4.
  34. ^ Marion Holmes Katz Body of Text: The Emergence of the Sunni Law of Ritual Purity SUNY Press, 2012 ISBN 978-0791488577 p. 13
  35. ^ Rudolf Macuch "Und das Leben ist siegreich!": mandäische und samaritanische Literatur ; im Gedenken an Rudolf Macuch (1919–1993) Otto Harrassowitz Verlag 2008 ISBN 978-3-447-05178-1 p. 82
  36. ^ ÇELEBİ, İLYAS. "KUR'AN-I KERIM'DE İNSAN-CiN MÜNASEBETİ." Marmara Üniversitesi İlahiyat Fakültesi Dergisi 13-15. p. 172
  37. ^ ÇELEBİ, İLYAS. "KUR'AN-I KERIM'DE İNSAN-CiN MÜNASEBETİ." Marmara Üniversitesi İlahiyat Fakültesi Dergisi 13-15. p. 172
  38. ^ Zh. D. Dadebayev, M.T. Kozhakanova, I.K.Azimbayeva Human's Anthropological Appearance in Abai Kunanbayev's Works World Academy of Science, Engineering and Technology Vol:6 2012-06-23 p. 1065
  39. ^ Teuma, E. (1984). More on Qur'anic jinn. Melita Theologica, 35(1-2), 37-45.
  40. ^ Truglia, Craig. “AL-GHAZALI AND GIOVANNI PICO DELLA MIRANDOLA ON THE QUESTION OF HUMAN FREEDOM AND THE CHAIN OF BEING.” Philosophy East and West, vol. 60, no. 2, 2010, pp. 143–166. JSTOR, www.jstor.org/stable/40666556. Accessed 17 Aug. 2021.
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  44. ^ Gallorini, Louise. THE SYMBOLIC FUNCTION OF ANGELS IN THE QURʾĀN AND SUFI LITERATURE. Diss. 2021. pp. 292-293
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January 28, 2023
shaitan, this, article, about, concept, purely, evil, spirits, islamic, cosmology, specific, devil, islam, iblis, mythological, figure, middle, eastern, religions, azazil, shaytan, sheitan, redirect, here, other, uses, disambiguation, shayāṭīn, اط, ين, devils,. This article is about the concept of purely evil spirits in Islamic cosmology For the specific devil in Islam see Iblis For the mythological figure in Middle Eastern religions see Azazil Shaytan and Sheitan redirect here For other uses see Shaitan disambiguation Shayaṭin ش ي اط ين devils or demons singular Shaiṭan ش ي ط ان are evil spirits in Islam inciting humans and jinn to sin by whispering و س و س ة waswasah to their hearts ق ل ب qalb 1 2 Folklore suggests that they are grotesque creatures created from hell fire 3 4 p21 Depiction of a shaiṭan by Siyah Qalam c 14th 15th century The Quran speaks of various ways that shayaṭin tempt humans into sin They may teach sorcery assault heaven to steal the news of the angels or lurk near humans without being seen Related to the shayaṭin is Iblis Satan who is generally considered to be their leader Hadith literature holds shayaṭin responsible for various calamities which may affect personal life Both hadith and folklore usually speak about shayaṭin in abstract terms describing their evil influence only During Ramadan the shayaṭin are chained in hell Shayaṭin form a separate class of invisible creatures besides the angels and jinn of Islamic tradition 4 p21 According to Muslim philosophical writings shayaṭin struggle against the noble angels in the realm of the imaginal alam al mithal or alam al malakut over the human mind consisting of both angelic and devilish qualities Some writers describe the shayaṭin as expressions of God s fierce attributes and actions Contents 1 Etymology and terminology 2 Quran 3 Hadith 4 Muslim scholarly interpretation 5 Philosophy 6 See also 7 Notes 8 ReferencesEtymology and terminology EditThe word Saiṭan Arabic ش ي ط ان originated from the triliteral root s ṭ n distant astray and cognate to Satan It has a theological connotation designating a creature distant from the divine mercy 5 In pre Islamic Arabia this term was used to designate an evil spirit but only used by poets who were in contact with Jews and Christians 6 With the emergence of Islam the meaning of shayatin moved closer to the Christian concept of devils 7 The term shayatin appears similarly in the Book of Enoch denoting the hosts of Satan 8 Taken from Islamic sources shayatin may be translated as demons satans or devils 9 Quran EditIn the Qur an shayatin is mentioned as often as angels The shayatin are mentioned less frequently than Satan 10 p278 but they are equally hostile to God s order sharia They teach sorcery 2 102 10 p278 inspire their friends to dispute with the faithful 6 121 10 p278 make evil suggestions 23 97 10 p278 towards both humans and jinn 6 112 11 and secretly listen to the council