A Comparison of the Doctrine of Satan in the Bible and the Qur’An

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A COMPARISON OF THE DOCTRINE OF SATAN IN THE BIBLE AND THE QUR’AN

NAEL ABD EL-RAHAMAN B.A., Dalhousie University, 2015

Thesis submitted to the Faculty of Theology, Acadia Divinity College, in partial fulfillment of the requirements for the Degree of Master of Arts (Theology)

Acadia Divinity College, Faculty of Theology, Acadia University Spring Convocation 2017

This thesis by Nael Abd El-Rahaman was defended successfully in an oral examination on 13 April 2017.

The examining committee for the thesis was:

Dr. Glenn Wooden, Chair and MA (Th) Director

Dr. Jamal Badawi, External Examiner

Dr. Matthew Walsh, Internal Examiner

Dr. William Brackney, Supervisor

This thesis is accepted in its present form by Acadia Divinity College, the Faculty of Theology of Acadia University, as satisfying the thesis requirements for the degree of Master of Arts (Theology).

I, Nael Abd El-Rahaman, hereby grant permission to the University Librarian at Acadia University to provide copies of my thesis, upon request, on a non-profit basis.

Nael Abd El-Rahaman Author

Dr. William Brackney Supervisor

13 April 2017 Date

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Table of Contents Abstract ...... vi Acknowledgements ...... vii INTRODUCTION ...... 1 I. SATAN IN THE HEBREW SCRIPTURES ...... 4 Introduction ...... 4 Terrestrial Satan ...... 8 Celestial Satan ...... 12 Other References to Satan ...... 17 Excursis: Satan in the Pseudipigrapha ...... 22 Summary ...... 25 II – SATAN IN THE NEW TESTAMENT ...... 28 Introduction ...... 28 Satan in the Synoptic Gospels...... 29 Satan and Jesus’ Temptation ...... 32 Casting Out Satan ...... 36 The Parable of the Sower ...... 37 Satan in The Gospel of John ...... 39 The Antichrist ...... 40 Satan in The Pauline Epistles ...... 42 Other New Testament References to Satan ...... 47 Satan in the Book of Revelation ...... 47 Satan in Revelation 1–11 ...... 48 Satan in Revelation 12–24 ...... 49 Satan’s Dwelling Place ...... 53 Summary ...... 56 III – THE DOCTRINE OF SATAN IN DEVELOPING CHRISTIANITY ...... 60 Introduction ...... 60 The Reformers: John Calvin ...... 65 19th Century Interpretation: Gustaf Aulén ...... 70 Charles Hodge ...... 73 Lewis Sperry Chafer ...... 78 Summary ...... 84 IV – SATAN IN ISLAMIC TEXTS ...... 87

Introduction ...... 87 The World of Jinn ...... 89 Creation ...... 92 Do They Eat, Marry, and Die? ...... 99 Good and Bad Jinn ...... 103 Satan in the Qur’an and Hadith ...... 107 Satan’s Status Before and After the Fall of Mankind ...... 112 Satan’s Dwelling Place ...... 118 Summary ...... 120 V – DEVELOPMENT OF THE DOCTRINE OF SATAN IN ISLAM ...... 123 Introduction ...... 123 The Existence of Satan...... 125 The Personal Name of Satan ...... 126 The Creation of Satan and His States ...... 127 Satan’s Sin and Fall ...... 127 The Nature of Satan’s Sin ...... 128 The Nature of Satan ...... 130 The Personality and Characteristics of Satan ...... 131 The Activities of Satan...... 133 The Power of Satan ...... 135 Defense Against Satan and His Followers ...... 136 The Judgment of Satan...... 139 Summary ...... 139 VI – CONCLUSION...... 142 Convergences Between the Hebrew Scriptures, New Testament, and the Qur’an ..... 142 Divergences Between the Hebrew/Christian Bible and the Qur’an...... 149 Areas for Further Study and Discussion ...... 151 APPENDIX 1 ...... 153 BIBLIOGRAPHY ...... 178

v Abstract

Only three major religions; Judaism, Christianity, and Islam, have ideas of Satan that are historically and theologically connected with one another. This thesis investigates

Satan in the Hebrew/Christian Bible and the Qur’an. The study demonstrates that people who adhere to the Hebrew Scriptures, the New Testament, or the Qur’an share similar conceptions about Satan. Theologians of the three different faiths agree on the idea that

Satan is a person who was created by God to serve a fundamental purpose in human life.

However, how he has been used by God is debated across the three religious traditions. I will also show that Satan is one of the religious figures theologians of different faiths have used to form their theology in their attempts to understand God and His relation with His creation.

This study presents useful details to understand Satan and his role according to what is found in the holy books; the Hebrew/Christian Bible and the Qur’an. In addition, it provides a collection of different images and ideas about him introduced by Christian and

Islamic theologians. I argue that, while there is still much to be examined, the

Hebrew/Christian Bible and the Qur’an share very similar views about Satan.

Acknowledgements

I would like to express my appreciation to my cherished wife, Mona Barghout, for her support and encouragement. To my daughters, for their inspiration which has been vital over my years of study. I would like to express my greatest appreciation to my supervisor, teacher, and example Dr. William Brackney, who introduced Systematic

Theology to me and who had trust on me and on my abilities to be a better researcher, writer, and theologian. Dr. Brackney, I am grateful and proud that you are my teacher, and I am honestly thankful for granting me the opportunity to be under your supervision for the last two years. I also would like to thank Dr. Glenn Wooden, Dr. Robert Wilson,

Dr. Carol Anne Janzen, and Dr. Anna M. Robbins for their support.

I also would like to thank all those who have supported and encouraged me during my years of study at Facaulty of Theology, Acadia Divinity College. Special appreciation for Shawna Peverill for all the help she was always happy to offer.

Finally, I would express appreciation to Dr. Jamal Badawi and Dr. Matthew Walsh, my thesis examiners.

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Introduction

The French historian Robert Muchembled1 says, “In fact, for almost a thousand years, he [Satan] had never really gone away. The devil has been part of the fabric of European life since the Middle Ages, and has accompanied all its major changes.”2 However, it is more accurate to say that the idea of a devil or Satan existed before that time and his role affected many cultural and religious patterns. It is important to understand that the idea of

Satan was formulated long before the modern religions evolved. People who used to live in Egypt, Mesopotamia, and many other ancient cultures developed their ideas about

Satan. Satan or a Satan-like figure, also known as the Devil, Lucifer, Iblis, Humbaba,

Mot, Seth, and many other names in ancient and modern cultures, has been presented as an opponent of God, the gods, or humans. For example, in Mesopotamia the Epic of

Gilgamesh, which was written on twelve clay tablets, described the adventures of a hero named Gilgamesh and his companion Enkidu. During their adventures, they came to the

Cedar Forest, in which they were met by a monster called Humbaba. Humbaba was the guardian of the Cedar Forest. His job was to protect the Cedar Forest and prevent intruders from getting into it.3 In other words, he was a representative of an adversary.

“Like Satan, Humbaba is the guardian of a dark and foreboding place that induces fear in

1Robert Muchembled is a French historian who was born in 1944. In 1986, he became Professor of Modern History at the University of Paris XIII. He has written 196 works in 736 publications, some of his works have been translated into English, Chinese, Spanish, Japanese, Italian, Dutch, Turkish, Greek and Korean. His book, A History of the Devil: from the Middle Ages to the Present was published between 2000 and 2007 in 7 languages and held by 731 WorldCat member libraries worldwide. 2 Robert Muchembled, A History of the Devil: from the Middle Ages to the Present, tran. Jean Birrell (Cambridge: Polity Press, 2003), 1. 3 N. Sandars, trans., The Epic of Gilgamesh (Harmondsworth: Penguin Classics, 1972), 32-4.

1 humans.”4 However, for the purpose of this study, sacred literature such as Hebrew

Scriptures, Christian New Testament, Qur’an, Hadith, and the pseudepigraphical5 works will be used to create a profile of Satan.

Satan plays an important role in the Hebrew/Christian Bible and in Islamic literature; there are many narratives about him, his role, and his interaction with God and humans. both Holy Books (Hebrew/Christian Bible and Qur’an) declare that the character Satan is a personal reality, created by God, and having obtained a special status, which gave him a distinguishable rank among the angels. Yet, there are some differences. According to the

Hebrew-Christian texts, God created Satan as a member within the realm of angels. In

Islamic teachings, Satan was never an angel by creation. Satan was created by God and considered to be a member of an unseen race living within the earth called “jinn.”

In the Hebrew/Christian Bible and in the Qur’an, the name Satan occurs widely, with other names in appearing as well. Using the Scriptures, one can learn about Satan: his role, nature, attributes, relation to the first humans, relation to other angels, sin and the fall of humanity, the nature of Satan’s fall, his dwelling place, function, and status among the population of demons. Finally, we learn about his powers and what will be his end.

This study will investigate particularly what the Scriptures reveal about Satan and whether he is an individual or merely a personification6 of evil. In addition, I will show

4 T. J. Wray, and Gregory Mobley, The Birth of Satan (New York: Palgrave Macmillan, 2005), 77. 5 “Pseudepigraphon” and “pseudepigraphical” in a literary sense, to mean a text composed in the name of another. A pseudepigraphon is a discrete piece of literature attributed by its unknown author, or by subsequent community tradition, to a bygone name well-known and highly respected in that community. James H. Charlesworth and Craig A. Evans, The Pseudepigrapha and Early Biblical Interpretation, (Sheffield: JOST Press, 1993), 13. 6 The attribution of a personal nature or human characteristics to something nonhuman, or the representation of an abstract quality.

2 that the Hebrew/Christian Bible and the Qur’an share similar ideas regarding Satan. The study will compare the doctrines of Satan between the two major holy books.

The thesis will commence with a history of the appearance of the character Satan in the Hebrew Scriptures, then in the Christian New Testament, and finally in the Qur’an and hadith. I then proceed to investigate whether the textual sources provide clear guidance to building a doctrine of Satan. Secondary sources such as monographs, commentaries, lexicons, and dictionaries have been consulted to explain terms, passages, or verses that speak about the subject matter of the study. In addition, regarding Islam, authentic books of hadith, like Sahih Al-Bukhari and Sahih Muslim, will be adduced. In

Islam, authentic hadith shares the same value as Qur’an, except that the words of the hadith are not considered to be the actual words of God. They are the words of the prophet; however, the general meaning of the hadith is “inspired by God.” My own translation of the Islamic primary and secondary resources that are written in Arabic will be used where an English translation is not available.

I. SATAN IN THE HEBREW SCRIPTURES

Introduction

ś â tậ n,) is related to the Aramaic form) שָׂטָׂ ן In the Hebrew Scriptures, the Hebrew term

“satana,” which means an adversary or a wicked opponent.7 “Satan” is an Anglicization of the Hebrew common noun satan. However, before there was Satan (the proper noun,) there was "satan." The verb in Hebrew means “to stray;” “to revolt/fall away;” “to be unjust;” “to burn;” and “to seduce.”8 The Hebrew verb śṭn appears, in different forms, six times in the Hebrew Scriptures with the meaning "to bear a grudge against;" "harbor animosity toward;" "accuse;" "oppose;" or "slander." The noun ha-śāṭān appears six times with the generic meaning "the accuser" or "adversary. 9" The Septuagint Greek word for Satan is διάβολος (diabolos.) It indicates an adversary, opponent, or enemy. The word “Satan” is often used in the Hebrew Scriptures as a verb, meaning “to be or act as an adversary.” “Satan” as a noun means a human adversary, or a superhuman adversary.

“Satan” as a proper name appears in four books in the Hebrew Scriptures: 1 Chronicles

21:1; Job 1:6, 1:7, 1:8, 1:9, 1:12, 2:1, 2:2, 2:3, 2:6, 2:7; Psalm 109:6; and Zechariah 3:1,

2. In the Septuagint, it was translated diabolos.10 The verb is found six times in the

Hebrew Scriptures. “It has a distinctive usage that does not allow it to be translated

7 Colin Brown, ed., The New International Dictionary of New Testament Theology (Exeter: Paternoster Press, 1978), 3:468. 8 Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, Dictionary Of Deities And Demons In The Bible (Leiden, Netherlands: Brill, 1999), 726. 9 Miguel A. De La Torre, and Albert Hernandez, The Quest for the Historical Satan (Minneapolis, MN: Fortress Press, 2011), 75. 10 William Caldwell, "The Doctrine of Satan: I. In the Old Testament." The Biblical World (Chicago, IL: University of Chicago Press) 41/ 1 (January 1913): 29-33, 32.

4 merely as enemy, but often has the distinct nuance of one [who] verbally accuses.”11

“The term ‘the satan’ is used here as a title of an accuser before Yahweh rather than as a personal name.”12 The Hebrew name derives from a verb, which means “to be or act as an adversary.” As such, satan is the opponent, the one who opposes the cause of God and the people of God.13

A survey of the references to “Satan” in the Hebrew Scriptures will show how the idea of “Satan” evolved. In addition, studying the Hebrew Scriptures reveal the role of

Satan in the Hebrew world and Jewish religious tradition. It will also build a foundation to understand the role in the New Testament. Many believe that the serpent mentioned in

Gen 3:1 was in fact the character Satan who had taken the form of a serpent.14 John

Milton’s Paradise Lost and the work of Dante Alighieri, Martin Luther, and John Bunyan are probably more responsible for the idea of Satan as a serpent than is the Bible itself.15

The Torah says: “Now the serpent was more crafty than any other wild animal that the Lord God had made. He said to the woman, “Did God say, ‘You shall not eat from any tree in the garden’?”” (Gen 3:1 NRSV). It is true that when Genesis was composed, the Hebrews did not understood Satan as many understands him today. “A “satan” is not

11 Willem A. Van Gemeren, ed., The New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan, 1997), 3:1231. 12 Ralph L. Smith, Word Biblical Commentary 32 (Nashville, TN: Thomas Nelson Publishers, 1984), 199. 13 Millard J. Erickson, Christian Theology (Grand Rapids, MI: Baker Book House, 1985), 448. 14 In his book, The Unseen Realm, Michael Heiser notes that Rom 16:20 identifies the serpent as Satan. However, the Hebrew Scriptures never use that term of the divine Edenic rebel. “Since the term’s meaning “adversary” was conceptually appropriate, though, it became used as a label for God’s original opposer after the OT period.” Michael S. Heiser, The Unseen Realm (Bellingham, WA: Lexham Press, 2015), 243. 15 Caldwell, The Doctrine of Satan: I, 30.

5 portrayed as the origin or cause of evil.”16 For them, Satan more likely referred to a being who functioned as an opponent or an adversary to the Israelites or an angel of God working with God’s permission. “In the Old Testament Satan is not the devil in the later sense of the word; he is not an evil principle opposing God.”17 The Genesis account indicates that the serpent in the story is one of the beasts of the field that the LORD had made. However, several sources affirm the connection of Satan with a Serpent.

Melancthon W. Jacobus18 observed:

That there was a real serpent in this transaction cannot be doubted any more than we can doubt the real history throughout. Here, where the facts speak, further explanations are not necessary, nor fitted to the time of the beginning. (1) The real serpent is contrasted with the other animals (vs. 1). (2) In the New Testament, allusion is made to a real serpent in referring to the history (2 Cor. 11:3,14; 1 Jn. 3:8; Rev. 20:2). Yet (3) that there was in the transaction a superior agent, Satan himself, who made use of the serpent, is plain from his being referred to as “the old Serpent, called the Devil and Satan” (Rev. 12:9)— “a murderer from the beginning” (Jn. 8:44).19

The venerable Christian commentator Mathew Henry wrote that, “the tempter was the devil, in the shape and likeness of a serpent.”20 The Encyclopedia of Catholicism asserts that, “the Genesis story depicts the pair [Adam and Eve] in the Garden of Eden, where the Serpent (later understood as Satan) tempts them to eat the forbidden fruit.21

16 Van Gemeren, ed., The New International Dictionary, 3:1231. 17 Brown, The New International Dictionary, 3:468. 18 Melancthon Williams Jacobus (19 September 1816 – 28 October 1876) was an American Presbyterian minister and writer. He became a professor of Oriental and biblical literature at Western Theological Seminary, Allegheny, Pennsylvania, and he held that chair from 1852 until his death. In addition to his academic duties, he served as pastor of the Central Presbyterian Church of Pittsburgh, Pennsylvania. 19 Melancthon W. Jacobus, Critical and Explanatory Notes on Genesis (Philadelphia, PA: Presbyterian Board of Publication, 1864) 1:112. 20 Matthew Henry and Thomas Scott, Matthew Henry's Concise Commentary (Grand Rapids, MI: Christian Classics Ethereal Library, Logos Research Systems, 1997), 9. 21 Frank K. Flinn, Encyclopedia of Catholicism, ed. J. Gordon Melton (New York: Facts On File, 2007), 5.

Nevertheless, some Old Testament theologians teaches that, “The story of the Fall would always have been correctly understood if the serpent in Gen. 3: I ff. had not been identified with Satan. The error of this identification is evident from a survey of Old

Testament statements about Satan.”22 Charles Hodge at Princeton Seminary in the 19th century observed, “the serpent is neither a figurative designation of Satan; nor did Satan assume the form of a serpent.”23 The esteemed philosopher William Caldwell24 concluded that, “We do not have here a personal Satan, but we have a subtle animal performing functions later assigned to the devil, as tempter, calumniator, and hinderer.”25

However, if the serpent was only a serpent, then how did it know about the tree of knowledge! 26 In other texts such as Leviticus 11 and Deuteronomy 14, the snake is classified as an archetypal unclean animal. Moreover, “within the world of Hebrew/Old

Testament animal symbolism a snake is an obvious candidate for an anti-God symbol.”27

Certainly, in the original Creation narrative as contained in Genesis, Adam’s sin28 was not [yet] in the writers’ minds. However, one commentator observes that “the fall of man was effected by the seductions of a serpent. That it was a real serpent is evident from the

22 Ludwig Köhler, Old Testament Theology, trans. A. S. Todd (Philadelphia, PA: The Westminster Press, 1953), 175,6. 23 Charles Hodge, Systematic Theology - Volume II (Grand Rapids, MI: Christian Classics Ethereal Library, 1940), 106. 24 Dr. William Caldwell was born on 10 November 1863 in Edinburgh, Scotland. From 1891 to 1903 he taught at Cornell, the University of Chicago, and Northwestern University as the Chair of Ethics and Social Philosophy (1895-1903.) In 1903 he was called to McGill University to be Sir William MacDonald Professor of Moral Philosophy. He retired in 1933 and died in Montreal on 14 December 1942. John R. Shook, ed., The Dictionary Of Modern American Philosophers (Bristol, England: Thoemmes, 2005), 411. 25 Caldwell, The Doctrine of Satan: I, 30. 26 Walther Eichrodt, Theology Of The Old Testament, 2 vols. trans. John A. Baker (Philadelphia, PA: The Westminster Press, 1967), 2: 207. 27 Gordon J. Wenham, Word Biblical Commentary 1 (Nashville, TN: Thomas Nelson, Publishers, 1987), 73. 28 The Christian “federal” doctrine of humanity's fall into a state of sin through one person.

7 plain and artless style of the history and from the many allusions made to it in the New

Testament.”29 Nevertheless, because the serpent playing the role of Satan or an adversary remains a matter of uncertainty. “Early Jewish and Christian commentators identified the snake with Satan or the devil. However, modern writers doubt this is the view.”30

Therefore, this common interpretation, which portrays the serpent as Satan, will not be employed in this study as we discover the concept of Satan in the Hebrew Scriptures.

Terrestrial Satan

In the Hebrew Scriptures, the first appearance of “satan”31 can be seen in relation to

King David and his son– King Solomon. The term “satan” is used in reference to an earthly adversary in biblical passages associated with King David and Solomon.

śâ tậ n, H7854), is translated) שָׂטָׂ ן Satan’s” first appearance is in 1 Samuel 29.32 The word“

“adversary” in the NRSV and many other translations such as ESV, ASV, KJV, and RV.

The Scriptures says, “But the commanders of the Philistines were angry with him. And the commanders of the Philistines said to him, ‘Send the man back, that he may return to the place to which you have assigned him. He shall not go down with us to battle, lest in the battle he become an adversary to us. For how could this fellow reconcile himself to his lord? Would it not be with the heads of the men here?’” (1Samuel 29:4 NRSV). In this verse, we can see the first human called a “satan” in the Hebrew Scriptures. Here, he

29 Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (Philadelphia, PA: R&R Computer Solutions, 2011), 40. 30 Wenham, Word Biblical Commentary 1, 72. 31 According to NRSV list of Books of Hebrew Scriptures. 32 Ralph W. Klein, Word Biblical Commentary 10 (Nashville, TN: Thomas Nelson, Publishers, 1983), 277,8.

8 was David.33 King Saul was trying to kill David; however, David managed to reach the

Philistines and remained with them. When a battle between the Philistines and Israelites was going to take place, the Philistine commanders wanted David to be sent back and not to fight with them against his people. God inclined the princes of the Philistines to oppose

David's being employed in the battle.34 They were worried that he might “become an adversary [śâ tậ n] to us.” Here, the word “śâ tậ n” is simply a noun meaning “adversary” within a military context.35 King David himself used the same term. One reads in 2

Samuel, “But David said, ‘What have I to do with you, you sons of Zeruiah, that you should this day be as an adversary to me? Shall anyone be put to death in Israel this day?

For do I not know that I am this day king over Israel?’" (2 Samuel 19:22 NRSV). In its context, the word means “accuser.”36 However, the term “śâ tậ n” was also used as a human adversary once again. While David, the king of Israel, was in his way back to

Jerusalem after defeating Absalom, Shimei, an old man, asked him for forgiveness.

However, Abishai suggested that Shimei was to be killed because he had cursed the king earlier. David said to Abishai, “What have I to do with you, you sons of Zeruiah, that you should this day be as an adversary [śâ tậ n] to me?” David’s response shows that Abisha, his relative, has become a “satan” to him for suggesting the execution of Shimei. Here, one can assume that Abishai was called “satan” because he advised David to do an evil act.

33 Victor P. Hamilton, Anchor Bible Dictionary, ed. by D. N. Freedman (New York: Doubleday, 1992), 5:986. 34 Henry, and Scott, Matthew Henry's Concise Commentary, 377. 35 Peggy L. Day, An Adversary in Heaven: Satan in the Hebrew Bible (Atlanta, GA: Scholars Press, 1988), 15. 36 A. A. Anderson, Word Biblical Commentary 11 (Nashville, TN: Thomas Nelson, Publishers, 1989), 237.

The word “satan” was also used to refer to an adversary sent by God to the King.

During David’s life, the LORD incited David to take a census of the people. Afterward

David said, “But David's heart struck him after he had numbered the people. And David said to the LORD, ‘I have sinned greatly in what I have done. But now, O LORD, please take away the iniquity of your servant, for I have done very foolishly’" (2 Samuel 24:10

NRSV). No mention is made in this book of David's sin in the matter of Uriah.37

However, the means by which God incited David can be found in 1 Chronicles 21:1; it was Satan. God used Satan to incite David to sin.38 However, it is not clear whether it was a heavenly or earthly satan. Nevertheless, Caldwell believes that this suggests a development in the Hebrew understanding about satan.39 In the later post-Exilic period,

Jews began to use terminology that describes God’s being less unforgiving. Therefore, they introduced forces as opposing forces to God. These opposing forces became associated with Satan; the name that was previously used as a function. “Satan is no longer called the Satan, but Satan. The word has developed to be the description of a functionary and the name for a being. Satan is complete and appears with full status as

God’s opposition.”40

This is remarkable in two ways. First, the accuser is now given a proper name, śāṭān, and is no longer haśśāṭān. This shows that by the fourth century in Israel the concept of a supernatural adversary had solidified into a quite definite, sharply delineated figure. Secondly, temptation to evil is now associated with this being.41

37 Henry, and Scott, Matthew Henry's Concise Commentary, 478. 38 Roddy L. Braun, Word Biblical Commentary 14 (Nashville, TN: Thomas Nelson, Publishers, 1986), 216. 39 Caldwell, The Doctrine of Satan: I, 33. 40 Köhler, Old Testament Theology, 177. 41 Eichrodt, Theology Of The Old Testament, 2:206.

Elaine Pagels at Princeton University argues that this 6th century B.C.E. text is the first instance where Satan noticeably begins to transition into an enemy of God.42

Regardless, unlike any other Hebrew Scriptures reference, the “Satan” in 1 Chronicles

21:1 is not preceded by the definite article. “That probably represents the final stage in the OT’s development of a figure of Yahweh’s heavenly council who not only brings charges against his people but actually incites them to evil.”43 This has led many scholars to conclude that in this verse “Satan” is a proper name.

Nevertheless, the Hebrew Scriptures report: “But now the LORD my God has given me rest on every side; there is neither adversary nor misfortune” (1Kings 5:4 NRSV).

“There is no adversary, no Satan, so the word is; no instrument of Satan to oppose it, or to divert from it.”44 However, in the Books of Kings, the term is used in some cases to describe human enemies. King Solomon is best known for building the First Temple. In this verse, Solomon clearly used the word “satan” referring to his enemies in contrast to his father, David, where David was not able to build the Temple because of the enemies who were nearby.45 In 1 Kings we also read: “And the LORD raised up an adversary against Solomon, Hadad the Edomite. He was of the royal house in Edom” (1Kings 11:14

NRSV). While Solomon kept close to God and to his duty, there was no enemy to give him uneasiness; but here we have an account of two.46 The verse shows that a specific enemy, Hadad the Edomite who was called a “satan,” and was raised by the LORD

42 Elaine Pagels, "The Social History of Satan, the ‘Intimate Enemy’: A Preliminary Sketch." Harvard Theological Review (Cambridge: Cambridge University Press) 84/2 (Apr. 1991): 108. 43 Braun, Word Biblical Commentary, 216-7. 44 Henry and Scott, Matthew Henry's Concise Commentary, 412. 45 Simon I. DeVries, Word Biblical Commentary 12 (Nashville, TN: Thomas Nelson, Publishers, 1985), 72,3. 46 Henry, and Scott, Matthew Henry's Concise Commentary, 419.

11 himself because King Solomon had violated God’s instructions and had foreign wives.47

Another specific enemy for Solomon and Israel can be seen after few verses. The Hebrew

Scriptures record: “God raised up another adversary against Solomon, Rezon son of

Eliada, who had fled from his master, King Hadadezer of Zobah. He gathered followers around him and became leader of a marauding band, after the slaughter by David; they went to Damascus, settled there, and made him king in Damascus.” (1Kings 11:23,24

NRSV). The “satan” in this verse is Rezon. “Rezon organized a guerrilla band and eventually recaptured Damascus, where he became king. He became Israel’s implacable foe during the entire reign of Solomon.”48 Lastly, we see in the Psalms a final appearance of “satan” as an earthly adversary. The text reads: “They say, Appoint a wicked man against him; let an accuser stand on his right.” (Psalms 109:6 NRSV). In this verse, the word “satan,” is translated as an accuser. “The psalmist evidently stands on trial at a religious court. Before the priestly judges representing Yahweh, he testifies that the accusations laid against him are unwarranted and false.”49

Celestial Satan

In the Book of Numbers, “satan” is depicted as a creature sent by God as an adversary as it is depicted in Balaam’s narrative. However, in this instance he was not human; he was an angel of Yahweh.50 The Hebrew Scriptures read: “God’s anger was kindled

47 DeVries, Word Biblical Commentary 12, 150. 48 DeVries, Word Biblical Commentary 12, 150. 49 Leslie C. Allen, Word Biblical Commentary 21 (Nashville, TN: Thomas Nelson, Publishers, 1983), 76. 50 Philip J. Budd, Word Biblical Commentary 5 (Nashville, TN: Thomas Nelson, Publishers, 1984), 265.

12 because he was going, and the angel of the Lord took his stand in the road as his adversary. Now he was riding on the donkey, and his two servants were with him.”

(Numbers 22:22 NRSV). The king of the Amorites refused the Israelites’ request to pass through his land. However, the Israelites defeated him and took his land, then defeated

Og and took his land. Balak saw that, therefore, he sent the princes of Moab to Balaam to curse the Israelites. God told Balaam not to curse the Israelites because they are blessed.

Nevertheless, Balaam went with the princes of Moab to see Balak. Therefore, God sent an angel to block Balaam’s path. Balaam's donkey saw the Angel of the LORD and warned Balaam. In this story, “satan” was an angel sent by God to literally block

Balaam’s path. The adversary was sent by God and he was not human. “Satan is used of the angel who stood in Balaam’s way.”51 Satan’s role has become that of a heavenly messenger: “satan is a servant of God.”52

In the Book of Job, the non-human or the angelic “satan” figure takes a slightly different direction. The Book of Job is the result of a long process of textual development. Most scholars believe that the dialogues in Job 3–31 formed the basis of the original book. An older prose folktale was divided and added to be used as a frame.

Some scholars also argue that the speeches of Elihu and Yahweh and the poem to wisdom were added later. In fact, there is no agreement to what is original to the book and what was added.53 Nevertheless, in the Book of Job, “Satan functions as a kind of prosecuting attorney before the heavenly council in the testing of Job.”54 Most scholars

51 Brown, The New International Dictionary, 3:468. 52 Wolfhart Pannenberg, Systematic Theology, 3 vols. trans. Geoffrey W. Bromiley (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2001), 2:16. 53 Tremper Longman III and Raymond B. Dillard, An Introduction to the Old Testament (Grand Rapids, MI: Zondervan, 2006), 225. 54 Flinn, Encyclopedia of Catholicism, 21.

13 would agree that “satan” is not a proper name.55 The story of Job in the Hebrew

Scriptures begins by indicating Job’s status, “There was once a man in the land of Uz whose name was Job. That man was blameless and upright, one who feared God and turned away from evil.” (Job 1:1 NRSV). However, Satan played an important role in

Job’s story; he was used to test his righteousness. In Job, Satan first appeared in chapter one. The Hebrew Scripture reads: “One day the heavenly beings came to present themselves before the Lord, and Satan also came among them.” (Job 1:6 NRSV). The story reports that the “satan” appeared with the sons of God to present himself before the

LORD. Among the sons of God, satan appeared. Some argued that his appearance with the sons of God do not indicate that he belongs to their number.56 However, Genesis

23:10; 40: 20; 2 Kings 4:13 show that “from among” regularly implies membership of the group.57 “The Lord said to Satan, “Where have you come from?” satan answered the

Lord, “From going to and from on the earth, and from walking up and down on it.”” (Job

1:7 NRSV). Then the Lord asked him about Job. From this point, the story will take a sharp turn showing the new role of “satan.” God is saying to satan “although you incited me against him, to destroy him for no reason." (Job 2:3 NRSV). Here, satan started to incite God to act against Job.58 Satan told God: “But stretch out your hand now, and touch all that he has, and he will curse you to your face.” (Job 1:11 NRSV). However, in the Book of Job, Satan could not take any action without the authorization of God. He had limited power and his function was limited by God’s rules. Therefore, during that

55 van der Toorn et al., Dictionary Of Deities and Demons, 728. 56 David J. Clines, A. Word Biblical Commentary 17 (Nashville, TN: Thomas Nelson, Publishers, 1989), 19. 57 Clines, A. Word Biblical Commentary 17, 19. 58 Elaine Pagels, The Origin Of Satan (New York: Vintage Books, 1995), 41.

14 period the role of Satan had evolved. Satan is a member of the heavenly court, and his

Job is to report to God. “In Job 1 and 2, and perhaps in Zech 3:1-2 satan is merely a member of the heavenly court with a role similar to a district attorney.”59 However, Job understood that God delivered him to Satan to torment him. “God gives me up to the ungodly, and casts me into the hands of the wicked.” (Job 16:11 NRSV). An echo of that understanding can be seen in Paul’s letters when he suggested a punishment for the man who was permitted to have his father's wife: “you are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” (1

Corinthians 5:5 NRSV). As it was the case with David, this time satan had the ability to incite God himself against his people. “The cause of Job’s suffering is to substantiate

God’s assessment of Job’s piety and so justify God’s claim to disinterested piety from humans.”60 However, Satan could not act independently; he could act only with divine permission.61 In this particular period where satan was mentioned, one finds elements in the accuser role that would later make him a more independent “Satan” in the New

Testament. However, during this particular period, the Jews saw Satan as a member of

God’s court, with a task that he was told to do within the body of the other members of the court. Satan’s role was as a prosecutor, but not evil doer. Designing evil acts would be out of the context.

Nearly the same portrayal of Satan occurs in the Book of Zechariah. He was a member of the divine court standing in front of God as an accuser.62 The angelic figure of

59 Van Gemeren, Dictionary of Old Testament Theology, 3:1231. 60 Clines, Word Biblical Commentary 17, 17. 61 Hamilton, Anchor Bible Dictionary, 5:986. 62 Smith, Word Biblical Commentary 32, 199.

Satan in Zechariah 3:1–2 is not to be understood as the cosmic enemy of God. In the

Book of Zechariah, Satan appeared in Zechariah’s fourth vision: “Then he showed me the high priest Joshua standing before the angel of the Lord, and Satan standing at his right hand to accuse him.” (Zec 3:1 NRSV). When Satan accused Joshua, God objected: “And the Lord said to Satan, “The Lord rebuke you, O Satan! The Lord who has chosen

Jerusalem rebuke you! Is not this man a brand plucked from the fire?”” (Zechariah 3:2

NRSV). God does not deny that Joshua deserves criticism. His dirty clothes signify that he is impure. However, God commanded that Joshua should be stripped of his impure clothes and dressed in pure, clean, priestly garments. The vision of Zechariah shows that

Satan does not have the ability to work without the permission of God. However, he can accuse others. That occupation does not necessarily presuppose an evil character. Satan or the Accuser attacked the High Priest Joshua, who as his polluted garments indicate that he was not free from guilt, was only doing his duty.63 Satan was characterized as an accuser similar to his role in the Book of Job. “Job's afflictions began from the malice of

Satan, by the Lord's permission, for wise and holy purposes.”64

During this period of theological development, Satan was not God’s enemy, but a heavenly figure.65 Satan is portrayed as the prosecuting attorney in the heavenly courtroom. That role is seen in Zechariah 3 and Job 1–2. There are a number of similarities between this passage and the heavenly council scenes in Job 1 and 2. Satan appears before the Lord as an accuser where he speaks to Yahweh in the presence of

63 Eichrodt, Theology Of The Old Testament, 2:205. 64 Henry and Scott, Matthew Henry's Concise Commentary, 542. 65 Frederick J. Murphy, Early Judaism from the Exile to the Time of Jesus (MA: Hendrickson Publishers, 2002), 67.

16 other angels.66,67 However, by the late Second Temple period, the idea of Satan had developed further; he became evil, opposed to God, and a leader of the demons.68 In the

Book of Daniel, which was, as most scholars now believe, in actuality composed in the

Second Century BCE,69 one can see terrestrial satan-like or adversaries portrayed as the foreign rulers who ruled over Israel, whom Daniel described as “monstrous.” However, what is important in the Book of Daniel is the mention of the “Watchers.” The Scriptures inform us that a group of angels did not keep their first estate. They were called evil, or unclean spirits; principalities; powers; rulers of this world; and spiritual wickednesses in high places.70 The “Watchers” did not play any important role in the Daniel text, but their role will be important in the Book of I Enoch, a pseudipigraphical source.

