The Tragic Story of Iblis (Satan) in the Qur'an

The Seventeenth Century, 2016

The seventeenth century witnessed a burgeoning of Arabic studies in the universities and the first English translation of the Turkish Alcoran (1649). However, John Milton has generally been passed over in scholarship concerned with the influence of Arabic studies on early modern literature. Yet, since Islam was recognized as one of the great challenges to the true faith at this time, it would be surprizing if its presence were not felt in Milton's great Protestant epic, Paradise Lost. This article hopes to demonstrate how, at times, Milton's depiction of Satan is intriguingly similar to that of his Qur'anic counterpart Iblis. Without overstating the Qur'anic influence, it offers for consideration a number of instances where the outlines of both fallen angels converge in a way that amplifies understanding of particular narrative moments in the poem. Readers familiar with the way Milton appropriates narrative paradigms from classical epic, both to enhance Satan's characterization and subvert classical conceptions of heroism, might find it interesting to speculate whether he also deployed a similar, though not so extensive, strategy in relation to Islam, drawing on Qur'anic imagery in the cause of Christian truth, while at the same time tarring Muhammad's teachings as impostures of Satan.

Corrupting the Image 2: Hybrids, Hades, and the Mt Hermon Connection, 2021

Christians have long spoken of Satan, the devil and Lucifer, yet when we research these titles, we find nothing in the ancient world. In Isaiah 14, the prophet said: “How you are fallen from heaven, O Heilel [Hêlēl הֵילֵ֣ל], son of the morning!” (Isa 14:12). “Lucifer” is not Satan's name; The underlying Hebrew in the word is Heilel ֵ[Hêlēl הֵילֵ֣ל]. Deciphering this word using the tools of the Ancient Near East is the key we need.

Kur'an imlası / تهجئة و ترقيم القرآن / Spelling (Punctuation) of the Qur'an. Lütfen -okuduğunuzda- resmi mushaf ve diğer tercümelerle karşılaştırınız. Please -when you read- compare with the offical mushaf and other translations. A different perspective on Satan and Iblis in the Qur'an. Is there a satan that exists? Or is the real satan human?

HTS Teologiese Studies / Theological Studies, 2019

This analytical, library-based article compares dialogues between God and Satan in the Qurʾan with other literature from Judaism, Christianity, and Zoroastrianism. The mysterious personality of Satan and his direct influence on the life of man has long been the focus of investigation. On some occasions, Satan has conversed with God and, since man was created, Satan, as a interlocutor, has been an adventurer and has played an important and controversial role. This article is a comparative study that aims to examine the personality of Satan through his role as a speaker involved in dialogue with God during the story of man's creation, and to shed light on the style of discourse used by God in His dialogue with Satan. Furthermore, the article discusses crucial events, notions, and structures appearing within the dialogue. Hence, the study reveals that the appointment of Satan as a vengeful enemy in the dialogue is the turning point in the fate of man, a story embedded in literature of Zoroastrianism and in the Qurʾan. It also shows that the polemic and arrogant discourses of Satan, quoted in all the literature of these religions in diverse forms, resulted in horrible consequences. Moreover, Satan's casting out from heaven was a crucial event and one of the results of his words identified in both the Qurʾan and Judeo-Christian literature. To help future research on related issues, this study also highlights all the dialogues that involve God and Satan in the literature of the mentioned religions.

2010

In this paper, we discuss Iblīs as an individual who belongs to the species of jinn in the corporeal realm. We examine the temporal nature of Iblīs from the perspective of countless human cycles and the impossibility of his presence in each one of them due to his being subject to the cycle of life, death and the afterlife. We also explore the probability of the impact on human behaviour in the absence of Iblīs' influence. We have tried to combine a philosophical approach with Qur'an and ḥadīth sources to arrive at a coherent conclusion.

Adnan Oktar (Harun Yahya) Allah created the angels and jinn before He created the Prophet Adam. They were glorifying Allah with praise. Then, Allah created Adam (as), the first human being, and commanded the angels to prostrate themselves to him. With wholehearted obedience, the angels complied with Allah' s command and prostrated themselves to Adam. Yet, Iblis (Diabolis), one of the jinn, rebelled against this command. That is because, he believed that he was superior to Adam (as). Out of this arrogance, he replied to the question posed to him by Allah: "Iblis, what prevented you prostrating to what I created with My own Hands? Were you overcome by arrogance or are you one of the exalted?" (Surah Sad: 75), as follows: "I am better than him. You created me from fire but You created him from clay."(Surah Sad: 76) Iblis, who dared such a disobedience to Allah' s command, was denounced by Allah and was destined to the eternal torment of Hell. The reason why Iblis revolted against Allah was due to his "arrogance," or to put it in other words, "vanity." What instilled these feelings of pride in Iblis was a vice he had allowed to grow within himself: "Ego"… The equivalent term of "ego" in Arabic (enaniyet) is a derivative of the word ene. It means attributing a separate existence to one' s self, seeing one' s existence apart from and independent of Allah, and orienting one' s deeds, attitudes and outlook by it. Arrogance, on the other hand, is merely one of the manifestations of "Ego." Once a person builds an "ego-centered attitude," eventually he will begin to boast about the qualities and means Allah had granted to him as blessings, such that, these means become the presumed justification of his flawed mindset. No matter the circumstances, such a person sees himself superior and greatly valuable. In the Qur' an, such a person is said to deify himself. Consequently, arrogance and, in connection with it, vanity, equals to associating partners to Allah and disbelief. In fact, this vice of Iblis' is explained thus: "... Iblis who was arrogant and was one of the disbelievers." (Surah Sad: 74) The arrogance of Iblis, which made itself evident when he was commanded to prostrate to Adam (as), ultimately resulted in eternal torment for him. This account indicates how great a danger arrogance is to those who harbour this evil feeling in their heart. Arrogance is Satan' s most fundamental character flaw. Consequently, "arrogance" and "vanity," which is its derivative, are the source of all evil and perversion. As it was the case with millions of people who have lived in the past, these flaws for which Satan was guilty have also seized control of the base natures of innumerable number of people living today, drag them into the same evil ways of Iblis. An arrogant person, that is, someone who attributes an independent power to himself, and thus shows an undue arrogance towards Allah, and turns his back to His verses, is continually vulnerable to Satan' s wiles. The purpose of this book is to present all the aspects of arrogance and the character flaws of a person who is seized by this malady, and to summon all, upon whom Satan exerts his influence, to avoid him and to cleanse themselves of this evil. With these aims in mind, throughout the book, we will consider the psychological condition of vain people, in relation to the fault of "arrogance," which is their inherent flaw. We hope that this book serves as a strong warning to all of our readers to shun this evil vice of Iblis' .