of the angels Quran 15 16 18 12 Quran 26 95 speaks about the junud Iblis the invisible hosts of Iblis comparable to the junud of angels fighting along Muhammad in Quran 9 40 13 Yet despite reluctant nature of the shayatin they are ultimately under God s command working as his instruments and not forming their party 10 p278 According to Quran 38 36 38 God made the shayatin slaves for Solomon 10 p278 God assigns a devil as a companion to an unbeliever 7 27 10 p278 and God sends devils as enemies to misbelievers to encite them against each other 19 83 10 p278 It is God who leads astray and puts people on the straight path Both good and evil are caused by God 10 p279 A single shaitan mostly thought of as Iblis 10 p275 caused Adam to eat from the forbidden tree arguing God only prohibited its fruit so they shall not become immortal as narrated in Quran 7 20 10 p276 He makes people forgetful 6 6812 42 10 p276 protects wicked nations 16 63 10 p276 encourages to murder 28 15 and rebellion 58 10 10 p276 and betrays his followers as seen in the Battle of Badr 8 48 10 p276 2 168 explicitly warns people not to follow the devil implying that humans are free to choose between God s or the devil s path 10 p277 But the devil only promises delusion 4 120 10 p276 3 175 portrays the devil as a false friend who betrays those who follow him 10 p277 The devil can only act with God s permission 58 10 10 p276 The Quranic story of Iblis who represents the devils in the primordial fall shows that the devils are both subordinative and made by God 10 p277 278 The devil proclaims that he fears God akhafu llah which can mean both that he is reverencing or frightened about God the latter one the preferred translation 10 p280 Hadith EditThe hadiths are more related to the practical function of the devils in everyday life They usually speak about the devil instead of Iblis or devils given the hadiths link them to their evil influences not to them as proper personalities 14 p46 Yet hadiths indicate that they are composed of a body The devils are said to eat with their left hand therefore Muslims are advised to eat with their right hand Sahih Muslim Book 23 No 5004 15 Devils although invisible are depicted as immensely ugly Sahih Muslim Book 26 No 5428 The sun is said to set and rise between the horns of a devil and during this moment the doors to hell are open thus Muslims should not pray periodically at this time 14 pp 45 60 Sahih Muslim 612d Book 5 Hadith 222 The devils are chained in hell during Ramadan Sahih al Bukhari 1899 16 Devils are sent by Iblis to cause misery among humans and return to him for report Muslim 8 138 14 pp 54 A devil is said to tempt humans through their veins Muslim 2174 14 pp 74 Devils try to interrupt ritual prayer and if a devil succeeds in confusing a Muslim the Muslim is supposed to prostrate two times and continue Sahih Bukhari 4 151 14 pp 51 Satan and his minions battle the angels of mercy over the soul of a sinner however they are referred to as angels of punishment instead of shayatin Sahih Muslim 612d Book 21 Hadith 2622 14 p56 Muslim scholarly interpretation EditWhen it comes to the issue of invisible creatures mufassirs usually focus on devils and evil jinn and although they are similar in threatening humans they are distinguished by one another While the jinn shares many attributes with humans like having free will and the ability to reason and thus different types of believers Muslims Christians Jews polytheists etc the devils are exclusively evil Further the jinn have a limited lifespan but the devils die only when their leader ceases to exist 17 p21 The father of the jinn is Al Jann and the father of the devils is Iblis a In Tafsir al Kalbi about Ibn Abbas he is quoted as saying Iblis is cursed and made his soldiers two teams so he sent one team of them to the humans and another team to the jinn In another account of him the jinn are al jann not devils The devils were born by Iblis and they die only with him and the jinn die including the believer and the infidel Mahmud al Alusi The Spirit of Meaning Surah 6 112 Engku Ansaruddin Agus states that jinn shaitan and iblis are three different things Iblis is the name given by God to an angel Azazil who disobeyed Shaitan is a title for those who join Azazil s army trained