# Iblis

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Primary Devil in Islamic tradition

For the 2018 film, see [*Iblis* (film)](/source/Iblis_(film)). For other uses, see [Iblis (disambiguation)](/source/Iblis_(disambiguation)).

"Shaitan" redirects here. For the group of evil spirits, see [Shayatin](/source/Shayatin). For similarly spelled topics, see [Shaitan (disambiguation)](/source/Shaitan_(disambiguation)).

Iblis Leader of the devils (Shayatin) in Islam Angels honor Adam, except Iblis, who refuses. Painting from an illustrated subsection containing Bal'ami's Persian rendition of the Annals in a much larger Herat manuscript. Other names Shaytan, Azazil, Abu Murrah, Al-Harith Arabic إبليس Associate Shayatin Abode Sijjin Gender Male Offspring Demons and devils (in some traditions)

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**Iblis**[a] ([Arabic](/source/Arabic_language): إبليس, [romanized](/source/Romanization_of_Arabic): *Iblīs*),[1] also known as **Shaitan**, is the progenitor of the [devils](/source/Shayatin) (*shayāṭīn*) in [Islam](/source/Islam). According to the [Quran](/source/Quran), Iblis was thrown out of [heaven](/source/Jannah#Jinn,_angels,_and_devils) after refusing to [prostrate](/source/Prostration) himself before [Adam](/source/Adam_in_Islam). In [Sufi cosmology](/source/Sufi_cosmology), Iblis embodies the cosmic veil supposedly separating the immanent aspect of [God's love](/source/God_in_Islam) from the transcendent aspect of [God's wrath](/source/Divine_retribution). He is often compared to the [Christian](/source/Christianity) concept of [Satan](/source/Satan), since both figures were cast out of heaven according to their respective religious narratives. In his role as the master of cosmic illusion in Sufism, he functions in ways similar to the [Buddhist](/source/Buddhism) concept of [Mara](/source/Mara_(demon)).[2][3]

[Islamic theology](/source/Kalam) (*kalām*) regards Iblis as an example of attributes and actions which God punishes with [hell](/source/Hell) (*Nār*). Regarding the origin and nature of Iblis, there are two different viewpoints.[4]: 24–26[5]: 209–210 According to one, Iblis is an [angel](/source/Angels_in_Islam), and according to the other, he is the father of all the [jinn](/source/Jinn). [Quranic exegesis](/source/Tafsir) (*tafsīr*) and the [Stories of the Prophets](/source/Qisas_al-Anbiya) (*Qiṣaṣ al-anbiyāʾ*) elaborate on Iblis's origin story in greater detail. In Islamic tradition, Iblis is identified with *ash-Shayṭān* ("[the Devil](/source/Devil)"), often followed by the [epithet](/source/Epithet) *ar-Rajīm* (Arabic: ٱلرَّجِيم, lit. 'the Accursed').[6]: 23 *Shayṭān* is usually applied to Iblis in order to denote his role as the tempter, while *Iblīs* is his proper name.

Some Muslim scholars uphold a more ambivalent role for Iblis while preserving the term *shayṭān* exclusively for evil forces, considering Iblis to be not simply a devil but also "the truest [monotheist](/source/Tawhid)" (*Tawḥīd-i Iblīs*), because he would only bow before the Creator and not his creations.[4]: 46[7]: 65[8]: 47 Others have strongly rejected sympathies with Iblis, considering them to be deceptively instigated by Iblis. [Rumi](/source/Rumi)'s poetic work *[Masnavi-e-Ma'navi](/source/Masnavi-e-Ma'navi)* explores this form of deception in detail: when Iblis wakes up [Mu'awiya](/source/Mu'awiya_I) to the [morning prayer](/source/Fajr_(prayer)), he appears to have benevolent intentions at first, but it turns out, Iblis is just hiding his true malevolent motivations. The ambivalent role of Iblis is also addressed in [Islamic literature](/source/Islamic_literature). [Hafez](/source/Hafez), who considers Iblis to be an angel, writes that angels are incapable of emotional expression and thus that Iblis attempts to mimic piety but is incapable of worshipping God with passion. According to [Muhammad Iqbal](/source/Muhammad_Iqbal), Iblis tests humans in order to teach them to overcome their selfish tendencies.

Iblis is one of the most well-known individual supernatural entities in Islamic tradition, and has appeared extensively across Islamic and non-Islamic art, literature, and contemporary media.