Other References to Satan

There are two additional demon71 appearances in the Hebrew Scriptures; Azazel and

Lilith.72 The first is Azazel: he appears in Leviticus:

66 Smith, Word Biblical Commentary 32, 199. 67 Köhler, Old Testament Theology, 176. 68 Murphy, Early Judaism, 131. 69 Longman III and Dillard, An Introduction to the Old Testament, 373. 70 Charles Hodge, Systematic Theology - Volume I (Grand Rapids, MI: Christian Classics Ethereal Library, 1940), 476. 71 According to the Anchor Bible Dictionary: Use of the term “demon” in relation to the OT is problematic for 3 reasons: First, it does not seem that there is a single term in biblical Hebrew which can be consistently and unquestionably translated as “demon.” Second, many terms thought to refer to demons are either hapax legomena or appear only in a few instances. Third, the English term demon is used to refer to two very different concepts—evil spirits and neutral “anonymous gods” or spirits (daimons). Both understandings have been applied to the OT. Hamilton, Anchor Bible Dictionary, 2:138,9. 72 According to the Anchor Bible Dictionary, Lilith and Azazel. Generally accepted as two specific named demonic figures referred to in the OT. Lilith (Heb lîlît) is seen as a female demon associated in Isa 34:14 with various unclean animals. Additional clues to her character and activities are derived from references in ANE and Rabbinic literature and archaeological evidence

He shall take the two goats and set them before the Lord at the entrance of the tent of meeting; and Aaron shall cast lots on the two goats, one lot for the Lord and the other lot for Azazel. Aaron shall present the goat on which the lot fell for the Lord, and offer it as a sin offering; but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel. (Leviticus 16:7-10 NRSV).

Azazel is mentioned only four times in the Hebrew Scriptures. He is famously recognized and often understood to be the name of a being to which a sacrifice was made by Aaron. That being could be a demon or the devil himself.73 According to the text, God gave his people instructions on how to make atonement for the sins of the people and the nation. In the Day of Atonement, or Yom Kippur, the high priest also enters the Holy of

Holies to make atonement for the tabernacle and the altar. According to the instructions,

Aaron must cleanse himself with water, put on his holy vestments, and make a sacrifice for himself and for his family. Then he must make sacrifice for the people. Aaron is to take two goats and keep them at the entrance of the tent of meeting. Then, lots would be

The ".עֲזָׂאזֵל“ cast upon the two goats, one for the Lord and the other one for Azazel

The King James Version ".עֲזָׂאזֵל“ English translations differ on how to translate the word

with "scapegoat" and The Douay-Rheims translates it "עֲזָׂאזֵל“ translates the Hebrew word with “emissary goat.” However, many other versions, such as The New Revised Standard

meaning “goat” and ”עז“ Version, translate it as "Azazel." The KJV translates the word

meaning “to send.” Thus, it uses “scapegoat” to translate the Hebrew ”אזל“ the word

which picture her as a succubus and a “child stealing” demon (IDB 1: 819) and as Adam‘s first, rebellious wife (Barnstone, 1984: 31). The name Azazel (Heb ˓ăzā˒zēl) occurs in Leviticus 16 in relation to the goat sent into the wilderness “to Azazel” in the Atonement ritual. Although “Azazel” has been understood to refer to the goat itself or to a place in the wilderness, most interpreters see Azazel as the name of a particular wilderness demon to whom the goat is dedicated (Encyclopedia of Judaism 5: 1524). Hamilton, Anchor Bible Dictionary, 2:139. 73 John E. Hartley, Word Biblical Commentary 4 (Dallas, TX: Word Books, Publishers, 1992), 238.

18 word. Nevertheless, Azazel came to be understood as a demon who has the body of a goat.74 That understanding may originated from Leviticus 17:7. The Hebrew Scriptures read:

The priest shall dash the blood against the altar of the Lord at the entrance of the tent of meeting, and turn the fat into smoke as a pleasing odor to the Lord, so that they may no longer offer their sacrifices for goat-demons, to whom they prostitute themselves. This shall be a statute forever to them throughout their generations.” (Leviticus 17:6,7 NRSV). Later Jewish intertestamental literature understood Azazel to be the name of a principal evil spirit who taught humans how to make weapons for war, and revealed secrets of heaven.75 The Book of I Enoch reads:

8 And Azaz’l taught the people (the art of) making swords and knives, and shields, and breastplates; and he showed to their chosen ones bracelets, decorations, (shadowing or the eye) with antimony, ornamentation, the beautifying of the eyelids, all kinds or precious stones, and all coloring tinctures and alchemy. And there were many Wicked ones and they committed adultery and erred, and all their conduct became corrupt. Amasras taught incantation and the cutting of roots, And Armaros the resolving or incantations; and Baraqiyal astrology, and Kokarer’el (the knowledge of) the signs, and Tam’el taught the seeing or the stars, and Asder’el taught the course or the moon as well as the deception of man. And (the people) cried and their voice reached unto heaven.76

74 van der Toorn et al., Dictionary Of Deities And Demons, 128-131. 75 Hartley, Word Biblical commentary 4, 238. 76 James H. Charlesworth, ed., The Old Testament Pseudepigrapha: Apocalyptic Literature and Testaments (Peabody, MA: Hendrickson Publishers, 2010), 16.

The second reference to a demon is Lilith “the demonness of the night.”77 Lilith appears once in Isaiah 34:14.78 “Wildcats shall meet with hyenas, goat-demons shall call

shall repose, and find a place to rest.” (Isaiah 34:14 [לִילִית] to each other; there too Lilith

was replaced by the night-monster, the ”לִילִית“ NRSV). In different translations, Lilith night-spirit, the night bird, the screech owl, and the night creature. In this passage, God's judgment upon Edom is to go with unclean animals in what will become a wasteland.

Lilith, as a demoness, was well known in Mesopotamia.79 In late Jewish literature, Lilith devoured her own children when she could not find other newborn babies to eat.

However, it was recorded that Elijah managed to stop her from devouring a newborn baby. In the Talmud, Lilith lived in abandoned houses. Later Jewish literature shows

Lilith as Adam’s first wife before Eve.80 Some traditions believe that she was the tempting serpent of Genesis, and after the expulsion of Adam and Eve from the garden,

77 According to the Anchor Bible Dictionary, two Jewish sources may be used to determine the activities of Lilith. The first of these are the four references to Lilith in the Talmud. From these texts it is clear that Lilith has the form of a woman with long hair and wings, who bears demonic offspring. There is a sexual aspect implied in the warning that men who sleep alone could be seized by her. The other source of information on Lilith and her relatives is the series of Aramaic and Mandaic bowl inscriptions used to ward off demons. Most of these texts came from a Jewish community in Nippur, though they date from the 1st millennium C.E. These texts confirm Lilith‘s malevolent activities and they show her lurking around human habitations waiting for a chance to seize people. One incantation bowl bears a drawing of the shackled Lilith bound in chains around her neck, arms, and legs; she has been stripped bare and her hair loosed. When only Jewish sources for the deity were known, it was assumed her name was a variant on lylh and thus she was understood to be the “night hag.” Once her Mesopotamian origins became clear the name was associated with Sum líl, “wind.” Hamilton, Anchor Bible Dictionary, 4:325. 78 John D. Watts, Word Biblical Commentary 25 (Waco, TX: Word Books, 1987), 13. 79 Merrill F. Unger, the author of Biblical Demonology, suggests, “Israelites considered these demonic conceptions to be goat‐like in aspect or attributes” and that the Septuagint’s use of daimonia is evidence that “Alexandrian Jews considered them to be demons.” Merrill F. Unger, Biblical Demonology (Grand Rapids, MI: Kregel Publications, 1994), 60. 80 Watts, Word Biblical Commentary 25, 13-14.

20 she kept on attacking their offspring. She is also to be blamed for the death of small children and devouring newborns.81

Peggy Day82 argues that there is in fact no single figure Satan to be found in the

Hebrew Bible, but a plurality of “satans,” each enacting overlapping adversarial roles within the mysterious fraternity of Yahweh’s celestial assembly.83 However, in conclusion, throughout the Hebrew Scriptures, an “adversary” or an “accuser” to God or

God's people was called “satan.” Earlier Judaism believed that satan can be a normal person who became an opponent or a satan can be an angel sent by God to work as an adversary. They rejected the idea that angels had rebelled and acted against God.84 For them, angels are righteous and servants of God including Satan. In the Books of Job and

Zechariah, one can see a complete portrayal of Satan of the Hebrew Scriptures during that period. In Job is a turning point in the history of “satan” evolution; he became able to act independently roving the earth. However, he cannot take any action without permission from God.85 Yet, this is only a step in Satan’s evolution before he became the demonic tempter who would later appear in the desert to test Jesus in the Gospels.

81 van der Toorn et al., Dictionary Of Deities And Demons, 504-505. 82 Dr. Peggy L. Day earned her PhD in 1986 from Harvard University, Department of Near Eastern Languages and Civilizations, majoring in Hebrew Bible. She has taught in the Religion & Culture Department at the University of Winnipeg for the past 26 years, and was that Department’s Chair from 1999-2010 and a Full Professor since 1999. Dr. Peggy Day. n.d. https://uwinnipeg.ca/religion-and-culture/faculty/peggy-day.html (accessed Jan. 20, 2017). 83 Day, An Adversary in Heaven, 15. 84 The figure of the Satan in Yahweh’s heavenly court is a fully-qualified member, and by nature has nothing to do with demons. Originally, Satan was an angel of Yahweh entrusted with a particular task: he is the Public Prosecutor or District Attorney, who brings men’s guilt to God’s remembrance. That occupation does not necessarily presuppose an evil character. The fact that men of God are also expected to uncover human guilt do not make them evil. When Satan was attending the heavenly council, he described the piety of Job as very much in need of testing, he was only doing his duty. Eichrodt, Theology Of The Old Testament, 2:205. 85 In the Book of Job, the character Satan appears to have God’s permission to test humans. This is not seen as a source of “evil,” but with God’s permission in this Jovian context. In the

Excursis: Satan in the Pseudipigrapha

In the apocalyptic Book of I Enoch,86 Satan became removed from God,87 acting on his own as a leader who gives orders to the Watchers in his evil mission. In bringing out the story of the Watchers, the apocalyptic writers of Enoch gave us a clear understanding of how the Second Temple theologians were looking at satan and how they understood his role. For them, satan is separated from God, which preserved God’s goodness:

The development of a head devil and his cohorts existing in the spiritual world does contrast sharply with God and gives a metaphysical grounding to the polarities of human choices. However, such ontological contrasts increase human responsibility, not lighten or eliminate it. Human are responsible to choose with which spiritual power they will side.88

In the pseudepigraphical work of I Enoch, God appointed some angels as watchers to watch over the universe. Semyaz assembled a group of two hundred angels who descended to earth in order to mate with human women.89 Enoch uses the name Azazel for one of the evil angels.90 Azazel was responsible of bringing out demonic spirits, who

Petrine letter, this turns more darkly, with, “Like a roaring lion your adversary the devil prowls around, looking for someone to devour” (1 Peter 5:8 NRSV). Satan, as an adversary, has become synonymous with the Devil, who is a malevolent being who is permitted by God to create temptation and suffering. 86 The Book of Enoch is a compendium of five Jewish apocalypses all of which were composed before the destruction of the Second Temple. These come from diverse periods and social sects, the oldest being the first and third parts. the whole book is found only in Ethiopic, but parts of it have been discovered in Greek and in the original Aramaic from the Qumran Library. 87 E. Pagels argues that “the latest section of the First Book of Enoch, the “Similitudes,” written about the time of Jesus, simply contrasts those who are righteous, who stand on the side of the angels, with those, both Jews and Gentiles, seduced by the satans.” Pagels, The Origin Of Satan, 53. 88 Van Gemeren, Dictionary of Old Testament Theology, 3:1232. 89 Pagels, The Origin Of Satan, 50. 90 William H. Shea, "Azazel in the Pseudepigrapha," Journal of the Adventist Theological Society 13/1 (2002): 1-9, 2.

22 unleashed violence and corruption in the world. 91 Satan, who was originally an obedient angel, now is regarded as the head of the demonic spirits. At this point, Azazel is more like the character satan we know today – the source of sin, corruption, and the antithesis of God. He uses his capacity in two orders. For men, he instructed them to make weapons of war so that they kill each other. For women, he taught them how to beautify themselves so that they can seduce men. In I Enoch, satans were unwelcome in Heaven and the accuser has been transformed into a multitude of demonic opponents of God.92

Therefore, God sent archangels to stop that chaos. However, in the future the chaos will stop after seventy generations, the demonic spirits will be defeated, and the world will live in peace.93

The realm of angels came to be divided into two parts; the good angels and the bad or fallen angels. Like the good angels, the fallen angels had the ability to choose what is good or bad. The fallen angels have sufficient freedom to carry on their evil activities.94

Another reference to a demon is Belial.95 In the pseudepigraphic literature, Belial is called the angel of wickedness, the ruler of this world (Mart. Is. 2:4; 4:2). He is the head

91 Pagels, The Origin Of Satan, 50. 92 Murphy, Early Judaism, 268. 93 Although that there it is nearly no mention of what will happen after the defeat, yet we may understand that they will be tormented in a sort of Hell. In II Enoch the author was allowed to record the facts of the whole earth and the ten heavens. In the third heaven, Enoch records that it contains paradise and Hell. In her book, The History of Hell, Alice K. Turner indicates that “those who break any of the Ten Commandments go here [the north slope which had all manner of tortures] forever, as well as those who practice greed, lack of charity, child abuse, witchcraft, or magic” Alice K. Turner, The History of Hell (Orlando, FL: Harcourt Brace & Company, 1993), 44. 94 Erickson, Christian Theology, 447. Bĕliyya˓al in .[(בְּלִ יַּעַּ ל) According to the Anchor Bible Dictionary: BELIAL [Heb bĕliyya˓al 95 Hebrew means “wickedness” and is often found in compounds expressing evil people (e.g., “man of bĕliyya˓al,” “sons of bĕliyya˓al”). The use of bĕliyya˓al as a proper name for Satan is not

23 of the demonic powers (Mart. Is. 1:8). Belial accused and ensnared people from the path of righteousness (Jub. 1:20) causing them to stumble (T. Reu. 4:7). Those who belong to him become “like an ox under the yoke” (Liv. Pro. 4:6). In the literature of Qumran, the references to Belial are parallel to the pseudepigraphic literature. Belial is the most frequently used title for the leader of the forces of darkness in the Qumran material, occurring especially often in the War Scroll (1QM; Yadin 1962: 232–34) and the

Thanksgiving Hymns (1QH).96 In Hebrew Beliel referred to "wickedness," in the passages in which the word appears. In the song mentioned in 2 Samuel 22, David used this word to describe those who assailed him: “For the waves of death encompassed me, the

assailed me;” (2 Samuel 22:5 NRSV). The word “Belial” is [בְּ לִיַּעַּל] torrents of perdition also mentioned one time in the New Testament referring to Satan. 2 Corinthians 6:15 reads, “What agreement does Christ have with Beliar97? Or what does a believer share with an unbeliever?” However, in the Hebrew Scriptures, there is no evidence that the

was used to ”בְּ לִיַּעַּל“ word “Belial” was used in reference to a person. Rather, the word suggest the idea of “worthlessness” in the sense of evil or lawlessness. Examples of this

,witness mocks at justice [בְּ לִיַּעַּל] understanding can be found in Proverbs. “A worthless and the mouth of the wicked devours iniquity.” (Proverbs 19:28 NRSV). In the Torah,

from among you have gone out and led the inhabitants of the [בֵן בְּ לִיַּעַּל] that scoundrels“ town astray, saying, “Let us go and worship other gods,” whom you have not known.”

fellows said, "How [בֵן בְּ לִיַּעַּל] Deuteronomy 13:13 NRSV). Finally, “But some worthless)

found in the Hebrew Bible, but Belial as the leader of the forces of darkness is ubiquitous in the pseudepigraphic and Qumran material. The term (Gk belial/beliar) is also found once in the New Testament as a term for the devil (2 Cor 6:15). Hamilton, Anchor Bible Dictionary, 1:654. 96 Hamilton, Anchor Bible Dictionary, 1:655. 97 In the New Revised Standard Version, the word used is “Beliar.” However, in many other versions, such as KJV, ASV, BBE, ESV, and RV, the word used is “Belial.”

24 can this man save us?" They despised him and brought him no present. But he held his peace.” (1 Samuel 10:27 NRSV). Therefore, Belial, meaning a satan-like, does not come from the Hebrew Scriptures; rather, it comes from the New Testament. Belial may also refer to a force opposed to God, as it can be seen in later Jewish literature found at

Qumran.98

Summary

In the Hebrew Scriptures, “Satan” was mentioned several times. In each instance, the word may carry a different interpretation. The word was used to refer to a terrestrial being, a celestial being, and once with the definite article referring to a person. The use of

“satan” in the Hebrew Scriptures varies. Satan never shows total independence. He did not have the ability to work without God’s permission. Merrill F. Unger99 observes of

Satan’s limitations that he “creates nothing, nor can he perpetrate any evil, physical or moral, without Jehovah’s sanction.”100 In each case, he was God’s servant and was not associated with evil or as the source of evil. Tracing the different situations where the word was used indicates a development in the way people understood satan. In Job, Satan started to show some personality and individuality, but he was not inherently evil. The figure of Satan “designates an angel of Yahweh entrusted with a particular task. He is the

“Public Prosecutor” or “District Attorney,” who brings men’s guilt to God’s

98 Martin, Word Biblical Commentary 40, 199-200. 99 An O.T. scholar, archaeologist, theologian, and commentator. He earned his A.B. and Ph.D. degrees at Johns Hopkins University, and his Th.M and Th.D degrees at Dallas Theological Seminary. 100 Unger, Biblical Demonology, 26.

25 remembrance.” “He belongs in Yahweh’s heavenly court as a fully-qualified member, and by nature has nothing to do with demons.”101

During the intertestamental period, the character of Satan showed growing individuality and independence. He became more responsible for evil actions, misfortunes, and took the position against God, rather than acting as God’s servant:

The spiritual process which led to the dogmatic formulation of the idea of Satan may therefore be characterized by saying that concepts suppressed in the Old Testament awake to new life in later Judaism. I Enoch 15f. provides an explicit description of the fall of the angels and their subsequent punishment.102

The Book of I Enoch103 was especially influential in introducing the story of the fall of angels as the origin of evil.104, In the story of the fall of angels or the Watchers, the student learns about the origin of demonic forces and their leader. The Book of I Enoch shows that Semihazah had managed to convince a group of angels to swear an oath to travel to the earth and beget children with the “daughters of men.”105 They produced the giants, who became Satan’s demons.106 The chief angelic teacher, Azazel,107 also appears as an instigator of evil on the earth when he introduced corrupting teachings and when he taught humans the secrets of fabricating metal to use them as weapons. The angels use

101 Eichrodt, Theology Of The Old Testament, 2:205. 102 Eichrodt, Theology Of The Old Testament, 2:208. 103 The Book of Jubilees along with other Greek language Jewish texts. 104 Bernard J. Bamberger, Fallen Angels: Soldiers of Satan’s Realm (Philadelphia, PA: Jewish Publication Society, 1952), 20. Annette Yoshiko Reed, Fallen Angels and the History of Judaism and Christianity (Cambridge: Cambridge University Press, 2005), 27. 105 Annette Yoshiko Reed, Fallen Angels and the History of Judaism and Christianity (Cambridge: Cambridge University Press, 2005), 27. 106 William Caldwell, "The Doctrine of Satan: II. Satan in Extra-Biblical Apocalyptical Literature." The Biblical World (Chicago, IL: The University of Chicago Press) 41, no. 2 (Feb. 1913): 98-102, 101. 107 Asael is the name of the chief angelic teacher in the Book of the Watchers, it was rendered as Azazel.

26 that knowledge and violence starting among humans.108 During the Second Temple period, the literature indicates that these rebel angels and their followers were thought to be the source of evil. These ideas defining Satan, evil, and demons during the intertestamental or Second Temple period paved the way for the character of Satan of the

New Testament era to emerge.

108 Pagels, Intimate Enemy, 117.

II – SATAN IN THE NEW TESTAMENT

Introduction

The term “Devil” is often used in the Septuagint and New Testament translation of the Hebrew Scriptures sātan.109 However, in the New Testament, the Greek term "Satan"

“Σσατανάς” can be found as a word coming from the Hebrew Scriptures. The “Devil” diabolos “διάβολος” is not found in the Hebrew Scriptures. In the New Testament the term appears thirty-four times, meaning “slanderer” and often translates satan [Σατάν] in the Septuagint. The word "Beelzebub" is also mentioned in the New Testament referring to Satan where the Gospels made it clear that Jesus wanted to drive Satan out of people's lives. It is also surprising to find the word “Belial” mentioned only one time in the New

Testament, referring to Satan. In 2 Corinthians, the text reads, “What agreement does

Christ have with Beliar?110 Or what does a believer share with an unbeliever?” (2

Corinthians 6:15 NRSV). In the Hebrew Scriptures, there is no evidence that the word

was used ”בְּ לִיַּעַּל“ Beliar” or “Belial” was used in reference to a person. Rather the word“ suggesting the idea of “worthlessness” in the sense of evil or lawlessness. Interestingly,

witness [בְּ לִיַּעַּל] examples of this understanding can be found in Proverbs. “A worthless mocks at justice, and the mouth of the wicked devours iniquity.” (Proverbs 19:28 NRSV).

from among you have gone out and led the [בֵן בְּ לִיַּעַּל] In Deuteronomy, “that scoundrels inhabitants of the town astray, saying, “Let us go and worship other gods,” whom you have not known.” (Deuteronomy 13:13 NRSV). And in 1 Samuel, “But some worthless

109 Hamilton, Anchor Bible Dictionary, 2:183. 110 In the New Revised Standard Version, the word used is “Beliar.” However, in many other versions, such as KJV, ASV, BBE, ESV, and RV, the word used is “Belial.”

fellows said, “How can this man save us?” They despised him and brought him [בֵן בְּ לִיַּעַּל] no present. But he held his peace.” (1 Samuel 10:27 NRSV). Thus, it appears that in 2

Corinthians Belial, meaning a person is not coming from the Hebrew Scriptures.

Nevertheless, Belial may refer to a force opposed to God as it can be seen in later Jewish literature found at Qumran. Since Belial is found in the New Testament, and the preceding paragraph shows a contrast between Christ and Belial, Paul allowed his mind to associate Belial with his thesis of 6:14.111

Satan in the Synoptic Gospels

The Gospels Matthew, Mark, and Luke are not the chronologically earliest112 writings of the New Testament. However, for their order of appearance in canonical lists, we shall conduct a survey of “Satan” in the New Testament. They have been mainly used to formulate the doctrine and theology regarding Satan. Satan as a character was mentioned many times in the Synoptics. However, one important reference to Satan can be seen in reference to Peter. In this incident, the word “Satan” was used to refer to an “obstacle” or an “adversary” other than the Devil or Satan seen in other passages. All three Synoptic

Gospels affirm that Jesus instructed his followers not to reveal his identity. “Then he sternly ordered the disciples not to tell anyone that he was the Messiah.” (Matthew 16:20

NRSV). “And he sternly ordered them not to tell anyone about him.” (Mark 8:30 NRSV).

111 Ralph P. Martin, Word Biblical Commentary 40 (Waco, Texas: Word Books, 1986), 199- 200. 112 The Epistles of James, First and Second Thessalonians, Galatians, First and Second Corinthians, Romans, Philippians, Colossians, Philemon, and Ephesians are chronologically earlier than the earliest gospels, Mark or Luke, which were believed to be written around the year 60-63 CE.

“He sternly ordered and commanded them not to tell anyone.” (Luke 9:21 NRSV). Jesus ordered the disciples to keep secret his messianic identity that “he is the Christ.” The reason was that Jesus is not the kind of Messiah that the masses had in mind.113 They were, for the present, to support him in his ministry, but they were not to proclaim his messiahship openly till the appointed time had come.114 However, Jesus then taught his disciples that he was to suffer and die. “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.” (Matthew 16:21 NRSV; cf. Mark

8:31; Luke 9:22). Immediately after the announcement of Peter that Jesus is the Messiah,

Jesus began to make it clear that what will happen to him is a matter of divine necessity.115 “Here Jesus discussed with his disciples his expectations of arrest, death, and resurrection.”116 However, Jesus’ statement was unconceivable to Peter. For him, there was no way that the messianic identity could fit the events now put by Jesus. To

Peter, and the other disciples, what Jesus told them appeared to be contradictory.117 Peter, not accepting that the messiah would die, took Jesus aside to reprove him. Matthew reports: “And Peter took him aside and began to rebuke him, saying, “God forbid it,

Lord! This must never happen to you.”” (Matthew 16:22 NRSV). In his answer, Jesus rebuked Peter. Matthew is saying, “But he turned and said to Peter, " ut he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; for you are

113 Donald A. Hagner, Word Biblical Commentary 33A (Dallas, TX: Word Books, 1993), 474. 114 Don Fleming, Bridgeway Bible Commentary (Australia: Bridgeway Publications, 2005), 458. 115 Hagner, Word Biblical Commentary, 479. 116 Craig A. Evans, Word Biblical Commentary 34B (Nashville, TN: Thomas Nelson Publishers, 2001), 57. 117 Hagner, Word Biblical Commentary, 480.

30 setting your mind not on divine things but on human things.’” (Matthew 16:23 NRSV; cf.

Mark 8:33). Here, Jesus used the word “Satan” in reference to Peter. “Get thee behind me, Satan--the same words as He had addressed to the Tempter (Lu 4:8); for He felt in it a satanic lure, a whisper from hell, to move Him from His purpose to suffer.”118 Peter was going against the will of God and had taken a position matching Satan’s position when he attempted to detour Jesus from his Father’s will.119 There is no doubt that he did not meant to say that Peter is Satan or the Devil we know.120 For Jesus, Peter acted like

[a] Satan and became an obstacle in Jesus’ mission. In other words, Jesus said, “Get behind me, you who oppose me!”121 On the other hand, Jesus may have called him

“Satan” because of the pride that might grow in Peter's heart after he was praised by

Jesus earlier. In any case, Peter was acting as an adversary to hinder the plan of redemption by giving this advice.122 It is important to notice that in this record, the evidence is clear that in the New Testament that the word “Satan” can be used to describe those who act like, or in behalf, of Satan. Further, it is clear that Jesus was not talking to an angel or any supernatural being when he spoke those words; he was talking to Peter.

Theologian Wayne Grudem suggests, “Peter’s attempt to keep him from suffering and dying on the cross is really an attempt to keep him from obedience to the Father’s plan.

Jesus realized that opposition ultimately comes not from Peter, but from Satan himself.”123

118 Jamieson et al., Commentary Critical, 2151. 119 Hagner, Word Biblical Commentary, 480. 120 Evans, Word Biblical Commentary, 19. 121 Evans, Word Biblical Commentary,19. 122 John Wesley, Wesley's Notes on the Bible (Grand Rapids, MI: Christian Classics Ethereal Library, 1754), 40. 123 Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, MI: Zondervan, 1994), 415.

Satan and Jesus’ Temptation

Mark 1:12–13; Matthew 4:1–11; Luke 4:1–13

In Mark, Matthew, and Luke Satan is mentioned in the account where John the

Baptist baptizes Jesus. According to the NRSV, Mark 1:12-13 reads: “And the Spirit immediately drove him out into the wilderness. He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.” (Mark

1:12-13 NRSV). Here, the narrative reveals that Jesus spent forty days in the wilderness; however, Mark did not provide us with the details about the actual temptations.

Nevertheless, we were told that Jesus was accompanied with angels. In this passage,

Jesus, Satan, and angels were mentioned. But there was no mention of Satan’s supporters, the demons. They will appear later in the same chapter when the Gospel of Mark informs the reader about the war between Jesus and angels from one side, against Satan and demons from the other side. Note the text:

And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him. In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. And Simon and his companions hunted for him. When they found him, they said to him, “Everyone is searching for you.” He answered, “Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.” And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons. (Mark 1:34-39 NRSV).

Different than Mark, the Gospels of Matthew and Luke provide more details that explain the temptations.124 In their accounts, both divided the temptations into three parts

124 The story of Jesus’ temptation in the wilderness can be found in the three synoptic gospels. However, reading the three accounts makes one to see some differences between them. For example, in Matthew, the period of forty days is linked to Jesus fasting period reflecting Moses forty-day fast in the Mount Sinai. In Mark, the forty days period is linked to the duration of his stay in the wilderness. In Luke, Jesus was in the fortieth day of temptation when the devil begins the temptations. In Matthew, after Jesus had fasted for forty days, the devil came to him.

32 conversation between Jesus and Satan. The first part pays more attention on the material needs of Jesus (i.e. “saving himself by exercising his messianic power.”)125 After being fasting for forty days, Satan or the Devil says to Jesus “And the tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread."”

(Matthew 4:3 NRSV). “The devil said to him, "If you are the Son of God, command this stone to become a loaf of bread."” (Luke 4:3 NRSV). Jesus, who was fasting for forty days, was not seduced by the Devil’s challenge. “The Devil suggests that Sonship is a privilege to be exploited. Jesus is tempted to order his own affairs and provide for his own needs, rather than being nourished in filial dependence on God.”126 Instead, Jesus answered him by a quote from Deuteronomy. “But he answered, "It is written, ‘One does not live by bread alone, but by every word that comes from the mouth of God.’””127

In addition, the order is different. In Luke, the temptation order is stone into bread, the high mountain, and the pinnacle of the temple. In Matthew, the temptation order is stones into bread, the pinnacle of the temple, and then the high mountain. An explanation could be that the devil tempted Jesus more than three times during the forty days. That can be seen in Luke 4:2-4. where for forty days he was tempted by the devil. He ate nothing at all during those days, and when they were over, he was famished. The devil said to him, “If you are the Son of God, command this stone to become a loaf of bread.” Jesus answered him, “It is written, ‘One does not live by bread alone.’” (Luke 4:2-4 NRSV). The three temptations are told representing the key temptations. Neither Matthew nor Luke claim to represent the chronological sequence. However, one maybe reads Luke’s account of the temptations as if it was arranged topically or possibly climactically, whereas Matthew’s account seems to be written chronologically. From the evidence of the two adverbs [in Matthew “tote” and in Luke “kai”] mentioned above, we may reasonably deduce that Matthew adhered to the historical sequence in putting the pinnacle before the mountain top. But for Luke, there may have been a more logical order in putting the temptation of taking an immediate shortcut to world power as an appropriate middle stage in the ascending order of testings, rather than the climactic display of supernatural powers before the great throng worshiping at the Jerusalem temple. Gleason L. Archer, Encyclopedia of Bible Difficulties (Grand Rapids, MI: Zondervan, 1982), 324. 125 Hagner, Word Biblical Commentary, 67. 126 John Nolland, Word Biblical Commentary 35A (Dallas, TX: Word Books, 1989), 179. 127 “And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD.” (Deuteronomy 8:3 NRSV).

(Matthew 4:4 NRSV). Jesus’ answer shows the necessity of bread for life. However, it suggests that bread alone is insufficient. “Jesus said to them, “I am the bread of life.

Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.” (John 6:35 NRSV). In the second temptation Matthew wrote,128 the Devil took

Jesus to the holy city and, using a quote from the Psalms,129 dared him to throw himself off the pinnacle of Jerusalem’s temple. “Then the Devil took him to the holy city and placed him on the pinnacle of the temple, saying to him, “If you are the Son of God, throw yourself down; for it is written, ‘He will command his angels concerning you,’ and

‘On their hands they will bear you up, so that you will not dash your foot against a stone.’”” (Matthew 4:5-6 NRSV). Jesus, using a scriptural quotation,130 answered him:

“Jesus said to him, “Again it is written, ‘Do not put the Lord your God to the test.’”

(Matthew 4:7 NRSV). In the final temptation mentioned in Matthew,131 Satan or the

Devil took Jesus to a mountaintop and offers to give him worldly power only if he accepts to bow down and worship him. Here, Jesus, using scriptural quotation,132 told him: “Jesus said to him, “Away with you, Satan! for it is written, ‘Worship the Lord your

God, and serve only him.’”” (Matthew 4:10 NRSV). The verse shows that Jesus addresses his adversary by calling him “Satan”, which means “adversary,” for the first

128 In the Gospel of Luke, it is the third temptation. 129 “For he will command his angels concerning you to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone.” (Psalms 91:11-12 NRSV). 130 "You shall not put the LORD your God to the test, as you tested him at Massah.” (Deuteronomy 6:16 NRSV). Along with other references like: Exodus 17:2, Exodus 17:7, Numbers 14:22, Psalms 78:18; 78:41; 78:56; 95:9, and 106:14. 131 In the Gospel of Luke, it is the second temptation. 132 “It is the LORD your God you shall fear. Him you shall serve and by his name you shall swear. You shall not go after other gods, the gods of the peoples who are around you --” (Deuteronomy 6:13-14 NRSV). Along with other references like: Deuteronomy 10:20, Joshua 24:14, and 1Samuel 7:3.

34 time. Satan acts as an adversary to Jesus’ mission, so he used the term “Satan” for better description of him. Only here at the end of the three temptations, does respond with a command showing his victory and authority.133

Luke’s version of the temptation is almost the same as Matthew’s version. However, there are some small variations. Luke’s second temptation shows that Jesus was offered to get power over all earthly kingdoms. But, different than Matthew’s version, Luke says,

“And the devil said to him, “To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please.” (Luke 4:6 NRSV). This verse shows that Satan has the world in his power. It seems that Luke understood that the Devil has control over the present world. However, “since Jesus is destined for messianic glory, this temptation is experienced by him in a uniquely messianic context. But the temptation itself is a universal human temptation.”134 Jesus rejected the offer, and quoting from

Deuteronomy, he told him: “Jesus answered him, “It is written, ‘Worship the Lord your

God, and serve only him.’”” (Luke 4:8 NRSV). In Luke’s final temptation one sees another difference between his and Matthew’s version where Jesus departed from the

Devil until a more opportune time. The Gospel of Luke reports: “When the devil had finished every test, he departed from him until an opportune time.” (Luke 4:13 NRSV).

In Matthew’s version, the Devil left Jesus, but Luke shows that there will be another meeting with Jesus to come. Perhaps this is a reference to the passion period with its heightened activity of Satan, and for Jesus the imminent prospect of drinking the cup of

133 Hagner, Word Biblical Commentary, 69. 134 Nolland, Word Biblical Commentary, 180.

35 suffering.135, However, Matthew 25:41 shows a strong connection where Satan will be ordered to depart into the eternal fire: “Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels.” (Matthew 25:41 NRSV). For some interpreters, this has been seen as a reference to what is to be mentioned later in the Book of Revelation where Jesus and Satan are to engage in a battle.

Casting Out Satan

The Synoptics offered another reference to Satan when the Gospels mentioned the story of Jesus healing a man with disabilities. “Then they brought to him a demoniac who was blind and mute; and he cured him, so that the one who had been mute could speak and see.” (Matthew 12:22 NRSV). “Now he was casting out a demon that was mute; when the demon had gone out, the one who had been mute spoke, and the crowds were amazed.” (Luke 11:14 NRSV). However, when Jesus managed to heal the man, some claimed that Jesus was using Satan to cast demons. “But some of them said, “He casts out demons by Beelzebulb, the ruler of the demons.”” (Luke 11:15 NRSV). In this verse

Beelzebulb is another name for Satan used in the Synoptic Gospels and a name for Satan known by the people of that time.136 Jesus’ opponents did not argue about the power in him. However, they wanted to say that Jesus was merely a person who used Satan, demonic rather than divine power, to cast demons. This conclusion may have originated because it was not the regular or ordinary way they know to cast demons. In Tobit, the

135 Nolland, Word Biblical Commentary 35A, 182; William S. Kurz, Reading Luke-Acts: Dynamics of Biblical Narrative (Louisville, KY: Westminster John Knox Press, 1993), 20. 136 van der Toorn et al., Dictionary of Deities And Demons, 165. Nolland, Word Biblical Commentary, 637.