to destroy humans 20 Abu Mufti distinguishes in his commentary of Abu Hanifa s al Fiqh al absat that all angels except Harut and Marut are obedient But all devils except Ham ibn Him ibn Laqis Ibn Iblis are created evil Al Damiri reports from ibn Abbas that the angels will be in paradise the devils will be in hell and among the jinn and humans some will be in paradise and some will be in hell 4 p20 21 Only humans and jinn are created with fitra meaning both angels and devils lack free will and are settled in opposition 22 Neither the origin of the devils nor their creation is described in the Quran 10 p278 Since their leader describes themselves in the Quran as being created from fire devils are thought to be created from that More precisely sometimes considered the fires of hell in origin 23 24 25 Most mufassirs agree that the devils are the offspring of Iblis 10 p278 6 26 Abu Ishaq al Tha labi reports that God offered Iblis support by giving him offspring which are the devils 27 Others describe the devils as fallen spirits sometimes heavenly jinn sometimes fiery angels outcast from the presence of God 28 Ibn Barrajan argues that the angels consist of two tribes One created from light and one from fire the latter being the devils 29 Ibn Arabi describes the jinn as fire made spiritual entities from the spiritual world When they disobey God they turn into devils 30 Qadi Baydawi argues that devils are perhaps not essentially different from angels but differ only in their accidents and qualities 31 Since the term shaitan is also used as an epithet to describe malevolent jinn and humans it is sometimes difficult to properly distinguish between devils and evil jinn in some sources 32 p87 33 p3 Generally Satan and his hosts of devils shayatin appear in traditions associated with Jewish and Christian narratives while jinn represent entities of polytheistic background b Devils are linked to Muslim ritual purity Ritual purity is important in attracting angels while devils approach impurity and filthy or desacralized places 34 Before reciting the Quran Muslims should take wudu abdest and seek refuge in God from the devils 10 p279 Reciting specific prayers c is supposed to protect against the influence of the devils 35 Philosophy EditIslamic philosophical cosmology divides living beings into four categories Animals humans angels and devils Al Farabi c 872 950 951 defines angels as reasonable and immortal beings humans as reasonable and mortal beings animals as unreasonable and mortal beings and devils as unreasonable and immortal beings 36 He supports his claim with the Quranic verse in which God grants Iblis respite until the day of resurrection 37 Likewise al Ghazali c 1058 19 December 1111 divides human nature into four domains each representing another type of creature Animals beasts devils and angels 38 Traits humans share with bodily creatures are animals which exist to regulate ingestion and procreation and the beasts used for predatory actions like hunting The other traits humans share with the jinn d and root in the realm of the unseen These faculties are of two kinds That of angels and the devils While the angels endow the human mind with reason advise virtues and lead to worship of God the devil perverts the mind and tempts it to commit lies betrayals and deceits thus abusing the spiritual gift The angelic nature instructs how to use the animalistic body properly while the devil perverts it 40 In this regard the plane of a human is unlike who s of the jinn and animals not pre determined Humans are potentially both angels and devils depending on whether the sensual soul or the rational soul develops 4 p43 41 The Brethren of Purity understand devils as ontological forces manifesting in everything evil 42 Following the cosmology of Wahdat al Wujud Haydar Amuli specifies that angels reflect God s names of light and beauty while the devils God s attributes of Majesty The Haughty and Domineering 43 Ibn Arabi to whom Haydar Amuli s cosmology is attributed to although making a clear distinction between the devils and the angels interpreted devils as beings of a similar function to that of angels as sent and predescribed by God in his Al Futuhat al Makkiyya 44 Sufi writers connect the descriptions of devils mentioned in hadith literature