36 way to cast demons is to burn fish’s heart and liver. “As for the fish’s heart and liver, you must burn them to make a smoke in the presence of a man or woman afflicted by a demon or evil spirit, and every affliction will flee away and never remain with that person any longer.” “When you enter the bridal chamber, take some of the fish’s liver and heart, and put them on the embers of the incense. An odor will give off; the demon will smell it and flee, and will never be seen near her anymore.”137 Nevertheless, Jesus responded and told them: “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand?” (Matthew 12:26 NRSV). The passage proves that the people of that time knew that Beelzebul is one of Satan’s names. That can be confirmed when Jesus answered them and used Satan instead of the same word they used “Beelzebul” without any objection from their side. It shows also that Jesus himself validates the existence of demons and that they can inhabit human’s bodies and cause physical or mental sickness.

In addition, the passage shows that Satan “the Prince of Demons” was ruling a kingdom.

In this kingdom, there are followers whom Satan is directing. Those followers can include humans who were casted or excommunicated. In 1 Corinthians, Paul advised a punishment for a man who committed a sin to be delivered to Satan. Paul says, “you are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” (1 Corinthians 5:5 NRSV).

The Parable of the Sower

Matthew 13:1–9; Mark 4:1–9; Luke 8:4–8

The Parable of the Sower in Matthew records:

137 Harold W. Attridge, ed., Society of Biblical Literature, The HarperCollins Study Bible, (San Francisco, CA: Harper San Francisco, 2006), 1302-3.

And as he sowed, some seeds fell on the path, and the birds came and ate them up. Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. But when the sun rose, they were scorched; and since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. Let anyone with ears listen!” (Matthew 13:4-9 NRSV).

However, when the disciples were not able to understand fully the meaning of it.

Jesus explained it to them. That is because understanding the Parable of the Sower is a key to understand the rest of the parables; to understand the other kingdom parables, they need to fully understand and learn from the Parable of the Sower:

“Hear then the parable of the sower. When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.” (Matthew 13:18-23 NRSV).

In this parable, Jesus is the sower and the good soil represents the people who hear his message. The path, the rocky ground, and the ground with thorns represent in different metaphors those who are not going to share in the Kingdom. The good soil stands for the faithful who hear the message and flourish. The seeds that fell along the path, and the birds that came and devoured them are a reference to Satan. That reference can also be seen in the Gospel of Mark. “These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them.” (Mark 4:15 NRSV) The “Satan” is the devourer who swallows up some seeds before they even shoot. It can be also seen in Luke. “The ones on the path are those who

38 have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.” (Luke 8:12 NRSV).

Satan in The Gospel of John

The Gospel of John recounts the story of Jesus and the battle between good and evil.

Jesus came to earth to save its people and to cast out Satan; the ruler of this world: “Now is the judgment of this world; now the ruler of this world will be driven out.” (John 12:31

NRSV). “I will no longer talk much with you, for the ruler of this world is coming. He has no power over me; 31 but I do as the Father has commanded me, so that the world may know that I love the Father. Rise, let us be on our way.” (John 14:30, 31 NRSV).

“about judgment, because the ruler of this world has been condemned.” (John 16:11

NRSV). In the Gospel of John, Satan does not seem to be a supernatural being. He appears in the people who oppose Jesus or his followers. In fact, the Gospel of John reports, “You are from your father the devil, and you choose to do your father’s desires.

He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies.” (John 8:44 NRSV). Clearly, Jesus did not want to say that the “Father” of the Jews is the Devil. However, the passage shows that whoever opposes Jesus is in fact acting on behalf of Satan. In the temptation, the Gospel of John shows that the Satan who tempted Jesus was in fact the people: “When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.”

(John 6:15 NRSV). And the temptation to turn stones into bread turned in the Gospel of

John as people were asking Jesus to produce bread: “So they said to him, “What sign are

39 you going to give us, then, so that we may see it and believe you? What work are you performing? 31 Our ancestors ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’”” (John 6:30-31 NRSV). In addition, the Gospel of John identify Judas Iscariot as a devil. “Jesus answered them, “Did I not choose you, the twelve? Yet one of you is a devil.”” (John 6:70 NRSV). In the Last Supper, the presence of Satan became more clear. When the apostles asked about the betrayer, Jesus told them that the traitor is the one whom he will give the dipped bread. When Jesus gave it to

Judas, Satan entered into him. “After he received the piece of bread, Satan entered into him. Jesus said to him, “Do quickly what you are going to do.”” (John 13:27 NRSV).

This episode, along with the previous ones, shows that John’s Satan can only appear in the form of his human agents.

The Antichrist

The Antichrist, symbolized in Scripture by the number 666, will reign for three and a half years and will then be destroyed by Christ and thrown into the lake of fire.138 The word “Antichrist” is only found in the epistles, namely, 1, and 2 John. However, citations that refer to Satan were not mentioned in them. In First and Second John, the term

“antichrist” was used five times in three texts.

Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour. They went out from us, but they did not belong to us; for if they had belonged to us, they would have remained with us. But by going out they made it plain that none of them belongs to us. (1 John 2:18-19 NRSV)

Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. (1 John 2:22 NRSV).

138 Hamilton, Anchor Bible Dictionary, 4:833.

By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. And this is the spirit of the antichrist, of which you have heard that it is coming; and now it is already in the world. (1 John 4:2-3 NRSV).

Many deceivers have gone out into the world, those who do not confess that Jesus Christ has come in the flesh; any such person is the deceiver and the antichrist! (2 John 1:7 NRSV).139

According to the Oxford Dictionary of the Bible, the word ''antichrist'' stands for:

Opponents of the Church, though the idea of the supreme enemy of Christ appears elsewhere -e.g. in 2 Thess. 2:1-12, where ‘the man of sin’ (AV), ‘the lawless one’ (NRSV), is said to be expected before the Parousia140 could take place. Beyond the historical dimension, antichrist is a symbol for ongoing revolt against Christ until the Final Judgement.141

The Elder John first referred to the antichrist in singular without a definite article, which suggests that the term is a proper name and in current use. He appears to be with a special interest to John and the people at that time. However, the second reference speaks of antichrists in the plural and refers to the former members of the community who have broken into schism or those who are going to breakout in the future. John the Elder claims that antichrist had arrived in the form of many antichrists referring to those who resisted Jesus. The third and other references return to the singular form, but with a definite article. Here the antichrist is the one who denies Jesus the Christ, denies both the

Father and the Son, denies his incarnation, and his return. John the Elder says that “the

139 These are the only uses of word “antichrist,” singular and plural forms, in the New Testament. It is not found in the Old Testament, Jewish intertestamental literature, the Midrashim, or the Talmud. 140 Greek for ‘presence’, and used in the NT for the coming of Christ within an eschatological complex including judgement and resurrection. 141 W. R. F. Browning, ed. antichrist. Oxford University Press. 2010. http://www.oxfordreference.com/view/10.1093/acref/9780199543984.001.0001/acref- 9780199543984-e-113?rskey=GFxl2N&result=99 (accessed Mar. 25, 2017).

41 liar” is the person who denies that Jesus is the Christ. He could be referring to anyone who denies Christ like the ex-pagan Docetic heretic, or to the ex-Jewish heretic.

However, it could be understood that he was referring to the arch-liar or the arch-enemy of the Christ at the end of time.142 Clearly, John the Elder was addressing a community in which false teachings were a major problem. But the use of the term “antichrist” in this context, does not necessary lead the reader to understand that John was talking about the

Satan mentioned earlier in the Gospels where Jesus was tempted or the Satan character who appears in the Book of Revelation.

Satan in The Pauline Epistles

In the letters attributed to Paul,143 Satan appears occasionally playing the role of an obstructer. Paul used the word “Satan” as a proper noun seven times.144 In addition, he referred to Belial once in 2 Corinthians 6: 15. In Paul’s letter to the church in Rome,

Satan is mentioned only once. “The God of peace will shortly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.” (Romans 16:20 NRSV). Paul warned the Roman church to be careful of those who might oppose the church. Paul instructed the Romans to be “wise in what is good and guileless in what is evil,” because

God would crush Satan under their feet. Here, Satan was employed to represent those who seek to disrupt the Roman Christian community. In this letter, Satan shows

142 Stephen S. Smalley, Word Biblical Commentary 51 (Waco, TX: Word Books, 1984), 114. 143 While there are thirteen letters in the New Testament attributed to Paul, most scholars agree that only Romans, 1–2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon show strong evidence that they were written authentically by Paul. 144 Romans 16:20; 1 Corinthians 5:5; 7:5; 2 Cor 2:11; 11 :14; 12:7; 1 Thessalonians 2:18.

42 similarity to the character in the Gospels; he is the cause of evil and suffering to individuals and Christian communities. However, Satan is working through individuals who are against Paul’s missionary efforts in their try to cause confusion.

In his [First] and [Second] letters to the church in Corinth, Paul advised the church to follow his original teachings. An important teaching in Paul’s letter is the contrast he draws between living in the Spirit and living in the flesh. Life in the Spirit is a life governed by Christ, while life in the flesh is governed by sin to satisfy human’s needs.

That can be seen in Galatians:

Now the works of the flesh are obvious: fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God.” (Galatians 5:19-21 NRSV).

The Corinthians misunderstood Paul’s message where he wrote in his letter to the churches in Galatia, “But if you are led by the Spirit, you are not subject to the law.”

(Galatians 5:18 NRSV). They believed that it was a permission for them to live their life neglecting their moral responsibilities; they took it out of its context to engage themselves in inexplicable behaviors. They ignored what Paul earlier inscribed in the same letter where he taught, “For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another.” (Galatians 5:18 NRSV).

In his attempt to correct their misunderstandings, Paul suggested punishment for the man who was permitted to have his father's wife, “you are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” (1

Corinthians 5:5 NRSV). Paul wanted this man to be excommunicated. He insisted upon the removal of the man from the community; judgement is to be pronounced in the name of the Lord, and the sinner is to be delivered to Satan who may be understood as a creature who carries out God's wrath against sinners. A reference to that understanding can be seen in Luke where Jesus said, “Simon, Simon, listen! Satan has demanded to sift all of you like wheat.” (Luke 22:31 NRSV). Clearly, for Paul, excommunicating a person from the Church is to hand him to Satan. Therefore, the one who opposes Paul’s teachings is associated with Satan. An echo of that understanding can be seen when Job understood that God delivered him to satan to torment him. “God gives me up to the ungodly, and casts me into the hands of the wicked.” (Job 16:11 NRSV). For Paul, the sin of a sole member may lead the entire Corinthian community to be disturbed. Therefore,

Paul’s punishment for the man who committed the sin was to be handed over to Satan.

He is to be banished from the kingdom of God and delivered over to the kingdom of

Satan. Again, one can see in Paul’s letters to the church in Corinth that Satan is working through individuals who are against Paul’s missionary efforts in their try to cause confusion.

Satan is the tempter, and his role is similar to his role in the Synoptics. He attacks people when they are vulnerable. The freedom they are given when they chose to be led by the Spirit, is not to be used as an opportunity for self-indulgence. A reflection can be seen when Satan attacked Jesus when he was hungry tempting him with worldly desires.

Paul clearly shows that understanding in his letter to the church in Corinth: “Do not deprive one another except perhaps by agreement for a set time, to devote yourselves to prayer, and then come together again, so that Satan may not tempt you because of your

44 lack of self-control.” (1 Corinthians 7:5 NRSV). Satan’s attacks when mortals are most vulnerable, to take them from the kingdom of God to his kingdom.

In 2 Corinthians, Satan is mentioned in three texts. The first is when Paul recalled his early painful visit to Corinth where he noticed immorality in the community. Paul did not elaborate on the problem that he was addressing in 2 Corinthians 2. However, for Paul, the community is responsible to offer forgiveness for those who commit sins, so Satan will not be able to accomplish his goals. “Anyone whom you forgive, I also forgive.

What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ. And we do this so that we may not be outwitted by Satan; for we are not ignorant of his designs.” (2 Corinthians 2:10-11 NRSV). Paul understood that forgiveness is one way to be used against Satan’s designs. However, the verse shows that Satan did not give up. His work did not stop after inciting a person to commit a sin; his work endures until he manages to destroy the entire community.

The second-time that Paul cited Satan is when he mentioned the “super-apostles.” In

2 Corinthians, the text reads:

But I am afraid that as the serpent deceived Eve by its cunning, your thoughts will be led astray from a sincere and pure devotion to Christ. For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you submit to it readily enough. I think that I am not in the least inferior to these super- apostles. (2 Corinthians 11:3-5 NRSV).

In this passage, although the “super-apostles” identity is not clear, yet they were the reason behind Paul’s anxiety that made him to accuse them being false, deceivers, and

Satan’s servants. Note the text:

For such boasters are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder! Even Satan disguises himself as an angel of light.

So it is not strange if his ministers also disguise themselves as ministers of righteousness. Their end will match their deeds. (2 Corinthians 11:13-15 NRSV). For Paul, the serpent mentioned in the story of Adam and Eve is Satan. “A view common amongst the rabbis, accepted by St Paul and emphatically proclaimed by the Seer.”145 Those who deliver a different message or teachings other than his, are

Satan’s servants. But just as Paul mentioned that, he then referred to a thorn in his flesh.

“even considering the exceptional character of the revelations. Therefore, to keep me from being too elated, a thorn was given me in the flesh, a messenger of Satan to torment me, to keep me from being too elated.” (2 Corinthians 12:7 NRSV). Paul is thus seen to suffer from an illness delivered to him through a messenger of Satan to harass him. The

“messenger of Satan” in this verse might refer to one of Paul’s opponents.

The final mention of Satan in the New Testament can be found in 1 Thessalonians

2:18–19.146 In his response to those who criticized him, Paul wrote back to them in an attempt to clarify his position and to address other problems in the Thessalonian church as well. These problems included the death of church members, sexual immorality, the return of Christ, and Paul’s truthfulness. As it was the case in 2 Corinthians 2:10-11, Paul shows that one of Satan’s designs is to separate people from each other. Within the context of 1 Thessalonians 2, Paul mentioned Satan. Throughout the chapter, he addressed his spectators as “brothers and sisters” showing his belonging to the

Thessalonian church. However, Paul says that Satan was the reason that prevented him to

145 Alan Richardson, An Introduction To The Theology Of The New Testament (New York: Harper & Brothers, Publishers, 1958), 209. 146 Many scholars in fact believe I Thessalonians to be the chronologically oldest surviving book in the New Testament.

46 be united with his family, “For we wanted to come to you -certainly I, Paul, wanted to again and again- but Satan blocked our way.” (1 Thessalonians 2:18 NRSV).

Other New Testament References to Satan

In the Epistles of Ephesians and Hebrews, some of the most familiar, quoted verses regarding the Devil are found. Ephesians talks about the battle against the powers and principalities of the world. The letter discusses the supernatural forces in control of the world; Satan is depicted as a supernatural force in control of the world. “Put on the whole armor of God, so that you may be able to stand against the wiles of the devil.” (Ephesians

6:11 NRSV). According to Bamberger, Ephesians 6:11 encourages believers to put on the armor of God because the armor of God is able to protect them from Satan, for the author, eventually God will conquer Satan.147 With all the tricks and power Satan have, his power is, however, limited. In the presentation of him in Ephesians, 1 Peter, and

James, believers are able to combat the devil and stand against him. Nevertheless, the

Epistle to the Hebrews made the first connection between the Devil and death.148

Satan in the Book of Revelation

The Book of Revelation (“The Apocalypse of Jesus Christ”) provides the fullest account of Satan, his role, and his dwelling place in the New Testament. In his

147 Bamberger, Fallen Angels, 66. 148 Hebrews 2:14-15.

47 apocalyptic149 account, the author painted a picture of a battle between good and evil; a battle that started long time ago and indeed it is under way. The Apocalypse begins with visions containing messages to the seven churches of Asia. That is to be followed by visions re-counting the present tribulation reflecting the end time. Then the text ends with visions depicting God’s victory over the forces of evil. In Revelation, passages that refer to Satan “bring together most aspects of the combat myth, from the star-like angel to the accuser at the heavenly court and the agent provocateur who leads astray the whole world.” 150

Satan in Revelation 1–11

Satan was first mentioned in the letters addressed to the seven churches: Ephesus,

Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. The heavenly messenger who delivered the letters to John is in fact was addressing the angels (pastors)

151 of the churches. “To the angel of the church in Ephesus write: These are the words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands.” (Revelation 2:1 NRSV). Nevertheless, the letters are in general describing a hero “Christ” and encourage the believers to continue standing firm against the persecution of evil forces, particularly the Roman Empire.152 The first mention of Satan can be seen in the message sent to the Christians at Smyrna. In this message, John wrote:

I know your affliction and your poverty, even though you are rich. I know the slander on the part of those who say that they are Jews and are not, but are a

149 The meaning of the Greek word apocalypsis is “revelation.” 150 Neil Forsyth, The Old Enemy: Satan and the Combat Myth (Princeton, N.J.: Princeton University Press, 1987), 304. 151 The “angels” (some translate “pastors”) of these churches are the direct recipients of the visions. However, it is to be understood that the visions are intended for all persecuted Christians. 152 Pheme Perkins, Reading the New Testament: An Introduction (New York: Paulist Press, 1988), 311-16.

synagogue of Satan. 10 Do not fear what you are about to suffer. Beware, the devil is about to throw some of you into prison so that you may be tested, and for ten days you will have affliction. Be faithful until death, and I will give you the crown of life. (Revelation 2:9-10 NRSV).

The passage refers to the persecution of Christians in Smyrna at the hands of the

Jewish leaders. Apparently, the Jewish leaders noticed that the Christian faith had become attractive to potential converts to Judaism.153 John referred to those as members of the synagogue of Satan. In the message to the church in Pergamum, John called the city as the throne of Satan. “I know where you are living, where Satan’s throne is. Yet you are holding fast to my name, and you did not deny your faith in me even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan lives.”

(Revelation 2:13 NRSV). In the letter to Philadelphia John repeated the earlier claim directed to Smyrna in Revelation 2:9. “I will make those of the synagogue of Satan who say that they are Jews and are not, but are lying -I will make them come and bow down before your feet, and they will learn that I have loved you.” (Revelation 3:9 NRSV). In

Revelation 1–11, “Satan” is a term used for the social opponents of the fragile, threatened early Christian communities whom the writer addresses.

Satan in Revelation 12–24

In this section, the first image of Satan was introduced as a great red dragon. The vision begins with a woman in labor, who was clothed with the sun. “A great portent appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” (Revelation 12:1 NRSV). The woman is traditionally

153 William Barclay, The Revelation of John (Philadelphia, PA: Westminster Press, 1976), 76.

49 associated with Mary. However, she is more likely representing the righteous who must persevere despite persecution. Then the vision paints a picture of Satan:

Then another portent appeared in heaven: a great red dragon, with seven heads and ten horns, and seven diadems on his heads. His tail swept down a third of the stars of heaven and threw them to the earth. Then the dragon stood before the woman who was about to bear a child, so that he might devour her child as soon as it was born. (Revelation 12:3-4 NRSV). The dragon was not called Satan in this verse. However, John quickly identified the dragon as Satan: “The great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.” (Revelation 12:9 NRSV). The descriptions of the dragon were possibly familiar to John’s readers. Harrington has noted: “In the

Jewish tradition, the serpent or dragon symbolized the power of evil, the principle of all the suffering of Israel.”154

Nevertheless, the rescue of the child after the beast was intending to devour him, broke out in a war in Heaven. The war was between the forces of good led by the archangel Michael and his heavenly troops against the forces of evil, led by Satan and his angels:

And war broke out in heaven; Michael and his angels fought against the dragon. The dragon and his angels fought back, but they were defeated, and there was no longer any place for them in heaven. The great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world -he was thrown down to the earth, and his angels were thrown down with him. (Revelation 12:7-9 NRSV).

In this drama, Satan and his supporters are defeated in Heaven and they are thrown to the earth. Consequently, he and his supporters are still posing a threat. The fall to earth

154 Wilfrid J. Harrington, Understanding the Apocalypse, (Washington, D.C.: Corpus Books, 1969), 166.

50 made Satan resume his pursuit and his efforts against the “woman,” and turns toward her

“offspring” and makes war on them:

So when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. But the woman was given the two wings of the great eagle, so that she could fly from the serpent into the wilderness, to her place where she is nourished for a time, and times, and half a time. Then from his mouth the serpent poured water like a river after the woman, to sweep her away with the flood. But the earth came to the help of the woman; it opened its mouth and swallowed the river that the dragon had poured from his mouth. Then the dragon was angry with the woman, and went off to make war on the rest of her children, those who keep the commandments of God and hold the testimony of Jesus. (Revelation 12:13-17 NRSV).

According to Harrington, the “children” [offspring] here symbolize the faithful followers of the church “those who keep the commandments of God and hold the testimony of Jesus”.155 The power of Satan came to be symbolized in two additional creatures. One rises from the sea and is described in Revelation 13:1-8:

1 And I saw a beast rising out of the sea, having ten horns and seven heads; and on its horns were ten diadems, and on its heads were blasphemous names. And the beast that I saw was like a leopard, its feet were like a bear’s, and its mouth was like a lion’s mouth. And the dragon gave it his power and his throne and great authority. One of its heads seemed to have received a death-blow, but its mortal wound had been healed. In amazement the whole earth followed the beast. They worshiped the dragon, for he had given his authority to the beast, and they worshiped the beast, saying, “Who is like the beast, and who can fight against it?” The beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven. Also it was allowed to make war on the saints and to conquer them.[b] It was given authority over every tribe and people and language and nation, and all the inhabitants of the earth will worship it, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb that was slaughtered. (Revelation 13:1-8 NRSV).

The second creature seen in this passage appeared from the earth. This creature is described as having two horns. His job is to impose the worship of the emperor, which is

155 Harrington, Understanding the Apocalypse, 173.

51 equivalent to the worship of Satan.156 This beast is identified by the number 666. “This calls for wisdom: let anyone with understanding calculate the number of the beast, for it is the number of a person. Its number is six hundred sixty-six.” (Revelation 13:18

NRSV).

In Revelation 14:1–20, John revealed seven visions to comfort the churches and to encourage their followers to stay firm in their faith because the time of judgment is close.

“He said in a loud voice, “Fear God and give him glory, for the hour of his judgment has come; and worship him who made heaven and earth, the sea and the springs of water.””

(Revelation 14:7 NRSV). Later, John reveals the events of the final battle between Christ, symbolized as Lamb, and Satan, symbolized as Beast, in Revelation 19:

He is clothed in a robe dipped in blood, and his name is called The Word of God. And the armies of heaven, wearing fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty. (Revelation 19:13-15 NRSV)

As John’s vision continues, the beast and his associates are conquered and thrown into a burning lake. Their followers are killed and their flesh is eaten by birds:

Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly in midheaven, “Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of the mighty, the flesh of horses and their riders -flesh of all, both free and slave, both small and great.” (Revelation 19:17- 18 NRSV).

In the narrative of Revelation, the agents of Satan are to be destroyed. However, the

Devil himself will remain.157 The Devil will not be killed, but he will be thrown in the

156 Harrington, Understanding the Apocalypse, 179. 157 Myra B. Nagel, Deliver Us from Evil: What the Bible Says about Satan (Cleveland, OH: United Church Press, 1999), 92.

52 bottomless pit in chains for a thousand year. During that time the martyrs are to be brought to life and rule with Christ in a world where no one is looking to kill them:

Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. He seized the dragon, that ancient serpent, who is the Devil and Satan, and bound him for a thousand years, and threw him into the pit, and locked and sealed it over him, so that he would deceive the nations no more, until the thousand years were ended. After that he must be let out for a little while. (Revelation 20:1-3 NRSV).

However, that will not stay forever. John’s vision continues with the release of Satan and then the final conflict.

When the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations at the four corners of the earth, Gog and Magog, in order to gather them for battle; they are as numerous as the sands of the sea.” (Revelation 20:7-8 NRSV). After his release, Satan incites his followers to join him in the final battle against

Christ, saints, and the beloved city. Satan and his followers are to be defeated and will be tormented day and night forever and ever in the lake of fire and sulfur. Anew age will begin:

They marched up over the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from heaven and consumed them. And the devil who had deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet were, and they will be tormented day and night forever and ever. (Revelation 20:9-10 NRSV).

In Revelation 12–24, we see Satan taking a different role than the one in Revelation

1–11. Satan becomes the commander of an army who engage his followers in a battle against God, the angels, and the saints.

Satan’s Dwelling Place

The Book of Revelation ends with a battle between the forces of good and the forces of evil. The battle concludes in the exile of Satan and his followers to the lake of

53 fire and sulfur. But what the Bible reveal about Satan’s Dwelling Place? In the Hebrew

Scriptures, there is no mention of a lake of fire and sulfur. In fact, the conception of the afterlife is less than clear and there is no formulation of a specific doctrine about life after death. However, there is an impression that unrighteous go to an underground world known as “Sheol.” This place appears more than sixty times in the Hebrew Scriptures. It is the bottom of the three layers universe introduced in the Hebrew Scriptures. It is a dark dusty place. “Will it go down to the bars of Sheol? Shall we descend together into the dust?” (Job 17:16 NRSV). In Isaiah Sheol is filled with maggots and worms. “Your pomp is brought down to Sheol, and the sound of your harps; maggots are the bed beneath you, and worms are your covering.” (Isaiah 14:11 NRSV). In addition, Sheol has gates where

God sent the wicked and no one can ever leave it. Yet, it is not the place where Satan dwells. The idea of “hell” does not appear in the Hebrew Scriptures; the word itself was never mentioned until the New Testament era. However, the New Testament used the terms “Gehenna”158 “γέεννα” and “Hades” “α δης́ ” to refer to the place came to be known as “hell.” The earliest reference to the idea of Hell in the New Testament can be found in the Gospel of Mark:

If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell [γέεννα], to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell [γέεννα]. And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell [γέεννα], where their worm never dies, and the fire is never quenched. (Mark 9:43-48 NRSV).

158 In her book, The History of Hell, Alice K. Turner indicates that Gehenna is a word sometimes translated as Hell. The word “Gehanna” means the valley of Hinnom, “a sort of garbage heap or town dump where, in addition to refuse, the bodies of criminals and animals were thrown into fires, which burned perpetually for sanitary reasons.” Alice K. Turner, The History of Hell (Orlando, FL: Harcourt Brace & Company, 1993), 40-41.

Luke refers to Hell in the parable of the Rich Man and the Beggar. In this parable, the actions of the rich man are condemned because he failed to help the poor man, Lazarus.

Therefore, he was placed in hell. We read in the Gospel of Luke, “In Hades [α δης],́ where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side.” (Luke 16:23 NRSV). However, with Luke mentioning the hell, he did not mention

Satan in it. The same is for Matthew; he did not mention Satan in his description in 5:29-

30. Hell, is a place of torment for sinners, but had not been identified with Satan in any way. The Gospel of Matthew reads:

Just as the weeds are collected and burned up, so will it be at the end of the age. The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen! (Matthew 13:40-43 NRSV).

So it will be at the end of the age. The angels will come out and separate the evil from the righteous and throw them into the furnace of fire, where there will be weeping and gnashing of teeth. (Matthew 13:49-50 NRSV).

Nevertheless, with St. Matthew mentioning other descriptions of Hell, he made a significant reference to Satan’s dwelling place: the eternal fire. “Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels.” (Matthew 25:41 NRSV). With respect to the doctrines of Hell and judgment, the Book of Revelation resembles the Gospel of Matthew:

And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books. And the sea gave up the dead that were in it, Death and Hades gave up the dead that were in them, and all were judged according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; and anyone whose name was not found written in the book of life was thrown into the lake of fire. (Revelation 20:12-15 NRSV).

Summary

The Synoptic Gospels of the New Testament all agree that Satan is a personal being and that he is the leader of an evil kingdom. He has power in the world and over humanity through his demonic forces. However, neither he nor his forces could bring people to sin. In the Synoptics, there is a similar understanding that Satan and his demons can cause physical or emotional harm to humans. The dispensationalist biblical scholar

Merrill F. Unger wrote in scriptural terms that demons have “amazing strength” and they

“have power over the human body to cause … physical defects and deformities.”159

However, “Satan and his minions, the demons, are stirred to frenzied apprehension by the encounter with their Conqueror, the Christ.”160 In addition, they all agree that exorcisms in the name of Jesus is the way in which Satan and his followers can be defeated. Jesus says: “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.” (Matthew 12:28 NRSV). That can be seen in the parable of the strong man: “When a strong man, fully armed, guards his own palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil.” (Luke 11:21-22 NRSV). It is commonly understood that Satan is the strong man, and Jesus is the stronger who conquered him.

However, what is notable is that Satan lost power in the name of Jesus. Another reference can be seen when Jesus sees Satan fall from Heaven: “And he said to them, "I saw Satan fall like lightning from heaven.” (Luke 10:18 NRSV). The preceding verse shows the seventy-two disciples returning with excitement that demons would submit to them in the

159 Unger, Biblical Demonology, 67. 160 Richardson, Theology of the New Testament, 209.

56 name of Jesus. However, Jesus told them that he saw Satan fall from Heaven like lightning. This illustrated that exorcisms in the name of Jesus can make Satan powerless in New Testament terms.

Different than the Synoptic Gospels, in John, the kingdom of God is not clear, and the exorcisms of demons is not mentioned.161 Satan, however, is a reality in this world.

Before his crucifixion, John records Jesus’ prayer for the disciples to keep them from the evil one. “I am not asking you to take them out of the world, but I ask you to protect them from the evil one.” (John 17:15 NRSV). Moreover, for John, Jesus came for the reason to destroy Satan because he is a sinner and an instigator of sins. “Everyone who commits sin is a child of the devil; for the devil has been sinning from the beginning. The Son of God was revealed for this purpose, to destroy the works of the devil.” (1 John 3:8 NRSV).

Nevertheless, it is important to note that the term “antichrist” does not necessarily lead the reader to understand that John the Elder was talking about Satan as mentioned earlier in the Gospels where Jesus was tempted or that image of Satan who appears in the Book of Revelation.

Pauline teachings are in harmony with the teachings of the Gospels: they display a firm belief in the reality of Satan. However, in contrast to the idea of Satan in the

Synoptics where he shows independence and individuality, Satan or the Devil mentioned in the Pauline Epistles uses demonic forces as subordinate to him. In this context, demonic forces cannot work except through a human agent with the goal to oppose Paul’s mission and to prevent the church from attaining life in the Spirit. That can be seen also in the Gospel of John, where Satan entered and inspired Jesus’ opponents to work against

161 Richardson, Theology of the New Testament, 209.

Him. Another reference can be seen where Satan is regarded to be behind the man of sin or antichrist who will appear before the Second Coming of Christ.

Paul believed in a personalized evil called Satan.162 For him, Satan was behind Paul’s own physical illness that overwhelmed him on different occasions. Not only that, but the personal evil prevented him from traveling and visiting other churches. Paul also saw

Satan with authority in the world, and on many occasions, he was successful. Different from the Synoptic version, Paul did not show any reference to exorcism, yet he did believe in the presence of demonic forces disguised as false gods for pagans or deceitful spirits. “No, I imply that what pagans sacrifice, they sacrifice to demons and not to God. I do not want you to be partners with demons.” (1 Corinthians 10:20 NRSV). “Now the

Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons.” (1 Timothy 4:1 NRSV).

What is unique in the Pauline literature is the use of “Satan” to serve a divine purpose. “even considering the exceptional character of the revelations. Therefore, to keep me from being too elated, a thorn was given me in the flesh, a messenger of Satan to torment me, to keep me from being too elated.” (2 Corinthians 12:7 NRSV). This is perhaps a reference to Satan of the Hebrew Scriptures, where the enemy is employed by

God to bring His people back to Him. This is the thorn had helped Paul to become more humble. Here, Paul utilized the work of Satan and his messenger against him, against the sin of pride. Paul wrote, “We know that all things work together for good for those who love God, who are called according to his purpose.” (Romans 8:28 NRSV). Another reference that can carry the same meaning, namely that Satan serves a divine purpose, is

162 Bamberger, Fallen Angels, 65.

58 when Satan was responsible to carry the physical punishment of the sinner for a good reason; the sinner might achieve salvation when Jesus returns.

Throughout the Book of Revelation, the term and character “Satan” took different roles. In Revelation 1-11, “Satan” is a term used to serve as the social opponent of the fragile, threatened, and prosecuted early Christian communities whom the writer addresses. In Revelation 12-24, one sees Satan as a leader of an army who engage himself with his followers in a battle against God, the angels, and the saints. Generally, the Book of Revelation shows that Satan is a personal being that can cause harm, destruction, and incites persecution against believers. He is a deceiver and in the last days, he will lead the deceived to revolt against God. In addition, he and his followers can produce great signs. However, he will be defeated along with his followers. Satan’s first future judgment will be in the narrative at the middle of the Tribulation when he will be cast out from Heaven and restricted in the earth. (Revelation 12:7-12). His final judgment will be to be cast into the lake of fire and sulfur where he will reside forever.

(Matthew 25:41; Revelation 20:10).163

163 For a contemporary analysis of Satan’s role in the Apocalyse, see Eugen Weber, Apocalypses: Prophecies, Cults, and Millennial Beliefs through the Middle Ages (Cambridge, MA: Harvard University Press, 1999), 6; 30.

III – THE DOCTRINE OF SATAN IN DEVELOPING CHRISTIANITY

Introduction

Reading the New Testament helps one realize how significant is the role of the Devil in individual lives, and how important his role will be in the days preceding the Day of

Judgment. However, this raises the question as to whether the Devil is independent from

God or not. In other words, was the Devil an agent or an adversary of God? In the Bible,

Satan or the Devil can be seen as a being subordinate to God. In the New Testament, one sees a struggle between Christ and the Devil, and then a struggle between the Devil and the church as it represents the body of the faithful. Theologians, therefore, have posed the following questions: has God has placed him in charge of temptation, what is the nature of Devil; what is his relation to Adam and Eve, and his relation to other angels; is he visible and what are his features?; what was his sin, and the nature of his fall?; where is his dwelling place after the fall?; what is the role and function of the Devil, his; is he the chief of the demons?; and finally what is his punishment?

During the Second Century, the doctrines of the church were in the process of evolving. In fact, the small Christian minority had different doctrinal perspectives.164

However, we may get an idea about the way they understood the Devil and demons from their extant writings. The Apostolic Fathers such as Clement, the bishop of Rome, wrote a letter to the church of Corinth in which he asked them to seek forgiveness because the

164 Leslie William Barnard, Studies in the Apostolic Fathers and Their Background (Oxford: B. Blackwell, 1966), 155.

Devil, as a person, is the one who instigate the people to sin.165 In his letter, he used the word ἀντικείμενος “antikeimenos.” It is a word employed in the New Testament to mean

“enemy” or “adversary.” 166 Saint Ignatius, the bishop of Antioch, also warned the

Ephesians to escape the “ill odour” of the prince of this world, that is the Devil who attempts to divert them from Christ.167 In addition, he wrote that he himself could be a victim of Satan or those who follow him from angels or humans, the powers of Satan. 168

For Ignatius, the Devil encourages conflicts, which causes divisions. He also encourages heretics who produce false doctrines against the church. However, the Devil and his followers are limited in power and knowledge. St. Polycarp, the bishop of Smyrna, like

Ignatius, wrote about the plots of the Devil trying to tempt the people to reject their faith.169 In addition, he agreed with Ignatius that the Devil has limited power; he has no

165 I Clement, 51:1. “For all our transgressions which we have committed through any of the wiles of the adversary, let us entreat that we may obtain forgiveness. Yea and they also, who set themselves up as leaders of faction and division, ought to look to the common ground of hope.” J.B. Lightfoot, and J. R. Harmer, First Clement. 1891. http://www.earlychristianwritings.com/text/1clement-lightfoot.html (accessed Mar. 3, 2017). 166 Francis X. Gokey, The Terminology for the Devil and Evil Spirits in the Apostolic Fathers, (Washington: Catholic University of America Press, 1961), 68-9. 167 Ignatius, “Letter to the Ephesians,” Chapter 17:1 “For this cause the Lord received ointment on His head, that He might breathe incorruption upon the Church. Be not anointed with the ill odour of the teaching of the prince of this world, lest he lead you captive and rob you of the life which is set before you.” J.B. Lightfoot, and J. R. Harmer, Ignatius to the Ephesians. 1891. http://www.earlychristianwritings.com/text/ignatius-ephesians-lightfoot.html (accessed Mar. 3, 2017). 168 Ignatius, “Letter to the Ephesians,” Chapter 13:1 “Do your diligence therefore to meet together more frequently for thanksgiving to God and for His glory. For when ye meet together frequently, the powers of Satan are cast down; and his mischief cometh to nought in the concord of your faith.” J.B. Lightfoot, and J. R. Harmer, Ignatius to the Ephesians. 1891. http://www.earlychristianwritings.com/text/ignatius-ephesians-lightfoot.html (accessed Mar. 3, 2017). 169 Polycarp 7:1. “For every one who shall not confess that Jesus Christ is come in the flesh, is antichrist: and whosoever shall not confess the testimony of the Cross, is of the devil; and whosoever shall pervert the oracles of the Lord to his own lusts and say that there is neither resurrection nor judgment, that man is the firstborn of Satan. J.B. Lightfoot, and J. R. Harmer, Polycarp. 1891. http://www.earlychristianwritings.com/text/polycarp-lightfoot.html (accessed Mar. 3, 2017).

61 power over the soul and he cannot force a person to turn away from God. Using the

Apostolic Fathers’ writings, one can find that Christians who lived around the second century were believing that Satan is a personal being who can instigate the people to sin.

He has followers from angels and humans. He and his army are enemies who can lead people to error driving them from Christ, however, they cannot force people to sin. He uses tricks, instigate conflicts, and inspire heretics to produce false doctrines against the church tempting people to reject their faith. Forgiveness is the way people should use to protect themselves from him.

By the mid-second century, other writers such as Justin Martyr, saw Christianity as the full fruit of philosophy. For him, Christ and Christians are always in a struggle with the Devil and his followers. Further, angels exist and they were created by God. They have free-will to choose between good and evil. As an angel, the Devil sinned, and perhaps induced other angels to fall. Good angels eat the heavenly food; manna.

However, the evil angels eat the smoke of pagan sacrifices. Evil spirits are of at least three types; the Devil, the fallen angels, and the children that fallen angels produced.

However, Justin does not consider the Devil to be their chief, also differing from others in his power and the time in which he sinned. Justin thought the Devil sinned in the beginning; however, that beginning maybe at the time of Adam and Eve where he was the serpent.

According to Justin, the Devil uses many means and plays upon humans’ weaknesses and their attachments to the worldly possessions. He influences peoples’ dreams and visions to confuse them and gain control over them. The Devil’s aim is to drive people away from Christ. However, demons’ biggest subterfuge is to convince people that

62 demons are gods. Justin, using biblical references, affirms that the demons dwelling place is the idols. In addition, demons teach people the use of magic. Justin believed that the demons’ most powerful tool against Christians is to incite hatred and wrong accusations against them, which will lead them to be persecuted. For protection against demonic influences, Christians should not respond with violence. Instead, they should respond by suffering and death without abandoning their faith.

Irenaeus, the bishop of Lyons, believed that the world was created by the Word of

God: the Logos. Therefore, the angels, including the Devil, were created good by God and they are subordinate to Him. Following Justin, the Devil has limited power over humans. He can deceive and persuade them not to worship God, but he cannot force people to sin because he does not have ultimate authority over them; that authority belongs only to God. The Devil fell because he envied God and envied humankind because God created them in his own image and likeness. The Devil did not force Adam and Eve to sin; they chose to sin freely. Therefore, people became slaves to the

Devil/Satan; they delivered themselves to him. However, out of his mercy, God is to send his Son to save humanity. “Christ became man that we might be made divine.” 170 For

Irenaeus, the Devil, justly, held humankind captive because they surrendered themselves to him. Because people are now unable to choose freely, God offered his Son as ransom for their freedom because He is the only one who could pay the price. The price was paid, and the Devil could not keep the people nor he could keep the Son because He was without sin. Defeated by Christ, the Devil started to encourage idolatry, blasphemy, and

170 Gustaf Aulén, Christus Victor: An Historical Study of the Three Main Types of the Idea of Atonement, trans. A. G. Hebert (London: Society for Promoting Christian Knowledge, 1953), 34.

63 heresy in his war against Christ. However, he can be defeated if Christians committed their selves to Christ and established prayers invoking His name. In addition, those who are fortified by baptism and became true faithful are protected. But that will not stop the war; the Antichrist will appear in the period before the end of the world to torment the people. Those who follow the Devil will support him along with Satan. However, they will be defeated, and the world will then come to an end. Satan and the demons will be admitted to hell, where they will suffer forever.171

Nevertheless, there was no full agreement on what would later be known later as the doctrine of Satan. For example, there was no agreement on the motive that made the

Devil to fall. Some, such as Irenaeus, believed that the motive was envy. Others, such as

Origen, believed it was pride. In addition, there was no agreement on how humans were to be saved from the Devil. However, by the early third century, the New Testament corpus was taking shape and by the middle of the fourth century an agreement on the canon was achieved. Views and ideas about the Devil and demons were introduced, but they became dependent on what is considered canonical as the New Testament.

Systematic study of the doctrine of Satan did not appear abruptly; it went through different stages that led to contemporary formulation.

171 Rufinus of Aquileia used the simile of a mouse-trap; as the mice are enticed into the trap by the bait, so Christ is the bait by which Satan is caught. See “Rufinus of Aquileia on the “Fish- Hook” Theory of the Atonement” in The Christian Theology Reader, edited by Alister E. McGrath, Fourth Edition (Oxford: John Wiley & Sons, Ltd., 2011), 292.

The Reformers: John Calvin

Among all the major Reformers, John Calvin produced a leading, detailed understanding of doctrine relating to Satan.172 Contrary to the writings on demonology during the sixteenth century, Calvin’s demonology was not influenced by the popular superstitions of that era. In addition, he refused to speculate in his theology; he was mainly dependent on plain Scriptural data. For him:

Some murmur because the Scripture does not in various passages give a distinct and regular exposition of Satan’s fall, its cause, mode, date, and nature. But as these things are of no consequence to us, it was better, if not entirely to pass them in silence, at least only to touch lightly upon them. The Holy Spirit coul not deign to feed curiosity with idle, unprofitable histories. We see it was the Lord’s purpose to deliver nothing in his sacred oracles which we might not learn for edification. Therefore, instead of dwelling on superfluous matters, let it be sufficient for us briefly to hold, with regard to the nature of devils, that at their first creation they were the angels of God, but by revolting they both ruined themselves, and became the instruments of perdition to others. Institutes, 1:14:16.173

On the origin of the Devil, Calvin did not speculate. He stated clearly that Satan was created by God and that his evil nature, cannot be attributed to God. Yet, Satan is the head of the wicked and wickedness itself. “For, as the Church and the communion of saints has Christ for its head, so the faction of the wicked and wickedness itself, is portrayed with its prince exercising supremacy.” Institutes, 1:14:14.174 Calvin taught that the nature of demons is that they were originally angels of God, but by spiritual

172 Many historical theologians have pointed to Martin Luther’s recorded experiences with the Devil. In fact, John Calvin’s explication of a doctrine of Satan remains the primary doctrinal contribution of the major Reformers. 173 John Calvin, The Institutes of the Christian Religion, trans. Henry Beveridge (Grand Rapids, MI: Christian Classics Ethereal Library, 2002), 113. 174 Calvin, The Institutes of the Christian Religion, 112.

65 degeneration they tumbled-down, and became the tools of destruction for others.

Nevertheless, the view of Satan being the author of evil opposed to the God of righteousness is not acceptable. For Calvin, Satan was created by God, and he was never equal to God. He was not evil; his evil nature came from his perversion. He observed,

Manes, too, has arisen with his sect, fabricating to himself two principles—God and the devil, attributing the origin of good things to God, but assigning all bad natures to the devil as their author. Were this delirium to take possession of our minds, God would be denied his glory in the creation of the world. For, seeing there is nothing more peculiar to God than eternity and, i.e. self-existence, or existence of himself, if I may so speak, do not those who attribute it to the devil in some degree invest him with the honour of divinity? And where is the omnipotence of God, if the devil has the power of executing whatever he pleases against the will, and notwithstanding of the opposition of God? Institutes: 1:14:3.175

For humankind, Calvin wrote, Satan is the deadliest enemy. “…men may learn to beware of Satan as of a most deadly enemy.”176 As the head of the wicked and wickedness, Satan has an army.? This army includes fallen angels, those angels who sinned, and lost their original nature and plunged into darkness. However, Satan and his followers, demons or fallen angels, were not evil when God created them; they were created by God to serve and obey Him. The Devil became a liar because he revolted from the truth out of his own will:

For this reason, Christ declares (John 8:44), that Satan, when he lies, “speaketh of his own,” and states the reason, “because he abode not in the truth.” By saying that he abode not in the truth, he certainly intimates that he once was in the truth, and by calling him the father of lies, he puts it out of his power to charge God with the depravity of which he was himself the cause.177

175 Calvin, The Institutes of the Christian Religion, 106. 176 John Calvin, Commentary on Genesis - Volume 1, trans. Thomas Tymme (Grand Rapids, MI: Christian Classics Ethereal Library, 1578), 112. 177 Calvin, The Institutes of the Christian Religion, 113.

For John Calvin, Satan and demons are personal beings, they are not illusions created by human imagination:

“Having above refuted that nugatory philosophy concerning the holy angels, which teaches that they are nothing but good motions or inspirations which God excites in the minds of men, we must here likewise refute those who foolishly allege that devils are nothing but bad affections or perturbations suggested by our carnal nature. Institutes, 1:14:19.178

Satan’s aim is to destroy humankind using lies and falsehood. “Satan to be the real enemy of the human race, the contriver of all evils, furnished with every kind of fraud and villainy to injure and destroy.” 179 He is crafty, cunning, and he uses different approaches to destroy people. “…because he knows that the minds of men are set against him, he craftily insinuates himself by indirect methods, and thus deceives them under a disguised form.” 180 However, because of their ability to choose, humankind, are responsible for the fall. Mankind fell because he chose to be disobedience to God. Yet, his disobedience was instigated by Satan:

Adam voluntarily subjected himself to the tyranny of the devil? Hence the corruption by which we are held bound as with chains, originated in the first man’s revolt from his Maker. If all men are justly held guilty of this revolt, let them not think themselves excused by a necessity in which they see the clearest cause of their condemnation.” Institutes, 2:5:1.181

Calvin, however, taught that humans’ fight against Satan, where he uses his followers to compact with the faithful, is difficult. He views the powers of Satan to be considerable among the enemies who enslave humans. In his commentary on Ephesians 6:12, Calvin says:

178 Calvin, The Institutes of the Christian Religion, 115. 179 Calvin, Commentary on Genesis, 92. 180 Calvin, Commentary on Genesis, 112. 181 Calvin, The Institutes of the Christian Religion, 197.

For we wrestle not. To impress them still more deeply with their danger, he points out the nature of the enemy, which he illustrates by a comparative statement, Not against flesh and blood. The meaning is, that our difficulties are far greater than if we had to fight with men. There we resist human strength, sword is opposed to sword, man contends with man, force is met by force, and skill by skill; but here the case is widely different. All amounts to this, that our enemies are such as no human power can withstand. By flesh and blood the apostle denotes men, who are so denominated in order to contrast them with spiritual assailants. This is no bodily struggle… the men who annoy us are nothing more than darts thrown by the hand of Satan.182

Nevertheless, with his considerable powers, Satan cannot do anything against God’s will, from Calvin’s perspective. Yet, Satan and demons can subdue the unfaithful. Satan and demons are permitted to enslave them; they have the power over their minds and bodies because of their refusal to have God in their knowledge voluntary. Institutes,

1:14:17.183 In addition, devils can enslave them through possession and sickness:

A man having a spirit of an unclean devil. This mode of expression, which Luke employs, conveys the idea, that the man was driven by the impulse of the devil. By the permission of God, Satan had seized the faculties of his soul in such a manner, as to drive him not only to speak, but to perform other movements, at his pleasure. And thus, when the demoniacs speak, the devils, who have received permission to tyrannise, speak in them and by them.184

With regards to believers, Calvin taught that they cannot be overpowered by Satan or his demons. However, Satan can cause harm to them:

God thus turning the unclean spirits hither and thither at his pleasure, employs them in exercising believers by warring against them, assailing them with wiles, urging them with solicitations, pressing close upon them, disturbing, alarming, and occasionally wounding, but never conquering or oppressing them; whereas they hold the wicked in thraldom, exercise dominion over their minds and bodies, and employ them as bond-slaves in all kinds of iniquity. Institutes, 1:14:18.185

182 John Calvin, Commentaries On The Epistle of Paul To the Galatians and Ephesians, trans. William Pringle (Grand Rapids, MI: Christian Classics Ethereal Library, 1854), 286. 183 Calvin, The Institutes of the Christian Religion, 113. 184 John Calvin, Commentary On A Harmony of The Evangelists, Matthew, Mark, and Luke, trans. William Pringle (Grand Rapids, MI: Christian Classics Ethereal Library, 1845), 219. 185 Calvin, The Institutes of the Christian Religion, 114.

Calvin viewed Satan as the head of the kingdom of evil, which is in direct conflict with the Kingdom of God. Christ alone was able to stand against Satan. Therefore,

Christians can achieve victory only by trusting Jesus Christ. In his interpretation of Gen.

3:15, Calvin observed:

Satan has, in all ages, led the sons of men “captive at his will”, and, to this day, retains his lamentable triumph over them, and for that reason is called the prince of the world, (John 12:31.) But because one stronger than he has descended from heaven, who will subdue him, hence it comes to pass that, in the same manner, the whole Church of God, under its Head, will gloriously exult over him.186

Because the Father has given all power to the Son, victory over the kingdom of evil is possible through Christ. Thus, faithful will be always victorious over the devil. Institutes,

2:15:5.187 Nevertheless, that faith is to be accompanied by prayer, because prayer is the way for the faithful to prove their faith and it brings God protection. “…our heavenly

Father declares that our only safety is in calling upon his name, since by it we invoke the presence of his providence to watch over our interests, of his power to sustain us when weak and almost fainting.”188 Institutes, 3:20:2. Calvin says “we pray God the Father not to allow us to be overcome, but rather to raise and support us by his hand, that strengthened by his mighty power we may stand firm against all the assaults of our malignant enemy, whatever be the thoughts which he sends into our minds.”189

186 Calvin, Commentary on Genesis, 113. 187 Calvin, The Institutes of the Christian Religion, 308. 188 Calvin, The Institutes of the Christian Religion, 524. 189 Calvin, The Institutes of the Christian Religion, 561.

19th Century Interpretation: Gustaf Aulén

Gustaf Aulén made a significant theological contribution to the evolving doctrine of

Satan when he introduced his understanding of the atonement in his work, Christus

Victor: An Historical Study of the Three Main Types of the Atonement (1930). Aulén, the

Bishop of Strängnäs in the Church of Sweden, introduced three main types of the idea of the Atonement; the classical, the Latin, and the subjectivist. For Aulén, the traditional account of the history of the idea of the Atonement envisages only the “objective” or

Anselmian, and the “subjective” or the humanistic views. The classic idea, in which he affirms that God in Christ has accomplished man’s salvation, is a doctrine of the atonement.190 “Its central theme is the idea of the atonement as a divine conflict and victory: Christ -Christus Victor- fights against and triumphs over the evil powers of the world, the “tyrants” under which mankind is in bondage and suffering, an in him God reconciles the world to himself.”191 The hostile powers of evil are defeated by the victory of God in Christ. That victory restored the relation between Himself and the world. It made the forces of evil under his judgment and servants of His will. God “is reconciled by the very act in which he reconciled the world to himself.”192 For him, the Latin view was imperfect; Aulén believed that the Latin view had deviated from the classic Christian position; it is not a continuous act of God.193 Then he concluded that the teaching of

Irenaeus is clear and consistent, and forms a typical example of the atonement’s classic idea. The work of atonement is regarded as carried through by God Himself. He Himself

190 Aulén, Christus Victor, 17-23. 191 Aulén, Christus Victor, 20. 192 Aulén, Christus Victor, 21. 193 Aulén, Christus Victor, 31.

70 is the effective agent in the redemptive work, from beginning to end.194 Mankind is therefore guilty in God’s sight, and has lost fellowship with God.195

Aulén defined sin as a will distinct from God, that defies God. Sinfulness does not belong to individuals only; it belongs to the whole human beings. However, Aulén is definite that the individual aspect remains. Sin for Aulén is refusing God’s love, and the power which drives that sin is man’s self. Because of that, fellowship with God is destroyed. It is God’s Love, the Divine agape, that removes the sentence that rested upon mankind, and creates a new relation between the human race and Himself.196 In other words, “Jesus’ passion and death are not just the martyrdom of another innocent victim in an unjust world; it is primarily God’s supreme act of costly love, God’s taking our sin and estrangement into Godself and overcoming them for our salvation.”197 Therefore, with Christ victor over the tyrants, or evil power, and in Him, God reconciles the world.

Aulén call the victory over the tyrant powers is the dominant view of both the New

Testament and the early church. He argues that victory over these powers is an act of reconciliation. God is reconciling the world to himself by his self-giving sacrifice in

Christ and this is an act of victory. For Aulén, following the classic idea, the atonement is an continuous divine action, in which God is both reconciler and the one reconciled.

Both for the Greek and the Latin Fathers the classical idea of whom is dominant.

Aulén thought that although that the New Testament had been claimed in support of each view, yet, the New Testament does not actually support the Latin view. The New

194 Aulén, Christus Victor, 35. 195 Aulén, Christus Victor, 40; 50. 196 Aulén, Christus Victor, 51. 197 Daniel L. Migliore, Faith Seeking Understanding (Cambridge: William B. Eerdmans Publishing Co., 2014), 182.

Testament teaching corresponds with that of the early church; there is no theological doctrine of the Atonement. However, an idea or motif is expressed with many variations of outward form.198 In discussing Hebrews, Aulén suggested that the Epistle to the

Hebrews, as well as Pauline and the Patristic teachings, presents a double aspect; Christ’s sacrifice is both God’s won act and an act offered to him. That is, for Aulén, a regular characteristic of the classical idea.199 The atonement, for Aulén, is the nature of a cosmic victory. He believed that the classical view is the only view based on biblical data. Using

Paul literatures, he argued that “Paul regards man as held in bondage under objective powers of evil; namely, first of all the “flesh,” sin, the Law, Death.” Then Paul speaks of

“another order of powers of evil, demons, principalities, powers, witch bear rule over the world.” Satan stands at the head of the demonic powers, who, along with them, “crucified the Lord of glory.”200 However, that act made them defeated; Christ through his resurrection passed into new life.

Nevertheless, Aulén held that Irenaeus and Luther both agreed with the classical view. Irenaeus was the first Patristic writer who gave a clear and a comprehensive doctrine of the atonement and redemption.201 He associated the ideas of sin and death with the devil, the devil that made humans captive and unable to escape. The only way for him to escape is through the victory of Christ. “Christ’s victory is then especially and full a triumph over the devil.”202 Luther, likewise, agrees with the classical view.

According to Aulén, Luther’s understanding of the atonement became to be shifted to the

198 Aulén, Christus Victor, 94. 199 Aulén, Christus Victor, 93. 200 Aulén, Christus Victor, 81. 201 Aulén, Christus Victor, 33. 202 Aulén, Christus Victor, 42.

Latin doctrine only by his successors. Luther had only added law and wrath to sin, death, and the devil that the early church fathers counted as the powers defeated by Christ.203 In his final chapter, Aulen argued that other views other than the classical view were not acceptable. His view has several merits. It shows that the Atonement is a continuous act of God in grace, as it deals with sin in an objective manner showing that the atonement as triumph over sin, death, and the devil. 204 Also, it shows the relation of the Holy Spirit to the role of Satan, as it relates the atonement to the Incarnation.205

Charles Hodge

Charles Hodge was a principal theologian of the Princeton School,206 which gave him great influence in North America. His Systematic Theology was a defining element in modern Reformed theology. For Hodge, to learn about the Devil, one should look in the

Scriptures: “All the truths taught by the constitution of our nature or by religious experience, are recognized and authenticated in the Scriptures.”207 The Scriptures teach that angels are pure spirits, possess intelligence, will, and power. They are superior to human kind, invisible, incorruptible, and immortal. They are always somewhere, but they are not confined to space; they can move from one portion of space to another.208.

However, they “cannot create, they cannot change substances, they cannot alter the laws

203 Aulén, Christus Victor, 129. 204 Aulén, Christus Victor, 163-4. 205 Aulén, Christus Victor, 168. 206 On the Princeton School of interpretation see Mark A. Noll, editor and compiler, The Princeton Theology 1812-1921 (Grand Rapids, MI: Baker Book House, 1983), 18-25. 207 Hodge, Systematic Theology, I, 30. 208 Hodge, Systematic Theology, I, 472.

73 of nature, they cannot perform miracles, they cannot act without means, and they cannot search the heart; for all these are, in Scripture, declared to be prerogatives peculiar to

God.”209 Therefore, angels have a real existence and their intervention can only be permitted by God. Angels of evil, as well as of good, should have no special control over one nation, that conflicts with the Scripture. They can execute the will of God and they can influence the minds of humans.210

Hodge’s profile continues. Angels were all originally created holy. However, they were subjected to a period of probation. Some managed to stay holy, but others fell.

Those who did not pass are the angels that sinned, however, the nature of their sin is not revealed. “They are called evil, or unclean spirits; principalities; powers; rulers of this world; and spiritual wickednesses (i.e., wicked spirits) in high places.”211 There is only one διάβολος (devil), and there are many δαιμόνια (demons). The Devil is the great enemy of God and humankind, and in the end of days, he “may be subdued without being either converted or annihilated.”212 He is a fallen angel that exalted in rank and power above all his associates. He is a personal being called “Satan (the adversary), διάβολος, the traducer, ὁ πονηρός, the evil one; the prince of the power of the air; the prince of darkness; the God of this world; Beelzebub; Belial the tempter; the old serpent, and the dragon.”213 Being an angel, he and his demons are more powerful than humans and they can operate on their bodies and in their minds. Evil spirits can inhabit the body and soul.

That is “demoniacal possessions” which causes agitations and sufferings. Because

209 Hodge, Systematic Theology, I, 473. 210 Hodge, Systematic Theology, I, 475. 211 Hodge, Systematic Theology, I, 476. 212 Hodge, Systematic Theology, III, 620. 213 Hodge, Systematic Theology, I, 476.

74 humans are sinners, the evil spirits were given the ability to cause sufferings on them.214

To show their ability operating on human bodies, Hodge holds that the Antichrist who will appear before the last days, is not the Devil, nor is he one of his demons. He is “a man in whom Satan will dwell utterly and bodily. ‘And a mouth speaking great things,’ for he is ‘the man of sin, the son of perdition, who sitteth in the temple of God, making himself as God.’”215 However, evil spirits are governed by the limitation of angels, they are dependent on God, and can act only under his control and by his permission.

Therefore, they cannot force people to sin. In addition, Satan and demons cannot perform miracles. A miracle, can be defined to be “an event, in the external world,216 brought about by the immediate efficiency, or simple volition of God.”217 The word “miracle” is used to describe any extraordinary manifestation of divine power. Any wonder, the works of Satan and his angels, designed to promote error is to be called “lying wonders” and it maybe called a true miracle. However, are they to be regarded as true miracles? Hodge’s response to this question by saying that it depends on the meaning of the word. If by a miracle one means any event transcending the efficiency of physical causes and the power of man, then they are miracles. But by the definition above, which requires that the event be produced by the immediate power of God, they of course are not miracles. They are “lying wonders,” not only because intended to sustain the kingdom of lies, but because they falsely profess to be what they are not. Thus, Calvin cites Thomas Aquinas, who observed: “Demones possunt facere miracula: quæ scilicet homines mirantur, in

214 Hodge, Systematic Theology, II, 381. 215 Hodge, Systematic Theology, III, 591. 216 i.e., in the sphere of the observation of the senses. 217 Hodge, Systematic Theology, I, 459.

75 quantum eorum facultatem et cognitionem excedunt.” 218 (Demons can work miracles: things which rouse man's astonishment, by reason of their being beyond his power and outside his sphere of knowledge).

Hodge believed that the serpent mentioned in the story of Adam and Eve was an actual serpent: “the serpent is neither a figurative designation of Satan; nor did Satan assume the form of a serpent.”219 However, he further said, “Satan was the real tempter, and that he used the serpent merely as his organ or instrument, is evident.” Hodge thought that in this account “it appears that doubt, unbelief, and pride were the principles which led to this fatal act of disobedience. Adam was reduced by his disobedience, so far as his subjective condition is concerned, was analogous to that of the fallen angels.”220 By their apostasy, humankind fell under the dominion of Satan, and their salvation in part saved them from Satan’s kingdom into the kingdom of God’s Son. The plan of salvation is thus presented under the form of two covenants. “Of the one, Christ is the mediator and surety; of the other He is one of the contracting parties.”221 To restore a normal human relation with God, Hodge taught that “salvation is offered to all men on the condition of faith in Christ…The gospel, however, is the offer of salvation upon the conditions of the covenant of grace.”222 That faith effect is to be united with Christ. Christ is to redeem the faithful and save them from the power of Satan. He is to take them from the kingdom of darkness to His kingdom. “Christ came to destroy the works of the devil; to cast him

218 Hodge, Systematic Theology, I, 468. 219 Hodge, Systematic Theology, II, 106. 220 Hodge, Systematic Theology, II, 107. 221 Hodge, Systematic Theology, II, 265. 222 Hodge, Systematic Theology, II, 269.

76 down from his place of usurped power, to deliver those who are subject to his dominion.”223 Hodge asserted,

- That men are in a state of bondage through fear of the wrath of God on account of sin. - That in this state they are in subjection to Satan who has the power of death over them; i.e., the ability and opportunity of inflicting on them the sufferings due to them as sinners. - That from this state of bondage and of subjection to the power of Satan, they are delivered by the death of Christ. His death, by satisfying the justice of God, frees them from the penalty of the law; and freedom from the curse of the law involves freedom from the power of Satan to inflict its penalty.224

Therefore, a believer should “take Him as a Saviour, as a deliverer from the guilt and power of sin, from the dominion of Satan, and from all the evils of his apostasy from

God.”225 In addition, the Scriptures indicate that the holy angels are employed to worship

God, to execute the will of God, and especially in ministering to the heirs of salvation.

“They are represented as surrounding Christ, and as ever ready to perform any service in the advancement of his kingdom that may be assigned to them.226 Hodge argued, if evil angels tempt to sin, good angels may allure to holiness.227 Another way, Hodge taught, for one to protect himself would be to fortify himself with baptism.228 Finally, Hodge emphasized the power of prayer to overcome one’s enemy, seen and unseen adversaries.

The use of the Supreme Power through prayer becomes an effective way to overcome

Satan and his army. Hodge said:

The course of human events is not controlled by physical force alone. There are other powers at work in the government of the world. There is the power of ideas, true or false; the power of truth; the power of love and human sympathy; the power of conscience; and above all, the Supreme Power, immanent in the world as well as over

223 Hodge, Systematic Theology, II, 380. 224 Hodge, Systematic Theology, II, 381. 225 Hodge, Systematic Theology, III, 79. 226 Hodge, Systematic Theology, I, 474. 227 Hodge, Systematic Theology, I, 475. 228 Hodge, Systematic Theology, III, 415-32.

it, which is an intelligent, voluntary, personal power, cooperating with and controlling the operations of all creatures, without violating their nature. This Supreme Power is roused into action by prayer, in a way analogous to that in which the energies of a man are called into action by the entreaties of his fellow-men.229

Overall, it is the Scriptures, the Word of God, that constitute the primary way to save people from Satan’s powers. The New Testament then, is the gospel of salvation:

Paul said that Christ commissioned him to preach the Gospel to the Gentiles, saying, for this purpose I appeared unto thee to make thee minister and a witness, delivering thee from the Gentiles, “unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.” (Acts xxvi. 17, 18.) All this was to be effected by the Gospel.230

Lewis Sperry Chafer

Lewis Sperry Chafer was one of the leading American dispensationalist theologians, spawning an entire school of thinkers.231 He categorized and systematized much material according to his interpretation that pertained to angels and Satan, even coining the word,

“Satanology.” In his Systematic Theology, and under the subtitle, Angelology,

Anthropology, Hamartiology, Chafer introduced the doctrine of angels, man, and sin. He began by presenting a full discussion about angels and their ministry, then he dealt with

Satan. He included Satan’s original sin, his subsequent career and power, authority, and

229 Hodge, Systematic Theology, III, 507. 230 Hodge, Systematic Theology, III, 337. 231 Chafer (1871-1952) was a student/understudy of C. I. Scofield, who in turn was a secretary to Dwight L. Moody in the Northfield Bible Conference movement. Chafer founded Dallas Theological Seminary, authored numerous biblical studies of a dispensationalist orientation, and was widely read among Conserrvative Evangelicals as a systematic biblical theologian. Among his students were John F. Walvoord, Merrill F. Unger, Charles L. Feinberg, J. Dwight Pentecost, Hal Lindsey, and Charles C. Ryrie.

78 judgments. Chafer believed that it was important not to neglect Satan and the truth about him for he is the deceiver of the whole world. Theologians should expose him depending mainly on the divine revelation, because God’s Word is the most trusted source to know about him.

The divine revelation teaches that “angels are created beings … they were all created at one and the same time, and they will abide numerically unchanged forever since they neither propagate nor die.”232 Angels are subject to classification; there are notable angels, the Cherubim, the Seraphim, principalities and powers, elect angels, and the holy angels. In addition, there are the fallen angels of which some are free, and some are bound in chains.233 Of the fallen angels are demons, or devils. “They are Satan's aids in all his undertakings and share his doom (Matt. 25:41; Rev. 20:10).”234

According to Chafer, the belief that Satan does not exist or that he is no more than an evil principle is demonstrably false. There is a rich amount of evidence in the divine revelation that he is a person created by God. Revelation about him “begins with that dateless period between the perfect creation of the heavens and the earth and the desolating judgment which ended that period.”235 The Scriptures testify that Satan is a person, and those who believe in the personality of Christ must accept the personality of

Satan because both are mentioned as persons in the Scriptures.236 In addition, as a person

232 Lewis Sperry Chafer, Systematic Theology (Grand Rapids, MI: Kregel Publications, 1993), xxvi. 233 Chafer, Systematic Theology, xxvii. 234 Chafer, Lewis Sperry, and John F. Walvoord, Major Bible Themes (Grand Rapids, MI: Zondervan Publishing House, 1974), 154. 235 Lewis Sperry Chafer, Satan: His Methods and Our Victory (Dallas, TX: Gideon House Books, 2016), 13. 236 Chafer, Major Bible Themes, 161.

79 with free-will, he can choose between right and wrong. “Satan's moral fall, with its necessary separation from God, is clearly indicated (Ezk. 28:15; 1 Tim. 3:6).”237 He was not evil by nature, Satan has been first created perfect in all his ways, mighty in power, and full of beauty and wisdom.238 Nevertheless, he is not equal to God nor he is without limitations. Satan purposed in his heart to attempt all the functions of God. It is only by the permission of God, the Satanic ambition to come to its own destruction.239 Even after his fall, Chafer indicates that (Rom. 13:1) reveals that Satan, though in authority over his earthly kingdom, is not wholly free from his Creator. “Any direction of the governments of the world which he exercises is by permission from God.”240 In other words, Chafer states, “though mighty, [Satan] is inferior to Christ.”241

Satan was evidently given the heavenly title "Lucifer, Son of the Morning."242 He occupied the supreme place in relation to all the invisible creatures of God. He had been in Eden, and by divine design was created and anointed as a covering cherub over the throne or center of God's governing power.243 However, because of his sin, he was driven from his place and made to inhabit the earth and air. Yet, he was given the right to access to the presence of God.

237 Chafer, Major Bible Themes, 163. 238 Chafer, Satan, 20. 239 Chafer, Satan, 39. 240 Chafer, Satan, 40. 241 Chafer, Satan, 46. 242 In her book, The History of Hell, Alice K. Turner indicates that the passage (Isaiah 14:9- 15) has been used to prove the existence of an Israelite Hell and the fall of Lucifer. “In context, however, it is quite specifically directed at the king of Babylon.” It refers to the story recounted in First Enoch, but only metaphorically. In addition, “its message is exactly the same as the one Enkidu [the best frined of Gilgamesh in the Epic of Gilgamesh] reported to Gilgamesh.” Turner, The History of Hell, 41. 243 Chafer, Major Bible Themes, 157.

The crime of Satan was,

a purpose in his heart to become like the Most High. His heart was lifted up because of his beauty; he who was created and placed as the "Covering Cherub," with the high honor of guarding the throne of God, has corrupted his wisdom by reason of his brightness; he has struck at the throne he was set to protect. It was a purpose in his heart which would require the time of the ages to wholly destroy. There could be but one Most High, and the purpose of Satan to become like him could, naturally, be nothing less than an attempt to dethrone the Almighty.244

Satan’s supreme motive is his purpose to become like the Most High.245 “His desire to be like the Most High has led him to a blasphemous attempt to imitate all the separate manifestations of the three Persons of the Godhead.”246 However, the enmity of Satan is not only limited toward the person of God, but also toward every true child of God.247 In addition, Satan is also have direct control of the physical well-being of his subjects, and by special permission from God, he can gain access to the people of God.248

After his fall from Heaven, Satan was given the earthly title of "The King of

Tyrus."249 He became a King; and as such is in authority over a kingdom “all earthly property is of the Satanic order.”250 His kingdom have two distinct orders. The host of the air where it is a host of bodiless spirits possibly created as subjects of Satan.251 In the

Satanic order of the earth, he is “in authority over the unregenerate world, and the unsaved are unconsciously organized and federated under his leading.”252 Those bodiless

244 Chafer, Satan, 17. 245 Chafer, Satan, 53. 246 Chafer, Satan, 66. 247 Chafer, Satan, 59. 248 Chafer, Satan, 43. 249 Chafer, Satan, 13. 250 Chafer, Satan, 45. 251 Chafer, Satan, 47. 252 Chafer, Satan, 41.