to human psychological conditions Devilish temptations are distinguished from the angelic assertions by that the angels suggest piety by sharia the devils against God s law and sinful acts 45 He further elaborates an esoteric cosmology visualizing a human s heart as the capital of the body in constant struggle between reason aql and carnal desires invoked by the devils 46 Ali Hujwiri similarly describes the devils and angels mirroring the human psychological condition the devils and carnal desires nafs on one side and the spirit ruh and the angels on the other 47 The evil urges related to the al nafs al ammarah in Sufism are also termed div 48 49 See also EditAsrestar Dajjal Ghoul Marid Qareen Superstitions in Muslim societiesNotes Edit A minority of scholars such as Hasan Basri and Muqatil ibn Sulayman disagreed with this view holding that Iblis is both the father of the jinn and devils and accordingly equated with Al Jann 18 The Mu tazila inspired by the disciples of Hasan Basri are said to hold that not devils but jinn whisper to humans Simultaneously demonic possession commonly associated with the jinn is rejected 19 From T Nunlist 2015 Damonenglaube im Islam 33 286 TRANSLATION in English Simplified it can be stated that devils and Iblis appear in reports with Jewish background Depictions whose actors are referred to as jinn are generally located apart from Judeo Christian traditions 33 48 286 ORIGINAL in German Vereinfacht lasst sich festhalten dass Satane und Iblis in Berichten mit judischem Hintergrund auftreten Darstellungen deren Akteure als jinn bezeichnet werden sind in der Regel ausserhalb der judischen christlichen Uberlieferung zu verorten 33 48 286 like A uzu Billahi Minesh shaitanir Rajiim or specific Surahs of the Quran like An Naas or Al Falaq here referring to unseen creatures in general 39 References Edit R M Savory Introduction to Islamic CivilizationCambridge University Press 1976 ISBN 978 0521099486 p 42 Szombathy Zoltan Exorcism in Encyclopaedia of Islam Three Edited by Kate Fleet Gudrun Kramer Denis Matringe John Nawas Everett Rowson doi 10 1163 1573 3912 ei3 COM 26268 First print edition ISBN 978 9004269637 2014 Oxford Centre for Islamic Studies a b c d el Zein Amira 2009 Islam Arabs and Intelligent World of the Jinn Syracuse NY Syracuse University Press ISBN 978 0 8156 5070 6 Mustafa OZTURK The Tragic Story of Iblis Satan in the Qur an Cukurova University Faculty of Divinity JOURNAL OF ISLAMIC RESEARCH Islam Arastirmalari Vol 2 No 2 December 2009 page 134 a b Amira El Zein The Evolution of the Concept of Jinn from Pre Islam to Islam pp 227 233 Jeffrey Burton Russell Lucifer The Devil in the Middle Ages Cornell University Press 1986 ISBN 978 0 801 49429 1 page 55 James Windrow Sweetman Islam and Christian Theology Preparatory historical survey of the early period v 2 The theological position at the close of the period of Christian ascendancy in the Near East Lutterworth Press 1945 University of Michigan digitalized 26 Juni 2009 p 24 Mehmet Yavuz Seker Beware Satan Strategy of Defense Tughra Books 2008 ISBN 978 1 597 84131 3 page 3 a b c d e f g h i j k l m n o p q r s t u v w x YOUNG M J L 1966 THE TREATMENT OF THE PRINCIPLE OF EVIL IN THE QUR AN Islamic Studies 5 3 275 281 JSTOR 20832847 Retrieved November 7 2021 Teuma E 1984 More on Qur anic jinn Melita Theologica 39 1 2 37 45 Eichler Paul Arno 1889 Die Dschinn Teufel und Engel in Koran microform p 31 German THE ROLE OF AL aql in early Islamic Wisdom with reference to Imam Jafar al Sadiq a b c d e f Awn P J 1983 Satan s Tragedy and Redemption Iblis in Sufi Psychology Niederlande E J Brill Burning Issues in Afro Asiatic Linguistics 2014 Vereinigtes Konigreich Cambridge Scholars Publishing p 143 Tobias Nunlist 2015 Damonenglaube im Islam Walter de Gruyter GmbH amp Co KG ISBN 978 3 110 33168 4 p 229 in German Egdunas Racius ISLAMIC EXEGESIS ON THE JINN THEIR ORIGIN KINDS AND SUBSTANCE AND THEIR RELATION TO OTHER BEINGS pp 132 135 https islamansiklopedisi org tr can cin turkish al Shimmari M 2021 The Physical Reality of Jinn Possession According to Commentaries on the Quran 2 275 In Bottcher A Krawietz B eds Islam Migration and Jinn The Modern Muslim World Palgrave Macmillan Cham https doi org 10 1007 978 3 030 61247 4 4 ZenEldeen Zakaria Sobhi