81 evil spirits or demons are under his authority. They are wicked, unclean, and vicious.

They have the ability to enter human body and gain control “demon possession,” or combat humans without entering into their bodies by suggestion, temptation, and influence.253 In addition, they too, like their king, can appear as "angels of light" as well as "roaring lions."254 Their influence, like the activity of Satan, is to hinder the purpose of

God for humanity, and to extend the authority of Satan.255

In the present “age of grace,” as Chafer describes it, in which the grace of God has had its appearing unto salvation,256 Satan and his demons will try every tactic to blind people and keep them in bondage to things that hinder them from coming to God.

Satan's warfare against the purpose of God is still more evident in his direct hindering of the unsaved. Not only are they constantly blinded to the Gospel, but, when the Spirit would draw them, their minds are often filled with strange fears and distorted visions.257

Chafer taught that Satan does not have the power over them; they are to be allied with Satan if they are willing to neglect and disregard the testimony of God. His role is to direct and empower those who are called “children of disobedience.” Satan can only inspire those who are willing to defy God, he communicates his wisdom and strength to them in the same manner as the power of God is imparted to the believer by the Holy

Spirit. “In II Cor. 4:3, 4, Satan is described as the god of this world, blinding the minds of the unbelieving.” Believers are also the object of the Satanic attack.258 He will try to

253 Chafer, Satan, 49. 254 Chafer, Satan, 50. 255 Chafer, Satan, 51. 256 Began where the “Age of Law” ended, or with the death of Christ; and will continue until Christ returns. Chafer, Satan, 23. 257 Chafer, Satan, 63. 258 Chafer, Satan, 62.

82 deceive them by promoting false doctrines as if they were holy. His assembly, calling itself a part of the visible Church, is to have its ministers and teachers. “It is evident that the method of this deception is to imitate the real ministers of Christ.”259

Satan is "in the latter times" to be the promotor of a system of truth or doctrine: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron;" (I Tim. 4:1, 2).260

However, Satan is to be restrained by the Holy Spirit. He hinders the development of the power of evil. Satan’s power of darkness, therefore, is limited over those who are united with Christ.261 “The conflict with the enemy can be a victory only by the power of

God.”262 In addition, victory can be achieved by prayer, illumination by the Spirit,263 and bodily control.264

Further, Chafer taught that Satan has triumphed over the first Adam, therefore, he became the god and prince of this world. However, he was triumphed over and judged by the second Adam in the Cross. Satan’s first judgment was his separation from God due to his moral fall, and he was driven to inhabit the earth and the air. Thus far, he was given the right to access the presence of God. Then, as it is stated in John 12:31; 16:11; Col.

2:14, 15, his judgment has been secured through the Cross. Jesus said, "Now is the judgment of this world, now shall the prince of this world be cast out" (John 12:31). That

259 Chafer, Satan, 64. 260 Chafer, Satan, 65. 261 Chafer, Satan, 40. 262 Chafer, Satan, 114. 263 “This same work is also mentioned as the "convicting" or "convincing" of the Spirit. In this part of the Divine undertaking, the blinding by Satan is temporarily removed and the soul beholds, by Divine vision, the Lord of glory and the way into eternal life through Him.” Chafer, Satan, 100. 264 Such as fasting. Chafer, Satan, 52.

83 judgment is made known before that judgment is actually executed. Scriptures shows that even after his judgment in the Cross, he is still being in authority over this world.265 In the dispensationalist scheme, during the Tribulation, he will be cast out of Heaven permanently and be limited to the earth. In the earth, he will act in great wrath. However, during the thousand-year reign of Christ upon the earth, he will be sealed in the abyss.

Satan, then, will be rebellious against God during the “little season,” which will result in casting him into the lake of fire to be tormented day and night for ever and ever.266 The connection of Satan with the reign of Christ for a thousand years is a feature of emphasis for the dispensationalist interpretation that Chafer and others espoused.

Summary

The doctrine of Satan is related to the doctrine of angels or Angelology since Satan is considered an angel by creation. The doctrine deals specifically with the head of the fallen angels or demons, his creation, nature, names, personality, career, character, position before and after Adam’s creation, activities, and his kingdom. Obviously, the doctrine of Satan or Satanology is a part of Demonology which depends mainly on

Scriptures. Theologians made huge contributions to formulate a clear understanding about Satan and his kingdom because understanding him is to understand a significant part of God’s Word. Their conclusion is that Satan is a real personal being at work in the world.267 Thus, the study of Satan teaches believers about a personal devil, how to avoid

265 Chafer, Satan, 16. 266 Chafer, Major Bible Themes, 164. 267 Some theologians have a different view; they believe that Satan is nothing more than a dramatic literary personification of evil. In his book, The Devil: Perceptions of Evil from

84 his schemes and approaches, and how to grow in faith. In addition, it emphasizes the need to accept responsibility for personal actions, thus providing a pastoral aspect.

Using both the Hebrew Scriptures and the New Testament, various Christian theologians have developed a sophisticated understanding or doctrine regarding the idea of “Satan” and how it has developed through time.

The majority of Christian theologians teach that Satan and demons are in fact fallen angels according to various Scriptural passages which they connect. Therefore, what we understand about angels is generally valid for Satan and demons. They also teach that

Satan used to hold an exalted position. However, he saw himself above all, which led him to rebel against God. Since Satan is an intelligent being and he have the ability to choose between right and wrong, then he is responsible for his actions. Satan chose to become rebellious. Thus, he was driven out of Heaven. Later, he will be judged again for his role in the coming battle against Christ. Therefore, many Christians believe that Satan is a creature created by God as a spiritual being268 who possess enormous powers and

Antiquity to Primitive Christianity, Jeffrey Burton Russell, a professor at the University of California and Harvard, presents a wealth of information about the history of the concept of evil from its beginnings in ancient times to the period of the New Testament. The author uses an enormous number of sources to explain the problem of evil and how it was frequently personified from an historical, theological, and philosophical view. It also covers different perspectives about the Devil from different cultures’ perspectives. Most importantly, it examines the Devil and how the Devil was understood and developed during the late Judaism and early Christianity. Russell’s book is important to understand and trace the Devil from a different view other than a traditional Christian theological perspective; it offers a history of the personification of evil. Following this work, Russell authored two further books, Satan: The Early Christian Tradition (1984), and Lucifer (1986). In this book on Satan, Russell traced Satan through the first four centuries including the Alexandrian Fathers, Clement and Origen, as well as the Monastic Fathers. Then he moved to the fifth century to introduce Augustine’s thought. Overall, Russell explains how the devil, whether a reality or a personification, can explain the existence of evil. 268 Merrill F. Unger asks: “If the substance of demons is spirit, what shall be said of their form and visibility? May they assume a definite shape, and be seen by human eyes?” Then gives an answer to his question saying, “angels, as spirits, are invisible to men (Ps. 104:4), yet power is certainly given them, upon occasion at least, to become visible in the likeness of human form.

85 abilities. Yet, his power is limited. Being the leader of the company of demons, he employs his followers to play some of his roles because he cannot be everywhere at once.

Accordingly, it is important to understand that Satan himself is not the personal tempter of each human being at the same time around the world.

Likewise, evil spiritual beings seem evidently to possess a similar power.” Unger, Biblical Demonology, 64.

IV – SATAN IN ISLAMIC TEXTS

Introduction

The Oxford Dictionary of Islam indicates that the Arabic term Shaytan means

“adversary.” Used in the Quran in both the singular and the plural, often interchangeably with Iblis.269 Satan is the disobeying being who was ejected from Heaven for disobeying

God. Iblis270 tempts Adam and Eve into disobedience, in which story he is referred to as

Shaytan. Also, sometimes referred to as a “jinni,” giving rise to scholarly speculation concerning the exact nature of Satan and Iblis. Islamic scholars agree that the term represents at least a principle (if not personification) of evil.271 According to the

Encyclopaedia of Islam, “Shaytan” is derived from the verb “shatana,” which means “to detain someone in order to divert them from their intention and destination”, shatan being

“a cord” and shatin “an evil man.” The verbs shaytana and tashaytana signify “to behave like shaytan.” Shaytan cannot be seen, but he is imagined as a being of great ugliness.272

The short description mentioned above needs expansion. Satan, in Arabic language, is a general term for any arrogant person or any rebel. The word comes from the root shatn, which as a noun means a long rope, and as a verb means “went far away.” However, when Arabs want to describe something that physically went far away or even went far

269 Considered to be a particular “satan”. 270 Iblis is a name given to Satan. A name that means the one who is despaired or gave up hope, or the one who shut down, puzzled, or confused because he was unable to prove his argument. 271 John L. Esposito, ed., The Oxford Dictionary of Islam (New York: Oxford University Press, 2003), 279-80. 272 T. Fahd and A. Rippin, " S̲ h̲ ayṭān" Encyclopaedia of Islam, Second Edition. Edited by P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, & W. P. Heinrichs. 2016. http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/shaytan-COM_1054 (accessed April 24, 2016).

87 away from the right path, they use the word shatna. The word “Satan,” which is pronounced Shaytan in Arabic, always refers to any arrogant creature, whether it was human, animal, or jinn.273 In addition, Shaytan is used to describe those who went far from the right path.274 According to Al-Qurtobi, Shaytan is any challenging or rebellious creature who rejects and disobeys God.275 In the Qur’an,276 God described humans who deceive other using the word Shayatin; the plural of shaytan. “And so We have appointed for every prophet enemies -Shayatin (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception).” 277 On the other hand, when the word Shaytan is used with an article, Al-Shaytan, it refers to Iblis presuming that the listener or the reader is familiar with what the word is referring to.

The majority of Islamic scholars agree that Iblis is not an angel. In Islamic teachings, angels are created to obey God’s orders and they are not to act without his permission.

The consent is that Al-Shaytan is a being created by God, not from clay as humans are and not from light as angels are, but from fire. He belongs to an unseen world like angels, yet, the world he belongs to is called the world of jinn. His personal name is " Iblis " and his primary role is to provoke humans and other members of the unseen word of jinn to

273 Ismaeil Hammad Al-Jawhari Al-Farabi, Al Sehah Taj Al Logah Wa Sehah Al Arabiyah (Beirut: Dar Al Elm Le Al Malayen, 1987), 5:2144. 274 Ahmad Mohamad Ibn Ali Al Fayomi, Al Mesbah Al Moneer Fi Gareeb Al Sharh Al Kabeer (Beirut: Al Maktabah Al Elmeyah, 1994), 1:313. 275 Mohammad Al-Qurtobi, Al Jamei Le Ahkam Al Qur'an: Tafseer Al Qurtobi, ed. Ahmad Al-Bardoni and Ibrahem Atfeesh (Cairo: Dar Al Kotob Al Masriyah, 1964), 2:19. 276 For the purpose of this thesis, the Translation of The Meanings of The Noble Qur'an in the English Language published by King Fahd Complex, 1427 A.H. will be used. It is one of the best translations available. The only limitation with this translation is that it translates the Qur'an literally, which may not reflect true meanings in some cases. Therefore, in Appendix 1, I present another translation, Saheeh International Translation, along with the original Arabic text. 277 Surah 6. al-An’am: 112. Muhammad Taqi-ud-Din al-Hilali and Muhammad Muhsin Khan, Translation of The Meanings of The Noble Qur'an in the English Language (Madinah: King Fahd Complex, 1427 A.H.), 164.

88 commit evil or to disobey God through deception. In this chapter I will discuss the world of jinn, Satan’s status among them before and after the Fall, and his description in the

Qur’an and hadith.278 Finally, I will argue in this section that he or any other member of the world of jinn cannot force humans to commit any sin. His role is to incite them, like any other human who incites others, to commit sins or disobey God.

The World of Jinn

Jinn, sometimes written “Djinn279” in English, is a generic noun for a group of God’s creations. The word is plural and “jinni” is the singular. It is taken from Ijtinan which carries the meaning of being concealed or covered. Arabs refer to a fetus as Janeen because it cannot be seen or because it is hidden in the mother’s womb. A shield can also be called mejnn because it works as a cover for a worrier. Therefore, jinn are called jinn because they are covered; they cannot be seen by humans.280 That is, we are unable to see them in their original form in which God created them.281 According to the Qur’an, God said: “Verily, he [Al Shaytan] and Qabiluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them.”282 Jinn are also given different names. If they

278 The word hadith refers to (narrative, talk, speech) meaning reports of what the prophet said or did, or of his approval of something said or done by his companions in his presence. J. Robson, "Ḥadīth." Encyclopaedia of Islam, Second Edition, Edited by P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, & W. P. Heinrichs. Brill Online. 2016. http://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/hadith-COM_0248 (accessed April 11, 2016). 279 Correct pronunciation is Jinn. 280 Zain Al-Deen Mohammad Al-Hanafi Al-Razi, Mokhtar Al Sehah, ed. Yousif Al Shick Mohammad (Beirut: Al Maktaba Al Asreyah, 1999), 66. 281 Taqqi Al-Deen Ahmad Abd El-Haleem Ibn Taymiyyah Al-Harrany, Majmoo' Al Fatawa, ed. Abd El-Rahman Mohammad Qasim (Madinah: King Fahd Complex, 1995), 15:7. 282 Surah 7. al-A’raf: 27. al-Hilali and Khan, Translation of The Meanings of The Noble Qur'an, 176.

89 were able to live among people, then they are called “Ommar” and “Amer” for singular.

They are called Spirits “Arwah” if they afflicted humans in their formative years. Jinn are also called “shaytans” if they become evil and malicious, and if they become above that and their lowliness increased, then they are called “marada” and “marid” is the singular.

Once they reach the highest level of lowliness, they are called “afareet” and “efreet” is the singular.283

Jinn are mentioned numerous times in the Qur’an. In fact, one of the Qur’an’s surahs284 or chapters is called surat Al-Jinn. In addition, jinn are also mentioned many times in hadith showing how important these creatures are in the Islamic tradition.

Therefore, the believe in their existence is a fundamental matter. Disbelieving their existence leads to apostasy for the reason that the one who rejects their existence is in fact rejecting the word of God. However, there is no full description of what they look like.

But we can find some indications in the Qur’an that show their characteristics. Verse twenty-seven of surat Al-Araf says: “O Children of Adam! Let not Shaitan (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabiluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them. Verily, We made the Shayatin (devils) Auliya (protectors and helpers) for those who believe not.”285

The verse shows that they are able to see us. Therefore, one can understand that they have eyes which enable them to see. It also shows that jinn, like humans, have tribes and they

283 Abd Al-Qader Omar Al-Bagdadi, Khazanat Al Adab Wa Lob Lobab Lesan Al Arab, ed. Abd Al-Salam Mohammad Haroon (Cairo: Maktabat Al Khanji, 1997), 6:175. 284 Usually translated as “chapter.” The Quran is divided into 114 surahs or chapters. 285 Surah 7. al-A’raf: 27. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 176.

90 live with humans in this earth. In surat Al-Baqara, God said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time."286 This statement follows Adam and Eve disobedience against God when they ate from the forbidden tree.287 Al-Qurtobi said that this verse is directed to Adam,

Eve, the serpent,288 and Shaytan. That is to include Adam’s offspring and Iblis’ offspring.289

In surat Al-Rahman, the Qur’an declares that God created the earth for jinn and humans. “And the earth: He has put down (laid) for the creatures. Therein are fruits, and date-palms producing sheathed fruit-stalks (enclosing dates). And also corn, with (its) leaves and stalk for fodder, and sweet-scented plants. Then which of the Blessings of your Lord will you both (jinn and men) deny?”290 In these verses, the Arabic word

“Anam” is translated as “creatures.” Nearly all commentators agree with this translation, however, a some of them explained it by saying it refers only to jinn and humans.291 In addition, this verse shows that the earth was primarily created for both jinn and humans who were addressed in this context. God equipped humans and jinn and made the earth suitable for their living. Before the creation of Adam, jinn were living in earth, and then

Adam came to rule the earth after they had corrupted it. However, they were not

286 Surah 2. al-Baqarah: 36. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 9. 287 Mohammad Ali Al-Sabony, Safwat Al Tafaseer (Cairo: Dar Al Sabony, 1997), 1:44. 288 The fact that Al-Qurtobi mentions the serpent is likely an opinion or that may be his own opinion from an unverified report that does not have any reference in the Qur’an or in sound Hadith. 289 Al-Qurtobi, Tafseer Al Qurtobi, 1:319. 290 Surah 55. ar-Rahman: 10-13. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 593. 291 Mohammad Jareer Al-Tabari, Tafseer Al- Tabari - Jame' Al Bayan An Taweel Ay Al Qur'an, ed. Abd Allah Abd Al-Mouhsin Al-Turky (Giza: Dar Hajar, 2001), 22:180. Tha same explanation can be found Safwat Al Tafaseer. Al-Sabony, Safwat Al Tafaseer, 3:276.

91 eliminated from earth and they are still living and interacting with humans.292 In fact, some of them are believers and they will get into Paradise as a reward for their good deeds. The Qur’an asserts that they have the ability to hear humans and understand human speech. At the beginning of surat Al-Jinn, the Qur’an says: “Say (O Muhammad):

"It has been revealed to me that a group (from three to ten in number) of jinn listened (to this Qur'an). They said: 'Verily, we have heard a wonderful Recitation (this Qur'an)’.”293

According to Islam, God created jinn similar to humans because they are going to share this earth with them, and they will have a role to play in humans’ life.

Creation

According to the Oxford dictionary of Islam, jinn are creatures known in popular belief in pre-Islamic Arabia and mentioned numerous times in the Quran, parallel to human beings but made out of fire rather than clay.294 The Qur’an reports in surat Al-

Hijr: “And the jinn, We created aforetime from the smokeless flame of fire.”295 In surat

Al-Rahman, the Qur’an reports: “He created man (Adam) from sounding clay like the clay of pottery. And the jinn: He created from a smokeless flame of fire.”296 The two verses demonstrate that God used fire to create jinn, that is to prove that they are different creatures than humans and angels. In Sahih Muslim - Kitab al-Zuhd wa al-Raqaiq,

292 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:477. 293 Surah 72. al-Jinn: 1. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 641. 294 Esposito, The Oxford Dictionary of Islam, 160. 295 Surah 15. al-Hijr: 27. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 291. 296 Surah 55. ar-Rahman: 14-15. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 593.

Aishah297 said that the prophet said that angels were created from light, jinn were created from the smokeless flame of fire, and Adam was created from what was described to you

[in the Qur’an].298 They also show that jinn were created before humans were created. In addition, many commentators believe that the verse in surat Al-Hijr proves not only that jinn were created before humans, but that Iblis is the father of jinn. Al-Khazen299 says that this verse means that jinn were created before Adam. Then he added that ibn

Abbas300 said that this verse refers to the jinn’s father. Qutada said he is Iblis.301 In his commentary, Al-Tabari302 said that ibn Abbas said that Iblis was from one angel’s303 group which were created from fire’s flame. They were called jinn and Iblis’ name was

Al-Harith.304 However, God made jinn the first inhabitants of this earth. Ibn Abbas said that jinn lived in earth before humans. However, they corrupted the earth and caused bloodshed in it; they killed each other. Therefore, God sent Iblis with a group of angels to

297 Daughter of the first caliph, Abu Bakr. She was the youngest and reputedly favorite wife of Muhammad. Important transmitter of hadith. 298 Sahih Muslim - Kitab al-Zuhd wa al-Raqaiq. Mohammad Al-Naysabori, Sahih Muslim, ed. Mohammad Fuad Abd Al-Bagi (Lebanon: Dar Ehya Al Torath, 2001), 4:2294. 299 His name is Ala Al-Deen Ali Mohammad Omar Al-Shehie. Known Al-Khazen. 300 Abd Allah ibn Abbas is the son of Al-Abbas ibn Abd al-Muttalib, an uncle of the prophet Muhammad. He was one of early Islamic scholars who was known for his knowledge of traditions and interpretation of the Qur'an. 301 Ala Al-Deen Ali Mohammad Al-Shehie, Tafseer Al Khazen - Lobab Al Taweel Fi Maa'ni Al Tanzeel, ed. Mohammad Ali Shaheen (Beirut: Dal Al Kotob Al Elmiyah, 1415 A.H.), 3:55. 302 Abo Jafar Muhammad ibn Jarir al-Tabari. A Persian scholar, born in 1263 C.E. and died in 1328 C.E, from Tabaristan, modern Mazandaran Province in Iran, who composed all his works in Arabic. He is known as a scholar, historian and exegete “mofasser” of the Qur'an. His best-known work is Tafseer Al-Tabari. He wrote on history, poetry, grammar, ethics, mathematics, and medicine. 303 This narration attributed to ibn Abbas is highly doubtful because it contradicts the Qur’an; the highest and most authentic source from which Muslims obtain their information regarding the unseen world. However, if the narration was to indicate that those members of Jinn who were created from fire (not angels by nature) are called angels because of their righteousness, then the general meaning might be acceptable. Otherwise, this narration can not supersede the Qur’an. 304 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 15:286. Aslo mentioned in Tafseer Al Khazen. Al-Shehie, Tafseer Al Khazen, 3:55.

93 kill them and to drive them away to islands and to mountains’ sides. Then God created

Adam and made him to live in it.305

Jinn were given the ability to take different forms. Ibn Taymiyyah306 gave an example when Shaytan took the form of Suraqah ibn Malik307 and appeared to the people of

Quraysh to encourage them to join the battle of Badr308 against the prophet. He also said that jinn are able to take the form of humans and animals such as serpents, scorpions, camels, birds, and others.309 Ibn Taymiyyah agrees with Al-Tabari in his conclusion when he explained verse number forty-eight of surat Al-Anfal. “And (remember) when

Shaitan (Satan) made their (evil) deeds seem fair to them and said, "No one of mankind can overcome you this Day (of the battle of Badr) and verily, I am your neighbour (for each and every help)." But when the two forces came in sight of each other, he ran away and said "Verily, I have nothing to do with you. Verily, I see what you see not. Verily, I fear Allah for Allah is Severe in punishment."”310 In addition, the hadith of Abo

Hurairah311 in Sahih Al-Bukhari-Kitab Bad’ al-Khalq 312 and the hadith of the serpent in

305 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:477. 306 Taqi ad-Din Ahmad ibn Taymiyyah. He was born in 1263 in Harran, during the time of the Mongol invasions, and died in 1328. Known as a medieval Sunni Muslim theologian and reformer. 307 Is a member of the Quraish tribe, which pursued the prophet Muhammad when he migrated from Mecca to Medina. By the year Muhammad returned and entered Mecca, Suraqa declared shahadah “testimony of faith” and became one of the prophet’s companions. 308 Battle fought in 624 by Muhammad and followers against the larger Meccan army led by Abu Sufyan. Seen as a symbol of victory of Islam over polytheism and unbelief and as demonstration of divine guidance and intervention on behalf of Muslims, even when outnumbered. Esposito, The Oxford Dictionary of Islam, 33. 309 Ibn Taymiyyah Al-Harrany, Majmoo' Al Fatawa, 19:44. 310 Surah 8. al-Anfal: 48. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 205. 311 One of the highly-respected companion of the prophet Muhammad and the most well- known narrator of hadith. His real name is Abd Al-Rahman ibn Sakhr Al-Dosi, Abu Hurairah is his nickname “kunyah.” It is estimated that he narrated more than 5,000 hadith. 312 Sahih Al-Bukhari - Kitab Bad’ al-Khalq. Mohammad Al-Bukhari, Sahih Al-Bukhari, ed. Mohamad Zoher Al-Naser (Beirut: Dar Tawq Al Najah, 1422 A.H), 4:123.

Sahih Muslim - Kitab al-Salam313 both show that jinn can take different forms. Al-Tabari also narrated a story where the prophet went to meet a group of jinn in an area called

Nasebeen. In this story one of his companions said that they came in something like a black cloud, then he described the creatures by saying that they were like black men wearing white clothes.314 In another narration, he described the black cloud by saying that it looked like falcons descending from the sky.315

In addition, jinn were endowed with powers and abilities superior to humans. In the story of King Solomon, one of the jinn volunteered to bring the throne of the Queen of

Sheba316 when Solomon asked for someone to bring it. “A Ifrit (strong one) from the jinn said: "I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work."317 Following his father David, Solomon was given unique abilities. He had the ability to order wind to carry him where ever he wished. He was also given the ability to understand the logic of birds, therefore, he could use them in his kingdom. In addition, God gave him the ability to control jinn. “So, We subjected to him the wind; it blew gently by his order whithersoever he willed, and also the Shayatin (devils) from the jinn (including) every kind of builder and diver.”318 The

Qur’an also shows that they have the ability to reach the sky, however, they are not

313 Sahih Muslim - Kitab al-Salam. Al-Naysabori, Sahih Muslim, 4:1756. 314 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 21:167. 315 Al-Huseen Masoud Al-Bagawi, Tafseer Al-Bagawi - Maa'lem Al Tanzeel Fi Tafseer Al Qur'an, ed. Abd El-Razzaq Al-Mahdi (Beirut: Dar Ehya Al Torath Al Arabi, 1420 A.H.), 4:204. 316 In Qur’an, her name is Bilkis. 317 Surah 27. an-Naml: 39. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 424. 318 Surah 38. Sad: 36-37. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 506.

95 allowed to go there. “And we [jinn] have sought to reach the heaven; but found it filled with stern guards and naming fires.”319

Therefore, jinn are created before mankind. They have powers and abilities more than humans. The Qur’an states clearly that we have no ability to see them according to their original form. Nevertheless, Islamic Scholars have three main opinions regarding seeing them. The majority of them believes that we can see them if they took a form of a different creature. That do not happen always; it happens for some people and in some cases. Others believes that God gave his prophets the ability to see them only if they took a different form during a time where a prophet is a life. That is, prophets, but not ordinary people, can see them if both conditions are applied. The last group says that everyone can have the ability to see them. That is for prophets and for those whom God had permit it for them. The first group uses the hadith in which one of the jinn appeared to Abo

Hurairah. He confronted him and wanted to take him to the prophet. However, the perpetrator offered to teach Abo Hurairah something beneficial. Abo Hurairah agreed to release him after he told him how to protect himself from Shaytan by reading ayat al-

Kursi. In this hadith mentioned in Sahih Al-Bukhari - Kitab Bad’ al-Khalq, the prophet told him that was a shaytan.320 Al Qurtubi used this hadith to prove that seeing jinn is possible only if they took a different form than their original one.321 The other hadith they use is the hadith where ibn Masoud322 said that the prophet went to meet a group of jinn.

In this hadith, ibn Masoud said that they came in a black cloud, then he described the jinn

319 Surah 72. al-Jinn: 8. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 642. 320 Sahih Al-Bukhari - Kitab Bad’ al-Khalq. Al-Bukhari, Sahih Al-Bukhari, 4:123. 321 Al-Qurtobi, Tafseer Al Qurtobi, 7:187. 322 He was a companion of the prophet Muhammad, known for his vast knowledge of Qur’an and tafseer.

96 by saying that they were like black men wearing white clothes.323 In another story, he described the black cloud by saying that it looked like falcons descending from the sky.324 The second group which believes that seeing them is possible for prophets only if they took a different form than their original one, however, that could only happen during a prophet life. They use the story of king Solomon to prove their view. In Islam, Solomon is a prophet and God gave him the ability to see jinn. In surat Al-Naml the Qur’an is telling us: “And there were gathered before Sulaiman (Solomon) his hosts of jinn and men, and birds, and they all were set in battle order (marching forward).”325 Al-Bagawi326 said that God made him a prophet, a king, and gave him the ability to control jinn and wind.327 The control over jinn that God gave to Solomon required the ability to see them.

Therefore, they agreed on the ability of prophets to see jinn only as they took a different form. Another example would be what Al-Albani mentioned about a shaytan who wanted to cross in front of the prophet while he was praying. The prophet grabbed him by the neck and wanted to tie him to a pole, however, he released him when he remembered the promise God gave to his prophet Solomon.328 Al-Qurtobi says, we are not able to see them, however, a prophet can see them if they took a different form than their original

323 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 21:167. 324 Al-Bagawi, Tafseer Al-Bagawi, 4:204. 325 Surah 27. an-Naml: 17. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 423. 326 Al-Husayn ibn Masud ibn Muhammad al-Bagawi (1041 or 1044 - 1122). A Persian Muslim commentator who wrote his commentary on Qur’an in Arabic. He was also recognized as a scholar following Al-Shafi school. In addition, he is considered as one of the hadith scholars. Best known for his major work Tafseer Al-Bagawi. 327 Al-Bagawi, Tafseer Al-Bagawi, 3:494. 328 A promise God gave to Solomon after he asked him "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower." Surah 38. Sad: 35. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 506. Mohammad Naser Al-Deen Al-Albani, Asl Sefat Salat Al Nabi (Riyad: Al Ma'ref, 2006), 1:123.

97 one. That can prove that he is a true prophet, because seeing them is considered to be a miracle. God created jinn and made us unable to see them, the only way to see them is if they took a different form than their original one which can happen to a prophet only during the time where he is a life.329 ibn Hazm330 says that God told us that we cannot see them. Whoever claims that he is able to see them, then he is not telling the truth except if he was one of the prophets. Saying that someone was able to see them after the death of the prophet Muhammad is not true and cannot be proven.331 The third group, which believes that prophets and a special group of people are able to see them on their original form, believe: if it was possible for a prophet to see angels in their original form, then it is possible for him to see jinn in their original form. To prove that some are also able to see them, they use the hadith where the story of Ammar ibn Yasir332 is mentioned in which he killed a shaytan.333 That hadith and other hadiths which proves that prophets are able to see jinn in their original form made this group to have the believe that only prophets and some others were given the ability to see jinn in their original form.

Accordingly, it is more likely that the correct understanding regarding humans’ ability to see jinn is that they can be seen in any form by prophets, however, ordinary

329 Al-Qurtobi, Tafseer Al Qurtobi, 7:187. 330 Ali ibn Ahmad ibn Said ibn Hazm. A leading thinker of the Muslim world who was born in Córdoba, present-day Spain, and died in 1064. He was a poet, historian, philosopher, and theologian. He produced a reported 400 works of which only 40 still survive. 331 Ibn Hazm Al-Thahiri Al-Andalosi, Al Fasel Fi Al Melal Wa Al Ahwa Wa Al Nehal, ed. Abd El-Rahman Khalefa (Cairo: Mohammad Ali Sabih and Sons, 1347 A.H), 5:12. 332 One of the prophet’s highly revered companions. He occupies a high position Islamic history because of his martyrdom in the battle of Siffin; his martyrdom is to decide the righteous group from the corrupt one in the First Fitna. 333 In this hadith, Ammar is saying that he saw a shaytan, however, Ammar described him looking like a human. Bab mn Olgia laho Wesadah. Ahmad ibn Hajar Al Askalani, Fath al-Bari fi Sharh Sahih al-Bukhari, ed. Moheb al-Deen Al Khateeb (Beirut: Dar Al Marifa, 1379 A.H.), 11:69.

98 people do not see them unless they took a different form than their original one. This can be supported by many verses in the Qur’an as well as many hadiths.334

Do They Eat, Marry, and Die?

Hadiths can show that jinn eat, drink, the can take the shape of a human being, and they die. The clearest evidence to prove that they eat and drink is the hadith mentioned in

Sahih Muslim - Kitab al-Ashribah where the prophet advices the believers to use their right hand when they eat or drink in contrast to Shaytan who eats and drinks with his left hand.335 In addition, Al-Razi and Al-Qurtobi mentioned in their commentaries a story where the prophet met with a group of jinn who came to listen to the prophet’s Qur’an recitation. However, before they left, they asked the prophet for food and the prophet told them that your food is bones which God will make them full of meat as they used to be, and animals’ droppings for your animals which God will make them grains as they used to be.336

Moreover, in Sahih Al-Bukhari, one of the prophet’s companions, Abu Hurairah, was put in charge to keep Ramadan’s zakat.337 A figure came to the place where he was

334 And (remember) when Shaitan (Satan) made their (evil) deeds seem fair to them and said, "No one of mankind can overcome you this Day (of the battle of Badr) and verily, I am your neighbour (for each and every help)." But when the two forces came in sight of each other, he ran away and said "Verily, I have nothing to do with you. Verily, I see what you see not. Verily, I fear Allah for Allah is Severe in punishment." Surah 8. al-Anfal: 48. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 205 335 Sahih Muslim - Kitab al-Ashribah. Al-Naysabori, Sahih Muslim, 3:1598. 336 Mohammad Omar Al-Tamimi Al-Razi, Al Tafseer Al Kabeer - Mafateeh Al Gayb (Beirut: Dar Ehya' Al Torath, 1420 A.H.), 30:665. 337 According to The Oxford Dictionary of Islam: Zakah: Required almsgiving that is one of the five pillars of Islam. Muslims are required to give 2.5 percent of their net worth annually as zakah. Zakah is used for the needy, to relieve debtors, to help travelers, and for the administration

99 keeping the zakat and started to take some of the food without permission. When Abo

Hurairah confronted him, he said that he is in need and he have a family that depends on him. Abo Hurairah felt bad for him, but he told him that he will take him to the prophet.

However, the perpetrator offered to teach Abo Hurairah something beneficial if he agrees to release him. Abo Hurairah agreed to release him after he told him how to protect himself from Shaytan by reading ayat al-Kursi.338 The prophet asked Abo Hurairah about the incident and asked him if he know to whom he was talking, then he told him that he was a shaytan. However, despite that he is a liar, this time he told you the truth.339 The hadith shows that jinn eats the same food humans eat, they have the ability to take the shape of human beings, they can communicate with humans, they can lie, and they can be burglars. Yet, what is significant about this hadith is that they can be seized by humans while they are in another form than their original one. They can be subject to whatever that form is subject to. That meaning can be supported by the hadith mentioned in Sahih

Muslim - Kitab al-Salam where one of the prophet’s companions killed a jinni who was taking the shape of a serpent.340

Jinn are like humans; they die. Surat Al-Ahqaf verse eighteen says: “They are those against whom the Word (of torment) is justified among the previous generations of jinn

of zakah, as well as other efforts approved by religious authorities. Zakah include gold, silver, livestock, agricultural produce, articles of trade, currency, shares and bonds, and other liquid assets. Esposito, The Oxford Dictionary of Islam, 345. 338 According to The Oxford Dictionary of Islam: Verse of the Throne, Quran 2:256 [Surat Al-Baqara, verse 256]. One of the principal verses of refuge and protection. Its recitation is believed to protect one from evil; before sleep, to keep house and family safe; after each prayer, to pave the way to paradise. Esposito, The Oxford Dictionary of Islam, 30. 339 Sahih Al-Bukhari - Kitab Bad’ al-Khalq. Al-Bukhari, Sahih Al-Bukhari, 4:123. 340 Sahih Muslim - Kitab al-Salam. Al-Naysabori, Sahih Muslim, 4:1756.

100 and mankind that have passed away. Verily, they are ever the losers.”341 However, up on his request, Iblis is the only member of the world of jinn that God extended his life on this earth till the Day of Judgment. That can be seen in surat Sad where the Qur’an is saying “[Iblis (Satan)] said: My Lord! Give me then respite till the Day the (dead) are resurrected. (Allah) said: Verily, you are of those allowed respite. Till the Day of the time appointed."342 Iblis know that jinn are to die, therefor, he asked God to extend his life. To support this idea, many hadith states that jinn are to die. For example, ibn Abbas reported that the prophet said in his supplication to God “you are living and never die, but jinn and humans die.”343

Jinn can be males or females. They get married and they can produce children. In surat Al-Kahf, God said to the believers “And (remember) when We said to the angels:

"Prostrate yourselves to Adam." So they prostrated themselves except Iblis (Satan). He was one of the jinn; he disobeyed the Command of his Lord. Will you then take him

(Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zalimun (polytheists, and wrong-doers).”344

That is to prove that jinn have offspring, otherwise they will become extinct because jinn are subject to death. Logically, if they are able to produce offspring, then there should be males and females. That can be seen in surat Al-Jinn where it says “And Verily, there were men among mankind who took shelter with the males among the jinn, but they

341 Surah 46. al-Ahqaf: 18. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 559. 342 Surah 38. Sad: 79-81. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 509. 343 Kitab al-Thikr wa al-Dua’ wa al-Toubah wa al-Istigfar. Al-Naysabori, Sahih Muslim, 4:2086. 344 Surah 18. al-Kahf: 50. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 334.

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(jinn) increased them (mankind) in sin and transgression.”345 However, the way they marry and produce offspring is not clear. Except that there is an indication in a verse in surat Al-Rahman in which God describes the two Gardens given to each of the believers in Paradise: “Wherein both will be Qasirat-ut-Tarf [chaste females (wives) restraining their glances, desiring none except their husbands], with whom no man or jinni has had tamth346 before them.”347

As intelligent creatures, jinn can acquire knowledge, however, their knowledge is limited and they cannot acquire knowledge about the future. In Islam, knowledge about the future is part of ghaib. In general, ghaib is the unseen. However, it can be divided in to three categories; the past, the present, and the future. Jinn do not know the future. The only one who know the future is God. “Say: "None in the heavens and the earth knows the Ghaib (Unseen) except Allah, nor can they perceive when they shall be resurrected."348 They may know about something in the present or something that happened in the past which we are not aware about. Nevertheless, in any case their knowledge is limited. After the death of Solomon, jinn who used to work for him did not know about his death. “Then when We decreed death for him [Sulaiman (Solomon)], nothing informed them (jinn) of his death except a little worm of the earth which kept

(slowly) gnawing away at his stick. So when he fell down, the jinn saw clearly that if

345 Surah 72. al-Jinn: 6. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 642. 346 Indicates sexual intercourse. 347 Surah 55. ar-Rahman: 56. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 595-6. 348 Surah 27. an-Naml: 65. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 428.

102 they had known the Unseen, they would not have stayed in the humiliating torment.”349

This incident shows that jinn have no knowledge of the future, in fact, they did not know what was going around them in the present time. They may have thought that he is sleeping, but they did not know, as a fact, if he was sleeping or not. In addition, the story shows that jinn can be controlled by humans.

Good and Bad Jinn

Jinn are required to worship God and they are responsible for their actions. They are required to submit to God, and they were ordered to stay away from committing sins. The

Qur’an is telling us that God created humans and jinn to worship him. “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone).”350 This verse indicates that what God wants from jinn and humans is to worship him. Al-Razi says that this verse teaches that God did not want anything from jinn and humans except to worship him. That is, he wanted them not to disobey him or be rebellions.351 One also can understand that God wanted them, jinn and humans, to worship him. That is to indicate that they have the choice either to obey God or not. It is noticeable that humans can choose to refuse worshiping God because they were created with free-will. Therefore, this verse can give the understanding that jinn are also able to refuse worshiping God because they were created with free-will. In surat Al-Ahqaf, the Qur’an teaches that jinn,

349 Surah 34. Saba’: 14. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 478. 350 Surah 51. adh-Dhariyat: 56. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 580. 351 Al-Razi, Al Tafseer Al Kabeer, 27:558.

103 after hearing the Qur’an, went to their people and asked them to believe in it. “They said:

"O our people! Verily, we have heard a Book (this Qur'an) sent down after Musa

(Moses), confirming what came before it: it guides to the truth and to a Straight Path (i.e.

Islam).”352 That is to prove that jinn knew Moses and his Book, and they have the ability to choose any religion they want. In addition, it proves that Mohammad, like Moses, is sent to humans and jinn. The Qur’an also shows that God had sent prophets from among them. That is, in addition to the human prophets, there was jinni prophets to guide them.

However, Islamic scholars do not fully agree on this issue. Al-Qurtobi said that according to verse number eight in surat Al-Ana’m, prophets are men, they were not women, jinn, or angels.353 Either way, the Qur’an asserts that they did receive the message, and that will give them no excuse to say that they did not know about the existence of God, and that they are to worship him.

The Qur’an displays a scene from the Day of Judgment where jinn and humans are gathered for judgment. In this scene, jinn and humans acknowledge that the message was delivered to them. “O you assembly of jinn and mankind! "Did not there come to you

Messengers from amongst you, reciting to you My Verses and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.”354 That is to show that not all jinn are believers. Jinn have various beliefs and religions. Some of them are Muslims, some are Christians, some are

352 Surah 46. al-Ahqaf: 30. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 560. 353 Al-Qurtobi, Tafseer Al Qurtobi, 9:274. Al-Sabony, Safwat Al Tafaseer, 2:64. 354 Surah 6. al-An’am: 130. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 166.

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Jews, and some are Atheists or gnostics. In surat Al-Jinn, jinn say of their selves, “'There are among us some that are righteous, and some the contrary; we are groups having different ways (religious sects).”355 That is to show that they have different desires according to their own well.356 Ibn Taymiyyah said that there are among them Muslims,

Jews, Christians, Shia, and Sunna.357 Then the Qur’an shows in surat Al-Jinn that jinn declared that some of them are indeed Muslims. “And of us some are Muslims (who have submitted to Allah. after listening to this Qur'an), and of us some are Al-Qasitun

(disbelievers - those who have deviated from the Right Path). And whosoever has embraced Islam (i.e. Has become a Muslim by submitting to Allah), then such have sought the Right Path."358

By sending messengers and prophets to them, jinn are subject for reward and punishment. In surat Al-Ahqaf, God reveals concerning jinn and humans: “And for all, there will be degrees according to that which they did, that He (Allah) may recompense them in full for their deeds. And they will not be wronged.”359 For Al-Qurtobi, this is an evidence that whomever submits to God from jinn is to inherit Paradise, however, if he disobeys God then he will be in Hell-fire.360 Al-Zamakshari361 says that this verse points

355 Surah 72. al-Jinn: 11. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 642. 356 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 23:330. Al-Bagawi, Tafseer Al-Bagawi, 5:161. 357 Ibn Taymiyyah Al-Harrany, Majmoo' Al Fatawa, 4:237. 358 Surah 72. al-Jinn: 14. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 642. 359 Surah 46. al-Ahqaf: 19. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 559. 360 Al-Qurtobi, Tafseer Al Qurtobi, 7:87. 361 Abu al-Qasim Mahmud ibn Umar al-Zamakshari (1075 –1144). A Persian, born in Khwarezmia, medieval Muslim scholar who followed the Muʿtazilite theological school. He was an authority on the Arabic language, philosopher, and a one of the highly revered Muʿtazilite theologians.

105 to the prophets that God has sent to them. God is not a tyrant, he will not give a punishment to anyone without giving him a warning, this warning is sent by a prophet and a book.362 Another example shows that they are subject for punishment if they disobey God what God warned them in the story of king Solomon mentioned in surat

Saba’. “And to Sulaiman (Solomon) (We subjected) the wind, its morning (stride from sunrise till mid noon) was a month's (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month's (journey i.e. in one day he could travel two months' journey). And We caused a fount of (molten) brass to flow for him, and there were jinn that worked in front of him, by the Leave of his Lord. And whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire.”363 The majority of commentators agree that the last word in this verse indicate that they will be punished for their disobedience in the Day of Judgment.

However, some says that their punishment was in this earth.364 God appointed an angel to apply this punishment on them while they are in earth if they disobey Solomon. In any case, they are subject to punishment either in this earth or after resurrection.

The believers in jinn are to be admitted into Paradise. They will be rewarded for their good deeds and enjoy the comfort of Paradise. Al-Razi said that jinn are like humans, they deserve the reward because of their obedience, and they deserve punishment if they disobey God.365 The level of their reward will be according to their deeds. The better they

362 Mahmood Amr Ahmad Al-Zamakshari, Al Kashaff A'n Hagaiq Wa Gawamed Al Tanzeel (Beirut: Dar Al Ketab Al Arabi, 1407 A.H.), 2:67. 363 Surah 34. Saba’: 12. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 477-8. 364 Al-Qurtobi, Tafseer Al Qurtobi, 14:271. 365 Al-Razi, Al Tafseer Al Kabeer, 28:33.

106 do in this earth; the higher level they will get. “For all there will be degrees (or ranks) according to what they did. And your Lord is not unaware of what they do.”366

Satan in the Qur’an and Hadith

Satan’s personal name is Al-Harith as it was mentioned in Al-Tabari and many other commentaries.367 However, he is also called Iblis, Abo Morrah, Abo Qitra, or Azazel to distinguish him from other shaytans.368,369 Iblis, in fact, is mentioned in the Qur’an and designated as a personal name for Shaytan who was responsible for causing Adam and

Eve to eat from the forbidden tree. He is mentioned on nine specific times in contexts traces his confrontation with Adam, and his plot to revenge. The word “Iblis” is coming from “Iblas” which means staying away from good or to be despaired from God’s mercy.370 He came to be known as Iblis, after disobeying God’s order to bow in front of

Adam. A name that means the one who is despaired or gave up hope,371 or the one who shut down, puzzled, or confused because he was unable to prove his argument. He also came to be known as Al-Shaytan “The Satan,” because he went far in his disobedience when God’s ordered him, with the other angels, to prostrate himself to Adam after he

366 Surah 6. al-An’am: 132. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 167. 367 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 15:286. 368 Al-Farabi, Al Sehah, 2:814. 369 Jamal Al-Deen Ibn Manthoor, Lesan Al Arab (Beirut: Dar Sader, 1414 A.H.), 2:552. 370 Al-Razi, Mokhtar Al Sehah, 39. Ibn Manthoor, Lesan Al Arab, 6:30. 371 Al-Farabi, Al Sehah, 3:909.

107 created him. He became a rebellious creature after he rejected and disobeyed God and then, out of his arrogant, he promised that he will dedicate his life to deceive humans.372

In the Qur’an, the word “Iblis” is mentioned only in single form and it appeared eleven times. The word “Al-Shaytan” was mentioned seventy times in single form and

“shaytan” is mentioned eighteen times in plural. The Qur’an states clearly that Iblis is a member of the world of jinn. Therefore, what applies on jinn applies on him. “And

(remember) when We said to the angels: "Prostrate yourselves to Adam." So they prostrated themselves except Iblis (Satan). He was one of the jinn; he disobeyed the

Command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you'? What an evil is the exchange for the Zalimun (polytheists, and wrong-doers).”373 In the Qur’an, Al-Shaytan was described as “Rajim,” “Marid,” and “Al-Wiswas Al-Khanass.” Al-Rajim is a description used to describe Iblis in many different locations. It means cursed.374 Ibn Manthoor375 says that the word is originally used to describe someone or something which stones were thrown at him or at it. It also means thrown with curse or to describe who was out casted.376

Perhaps the clearest reference can be seen when God ordered him to get out of Eden after he managed to deceive Adam and Eve. “(Allah) said: Then, get out from here, for verily, you are Rajim (an outcast or a cursed one)."377 Marid, is a member of jinn who possess

372 Al-Qurtobi, Tafseer Al Qurtobi, 2:19. 373 Surah 18. al-Kahf: 50. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 334. 374 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 14:67. 375 He was born in the year 1233 and died by the end of 1311 or the beginning of 1312. He was a Libyan lexicographer of the Arabic language and author of well-known and heavily used dictionary called Lisan al-Arab (the tongue of the Arabs). 376 Ibn Manthoor, Lesan Al Arab, 12:227. 377 Surah 15. al-Hijr: 34. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 291.

108 high level of evil and wickedness. The word can refer to Iblis, his offspring, and helpers.378 Al-Wiswas Al-Khanass is a description for any shaytan who whispers evil in the hearts of people then who withdraws once a person remembers God.379

However, some texts show that Satan was included with the angels when God was addressing them. “And (remember) when We said to the angels: "Prostrate yourselves before Adam.". And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah).”380 According to this verse and the two verses in surat Sad: “So the angels prostrated themselves, all of them: Except Iblis

(Satan): he was proud and was one of the disbelievers,”381 many considered him as an angel. Al-Qurtobi says that a group of scholars like ibn Abbas, ibn Masoud, ibn Jurayj,382

Saeed ibn Al-Mosayeb,383 Qatadah,384 and others followed this understanding. Even Al-

Qurtobi himself agrees on that.385 Al-Bagawi also agree on that and says that the majority of commentators says that Iblis is an angel.386 However, the Qur’an is showing that he was created from fire, which makes him not an angel. In fact, Iblis himself is saying that

378 Al-Bagdadi, Khazanat Al Adab, 6:175. 379 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 24:754. 380 Surah 2. al-Baqarah: 34. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 9. 381 Surah 38. Sad: 73-74. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 508. 382 Abd Al-Malik ibn Abd Al-Azz ibn Jurayj. He was born in 699, his father and grandfather were slaves of Byzantine origin. He was an early Meccan scholar and hadith narrator. He belonged to the third generation; a follower of the followers of the prophet companions. He died in Mecca in 768. 383 He was born in 642, during the caliphate of Umar ibn al-Khattab and had the opportunity to meet most of the prophet’s companions. He was one of the honoured hadith narrators. He lived in Medina and was one of the seven well-recognized scholars in it. He belonged to the second generation; a follower of the prophet companions. He died in the year 715 during the caliphate of the Umayyad Caliph Al-Walid ibn Abd al-Malik. 384 Qatada ibn al-Nu'man was one of the companions of the prophet Muhammad and a member of the Ansar of the Medina. He died during the caliphate of Umar ibn al-Khattab. 385 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:224. 386 Al-Bagawi, Tafseer Al-Bagawi, 1:81.

109 he was created from fire when God asked about the reason that made him to refuse his order. “(Allah) said: "What prevented you (O Iblis) that you did not prostrate yourself, when I commanded you?” Iblis said: "I am better than him (Adam), You created me from fire, and him You created from clay."”387 In Sahih Muslim - Kitab al-Zuhd wa al-Raqaiq, the prophet said that angels were created from light, jinn were created from the smokeless flames of fire, and Adam was created from what was descried to you [in the Qur’an].388

In addition, if Iblis was one of the angels, then he will not have the choice to disobey

God. In Islam, angels are created to do what God orders them to do. “O you who believe!

Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.”389 The verse in surat Al-Kahf which says that he was derived from jinn can be understood as if it was giving the reason behind Iblis’ disobedience. He, not like angels but like humans, have the choice to follow God’s orders or to refuse them.390 Also, as it was mentioned before, jinn have offspring, as the Qur’an shows that Iblis have offspring. Angels do not marry and do not have offspring according to Islam.391

Islamic scholars indicate that Iblis was included with the angels when God ordered them to prostrate before Adam. That was because Iblis was worshiping God among them.

When God gave his order to honor Adam, it was to include him along with the angels.392

387 Surah 7. al-A’raf: 12. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 175. 388 Sahih Muslim - Kitab al-Zuhd wa al-Raqaiq. Al-Naysabori, Sahih Muslim, 4:2294. 389 Surah 66. at-Tahreem: 6. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 625. 390 Al-Zamakshari, Al Kashaff, 1:487. 391 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:526. 392 Al-Zamakshari, Al Kashaff, 3:91.

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That can be seen in Iblis’ answer when God asked him why you refused to prostrate. His answer was: “Because I’m better than him. You created me from fire.” Iblis knew that he was created from fire, therefor, he knows that he is not an angel, yet, he did not say to

God that you ordered the angels alone. Accordingly, Al-Qurtobi and others who believed that he was an angel were wrong in their conclusion. The Qur’an supported by hadith shows that Iblis was created from fire, and fire is the material that God had used to create jinn. Iblis have the ability to choose whether to submit to God or not, therefore, he is not an angel. Nevertheless, they might have confused the word angel referring to Iblis’ original status before committing his sin when he was obedient to God. Arabs are giving different names to jinn. They call them Ommar If they were living among people. Spirits or Arwah if they afflicted humans in their formative years. Shaytans if they become evil and malicious, and if they become above that and their lowliness increased, then they are called maradah. Once they reach the highest level of lowliness, they are called afareet and efreet for singular. However, if a jinni became clean and good [God-fearing] he is an angel.393 Al-Thaa’lbi also says: “For a repentant, Arabs are saying: His shaytan became an angel.”394 Ibn Taymiyyah agrees with this conclusion. He says: Iblis was considered to be one of the angels according to his manners but not according to his origin. None of the angels disobeyed God and refused to bow to Adam.395 That understanding can be seen in

Tafseer Al-Tabari. In his commentary, Al-Tabari indicates that the angels, who were

393 Abd Al-Malek Mohammad Ismaeel Al-Thaa'lbi, Figh Al Logah Wa Ser Al Arabia, ed. Abd Al-Razaq Al-Mahdi (Beirut: Ehya Al Torath Al Arabi, 2002), 107-8. 394 Abd Al-Malek Mohammad Ismaeel Al-Thaa'lbi, Al Tamthel Wa Al Mohadrah, ed. Abd El- Fatah Mohammad Al-Helw (Cairo: Al Dar Al Arabiya Lel-Ketab, 1981), 326. 395 Ibn Taymiyyah Al-Harrany, Majmoo' Al Fatawa, 4:346.

111 asking God about the reason behind creating Adam,396 were in fact creatures created from fire.397

Satan’s Status Before and After the Fall of Mankind

God created jinn to worship him. Al-Shaytan was one of the jinn who reached a level of religiousness that made him above all jinn. He became a member of the angels’ assembly before God due to his devotion and religious zeal. In fact, he was sent by God along with a group of angels to purify the earth after it was corrupted by the jinn who used to live in it. Iblis succeeded in his mission, which made him proud and arrogant.398

When God created Adam, Iblis refused to kneel before him according to God’s order.

The reason for his refusal is that he believed that he was better than Adam. His arrogance made him to find any excuse to explain his position, therefore, he answered God with pride that he was created from fire which is better than clay. It is worth to notice that Iblis started by saying that he is better than Adam, then he gave the reason why he is better; that can show his pride. Therefore, God ordered him to leave the heavens because heavens is not the place for those who are arrogant.399 He was cursed and casted out forever because God knew that he will never repent or regret.400 However, Iblis asked

396 That is, the angels were not asking, challenging, or questioning Allah’s wisdom in creating humans; they were asking simply to learn. To say otherwise would violate the Qur’an. 397 Mohammad Jareer Al-Tabari, Tafseer Al- Tabari - Jame' Al Bayan An Taweel Ay Al Qur'an, ed. Ahmad Shaker (Jordan: Al Resalah, 2000) 1:456. However, this contradicts the Qur’an, which makes it clear that the Jinn were created from a flameless fire. Al-Tabari used the word “angel” to describe those creatures who were created from fire and who were righteous. He used it to describe Jinn, knowing that angels by nature are created from light, possibly referring to their manners but not to their origin. 398 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:482. 399 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:495. 400 Al-Razi, Al Tafseer Al Kabeer, 26:416.

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God to keep him a life till the Day of Judgment. God granted him that, but Iblis became more arrogant and told God “[Iblis (Satan)] said: By Your Might, then I will surely mislead them all, Except Your chosen slaves amongst them (i.e. faithful, obedient, true believers of Islamic Monotheism).”401 His mission became to do his best to deceive humans except the pious; those whom God protects from him.402 Adam was admitted to

Eden with his wife Eve. In there, they were asked not to eat from a certain tree. Iblis came to them and told them that your Lord did not forbid you this tree except that you should become angels or become of the immortals. He told them, “by God I’m telling the truth. Adam and Eve ate from the tree. He swears by God to deceive them, and they believed him because he used God’s name.”403 Then God sent them all to live in the earth. God said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time."404 Adam was forgiven because he asked for forgiveness from God. However, Iblis did not ask for forgiveness and insisted on his position.405

As a member of jinn, Al-Shaytan and other shaytans have powers and abilities that humans do not have. However, with all that power they do not have the ability to force humans to do anything against their own well. In the story of Adam and Eve, Shaytan was not able to force them to eat from the forbidden tree, therefore, he deceived them to do that. "Certainly, you shall have no authority over My slaves, except those who follow

401 Surah 38. Sad: 82-83. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 509. 402 Al-Sabony, Safwat Al Tafaseer, 3:60. 403 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 10:109. 404 Surah 2. al-Baqarah: 36. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 9. 405 Al-Sabony, Safwat Al Tafaseer, 1:44.

113 you of the Ghawun (Mushrikun and those who go astray, criminals, polytheists, and evildoers)."406 In addition, the Qur’an also shows that Shaytan have no power over disbelievers. In the Day of Judgment, Shaytan will say: “And Shaitan (Satan) will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allah (by obeying me in the life of the world)."407 Al Hassan408 said that he did not threaten them with a sword nor with a whip, what he did is promising them and they were deceived.409

During the period of the prophet’s life, Shaytan and shaytans were not able to reach the sky and listen to the word of God before it was revealed to the prophet through the angel Gabriel. “And it is not the Shayatin (devils) who have brought it (this Qur'an) down. Neither would it suit them, nor they can (produce it). Verily, they have been removed far from hearing it.”410 Al-Tabari says that this verse was revealed to the prophet after he was accused by saying that the Qur’an is revealed to you through shaytans. This verse shows that they cannot do that, they are not able to do that, they are not supposed to do that, and it is protected from them.411 As a matter of fact, God

406 Surah 15. al-Hijr: 42. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 292. 407 Surah 14. Ibraheem: 22. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 283. 408 Abi Al-Hassan Yasar Al-Basri, was born in Medina in 642 A.H. He was a Sunni theologian, exegete (tafsir,) scholar, and judge. 409 Al-Bagawi, Tafseer Al-Bagawi, 3:678. 410 Surah 26. ash-Shu’ara: 210-212. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 420. 411 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 22:363.

114 challenged humans and jinn to come up with something like the Qur’an in a try to prove that the only source possible for the Qur’an is God. And to prove that jinn are not able to do such a thing. “Say: "If the mankind and the jinn were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another."412

The prophet, in surat Hood, asked them to come up with ten surahs, then in surat Al-

Baqara, he asked them to come up with one surah. And then, in surat Al-Toor, he asked them to bring something like the Qur’an.413 That shows that although shaytans, and jinn in general, have the ability to understand the language that we are using today, yet, they have no ability to produce something like the Qur’an. In fact, as Al-Tabari said, they are restrained from doing that. In addition, with their ability to reach the sky, they are forbidden to do so: “O assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah).”414 Al-Bagawi explained this passage by saying, as it is not possible for you to go through, you are also not able to run from death.415 In addition, shaytans do not have the ability to enter a place, open a door, or uncover something that God’s name was mentioned to protect it. The prophet encouraged the believers in many hadith to remember saying God’s name, to do thing in the name of

God, and to do things for the sake of God. That is to bring blessings and give the believers protection against shaytans.416

412 Surah 17. al-Isra’: 88. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 325. 413 Al-Razi, Al Tafseer Al Kabeer, 17:255. 414 Surah 55. ar-Rahman: 33. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 594. 415 Al-Bagawi, Tafseer Al-Bagawi, 4:336. 416 Sahih Al-Bukhari - Kitab Bad’ al-Khalq. Al-Bukhari, Sahih Al-Bukhari, 4:128. Sahih Muslim - Kitab al-Ashribah. Al-Naysabori, Sahih Muslim, 3:1595.

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Nevertheless, Shaytan can torment humans through whispering in their hearts without controlling them. Therefore, some scholars believe that he cannot talk through them.

They also say that we can see those who claim that Shaytan is talking through them, but how it is possible that his tongue became Shaytan’s tongue? Shaytan can only whisper to the soul. But to use people’s tongue to talk, that is legends. To answer this argument, first we have to establish that according to the various verses and hadiths, it is clear that

Shaytan or shaytans have no power to control humans. However, they gain that control if a person was weak in faith and surrendered himself to them. In other words, if he seeks refuge in them. “And Verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression.”417 Al-Tabari says that because they committed a sin by taking shelter from among the jinn, jinn became courageous.418 Al-Razi says that jinn can see humans, however, we cannot see them as God said in the Qur’an. Also, jinn have the ability to take the form of humans. Then how can we trust that what we see whether it was in fact my son or my wife or a jinni who took the shape of my son or my wife. If they have the ability to cause insanity, why don’t they cause insanity to the majority of the people, in particular, those who are close to God? The reality we live in can prove the opposite; that this is not happening. For the reason that they do not have power over humans because

God restrained them from doing that.419 The Qur’an and hadith show that Shaytanic possession is a reality. In fact, Shaytan can lead to insanity. “Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by

417 Surah 72. al-Jinn: 6. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 642. 418 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 23:324. 419 Al-Razi, Al Tafseer Al Kabeer, 14:224.

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Shaitan (Satan) leading him to insanity.”420 Therefore, ibn Taymiyyah said, the existence of jinn is proved by the Qur’an and the hadith, it is also a matter of approval across the old generations. In addition, this verse proves that jinn can come into human’s body. The prophet also said in Sahih Al-Bukhari - Kitab al-Ahkam that shaytan circulate in human bodies like blood.421 Then he said, as it is the case with angels, a shaytan can be close to a person’s heart. That is for believers and non-believers.422 Like any other reason, shaytan can cause disorders in the bodies of human. Ibn Al-Qayem423 says that insanity or epilepsy can be caused by shaytan and the way to protect oneself [if it was caused by shaytan and not by some kind of illness] is to seek protection from God.424 It was also demonstrated that the prophet cured a boy from an illness caused by shaytan saying: In the name of God, I’m the slave of God, go away O enemy of God.425 Therefore, shaytan is able to cause some damage, like any other creature i.e. human, bacteria, or virus, to those who seek refuge in other than God, however, he or any other member of the world of jinn cannot force humans to commit any sin. Their role is to incite people, like any other human who incite another, to commit sins or to disobey God.

420 Surah 2: al-Baqarah: 275. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 56. 421 Sahih Al-Bukhari - Kitab al-Ahkam. Al-Bukhari, Sahih Al-Bukhari, 9:70. 422 Al-Harrany, Majmoo' Al Fatawa, 5:508. 423 Also, known as Ibn Qayyim al-Jawziyya. He was an important medieval Islamic theologian and writer. Belonging to the Hanbali school of Sunni jurisprudence. He was a disciple and student of the fourteenth-century Sunni reformer Ibn Taymiyyah. 424 Mohammad Ibn Qayem Al-Jawziya, Zad Al Ma'd Fi Hadi Khayr Al Ebad (Beirut: Al Resalah, 1994), 4:61. 425 Al-Harrany, Majmoo' Al Fatawa, 19:58.

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Satan’s Dwelling Place

As established previously, Iblis, Shaytans, and their followers from jinn are living with humans in the earth. In fact, the Qur’an asserts, “And the jinn, We created aforetime from the smokeless flame of fire.”426 According to Al-Tabari God created jinn and made them the first inhabitants of this earth before humans. Ibn Abbas said that jinn lived in earth before humans. However, they corrupted the earth and caused bloodshed in it; they killed each other. Therefore, God sent Iblis with a group of angels to kill them and to drive them away to islands and to mountains’ sides. Then God created Adam and made him to live in it.427 After Iblis’ sin, he was also send to the earth and he established his throne on the sea. In Sahih Muslim - Kitab Seft al-Qiyamah wa al-Jannah wa al-Nar, the prophet teaches that Iblis established his throne on water, and then he sends his minions every day to tempt people. Then the closest one to him is the one whose temptation is the greatest.428 Nevertheless, Iblis and his followers final place is clear in the Qur’an and hadith; it is in Hell. “(Allah) said: "The Truth is – and the Truth I say - That I will fill

Hell with you [Iblis (Satan)] and those of them (mankind) that follow you, together."”429

That promise was given to him long time ago after he refused to obey God. “(Allah) said

(to Iblis): “Get out from this (Paradise), disgraced and expelled. Whoever of them

(mankind) will follow you, then surely I will fill Hell with you all."”430 Al-Tabari teaches

426 Surah 15. al-Hijr: 27. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 291. 427 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:477. 428 Sahih Muslim - Kitab Seft al-Qiyamah wa al-Jannah wa al-Nar. Al-Naysabori, Sahih Muslim, 4:2167. 429 Surah 38: Sad: 84-85. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 59. 430 Surah 7. al-A’raf: 18. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 175.

118 that after the creation of Adam, Allah told the angels and Iblis to bow for him. However,

Iblis refused and Allah rebuked him. Iblis insisted on his position and refused to ask for forgiveness saying that he is better than Adam. Therefore, Allah cursed him, expelled him from Paradise, and promised him and his followers with Hell.431 Hell is a place where disbelievers from the jinn and humans are to be tormented and burned by fire for eternity.

These two opponents (believers and disbelievers) dispute with each other about their Lord: then as for those who disbelieved, garments of fire will be cut out for them, boiling water will be poured down over their heads. With it will melt (or vanish away) what is within their bellies, as well as (their) skins. And for them are hooked rods of iron (to punish them). Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: "Taste the torment of burning!432

Those who are the morally worst among God’s creation are to be in Hell and will never get out of it. “Truly, Hell is a place of ambush. A dwelling place for the Taghun

(those who transgress the boundary limits set by Allah like polytheists, disbelievers in the

Oneness of Allah, hypocrites, sinners, criminals). They will abide therein for ages.”433

Accordingly, the Hell is the place where Iblis and his followers will stay. However, he will not be the ruler or the tormenter of that place. In fact, he will be tormented along with his followers. “I will cast him into Hell-fire. And what will make you know

(exactly) what Hell-fire is. It spares not (any sinner), nor does it leave (anything unburnt)!

431 Al-Tabari, ed. Shaker, Tafseer Al- Tabari, 1:467,8. 432 Surah 22. al-Hajj: 19-22. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 375-6. 433 Surah 78. an-Naba’: 21-23. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 656.

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Burning and blackening the skins! Over it are nineteen (angels as guardians and keepers of Hell). And We have set none but angels as guardians of the Fire…”434

However, if Satan was created from fire, how then he will be tormented by fire? To answer this question, we need to understand that jinn, including Iblis, were created from fire, but they do not continue as fire. This can be understood if we look at ourselves. We, as humans, were originally created from dust, but we are not dust now. The material that

God originally used to create Iblis and jinn is fire, but they are not burning as fire burns now.435 In addition, Sahih Al-Bukhari tells us that when Abu Hurairah was put in charge to keep Ramadan’s zakah. A figure came to take some of the food without permission.

That figure came to be identified as a shaytan.436 This narration, along with others, shows that jinn now are not appearing like the fire we know (i.e. they do not carry fire’s qualities). In fact, jinn need real fire if they intended to burn something. That understanding can be seen in another narration where Iblis tried to use a torch to burn the prophet’s face while he was praying.437

Summary

Jinn are creatures created by God. God created them from fire’s flames, however, they are not carrying fire’s qualities. Like humans, who were created from clay, yet, they

434 Surah 74: al-Muddathir: 26-31. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 646. 435 Omar Solyman Al-Ashgar, Alam Al Jinn Wa Al Shayateen (Kuwait: Al Falah library, 1984), 42. 436 Sahih Al-Bukhari - Kitab Bad’ al-Khalq. Al-Bukhari, Sahih Al-Bukhari, 4:123. 437 Sahih Muslim - Kitab al-Masajed wa Mawade’ al-Salah. Al-Naysabori, Sahih Muslim, 1:385.

120 do not carry clay’s qualities. They live with humans in this earth, however, they are not seen according to their original form. Only prophets have the ability to see them in their original form. Therefore, if someone claimed that he has the ability to see them according to their original form, then he is not telling the truth. They have the ability to take different forms such as humans, animals, or birds. They are moral intelligent creatures, therefor, they are responsible for their actions. God sent Muhammad, the prophet of

Islam, for humans and jinn as well and they are required to believe in him. They may have their own Messengers and prophets before Muhammad; therefore, they may have different religions and different believes along with Islam. Muhammad was sent to all creation, therefor, jinn are to believe in him and to believe in the Qur’an to be saved.

They are, like humans, responsible to obey God’s orders. In Sahih Muslim, God said: I refrained myself from being unjust, O my servants never be unjust, do not oppress each other.438 In this hadith, “my servants” includes humans and jinn who believed in God.

They eat, drink, and they may be married. They live with humans in this earth, they die, and they have the ability to produce offspring. Ibn Taymiyyah indicates that none of the Islamic sects rejects the existence of jinn nor they reject that God had sent

Muhammad for them. The majority of disbelievers are also agreeing on the existence of jinn. The people of the book [Jews and Christians] are to agree on that, however, there are some groups among Muslims who denies their existence. Their existence became a fact because news came about them from all the prophets and their existence is known for scholars as well as laity. They are living beings, intelligent, and they have the ability to

438 Sahih Muslim - Kitab al-Ber wa al-Selah wa al-Adab. Al-Naysabori, Sahih Muslim, 4:1994.

121 choose to do their actions.439 Because messengers, whom God testify that they are telling the truth, had told us about the existence of jinn, then it became a necessity to believe in their creation. Text [Qur’an] is telling that, in addition, it tells us that they are moral, they can distinguish between right and wrong, they are ordered to worship God, they are warned if they defy God, they have offspring, and they die. Muslims have agreed on that, and whomever interpret jinn other than what it is apparent, then he is out of Islam.440 In

Sunni Islam, the belief in the world of jinn is mandatory. It is in the same level of doctrine with the belief in any unseen matter such as angels,441the heavens, and the Day of Judgment.

439 Al-Harrany, Majmoo' Al Fatawa, 19:10. However, there should be a distinction between one who knowingly rejects the Qur’an, and one who rejects something stated in the Qur’an without adequate knowledge, or one who may have an alternate interpretation of something mentioned in the Qur’an even if he/she is “wrong.” Only the first category is regarded as rejecting Islam. 440 Al-Andalosi, Al Fasel Fi Al Melal, 5:9. 441 One major difference: The belief in angels is mandatory and is specifically mentioned in “Hadeeth Jibreel;” the first Hadith of Kitab al-Iman in Sahih Muslim.

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V – DEVELOPMENT OF THE DOCTRINE OF SATAN IN ISLAM

Introduction

Since there are no readily available books or even chapters in the Islamic texts or hadith books, except in Sahih Al-Bukhari, in which the doctrine of Satan or Iblis is specifically mentioned, one is obliged to examine the writings of Islamic scholars who introduced their views about Satan to produce a theological doctrine of Satan. In this chapter, I will compare different theological works, in particular early works, to form a coherent doctrine of Satan in Islam. Of particular interest are the writings of the Islamic traditions that are under the Sunni umbrella. That is the denomination of Islam that the majority of Muslims in the world are currently associated with.

Like Christian theologians, Muslim scholars and theologians have focused upon

Satan and recorded their thoughts about him. For nearly all of them, the doctrine of Satan is different than the doctrine of Angels or Angelology since Satan is not an angel. For them, it is a doctrine that deals with a specific race that was originally created from fire.

It includes the study of Satan or Iblis and his followers, the jinn, their career, their interaction with people, and their future according to what is mentioned in the Qur’an and the authenticated hadiths. Their starting point to understand him is the story of creating

Adam. In addition, they used several verses of the Qur’an where Satan, Iblis, Shaytan, or

Shayatten appeared.