Dangers and Treatment of Hypocrites Rumors Thematic Analytical Study مجلة الجامعة الإسلامية للدراسات الإسلامية عقيدة تفسير حديث 29 1 2021 Egdunas RaciusISLAMIC EXEGESIS ON THE JINN THEIR ORIGIN KINDS AND SUBSTANCE AND THEIR RELATION TO OTHER BEINGS p 20 Abu l Lait as Samarqandi s Commentary on Abu Hanifa al Fiqh al absat Introduction Text and Commentary by Hans Daiber Islamic concept of Belief in the 4th 10th Century Institute for the Study of Languages and Cultures of Asia and Africa p 243 ANTON M HEINEN ISLAMIC COSMOLOGY A STUDY OF AS SUYUTI S al Hay a as samya fi l hay a as sunmya with critical edition translation and commentary ANTON M HEINEN BEIRUT 1982 p 143 Fahd T and Rippin A S h ayṭan in Encyclopaedia of Islam Second Edition Edited by P Bearman Th Bianquis C E Bosworth E van Donzel W P Heinrichs doi 10 1163 1573 3912 islam COM 1054 Marshall G S Hodgson The Venture of Islam Volume 2 The Expansion of Islam in the Middle Periods Volume 2 University of Chicago Press 2009 ISBN 978 0226346878 p 449 Egdunas RaciusISLAMIC EXEGESIS ON THE JINN THEIR ORIGIN KINDS AND SUBSTANCE AND THEIR RELATION TO OTHER BEINGS pp 132 135 Awn 2018 Satan s Tragedy and Redemption Iblis in Sufi Psychology With a Foreword by A Schimmel Niederlande Brill p 31 Chebel Malek Les 100 mots du Coran ISBN 978 2 13 073291 4 Gallorini Louise THE SYMBOLIC FUNCTION OF ANGELS IN THE QURʾAN AND SUFI LITERATURE Diss 2021 p 125 Gallorini Louise THE SYMBOLIC FUNCTION OF ANGELS IN THE QURʾAN AND SUFI LITERATURE Diss 2021 p 290 Titel Concise Encyclopaedia of Islam Edited on Behalf of the Royal Netherlands Academy Fourth Impression Autoren Gibb Kramers Verlag BRILL 2022 ISBN 9004491570 978 9 004 49157 1 p 319 Lebling Robert 2010 Legends of the Fire Spirits Jinn and genies from Arabia to Zanzibar New York NY amp London UK I B Tauris ISBN 978 0 85773 063 3 a b c d Nunlist Tobias 2015 Damonenglaube im Islam Demonic Belief in Islam in German Walter de Gruyter GmbH amp Co KG ISBN 978 3 110 33168 4 Marion Holmes Katz Body of Text The Emergence of the Sunni Law of Ritual Purity SUNY Press 2012 ISBN 978 0791488577 p 13 Rudolf Macuch Und das Leben ist siegreich mandaische und samaritanische Literatur im Gedenken an Rudolf Macuch 1919 1993 Otto Harrassowitz Verlag 2008 ISBN 978 3 447 05178 1 p 82 CELEBI ILYAS KUR AN I KERIM DE INSAN CiN MUNASEBETI Marmara Universitesi Ilahiyat Fakultesi Dergisi 13 15 p 172 CELEBI ILYAS KUR AN I KERIM DE INSAN CiN MUNASEBETI Marmara Universitesi Ilahiyat Fakultesi Dergisi 13 15 p 172 Zh D Dadebayev M T Kozhakanova I K Azimbayeva Human s Anthropological Appearance in Abai Kunanbayev s WorksWorld Academy of Science Engineering and Technology Vol 6 2012 06 23 p 1065 Teuma E 1984 More on Qur anic jinn Melita Theologica 35 1 2 37 45 Truglia Craig AL GHAZALI AND GIOVANNI PICO DELLA MIRANDOLA ON THE QUESTION OF HUMAN FREEDOM AND THE CHAIN OF BEING Philosophy East and West vol 60 no 2 2010 pp 143 166 JSTOR www jstor org stable 40666556 Accessed 17 Aug 2021 Khaled El Rouayheb Sabine Schmidtke The Oxford Handbook of Islamic Philosophy Oxford University Press 2016 ISBN 978 0 199 91739 6 page 186 Seyyed Hossein Nasr Introduction to Islamic Cosmological Doctrines An SUNY Press 1993 ISBN 978 1 438 41419 5 p 69 Ayman Shihadeh Sufism and Theology Hrsg Edinburgh University Press 21 November 2007 ISBN 978 0 7486 3134 6 pp 54 56 Gallorini Louise THE SYMBOLIC FUNCTION OF ANGELS IN THE QURʾAN AND SUFI LITERATURE Diss 2021 pp 292 293 Abdullahi Hassan Zaroug AI Ghazali s Sufism A Critical Appraisal Intellectual Discourse 1997 p 150 ISBN missing Jurnal Ilmiah ISLAM FUTURA Vol 17 No 2 Februari 2018 THE INTERTWINED RELATIONSHIP BETWEEN THE NAFS CARNAL SOUL AQL REASONING QALB HEART Hyder Gulam Australian National Imams Council p 207 SHIGERU KAMADA A STUDY OF THE TERM SIRR SECRET IN SUFI LATA IF THEORIES p 18 Davaran F 2010 Continuity in Iranian Identity Resilience of a Cultural Heritage Vereinigtes Konigreich Taylor amp Francis p 207 Turkish Studies Language and Literature Volume 14 Issue 3 2019 p 1137 1158 doi 10 29228 TurkishStudies 22895 ISSN 2667 5641 Skopje MACEDONIA Ankara TURKEY p 1138 Retrieved from https en wikipedia org w index php title Shaitan amp oldid 1134358458, wikipedia, wiki, book, books, library,

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