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For many Sunni theologians, except some Sufi masters,442 this story forms the bases to understand why Iblis was created, his state before and after his sin, his role after Adam was created, and his future role and his future interactions with humankind. Theologians, along with many moderate Sufi theologians, accept the story and consider it the base to clarify the doctrine of Satan. This chapter will deal with theologians who consider themselves Sunni, but not Sufi Ghulat443 who refused the general understanding and had formed their own thoughts about Iblis.444

442 Sufism is considered to be under the Sunni umbrella. However, unlike Sunni school, some Sufi consider self-knowledge as an authentic source that can teach the absolute knowledge. A spiritual teacher, who is called a Sufi master, and those who reached higher levels in Sufism are believed to have the ability to acquire knowledge through different means. Sufism is primarily based on the goal of self-knowledge or experiential knowledge, which is believed to be synonymous with knowledge of the absolute, the divine, the universe, existence, and God. The self-knowledge is not a result of human effort, but it is from the divine kindness and generosity. 443 The word is usually translated as “extremists” or “exaggerators.” It is a term used in Islamic theology to describe any group who ascribes divine characteristics to its leader or any other Islamic figure, or to any group, including a group within a sect, that holds beliefs considered to be deviant by mainstream theologians within a sect, or any group critical in opposition to any of the Islamic doctrines formed during the first three favored centuries of Islam. For additional information about their thoughts, such as Bistami, Junayd, and Hallaj, Sells’ book under the tittle, Early Islamic Mysticism: Sufi, Qur'an, Mi'raj, Poetic and Theological Writings, New York: Paulist Press, 1996, can offer a starting point. In this book, one can find an important collection of the writings of the most important early Sufi masters. However, what is significant can be found in chapter 8 and 9. In chapter 8, the book introduces Junayd’s writings about “Tawhid” the affirmation of unity, and “Fana” annihilation. Chapter 9, introduces Hallaj; one of the well-known Sufi masters who was killed because of his ideas. In this chapter, under the title Iblis as Tragic Lover, the author introduces a story that starts with the Quranic passages on the creation of Adam and the disobedience of Iblis. Then it goes to present a conversation between Iblis and Allah, and then between Iblis and Moses. A long with that, a number of Iblis’s conversations with other characters such as the conversation between the Satan, Hallaj himself, and the Pharaoh of Egypt. Furthermore, the book introduces different well-known Sufi masters and their thought on how to understand the Qur’an which includes the Sufi way to understand the many verses mentioned in the Qur’an regarding Satan or “Iblis.” Most importantly is “Kalam” Scholastic Theology on unity and justice. 444 In his book, Satan's Tragedy and Redemption: Iblīs in Sufi Pyschology, Leiden: E.J. Brill, 1983. Peter J. Awn shows that Sufism is one of the Islamic sects that paid more attention to the world of Jinn. In particular, the figure of Satan. In this study the author offers a rich discussion of a central religious problem; is Satan was in fact so bad as he reputed? The other important problems he discusses are: What is Satan’s role? And why he was condemned? The book examines Sufi literature, Quran, and hadith in a try to offer an answer for these problems. The

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The Existence of Satan

The belief in Satan’s existence is mandatory for Muslims and should be a foundation for all believers because he was mentioned in both the Qur’an and in the hadith. The rejection of Satan is equal to rejecting the Qur’an and the hadith since he was mentioned numerous times in both. Most importantly, to reject him, is to accuse the Qur’an of not being the true word of God. The Qur’an taught about his existence before and after the creation of Adam. In addition, it mentioned him, his different names, and his activities in many different verses. Hadith also taught about his creation, his characteristics, his activities, and the ways to protect ourselves from his schemes. Therefore, it is proven for those who believe in the infallible revelation that he is a personal being created by God.

In addition, details about him came from all the prophets before the prophet of Islam;

Muhammad, and he was known for scholars as well as laity from other religions.445 Like the belief in angels, the belief in the existence of Satan or Al-Shaytan is in the same level with the belief in any other unseen or hidden creature. Theologians, therefore, have ruled that a person who does not believe in the existence of Satan is to be cast out of Islam for the reason that he rejected the word of God and the word of his prophet.446 Ibn Battah447

author also offers his views showing the impact of such character on the whole of Islamic religious life. In addition, he offers his views on who is Iblis, and why he was created by God. 445 Abo Baker Al-Jazaeri, A'gedat Al Mo'men (K.S.A.: Maktabat Al Oloum Wa Al Hikam, 2004), 121. 446 Al-Jazaeri, A'gedat Al Mo'men, 125. Al-Ashgar, Alam Al Jinn, 10. 447 Abdullah bin Muhammad bin Battah. He was a Hanbali theologian born at A’kbara or Ukbara, a medieval city on the left bank of the Tigris between Samarra and Baghdad, in 917. He was known as an Iman in hadith and for his deep understanding of hadith.

125 says, whom ever denies jinn, including Iblis, then he is not believing in Allah. Because he is denying His signs and rejecting His book; the Qur’an.448

The Personal Name of Satan

In Arabic language, shaytan as a word is used to describe any creature who physically went far away or went far away from the right path. It is also used to describe those who believe that they are above or better than others.449 Therefore, the word “shaytan” can describe a member of jinn, a human, or an animal. However, when Qur’an or hadith mentions “Al-Shaytan,” then the word refers to that creature who was named Iblis after he refused to bow in front of Adam. Shaytan’s, personal name is Al-Harith and Abo

Mourah as it was mentioned in Al-Tabari and many other commentaries.450 However, he came to be known as Iblis, after disobeying God’s order to bow in front of Adam.451 A name that means the one who is despaired or the one who gave up hope,452 or the one who shut down, puzzled, or confused because he was unable to prove his argument.453

448 Abd Allah Al-Akbri, Al Sharh Wa Al Ebanah, ed. Abd Allah Al-Hamdan (Riyadh: Dar Al Amr Al Awal, 1433 A.H.), 141. 449 Ismaeil Hammad Al-Jawhari Al-Farabi, Al Sehah Taj Al Logah Wa Sehah Al Arabiyah (Beirut: Dar Al Elm Le Al Malayen, 1987), 5:2144. 450 Mohammad Jareer Al-Tabari, Tafseer Al- Tabari - Jame' Al Bayan An Taweel Ay Al Qur'an, ed. Abd Allah Abd Al-Mouhsin Al-Turky (Giza: Dar Hajar, 2001), 15:286. 451 Mohammad Omar Al-Tamimi Al-Razi, Al Tafseer Al Kabeer - Mafateeh Al Gayb (Beirut: Dar Ehya' Al Torath, 1420 A.H.), 14:207. 452 Ismaeil Hammad Al-Jawhari Al-Farabi, Al Sehah Taj Al Logah Wa Sehah Al Arabiyah (Beirut: Dar Al Elm Le Al Malayen, 1987), 3:909. 453 Mohammad Al-Qurtobi, Al Jamei Le Ahkam Al Qur'an: Tafseer Al Qurtobi, ed. Ahmad Al-Bardoni and Ibrahem Atfeesh (Cairo: Dar Al Kotob Al Masriyah, 1964), 6:427.

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The Creation of Satan and His States

God created jinn to worship him long before creating humankind. According to Al-

Tabari, God created jinn and made them the first inhabitants of this earth before humans.

Ibn Abbas taught that jinn lived in earth years before humans. However, they corrupted the earth and caused bloodshed in it; they killed each other.454 Different than angels, God created them from fire. Satan, who is one of the jinn, reached a level of religiousness that made him above all jinn, in fact, he ranked among angels. Due to his devotion and religious zeal, he became a member of the angels’ assembly before God. God used him, along with a group of angels, to purify the earth after it was corrupted by the jinn who used to live in it. Iblis succeeded in his mission, which made him proud and arrogant.455

Satan’s Sin and Fall

After creating Adam, Iblis refused to prostrate in front of him according to God’s order. He answered God with pride that he is better than Adam. Therefore, God ordered him to leave Heaven because Heaven is not a place for those who are arrogant.456 He was cursed and casted out forever because God knew that he will never repent or regret.457

However, Iblis asked God to keep him a life till the Day of Judgment. God granted him that, but Iblis became more arrogant and told God: “[Iblis (Satan)] said: By Your Might, then I will surely mislead them all, Except Your chosen slaves amongst them (i.e.

454 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:477. 455 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:482. 456 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:495. 457 Al-Razi, Al Tafseer Al Kabeer, 26:416.

127 faithful, obedient, true believers of Islamic Monotheism).”458 His mission became to do his best to deceive humans except the pious; those whom God protects from him.459 Iblis did not ask for forgiveness, instead, he became more arrogant and insisted on his position.460

The Nature of Satan’s Sin

Iblis’ sin was his disobedience to God out of arrogant. It is pride that grow up in his heart, because of his fire essence, that made him to believe that he should be in a higher position than Adam. That led him to become arrogant and rebel against God. An interesting question to consider is why did Iblis perceived that he is a better creature? Is it because that he was created from fire and fire is better than clay? The common interpretation of the Qur'anic story is that Iblis became proud and refused to bow down before a being created from an inferior substance. However, while it is true that some think that fire is better than clay. Yet, there is no evidence to prove that claim. In fact, evidence shows that clay or earth is an essential component of creation and prosperity.461

Moreover, contrary to clay, fire can cause destruction, annihilation, and dispersion.462 In addition, after he was rebuked and cursed, God called him Iblis, which contains the meaning that his argument, being better than Adam because of his essence, is

458 Surah 38. Sad 82-83. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 509. 459 Mohammad Ali Al-Sabony, Safwat Al Tafaseer (Cairo: Dar Al Sabony, 1997), 3:60. 460 Al-Sabony, Safwat Al Tafaseer, 1:44. 461 Muhammad Abo Zahrah, Zahrat Al-Tafasir (Cairo: Dar al-Fikr al-Arabi, 2001), 5:2795. 462 Muhammad Al-Ameen Al-Shanqiti, Adwa Al-Bayan (Beirut: Dar Ibn Hazm, 2013), 1:33.

128 confused.463 His way to prove his superiority was nonsense. Nevertheless, one view could be that Iblis, who learned about Adam’s weaknesses, thought that he is better and higher than Adam because he is a being who chose to perfect his faith and proved that he had dedicated himself to good works. That understanding can be seen in a hadith where the prophet said that: When God formed Adam in Paradise, He left him (before He breathes into him “spirit”) there as long as He wished. During that period, Iblis began to walk around him to see what he was. Then when he (Iblis) perceives that Adam was hollow, he knew that he was created as a creature who could not restrain himself.464 Iblis was created from fire and have free-will, not like angels who were created from light and who do not have any choice but to submit to God. In addition, he is not a human who cannot overcome his weaknesses, needing to prove himself faithful to God. The reference Iblis is used to show his superiority: I was created from fire, is in fact a reference to show his superiority because he chose out of his free-will to worship God and he has proven himself to be better than Adam who was newly created.

Many scholars and commentators, such as Al-Razi, stated that Iblis devoted himself to God before he refused God’s order to bow in front of Adam.465 After all, he was ranked with the angels because of his dedication. Therefore, one can believe that Iblis used that reference to indicate that he is not like angels, who were created from light and have no free-will, rather that he is a creature with free-will who chose to devote himself to worship God. Therefore, he is better than any other creature, especially, a creature who

463 Al-Qurtobi, Tafseer Al Qurtobi, 6:427. 464 Sahih Muslim - Kitab al-Ber wa al-Selah wa al-Adab - Bab Khalq al-Ensan Khalqan la Yatamalak. Al-Naysabori, Sahih Muslim, 4:2016. 465 Al-Razi, Al Tafseer Al Kabeer, 14:207.

129 contains within himself seeds of his own destruction. Iblis's refusal to bow before Adam showed not only his pride but also his ignorance of Adam's true qualities. The real reason for him to disobey God, is that he became arrogant. The real reason for him not to be forgiven is that he refused to ask forgiveness after his fall.466

The Nature of Satan

Satan is a creature who was created by God long before the creation of Adam. His essence is that of fire’s flames; therefore, he belongs to jinn and he was never an angel.

However, before his defiance, he ranked with angels due to his devotion. He lives with us today in this earth, however, we are unable to see him according to his original form. Al-

Shafi‘I, one of the four great Sunni Imams, said that no one can see jinn unless they took a different form than their original form.467

Satan can also take the shape of a human, but not that of the prophet. He can also take the shape of an animal;468 however, he became bound to the limits of the shape he assumed. With all his powers and skills, he cannot force people to sin. Satan and his followers from jinn, power is limited to invite, but not to coerce people. In addition,

Satan and his followers from jinn are given abilities beyond those of humans. They can move faster than humans, they can also dive in the deep water and fly to reach the borders of the sky. However, they cannot produce miracles nor they can know the future.

Satan and his followers have no ability to produce something like the Qur’an, therefore,

466 Al-Tabari, ed. Al-Turky, Tafseer Al- Tabari, 1:446. 467 Ali Al garie, Mergat Al Mafateeh (Beirut: Dar Al Fikr, 2002), 4:1462. 468 Muhammad Rashed Rida Al-Husiyni, Tafseer Al Qur'an Al Hakeem - Tafseer Al Manar (Cairo: Al Hayah Al Masriya Al Amma le Al Kitab, 1990), 7:438.

130 the words of the Qur’an are protected from them. Not even one single word of the Qur’an came or can come from Satan or may be influenced by him.469

Satan and his followers from jinn can cause physical and emotional harm to humans as any other creature who can cause harm. They can be used by sorcerers, “… Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic …”470, to inflict physical or emotional pain, to steal, to cause sickness, or to kill. However, they can not cause any harm to the truly faithful ones who are under God’s protection, unless God allowed that to happen.

The Personality and Characteristics of Satan

Iblis, like jinn, is an intelligent creature with free-will,471 therefore, he is responsible for his actions.472 Because of his arrogance, he disobeyed God believing that he is better than Adam.473 God cursed him and driven him out from the heavens, however, He granted him his request to stay a life until the Judgment Day. Therefore, he is a life and he lives with humans in the world today. His main task, along with his helpers, in this world is to deceive humans and drive them away from the straight path which was delivered to humankind through the prophet: "Verily, Allah promised you a promise of

469 Muhammad Abo Shahbah, Al Israeliyat Wa Al Moudoa'at Fi Kotob Al Tafseer (Cairo: Maktabat Al Sunnah, 1408 A.H.), 314-323. 470 Surah 2. al-Baqarah: 102. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 19. 471 Surah 51. adh-Dhariyat: 56. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 580. 472 Al-Harrany, Majmoo' Al Fatawa, 19:10. Sahih Muslim - Kitab al-Ber wa al-Selah wa al- Adab. Al-Naysabori, Sahih Muslim, 4:1994. 473 Surah 7. al-A’raf: 12. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 175. Al-Qurtobi, Tafseer Al Qurtobi, 6:427. Al-Bagawi, Tafseer Al-Bagawi, 3:678.

131 truth. And I too promised you, but I betrayed you. I had no authority over you except that

I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allah (by obeying me in the life of the world)."474

A. Arrogance: “And (remember) when We said to the angels: "Prostrate yourselves before Adam.". And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah).”475

B. Liar Deceiver, and his promises are false: “He Shaitan (Satan) makes promises to them, and arouses in them false desires; and Shaitan's (Satan) promises are nothing but deceptions.”476 “And Shaitan (Satan) will say when the matter has been decided: "Verily,

Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allah (by obeying me in the life of the world).

Verily, there is a painful torment for the Zalimun (polytheists and wrong-doers)."”477

C. A Coward, Whose Schemes are Weak: “Say: " I seek refuge with (Allah) the Lord of mankind, The King of mankind The Ilah (God) of mankind, From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his

474 Surah 14. Ibraheem: 22. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 283. 475 Surah 2. al-Baqarah: 34. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 9. 476 Surah 4. an-Nisa’: 120. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 114. 477 Surah 14. Ibraheem: 22. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 283.

132 whispering in one's heart after one remembers Allah).478 Moreover, satans flee when they hear the call for prayers, “Athan,” or when they hear the Qur’an.

The Activities of Satan

A. An Enemy of Humankind: “Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaitan"

(Satan) as a Wali (protector or helper) instead of Allah, has surely suffered a manifest loss.”479

B. One Who Hates Humankind: Satan’s main goal is to deceive and invite humankind to commit sins to prove that they are not the truly God’s faithful ones. He is evil, cunning, and his pleasure is to lead people astray and to inspire them to sin, to disobey

Allah, and to increase enmity, hostility, and hate between them. "Get you down, all

[Adam, Eve, and Satan], with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time."480 He, and other shaytans, are linked to humankind like blood in their veins;481 they can influence their physical lives, their dreams, and their visions if they did seek protection from other than Allah.482

478 Surah 114. an-Nas: 1-6. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 694. 479 Surah 4: an-Nisa’: 119. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 114. 480 Surah 2. al-Baqarah: 36. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 9. 481 Sahih Al-Bukhari - Kitab al-Itikaf. Al-Bukhari, Sahih Al-Bukhari, ed. Mohamad Zoher Al- Naser (Beirut: Dar Tawq Al Najah, 1422 A.H.), 3:50. 482 Muhammad Naser Al-Deen Al-Albani, Selselat Al Ahadeeth Al Saheehah (Riyadh: Maktabat Al Ma'aref, 1995-2002), 7:34.

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C. Satan Petrifies People: Satan can interfere with peoples’ dreams causing them to see nightmares or hallucinations to terrify them and make their lives miserable.483 Satan’s main goal is to terrify people and make or inspire them to seek help from other than

Allah.

D. Satan Targets Weakness: “Shaitan (Satan) threatens you with poverty and orders you to commit fahsha (evil deeds, illegal sexual intercourse, sins); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.”484 Al-Tabari teaches that Satan promises those who give

Zakat or Sadakah with poverty; they will become poor if they keep spending their wealth helping others.485 This passage shows that Satan influences people not to give and help the poor. He threatens the wealthy by throwing a fear into their hearts that they will become poor if they keep on giving. According to Al-Razi, Satan starts by advising the wealthy not to spend what is good or valuable so that they will not become poor. Then if a person listens to him, Satan will ask him to hold more and more until he stops giving altogether.486 In other words, Satan will ask the wealthy not to take the responsibility of helping the poor using a step by step method. Doing that will increase the levels of poverty and keeps the wealthy from trying to help the poor. That is why Allah warned the believers in surat An-Nur by saying: “O you who believe! Follow not the footsteps of

483 Al-Albani, Selselat Al Ahadeeth Al Saheehah, 7:34. 484 Surah 2: al-Baqarah: 268. al-Hilali, and Khan, Translation of The Meanings of The Noble Qur’an, 55. 485 Mohammad Jareer Al-Tabari, Tafseer Al- Tabari - Jame' Al Bayan An Taweel Ay Al Qur'an, ed. Ahmad Shaker (Jordan: Al Resalah, 2000), 5:571. 486 Al-Razi, Al Tafseer Al Kabeer, 7:56.

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Shaitan (Satan). And whosoever follows the footsteps of Shaitan (Satan), then, verily, he commands Al-Fahsah …”487

The Power of Satan

Satan has a throne, and his throne is constructed on water. From there, he sends his followers to deceive people, and then he favors them according to what they had accomplished.488 Like other members of jinn, Satan have the ability to take different forms such as humans, animals, or any other creature.489 In addition, he can appear in a dream, nightmare, or a vision to terrify people. However, in a vision, Shaytan cannot take the image of the prophet as it was described in the authentic books of hadith. In their books, Al-Bukhari and Al-Naysabori mentioned a narration in which the prophet said: whomever saw me in a vision, then he saw me. Shaytan is unable to take a form like my image.490 Satan and his followers can torment humans. They can physically cause harm to people but only for those who seek protection from other than God. That is to be understood like the harm caused by a human, an animal, bacteria, a virus, or any other seen or unseen organism that can cause harm for us if God allowed it to harm us.

Another of Satan’s great dangers is in whispering into people’s hearts without controlling them. Every human being has a qareen, that is a member of the jinn who is

487 Surah 24: an-Nur: 21. al-Hilali, and Khan, Translation of The Meanings of The Noble Qur’an, 394. 488 Sahih Muslim - Kitab Seft al-Qiyamah wa al-Jannah wa al-Nar. Al-Naysabori, Sahih Muslim, 4:2167. 489 Al-Husiyni, Tafseer Al Manar, 7:438. 490 Sahih Al-Bukhari - Kitab al-Tabeer. Al-Bukhari, Sahih Al-Bukhari, 9:33. Sahih Muslim - Kitab al-Ro’yah. Al-Naysabori, Sahih Muslim, 4:1775.

135 designated to a company him. The qareen is to accompany the faithful and the unfaithful during their life whispering in their hearts to commit sins. However, Satan’s greatest joy is to encourage man to divorce his wife.491

He and the other Shyateen are whispering into people’s hearts to encourage them to commit sins and disobey God so they will lose the eternal life in Paradise. He is a deceiver, he is a master at exaggerating, he gives humans the false confidence in their own powers making them disobedient to God. His job can be achieved by subtle suggestions, insinuations, or by inducing a state of forgetfulness in the minds of the people. However, his promises are nothing but empty illusions. Strong faith, prayers, and seeking protection from God is the way to fight him. Therefore, Muslims are to pronounce God’s name on entering their homes, when eating their food, and whenever they want to take any action. Muslims are also to avoid impure places for the reason that they are the places where Shyateen are more likely to stay.

Defense Against Satan and His Followers

With all the abilities Satan has, the Qur’an teaches that he has no power over people.

“I had no authority over you except that I called you [humans,] and you responded to me”.492 He gains his power only if a person chooses him to be his guidance. “His power is only over those who obey and follow him (Satan), and those who join partners with

491 Sahih Muslim - Kitab Seft al-Qiyamah wa al-Jannah wa al-Nar. Al-Naysabori, Sahih Muslim, 4:2167. 492 Surah 14. Ibraheem: 22. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 283.

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Him (Allah i.e. those who are Mushrikun i.e. polytheists”.493 That is to include disbelievers who choose to reject God’s clear signs. “Shaitan (Satan) has overpowered them. So he has made them forget the remembrance of Allah. They are the party of

Shaitan (Satan). Verily, it is the party of Shaitan (Satan) that will be the losers!”494

Because they choose to reject Allah’s guidance, Satan will be their guidance and lead them stray. “See you not that We have sent the Shayatin (devils) against the disbelievers to push them to do evil.”495 His goal, the Qur’an teaches, “Surely, Shaytan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.”496

A. To Believe in Allah and To Do Good Deeds: “And We send not the Messengers but as givers of glad tidings and as warners. So whosoever believes and does righteous good deeds, upon such shall come no fear, nor shall they grieve.”497

B. Seeking Allah’s Protection: “And if an evil whisper comes to you from Shaitan

(Satan), then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.”498

493 Surah 16: an-Nahl: 100. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 309. 494 Surah 58. al-Mujadilah: 19. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 608. 495 Surah 19. Maryam: 83. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 350. 496 Surah 35. Fatir: 6. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 483. 497 Surah 6. al-An’am: 48. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 153. 498 Surah 7. al-A’raf: 200. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 198.

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C. Remembering Allah: “Therefore remember Me (by praying, glorifying), I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.”499

D. Reading the Qur’an: “And We send down of the Qur'an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the

Zalimun (polytheists and wrong-doers) nothing but loss.”500

E. Repentance: “Verily, those who are Al-Muttaqun (the pious), when an evil thought comes to them from Shaitan (Satan), they remember (Allah), and (indeed) they then see

(aright).”501

F. People Encouraged to Learn About Satan’s Activities:

I. “(Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the Alamin (mankind, jinn and all that exists)!"”502

II. “He [Shaitan (Satan)] commands you only what is evil and Fahsha (sinful), and that you should say against Allah what you know not.”503

III. “Shaitan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salat (the prayer). So, will you not then abstain?”504

499 Surah 2. al-Baqarah: 152. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 29. 500 Surah 17. al-Isra’: 82. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 324. 501 Surah 7. al-A’raf: 201. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 199. 502 Surah 59. al-Hashr: 16. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 611. 503 Surah 2. al-Baqarah: 169. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 31. 504 Surah 5. al-Ma’idah: 91. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 142.

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IV. “Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you? They wish to go for judgement (in their disputes) to the Taghut (false judges) while they have been ordered to reject them, But Shaitan (Satan) wishes to lead them far astray.”505

V. "I found her and her people worshipping the sun instead of Allah, and Shaitan (Satan) has made their deeds fair-seeming to them, and has barred them from (Allah's) Way: so they have no guidance."506

The Judgment of Satan

The first judgment against Satan was to be cursed and driven out of Paradise. That happened after he refused to bow in front of Adam. His second judgment will be in the

Day of Judgment, where he will be casted on the eternal Fire. He, and his followers, will be tormented there forever. “(Allah) said: "The Truth is - and the Truth I say - That I will fill Hell with you Iblis (Satan) and those of them (mankind) that follow you, together."507

Summary

Shaytan is a word used to describe any creature who ventures far from the right path.

It is also used to describe those who believe that they are above and better than others.

Shaytan can be a member of jinn, a human, or any other creature. Shaytan’s, Al-Shaytan,

505 Surah 4. an-Nisa: 60. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 105. 506 Surah 27. an-Naml: 24. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 423. 507 Surah 38. Sad: 85. al-Hilali and Khan, Translation of The Meanings of The Noble Qur’an, 509.

139 personal name is Iblis. He was created by God. Because God created him from fire’s flames, therefore, he is not an angel. He lives with humans in the earth, however, we are not able to see him according to his original form. Like other members of jinn, Al-

Shaytan have the ability to take different forms such as humans, animals, or birds.

Nevertheless, in a vision, Shaytan cannot take the image of the prophet as it was described in the authentic books of hadith. In their books, Al-Bukhari and Al-Naysabori mentioned a narration in which the prophet said: whomever saw me in a vision, he saw me conscious. Shaytan is unable to take a form like my image.508 Al-Shaytan is an intelligent creature, therefor, he is responsible for his actions. Because of his arrogance, he disobeyed God believing that he is better than Adam. God granted him his request, therefore, he will remain for the duration of life until the Day of Judgment. His task in this life is to deceive humans and drive them away from the strait path. He cannot force people to sin, and his power is to invite but not to coerce. He has no ability to produce something like the Qur’an, therefore, the words of Qur’an are not believed to originate from Shaytan or to be influenced by him. He has no power over humans, his strength is coming from his ability to use tricks to deceive people. Nevertheless, Shaytan and his followers can torment humans relying on whispering in their hearts without controlling them. He whispers in the people’s hearts and encourages them to commit sins; therefore, strong faith and seeking the protection from God is the way to fight him. He is a deceiver, and the promises he gives are false. He is a master at exaggerating, and he gives humans the false confidence in their own powers. His job can be achieved by subtle suggestions, insinuations, or by inducing a state of forgetfulness in the mind of the believers. His

508 Sahih Al-Bukhari - Kitab al-tabeer. Al-Bukhari, Sahih Al-Bukhari, 9:33. Sahih Muslim - Kitab al-Ro’yah. Al-Naysabori, Sahih Muslim, 4:1775.

140 promises are seen to be nothing but empty illusions. In the Day of Judgment, he will give-up his followers and leave them to face the results of their actions. The belief in his existence should be a fact because he was mentioned in the Qur’an and in the hadith many times. In addition, news came about him from all the prophets before Muhammad, and he is known to scholars as well as among laity. In Islam, the belief in the existence of

Shaytan, Iblis, is mandatory. Like the belief in jinn, the belief in the existence of Shaytan is in the same level with the belief in any unseen matter which its existence was proven in the Qur’an and the hadiths. Muslims have agreed that a person who does not believe in the existence of Shaytan is to be put out of Islam for the reason that he/she has rejected the word of God and the word of his prophet.

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VI – CONCLUSION

Satan is one of the religious characters theologians have used to form their theologies in their attempts to understand God and His relation with His creation. However, why

Satan was created, and how he has been used by God is not broadly understood, especially across major religious traditions. This study presents useful details to understand Satan and his role according to what is found in the three holy books. It also demonstrates that people who bear allegiance to the Hebrew Scriptures, the New

Testament, and the Qur’an share similar conceptions about Satan. Let us now examine convergences, divergences, and potential areas for profitable future study and discussion.

Convergences Between the Hebrew Scriptures, New Testament, and the Qur’an

Origin Narratives

The story of the Creation of Adam and the events that happened afterwards is a cornerstone to understand the relation between humankind and Satan. It is not strange to find similarities between the Qur’anic Satan references and the Bible, because of the historic evolution of the traditions. Even in some literature beyond the Scriptures, we can find some similarities. For example, the Vita Adae et Evae, which was composed originally in Greek no later than the fourth century C.E., one can find many similarities in it if compared with the Islamic story. In the Vita Adae et Evae, God created Adam and breathed life into him. Then God required the Archangel Michael to order the rest of the angels to worship Adam whom God had created in His own image and likeness. Only the

142 one called the Devil refused to worship Adam. The reason for his refusal is that he was created earlier and that he believed that he deserved supremacy. He also affirmed to act like an enemy to the Most High if He became annoyed from his reasoning. However,

God condemned him for his disobedience and arrogance, and then God cast him out of

Paradise. In revenge, the Devil seduced Adam and Eve because they were the reason behind his disgrace.509 Another similarity can be seen in the Christian apocryphal text, the Gospel of St. Bartholomew, of the late fourth or fifth century C.E. In the Gospel of St.

Bartholomew, one reads the same story mentioned in the Vita Adae et Evae. However, what is similar to the Islamic account is that the Devil’s reason not to worship Adam is that he was created from fire while Adam was created from clay: “And when I came from the ends of the earth Michael said: Worship thou the image of God, which he hath made according to his likeness. But I said: I am fire of fire, I was the first angel formed, and shall worship clay and matter?”510

With regards to Satan himself -or the figure who was later identified as Satan, mentioned in the story of Adam and Eve, one can find significant similarities between the

Hebrew Scriptures, the New Testament, and the Qur’an. Here I will introduce a short version of a story in Islam. In the Qur’an, the story of creating Adam began by God creating him from clay. After God created Satan, God left him in Paradise for a certain period of time, then He breathed into him spirit. Later, He ordered the angels in the heavens to kneel before him. All of them submitted to God except Satan; he became

509 Robert Charles, Apocrypha and Pseudepigrapha of the Old Testament in English. 1913. http://www.ccel.org/c/charles/otpseudepig/adamnev.htm (accessed Jan. 21, 2017). 510 M. R. James, The Gospel of Bartholomew, ed. Joshua Williams. 1924. http://gnosis.org/library/gosbart.htm (accessed Jan. 7, 2017).

143 arrogant and refused to kneel. He believed that he is better and higher than Adam, who was created from clay, because of his essence of fire. As a result of his refusal, God cursed Satan and cast him out from the heavens. From that moment, Satan became to be known as Iblis. However, he asked God to keep him a life up until the Judgment Day.

Iblis’ request was granted. However, because he was not given the power to force people to sin, he promised that he would deceive and invite humankind to disobey God. He will act like a seducer who instigates evil in their hearts to achieve his goal. A goal to prove that humans are not God’s truly faithful ones, and they are not worthy to be honored.

Later, God created Eve, Hawwa in Arabic, to accompany Adam. Then He placed them in Paradise where He provided them with all their needs. In addition, He gave them a permission to eat from where ever they liked. However, He instructed them not to eat from one particular tree. Satan, who is called Iblis now, came to them and encouraged them to eat from the forbidden tree. He misled them by invoking God’s name promising them that if they will eat from the forbidden tree, then they will be like angels and enjoy eternal life. Adam and Eve believed him and followed his lead. However, after they ate from the forbidden tree their private parts were exposed, which made them to look for leaves to cover their selves. Unlike Iblis, they realized their mistake, and Adam rushed to ask forgiveness from God. God granted them forgiveness, but they were driven out from

Paradise to the earth where their offspring will be enemies one to another, and Iblis is the enemy of them all.

The story shows striking similarities to the one developed in the Hebrew Bible. In addition, one can learn that Muslims do not question the spirituality of Iblis’ nature; the only different is that they do not consider him as an angel. While he is closely linked with

144 the angels, he was never an angel by nature. His sin proves that he is not an angel because angels are not able to sin. However, he was included when God ordered the angels in the heavens to kneel before Adam. That is to understand that due to his devotion before his sin, he was included with the angels. In addition, the Qur’an states that he was created from fire, which is the material God used to create jinn. As the Hebrew Bible affirms, angels are messengers, punishers, couriers, and helpers. They act only in accordance with

God’s will, and function as His instruments. For them, to rebel is unimaginable, and, in fact, impossible. On this part, Muslims and the Hebrew Scriptures are in agreement.

When Qur’an speaks of jinn, it refers to a clearly distinguishable class of spirits. Angels by their nature are incapable of sin, and they are incapable to lie. Contrary to angels, jinn eat, drink, can have children, and die. Some commentators believe that Iblis is not only a member of the race of jinn, but that he is their father. For those who do not agree on that view, they all agree that he has armies of followers from jinn and humans who look on him as a master and a leader. He may not be their “father” in a physical sense, but he is their spiritual leader who command them and they obey.

Clearly, in some texts Satan is presented as an angel in the Bible; however, hassatan can also refer to other beings. Certain writers occasionally have suggested that the

Hebrew Scriptures shows that the struggle of the Israelites was against a member of the divine court whom they called “Satan.” For them, a reference of his origin can be found in Isaiah 14:12-15 where the account shows one of the angels who became disobedient and then was thrown from Heaven to earth. However, in the Hebrew Scriptures Book of

Zechariah, Satan was presented as a member of the divine court standing in front of God as an accuser. In addition, the Hebrew Scriptures also presents a terrestrial Satan. The

145 first appearance of a terrestrial Satan can be seen in relation to King David and his son

King Solomon. In 1 Samuel 29:4, David himself was called a “satan.” In addition, in 1

Kings 5:4 one can see that a human enemy can be called a Satan. The Hebrew Scriptures shows that Satan is presented as a terrestrial or as a celestial adversary to humans.

Further, in the Hebrew Scriptures, Satan is not always evil, much less always opposed to

God. Moreover, in some texts like Numbers 22:22 and in Job 1:6, Satan is presented as one of God's obedient servants.

In Hebrew, the word hassatan describes someone or something that plays an adversarial role. It is not necessarily a name of a particular creature; rather, it can be a description of a certain behavior. Therefore, “Satan” can refer to any angel sent by God for a specific purpose of blocking or obstructing human activity. “Satan” also may refer to a human sent by God, or worked on his own to block or obstruct human activity.

“Satan” opposes humans’ plans of God's order or God’s permission and is not always wicked. In the Book of Numbers, the story of Balaam recounts a man who decided to go where God had ordered him not to go. God sent an angel to stand in the road to stop him from doing what he is not supposed to do. In that story, the angel was called “satan”, that is, he was the adversary, or an obstructer. The Book of Job also shows that satan was one of God's angels or messengers. Job's “satan” takes a more oppositional role: the LORD himself says that Satan incited him to act against Job.

In Islamic teachings, “satan” is also a word used to describe any creature except angels. He can be a human or a spiritual being. In addition, the word can be used to describe animals. Satan, called shaytan in Arabic, means “adversary.” In the Qur’an

Satan appears in both the singular and the plural, which indicate that the word is not to

146 describe one particular being. With regards to Satan or Al-Shaytan both the Bible and the

Qur’an are in agreement that he is an actual being. His existence is proven in the Hebrew

Scriptures, New Testament, Qur’an, and hadith. The believe that he was created by God and that his existence is real is a matter mentioned in the Bible and the Qur’an many times, therefore, one should deal with him as a fact. In fact, the majority of people, other than Jews, Christians, and Muslims, are also in agreement on that. The Bible and the

Qur’an concur that he was created before Adam and he is an intelligent moral creature; therefore, he is responsible for his actions. Moreover, both the Bible and the Qur’an reject the fearsome picture of Satan in the popular mind as he is often imagined as a red- skinned figure with pointed ears, horns on his head, hooves, a forked tail, and a pitchfork.511 What they agree on is his powers, skills, and abilities. He is physically stronger than humans, and he was given skills and capabilities that God chose not to give to humans. He, with God’s permission, can influence people and cause sickness, harm, and inflect pain on them as any other creature who can cause harm. The story of Job in the Hebrew Bible and in the Qur’an, shows that Satan can cause harm to humans. In fact, it shows that even true believers can be harmed through his activities. However, that can happen only if God allows it to happen. In addition, it shows that when Job stood against

Satan, God rewarded Job.

In the Bible and in the Qur’an, Satan is invisible to humans; he can see them, but they cannot see him along with other satans or demons. He can talk, but his words are seen to be mainly lies and his promises are always false. Though he is strong and crafty, he

511 This is closer to the image late medievalist Christian writers produced. See Dante Alighieri, The Inferno, trans. John Ciardi (New York: Penguin Books, 1982), 262.

147 cannot produce miracles nor he can know the future. In addition, he cannot force people to sin. The Bible and the Qur’an together affirm that Satan nor demons have power over people; they were only given the ability to invite humans to sin. They can influence people’s minds and interfere with their dreams causing them to see nightmares or hallucinations to terrify them and make them miserable. However, they can not cause any harm to the truly faithful ones who are protected by God’s power.512

Strong textual evidences show that Satan in the Bible513 and in the Qur’an514 has his own throne in this earth where it stays on water. From his throne, he rules his followers, from jinn or demons, and sends them to do their job; deceive and persuade people to violate God’s laws. Satan’s main duties are to inspire people to worship other than God, to sin, to disobey God, to increase enmity, hostility, and hate between humans. Satan and his followers flee when they hear prayers, Athan in Islam, or when they hear Scriptures or

512 In the Book of Job, the character Satan appears to have God’s permission to test humans. This is not seen as a source of “evil,” but with God’s permission in this Jovian context. In the Petrine letter, this turns more darkly, with, “Like a roaring lion your adversary the devil prowls around, looking for someone to devour” (1 Peter 5:8 NRSV). Satan, as an adversary, has become synonymous with the Devil, who is a malevolent being who is permitted by God to create temptation and suffering. Merrill F. Unger observes of Satan’s limitations saying, he “creates nothing, nor can he perpetrate any evil, physical or moral, without Jehovah’s sanction.” Unger, Biblical Demonology, 26. Walther Eichrodt notes that, the figure of the Satan in Yahweh’s heavenly court is a fully-qualified member, and by nature has nothing to do with demons. Originally, Satan was an angel of Yahweh entrusted with a particular task; he is the Public Prosecutor or District Attorney, who brings men’s guilt to God’s remembrance. That occupation does not necessarily presuppose an evil character. The fact that men of God are also expected to uncover human guilt do not make them evil. When Satan was attending the heavenly council, he describes the piety of Job as very much in need of testing, he is only doing his duty. Eichrodt, Theology Of The Old Testament, 2:205. 513 In the message to the church in Pergamum, John called the city as the throne of Satan. “I know where you are living, where Satan’s throne is. Yet you are holding fast to my name, and you did not deny your faith in me even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan lives.” (Revelation 2:13 NRSV). 514 After Iblis’ sin, he was send to the earth and there, he established his throne on the sea. In Sahih Muslim, the prophet teaches that Iblis established his throne on water, and then he sends his minions every day to tempt people. Sahih Muslim - Kitab Seft al-Qiyamah wa al-Jannah wa al- Nar. Al-Naysabori, Sahih Muslim, 4:2167.

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Qur’an in Islam. Islam and Christianity teaches that he is weak and coward. In addition, he is very weak to stand against the name of God when it is called; he cannot cause any harm if His name mentioned. Moreover, he cannot stand against the faithful; those who truly believe in God and pray. As it is shown in the New Testament, the Qur’an asserts that Satan is a rebellious spirit who was driven out of Paradise and he will be inhabiting the fire forever after his Judgment. In addition, both in the Bible and in the Qur’an, Satan and demons can be constrained and held captive by the power of God.

The three holy scriptures also show one side of God’s wisdom in creating Satan.

Besides what was mentioned earlier about his role in individual lives, and besides his being evil and disobedient to God, God has used him for the good of humankind. There is always a good side in God’s creation even if it appears morally deficient. Learning about

Satan will lead the faithful to seek refuge in God. Certainly, Satan is evil, however, both the Bible and the Qur’an agree that he was not created entirely to cause evil; good could also be found in creating him. In general, opposing Satan in Judaism, Christianity, and

Islam is a spiritual goal and it demonstrates true faith and loyalty to God.

Divergences Between the Hebrew/Christian Bible and the Qur’an

Jews, Christians, and Muslims do not question the spirituality of Satan or Iblis.

However, the major difference between them is that Muslims do not consider him as an angel. For them, he is a member of jinn; a race that was created from fire. Before his sin, he was called an angel due to his good work and devotion, but he is not an angel according to his nature. The Qur’an states clearly that he was created from fire, which is a

149 material different than what God had used to create angels. In addition, angels act only according to God’s will. In Islam, angels by their nature are incapable to sin, and they are incapable to lie because they were created by God pure, holy, compliant, and they are not to act without God’s permission. Another major difference is that Satan in Islam was not created to live forever. His request to keep him a life till the Day of Judgment demonstrates that he knew that he could die.

In the Hebrew and Christian Scriptures, Satan was created good, and he chose to stay good till the time he was tested. He rebelled against God, which led him to be cursed and thrown out from his heavenly abode. In Islam, Iblis disobeyed God when he was ordered to bow in front of Adam. He believed that he was superior to Adam according to his nature, therefore, he insisted to disobey God and he did not ask for forgiveness. As a result, he was cursed and driven out of Paradise to stay in the earth where he will act as an adversary to humankind. That further demonstrates that Satan’s sin was different than what is mentioned in the Scriptures. The Hebrew/Christian Bible indicates that Satan’s sin appears to have been pride and tempting Adam and Eve to sin.

While both the Hebrew/Christian Bible and the Qur’an affirm that Satan or Iblis is inhabiting this world and that he will remain the adversary until the Day of Judgment, the

Qur’an does not teach that he is the king of earth. Contrary to the Hebrew Christian

Bible, the Qur’an teaches that Iblis can eat and drink. He is a male by gender and can marry to produce children. In fact, Iblis has his own children according to some Islamic theologians. Moreover, Satan can take the shape of a human, but not the prophet’s image.

He can also take the form of an animal; however, he became bound to the limits of the

150 form he took. Islam also teaches that each newborn child is to be goaded by Satan,515 and then a “satan” “qareen” is to be assigned to stay with him all his life. In the Day of

Judgment, Iblis and his assistants will give up their human followers and leave them to face the results of their own actions.

Areas for Further Study and Discussion

Satan proved to have a strong relation to the world of angels in the Hebrew

Scriptures, the Christian New Testament, and in the Qur’an. Therefore, a comparative study of the Doctrine of Angels in Judaism, Christianity, and Islam may reveal more information about him. In addition, it may broaden overall understanding about him if his relation to the realm of angels is studied in depth. Examination of texts outside the canonical works and religious literature, using modern interpretive models, could be a useful pursuit. Anthropological and linguistic analyses likewise should be pursued.

The texts involving Satan and his role at various points show a strong relation to the prophesies of the coming endtimes Tribulation, in particular, the doctrine of the Second

Coming of Christ (i.e. Parousia). A study of the signs of the Day of Resurrection, in

Judaism, Christianity and Islam, could be helpful to understand the role of Satan and his final activities during those decisive future events.

Another area of interest could be a comparative study of the mystic theology of Satan in Jewish, Christian, and Islamic mysticism.

515 Two persons were protected from being goaded by Satan; Jesus and his mother Mary. In addition, some scholars believe that Ammar ibn Yasir was also protected.

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Finally, various artists across 1500 years have painted or sculpted images of Satan.

These could be studied to determine how influential art is in the shaping of popular religious doctrines.

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Appendix 1

261 Surah 6. al-An’am: 112. And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent.516

ﭐﱡﭐ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣ ﱤ ﱥ ﱦ ﱧﱨ ﱩ

ﱪ ﱫ ﱬ ﱭﱮ ﱯ ﱰ ﱱ ﱲ ﱠ األنعام: ١١٢

265 Surah 7. al-A’raf: 27. O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts.

Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.517

ﭐﱡﭐ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈﲉ ﲊ

ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﱠ األعراف: ٢٧

268 Surah 7. al-A’raf: 27. O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts.

Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.518

516 A.B. al-Mehri, ed., The Qur'an: Saheeh International Translation (Birmingham, UK: Maktabah Booksellers and Publishers, 2010), 120. 517 al-Mehri, Saheeh International Translation, 128. 518 al-Mehri, Saheeh International Translation, 128.

153

ﭐﱡﭐ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈﲉ ﲊ

ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﱠ األعراف: ٢٧

269 Surah 2. al-Baqarah: 36. But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, “Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.”519

ﱡﭐ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽﲾ ﲿ ﳀ ﳁ ﳂ ﳃﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ

ﳋ ﳌ ﱠ البقرة: ٣٦

272 Surah 55. ar-Rahman: 10-13. And the earth He laid [out] for the creatures. Therein is fruit and palm trees having sheaths [of dates] And grain having husks and scented plants.

So which of the favors of your Lord would you deny?520

ﱡﭐ ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﱠ الرحمن: ١٠ - ١٣

275 Surah 72. al-Jinn: 1. Say, [O Muhammad], “It has been revealed to me that a group of the jinn listened and said, ‘Indeed, we have heard an amazing Qur’an [i.e., recitation].521

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱠ الجن: ١

519 al-Mehri, Saheeh International Translation, 34. 520 al-Mehri, Saheeh International Translation, 486. 521 al-Mehri, Saheeh International Translation, 559.

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277 Surah 15. al-Hijr: 27. And the jinn We created before from scorching fire.522

ﱡﭐ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﱠ الحجر: ٢٧

278 Surah 55. ar-Rahman: 14-15. He created man from clay like [that of] pottery. And He created the jinn from a smokeless flame of fire.523

ﱡﭐ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﱠ الرحمن: ١٤ - ١٥

291 Surah 8. al-Anfal: 48. And [remember] when Satan made their deeds pleasing to them and said, “No one can overcome you today from among the people, and indeed, I am your protector.” But when the two armies sighted each other, he turned on his heels and said, “Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed I fear God. And God is severe in penalty.”524

ﱡﭐ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅﲆ ﲇ ﲈ ﲉ ﲊ ﱠ األنفال: ٤٨

298 Surah 27. an-Naml: 39. A powerful one from among the jinn said, “I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.”525

ﱡﭐ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱠ النمل: ٣٩

522 al-Mehri, Saheeh International Translation, 212. 523 al-Mehri, Saheeh International Translation, 486. 524 al-Mehri, Saheeh International Translation, 151. 525 al-Mehri, Saheeh International Translation, 317.

155

299 Surah 38. Sad: 36-37. So We subjected to him the wind blowing by his command, gently, wherever he directed, and [also] the devils [of jinn] – every builder and diver.

ﱡﭐ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ ﲷ ﲸ ﱠ ص: ٣٦ - ٣٧

300 Surah 72. al-Jinn: 8. And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames.526

ﱡﭐ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﱠ الجن: ٨

306 Surah 27. an-Naml: 17. And gathered for Solomon were his soldiers of the jinn and men and birds, and they were [marching] in rows.527

ﱡﭐ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱠ النمل: ١٧

309 Surah 38. Sad: 35. He said, “My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower.”528

ﱡﭐ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥﲦ ﲧ ﲨ ﲩ ﲪ ﱠ ص: ٣٥

316 Surah 8. al-Anfal: 48. And [remember] when Satan made their deeds pleasing to them and said, “No one can overcome you today from among the people, and indeed, I am your protector.” But when the two armies sighted each other, he turned on his heels and

526 al-Mehri, Saheeh International Translation, 559. 527 al-Mehri, Saheeh International Translation, 315. 528 al-Mehri, Saheeh International Translation, 393.

156 said, “Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed I fear God. And God is severe in penalty.”529

ﱡﭐ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅﲆ ﲇ ﲈ ﲉ ﲊ ﱠ األنفال: ٤٨

323 Surah 46. al-Ahqaf: 18. Those are the ones upon whom the word [i.e., decree] has come into effect, [who will be] among nations which had passed on before them of jinn and men. Indeed, they [all] were losers.530

ﱡﭐ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ ﲱﲲ ﲳ ﲴ ﲵ ﲶ ﱠ األحقاف: ١٨

324 Surah 38. Sad: 79-81. He [Iblees] said, “My Lord, then reprieve me until the Day they are resurrected.” [God] said, “So indeed, you are of those reprieved. Until the Day of the time well-known.”531

ﱡﭐ ﳓ ﳔ ﳕ ﳖ ﳗ ﳘ ﳙ ﳚ ﳛ ﳜ ﳝ ﳞ ﳟ ﳠ ﳡ ﳢ ﳣ ﱠ ص: ٧٩ - ٨١

326 Surah 18. al-Kahf: 50. And [mention] when We said to the angels, “Prostrate to

Adam,” and they prostrated, except for Iblees. He was of the jinn and departed from [i.e., disobeyed] the command of his Lord. Then will you take him and his descendants as

529 al-Mehri, Saheeh International Translation, 151. 530 al-Mehri, Saheeh International Translation, 445. 531 al-Mehri, Saheeh International Translation, 395.

157 allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.532

ﱡﭐ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚﲛ ﲜ ﲝ

ﲞ ﲟ ﲠ ﲡ ﲢ ﲣﲤ ﲥ ﲦ ﲧ ﲨ ﱠ الكهف: ٥٠

327 Surah 72. al-Jinn: 6. And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden [i.e., sin].533

ﱡﭐ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﱠ الجن: ٦

329 Surah 55. ar-Rahman: 56. In them are women limiting [their] glances, untouched before them by man or jinni.534

ﱡﭐ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﱠ الرحمن: ٥٦

330 Surah 27. an-Naml: 65. Say, “None in the heavens and earth knows the unseen except

God, and they do not perceive when they will be resurrected.”535

ﱡﭐ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠﱡ ﱢ ﱣ ﱤ ﱥ ﱦ ﱠ النمل: ٦٥

331 Surah 34. Saba’: 14. And when We decreed for him [i.e., Solomon] death, nothing indicated to them [i.e., the jinn] his death except a creature of the earth eating his staff.

532 al-Mehri, Saheeh International Translation, 239. 533 al-Mehri, Saheeh International Translation, 559. 534 al-Mehri, Saheeh International Translation, 488. 535 al-Mehri, Saheeh International Translation, 318.

158

But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.536

ﱡﭐ ﳇ ﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ ﳐ ﳑ ﳒ ﳓﳔ ﳕ ﳖ ﳗ ﳘ ﳙ ﳚ

ﳛ ﳜ ﳝ ﳞ ﳟ ﳠ ﳡ ﳢ ﳣ ﱠ سبأ: ١٤

332 Surah 51. adh-Dhariyat: 56. And I did not create the jinn and mankind except to worship Me.537

ﱡﭐ ﱣ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱠ الذاريات: ٥٦

334 Surah 46. al-Ahqaf: 30. They said, “O our people, indeed we have heard a [recited]

Book revealed after Moses confirming what was before it which guides to the truth and to a straight path.538

ﱡﭐ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣ ﱤ ﱥ ﱦ ﱧ

ﱨ ﱠ األحقاف: ٣٠

336 Surah 6. al-An’am: 130. “O company of jinn and mankind,308 did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?” They will say, “We bear witness against ourselves”; and the worldly life had deluded them, and they will bear witness against themselves that they were disbelievers.539

536 al-Mehri, Saheeh International Translation, 366. 537 al-Mehri, Saheeh International Translation, 470. 538 al-Mehri, Saheeh International Translation, 446. 539 al-Mehri, Saheeh International Translation, 122.

159

ﱡﭐ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ

ﲵﲶ ﲷ ﲸ ﲹ ﲺﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄ ﳅ ﱠ األنعام: ١٣٠

337 Surah 72. al-Jinn: 11. And among us are the righteous, and among us are [others] not so; we were [of] divided ways.540

ﱡﭐ ﲳ ﲴ ﲵ ﲶ ﲷ ﲸﲹ ﲺ ﲻ ﲼ ﲽ ﱠ الجن: ١١

340 Surah 72. al-Jinn: 14. And among us are Muslims [in submission to God], and among us are the unjust. And whoever has become Muslim - those have sought out the right course.541

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱠ الجن: ١٤

341 Surah 46. al-Ahqaf: 19. And for all there are degrees [of reward and punishment] for what they have done, and [it is] so that He may fully compensate them for their deeds, and they will not be wronged.542

ﱡﭐ ﲷ ﲸ ﲹ ﲺﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﱠ األحقاف: ١٩

345 Surah 34. Saba’: 12. And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month, and We made flow

540 al-Mehri, Saheeh International Translation, 559. 541 al-Mehri, Saheeh International Translation, 559. 542 al-Mehri, Saheeh International Translation, 445.

160 for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command -

We will make him taste of the punishment of the Blaze.543

ﱡﭐ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗﲘ ﲙ ﲚ ﲛ ﲜﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥﲦ

ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ ﱠ سبأ: ١٢

348 Surah 6. al-An’am: 132. And for all are degrees [i.e., positions resulting] from what they have done. And your Lord is not unaware of what they do.544

ﱡﭐ ﱌ ﱍ ﱎ ﱏﱐ ﱑ ﱒ ﱓ ﱔ ﱕ ﱖ ﱠ األنعام: ١٣٢

355 Surah 18. al-Kahf: 50. And [mention] when We said to the angels, “Prostrate to

Adam,” and they prostrated, except for Iblees. He was of the jinn and departed from [i.e., disobeyed] the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.545

ﱡﭐ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚﲛ ﲜ ﲝ

ﲞ ﲟ ﲠ ﲡ ﲢ ﲣﲤ ﲥ ﲦ ﲧ ﲨ ﱠ الكهف: ٥٠

359 Surah 15. al-Hijr: 34. [God] said, “Then get out of it [the heavens,] for indeed, you are expelled.546

543 al-Mehri, Saheeh International Translation, 365. 544 al-Mehri, Saheeh International Translation, 122. 545 al-Mehri, Saheeh International Translation, 239. 546 al-Mehri, Saheeh International Translation, 212.

161

ﱡﭐ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱠ الحجر: ٣٤

362 Surah 2. al-Baqarah: 34. And [mention] when We said to the angels, “Prostrate before

Adam”; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.547

ﱡﭐ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﱠ البقرة: ٣٤

363 Surah 38. Sad: 73-74. So the angels prostrated - all of them entirely. Except Iblees; he was arrogant and became among the disbelievers.548

ﱡﭐ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﱠ ص: ٧٣ - ٧٤

369 Surah 7. al-A’raf: 12. [God] said, “What prevented you from prostrating when I commanded you?” [Satan] said, “I am better than him. You created me from fire and created him from clay [i.e., earth].”549

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱠ األعراف: ١٢

371 Surah 66. at-Tahreem: 6. O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels,

547 al-Mehri, Saheeh International Translation, 34. 548 al-Mehri, Saheeh International Translation, 394. 549 al-Mehri, Saheeh International Translation, 127.

162 harsh and severe; they do not disobey God in what He commands them but do what they are commanded.550

ﱡﭐ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ ﲷ ﲸ

ﲹ ﲺ ﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﱠ التحريم: ٦

382 Surah 38. Sad: 82-83. [Iblees] said, “By your might, I will surely mislead them all.

Except, among them, Your chosen servants.”551

ﱡﭐ ﳤ ﳥ ﳦ ﳧ ﳨ ﳩ ﳪ ﳫ ﳬ ﳭ ﱠ ص: ٨٢ - ٨٣

385 Surah 2. al-Baqarah: 36. But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, “Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.”552

ﱡﭐ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽﲾ ﲿ ﳀ ﳁ ﳂ ﳃﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ

ﳋ ﳌ ﱠ البقرة: ٣٦

387 Surah 15. al-Hijr: 42. Indeed, My servants - no authority will you have over them, except those who follow you of the deviators.553

ﱡﭐ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﱠ الحجر: ٤٢

550 al-Mehri, Saheeh International Translation, 536. 551 al-Mehri, Saheeh International Translation, 395. 552 al-Mehri, Saheeh International Translation, 34. 553 al-Mehri, Saheeh International Translation, 212.

163

388 Surah 14. Ibraheem: 22. And Satan will say when the matter has been concluded,

“Indeed, God had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me.

So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with God] before. Indeed, for the wrongdoers is a painful punishment.”554

ﱡﭐ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇﲈ ﲉ ﲊ ﲋ

ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓﲔ ﲕ ﲖ ﲗ ﲘﲙ ﲚ ﲛ ﲜ ﲝ ﲞ

ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﱠ إبراهيم: ٢٢

391 Surah 26. ash-Shu’ara: 210-212. And the devils have not brought it [i.e., the revelation] down. It is not allowable for them, nor would they be able. Indeed they, from

[its] hearing, are removed.555

ﱡﭐ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣ ﱤ ﱠ الشعراء: ٢١٠ - ٢١٢

393 Surah 17. al-Isra’: 88. Say, “If mankind and the jinn gathered in order to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.”556

554 al-Mehri, Saheeh International Translation, 207. 555 al-Mehri, Saheeh International Translation, 312. 556 al-Mehri, Saheeh International Translation, 232.

164

ﱡﭐ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱔ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ

ﱞ ﱟ ﱠ اإلسراء: ٨٨

395 Surah 55. ar-Rahman: 33. O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from God].557

ﱡﭐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﱠ الرحمن: ٣٣

398 Surah 72. al-Jinn: 6. And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden [i.e., sin].558

ﱡﭐ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﱠ الجن: ٦

401 Surah 2: al-Baqarah: 275. Those who consume interest cannot stand [on the Day of

Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, “Trade is [just] like interest.” But God has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with God. But whoever returns [to dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein.559

557 al-Mehri, Saheeh International Translation, 485. 558 al-Mehri, Saheeh International Translation, 559. 559 al-Mehri, Saheeh International Translation, 56.

165

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍﱎ ﱏ ﱐ ﱑ ﱒ

ﱓ ﱔ ﱕﱖ ﱗ ﱘ ﱙ ﱚ ﱛﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣ ﱤ ﱥ ﱦ ﱧ

ﱨﱩ ﱪ ﱫ ﱬ ﱭ ﱮﱯ ﱰ ﱱ ﱲ ﱳ ﱠ البقرة: ٢٧٥

407 Surah 15. al-Hijr: 27. And the jinn We created before from scorching fire.560

ﱡﭐ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﱠ الحجر: ٢٧

409 Surah 38: Sad: 84-85. [God] said, “The truth [is My oath], and the truth I say - [That] I will surely fill Hell with you and those of them that follow you all together.”561

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱠ ص: ٨٤ - ٨٥

410 Surah 7. al-A’raf: 18. [God] said, “Get out of it [i.e., Paradise], reproached and expelled. Whoever follows you among them - I will surely fill Hell with you, all together.”562

ﱡﭐ ﲆ ﲇ ﲈ ﲉ ﲊﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﱠ األعراف: ١٨

412 Surah 22. al-Hajj: 19-22. These856 are two adversaries who have disputed over their

Lord. But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding water. By which is melted that within their bellies and [their] skins. And for [striking] them are maces of iron. Every time they want to get out of it

560 al-Mehri, Saheeh International Translation, 212. 561 al-Mehri, Saheeh International Translation, 395. 562 al-Mehri, Saheeh International Translation, 127-128.

166

[i.e., Hellfire] from anguish, they will be returned to it, and [it will be said], “Taste the punishment of the Burning Fire!”563

ﱡﭐ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ

ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ

ﲶ ﲷ ﲸ ﲹ ﲺ ﲻ ﱠ الحج: ١٩ - ٢٢

413 Surah 78. an-Naba’: 21-23. Indeed, Hell has been lying in wait. For the transgressors, a place of return, In which they will remain for ages [unending].564

ﱡﭐ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﱠ النبأ: ٢١ - ٢٣

414 Surah 74: al-Muddathir: 26-31. I will drive him into Saqar. And what can make you know what is Saqar? It lets nothing remain and leaves nothing [unburned], Altering [i.e., blackening] the skins. Over it are nineteen [angels]. 31. And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is disease [i.e., hypocrisy] and the disbelievers will say, “What does God intend by this as an example?” Thus does

God leave astray whom He wills and guides whom He wills. And none knows the

563 al-Mehri, Saheeh International Translation, 273. 564 al-Mehri, Saheeh International Translation, 583.

167 soldiers of your Lord except Him. And it [i.e., mention of the Fire] is not but a reminder to humanity.565

ﱡﭐ ﱢ ﱣ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﱠ المدثر: ٢٦ - ٣١

437 Surah 38. Sad 82-83. [Iblees] said, “By your might, I will surely mislead them all.

Except, among them, Your chosen servants.”566

ﱡﭐ ﳤ ﳥ ﳦ ﳧ ﳨ ﳩ ﳪ ﳫ ﳬ ﳭ ﱠ ص: ٨٢ - ٨٣

449 Surah 2. al-Baqarah: 102. And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at

Babylon, Harut and Marut. But they [i.e., the two angels] do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of God. And they [i.e., the people] learn what harms them and does not benefit them. But they [i.e., the Children of Israel] certainly knew that whoever purchased it [i.e., magic] would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.567

565 al-Mehri, Saheeh International Translation, 567-568. 566 al-Mehri, Saheeh International Translation, 395. 567 al-Mehri, Saheeh International Translation, 39.

168

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ

ﱑ ﱒ ﱓ ﱔ ﱕ ﱖ ﱗ ﱘﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣ

ﱤﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱭﱮ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷﱸ

ﱹ ﱺ ﱻ ﱼ ﱽﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈﲉ ﲊ ﲋ ﲌ

ﲍ ﲎﲏ ﲐ ﲑ ﲒ ﲓ ﱠ البقرة: ١٠٢

450 Surah 51. adh-Dhariyat: 56. And I did not create the jinn and mankind except to worship Me.568

ﱡﭐ ﱣ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱠ الذاريات: ٥٦

452 Surah 7. al-A’raf: 12. [God] said, “What prevented you from prostrating when I commanded you?” [Satan] said, “I am better than him. You created me from fire and created him from clay [i.e., earth].”569

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱠ األعراف: ١٢

453 Surah 14. Ibraheem: 22. And Satan will say when the matter has been concluded,

“Indeed, God had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me.

So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be

568 al-Mehri, Saheeh International Translation, 470. 569 al-Mehri, Saheeh International Translation, 127.

169 called to my aid. Indeed, I deny your association of me [with God] before. Indeed, for the wrongdoers is a painful punishment.”570

ﱡﭐ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇﲈ ﲉ ﲊ ﲋ

ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓﲔ ﲕ ﲖ ﲗ ﲘﲙ ﲚ ﲛ ﲜ ﲝ ﲞ

ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﱠ إبراهيم: ٢٢

454 Surah 2. al-Baqarah: 34. And [mention] when We said to the angels, “Prostrate before

Adam”; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.571

ﱡﭐ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﱠ البقرة: ٣٤

455 Surah 4. an-Nisa’: 120. He [i.e., Satan] promises them and arouses desire in them. But

Satan does not promise them except delusion.572

ﱡﭐ ﲷ ﲸﲹ ﲺ ﲻ ﲼ ﲽ ﲾ ﲿ ﱠ النساء: ١٢٠

456 Surah 14. Ibraheem: 22. And Satan will say when the matter has been concluded,

“Indeed, God had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me.

So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be

570 al-Mehri, Saheeh International Translation, 207. 571 al-Mehri, Saheeh International Translation, 34. 572 al-Mehri, Saheeh International Translation, 90.

170 called to my aid. Indeed, I deny your association of me [with God] before. Indeed, for the wrongdoers is a painful punishment.”573

ﱡﭐ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇﲈ ﲉ ﲊ ﲋ

ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓﲔ ﲕ ﲖ ﲗ ﲘﲙ ﲚ ﲛ ﲜ ﲝ ﲞ

ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﱠ إبراهيم: ٢٢

457 Surah 114. an-Nas: 1-6. Say, “I seek refuge in the Lord of mankind. The Sovereign of mankind. The God of mankind. From the evil of the retreating whisperer. Who whispers

[evil] into the breasts of mankind. From among the jinn and mankind.”574

ﱡﭐ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﱠ الناس: ١ - ٦

458 Surah 4: an-Nisa’: 119. And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of God.” And whoever takes Satan as an ally instead of God has certainly sustained a clear loss.575

ﱡﭐ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩﲪ ﲫ

ﲬ ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ ﱠ النساء: ١١٩

459 Surah 2. al-Baqarah: 36. But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, “Go down, [all of you], as

573 al-Mehri, Saheeh International Translation, 207. 574 al-Mehri, Saheeh International Translation, 675. 575 al-Mehri, Saheeh International Translation, 90.

171 enemies to one another, and you will have upon the earth a place of settlement and provision for a time.”576

ﱡﭐ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽﲾ ﲿ ﳀ ﳁ ﳂ ﳃﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ

ﳋ ﳌ ﱠ البقرة: ٣٦

463 Surah 2: al-Baqarah: 268. Satan threatens you with poverty and orders you to immorality, while God promises you forgiveness from Him and bounty. And God is all

Encompassing and Knowing.577

ﱡﭐ ﲣ ﲤ ﲥ ﲦ ﲧﲨ ﲩ ﲪ ﲫ ﲬ ﲭﲮ ﲯ ﲰ ﲱ ﲲ ﱠ البقرة: ٢٦٨

466 Surah 24: an-Nur: 21. O you who have believed, do not follow the footsteps of Satan.

And whoever follows the footsteps of Satan - indeed, he enjoins immorality and wrongdoing. And if not for the favor of God upon you and His mercy, not one of you would have been pure, ever, but God purifies whom He wills, and God is Hearing and

Knowing.578

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑﱒ

ﱓ ﱔ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢﱣ ﱤ ﱥ ﱦ ﱧ ﱠ النور: ٢١

576 al-Mehri, Saheeh International Translation, 34. 577 al-Mehri, Saheeh International Translation, 56. 578 al-Mehri, Saheeh International Translation, 291.

172

472 Surah 14. Ibraheem: 22. And Satan will say when the matter has been concluded,

“Indeed, God had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me.

ﱡﭐ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇﲈ ﲉ ﲊ ﲋ

ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓﲔ ﲕ ﲖ ﲗ ﲘﲙ ﲚ ﲛ ﲜ ﲝ ﲞ

ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﱠ إبراهيم: ٢٢

473 Surah 16: an-Nahl: 100. His authority is only over those who take him as an ally and those who through him associate others with God.580

ﱡﭐ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﱠ النحل: ١٠٠

474 Surah 58. al-Mujadilah: 19. Satan has overcome them and made them forget the remembrance of God. Those are the party of Satan. Unquestionably, the party of Satan - they will be the losers.581

ﱡﭐ ﳆ ﳇ ﳈ ﳉ ﳊ ﳋﳌ ﳍ ﳎ ﳏﳐ ﳑ ﳒ ﳓ ﳔ ﳕ ﳖ ﳗ ﱠ المجادلة: ١٩

579 al-Mehri, Saheeh International Translation, 207. 580 al-Mehri, Saheeh International Translation, 223. 581 al-Mehri, Saheeh International Translation, 503.

173

475 Surah 19. Maryam: 83. Do you not see that We have sent the devils upon the disbelievers, inciting them [to evil] with [constant] incitement?582

ﱡﭐ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱠ مريم: ٨٣

476 Surah 35. Fatir: 6. Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze.583

ﱡﭐ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱠ فاطر: ٦

477 Surah 6. al-An’am: 48. And We send not the messengers except as bringers of good tidings and warners. So whoever believes and reforms - there will be no fear concerning them, nor will they grieve.584

ﱡﭐ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﱠ األنعام: ٤٨

478 Surah 7. al-A’raf: 200. And if an evil suggestion comes to you from Satan, then seek refuge in God. Indeed, He is Hearing and Knowing.585

ﱡﭐ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳﱴ ﱵ ﱶ ﱷ ﱸ ﱠ األعراف: ٢٠٠

582 al-Mehri, Saheeh International Translation, 250. 583 al-Mehri, Saheeh International Translation, 371. 584 al-Mehri, Saheeh International Translation, 115. 585 al-Mehri, Saheeh International Translation, 141.

174

479 Surah 2. al-Baqarah: 152. So remember Me; I will remember you. And be grateful to

Me and do not deny Me.586

ﱡﭐ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽ ﱠ البقرة: ١٥٢

480 Surah 17. al-Isra’: 82. And We send down of the Qur’an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.587

ﱡﭐ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﱠ اإلسراء: ٨٢

481 Surah 7. al-A’raf: 201. Indeed, those who fear God - when an impulse touches them from Satan, they remember [Him] and at once they have insight.588

ﱡﭐ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﱠ األعراف: ٢٠١

482 Surah 59. al-Hashr: 16. [The hypocrites are] like the example of Satan when he says to man, “Disbelieve.” But when he disbelieves, he says, “Indeed, I am disassociated from you. Indeed, I fear God, Lord of the worlds.”589

ﱡﭐ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ ﱠ الحشر: ١٦

586 al-Mehri, Saheeh International Translation, 44. 587 al-Mehri, Saheeh International Translation, 232-233. 588 al-Mehri, Saheeh International Translation, 142. 589 al-Mehri, Saheeh International Translation, 512.

175

483 Surah 2. al-Baqarah: 169. He only orders you to evil and immorality and to say about

God what you do not know.590

ﱡﭐ ﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ ﳐ ﳑ ﳒ ﳓ ﱠ البقرة: ١٦٩

484 Surah 5. al-Ma’idah: 91. Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of God and from prayer. So will you not desist?591

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ

ﱐ ﱑﱒ ﱓ ﱔ ﱕ ﱖ ﱠ المائدة: ٩١

485 Surah 4. an-Nisa: 60. Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to taghut, while they were commanded to reject it; and Satan wishes to lead them far astray.592

ﱡﭐ ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱔ ﱕ ﱖ ﱗ ﱘﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱠ النساء: ٦٠

486 Surah 27. an-Naml: 24. I found her and her people prostrating to the sun instead of

God, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided.593

590 al-Mehri, Saheeh International Translation, 45. 591 al-Mehri, Saheeh International Translation, 107. 592 al-Mehri, Saheeh International Translation, 85. 593 al-Mehri, Saheeh International Translation, 316.

176

ﱡﭐ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱔ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱠ النمل: ٢٤

487 Surah 38. Sad: 85. [That] I will surely fill Hell with you and those of them that follow you all together.”594

ﱡﭐ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱠ ص: ٨٥

594 al-Mehri, Saheeh International Translation, 395.

177

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