## Naming, etymology, and origin

In Islamic traditions, *Iblīs* is known by many alternative names or titles, such as Abū Murrah ([Arabic](/source/Arabic_language): أَبُو مُرَّة, 'Father of Bitterness'), stemming from the word *murr* – meaning 'bitter'; ‘aduww Allāh or ‘aduwallah (عُدُوّ الله, "enemy or foe" of God);[9] and Abū al-Ḥarith (أَبُو الْحَارِث, 'the father of the plowmen').[10]: 149

The designation Iblīs (إِبْلِيس) may be an [epithet](/source/Epithet) referencing an [attribute](/source/Variable_and_attribute_(research)), deriving from the [Arabic verbal root](/source/Arabic_verbal_root) bls (ب-ل-س, with the broad meaning of "remain in grief").[11]: 274 According to [Ibn Manzur](/source/Ibn_Manzur), this is the majority opinion among Arab scholars, who maintain the tradition that the personal name of this being was [ʿAzāzīl](/source/Azazil).[12]: 171[13]: 136

Some Muslim teachers, such as [al-Jili](/source/Al-Jili), relate this name to *talbis* meaning confusion, because God's command confused him.[14]: 123[15]: 91

Another possibility is that the name was derived from [Ancient Greek](/source/Ancient_Greek) *diábolos* ([διάβολος](https://en.wiktionary.org/wiki/%CE%B4%CE%B9%CE%AC%CE%B2%CE%BF%CE%BB%CE%BF%CF%82); also the source of the English word *[devil](/source/Devil)*) via a [Syriac](/source/Syriac_language) intermediary.[16]: 133[1] The name is not found in Arabic literature before the Quran, suggesting it is not of pre-Islamic Arabian origin.[17]: 55

The Quranic story of Iblis parallels extrabiblical sources, such as *[Life of Adam and Eve](/source/Life_of_Adam_and_Eve)*,[4]: 20 about Satan's fall from heaven, preponderant in Eastern Christian circles.[18]: 66

## Theology (*Kalam*)

### Quran

Iblis is mentioned by name in the [Quran](/source/Quran) eleven times, nine of which relate to his refusal of God's Command to prostrate himself before [Adam](/source/Adam). The term *[šayṭān](/source/Shayatin)* is more prevalent; although Iblis is sometimes referred to as *šayṭān*, the terms are not interchangeable: Iblis is the proper name of the Quranic figure, while *šayṭān* refers to an unequivocal evil force.[4]: 46 The fragments of Iblis's story are scattered across the Quran. In the aggregate, the story can be summarised as follows:[4]: 18

When God created Adam, He ordered the [angels](/source/Angels_in_Islam) to bow before the new creation. All of the angels obeyed, but Iblis refused. He argued that, having been created from fire, he was superior to humans, who were made from clay-mud, and therefore should not be expected to prostrate himself before Adam.[19] As punishment for his haughtiness, God banished Iblis from heaven and condemned him to hell. Later, Iblis requested permission to attempt to mislead Adam and his descendants, and God granted the request—thus portraying God as the power behind both angels and devils.[20]: 5

Surah [al-Kahf](/source/Al-Kahf) states in reference to Iblis:

[...] except Iblis, he was one of the *jinni* [...][20]: 6

Quran 18:50, word 8–13 from a 660–710 manuscript

This passage led to a dispute among the *[mufassirūn](/source/Tafsir)* (exegetes), who disagree on whether the term is intended as a *[nisba](/source/Nisba_(onomastics)),* designating Iblis's heavenly origin (i.e. an angel) in contrast to the earthly Adam (and the jinn who preceded him), or if it serves to distinguish Iblis from the angels, portraying him as the progenitor of the jinn who dwelled in paradise until his fall — analogous to Adam's sin in Garden Eden followed by his fall.[20]: 6[21][13]: 146 This dispute goes back to the formative stage of Islam. These two conflicting opinions are based on the interpretations of [ibn Abbas](/source/Ibn_Abbas) and [Hasan al-Basri](/source/Hasan_al-Basri) respectively.[20]: 6 This debate resulted in two positions, at each gained substantial support by Muslim scholars.[20]: 7

Iblis is arguably implicitly mentioned in [Surah 21:29](/source/Al-Anbiya) (*al-’anbiyā)*, claiming divinity for himself by inviting humans and jinn to follow [egoistic desires](/source/Nafs) (*nafs*).[20]: 6 This interpretation is shared, among others, by Tabari, Suyuti, [al-Nasafi](/source/Abu_al-Barakat_al-Nasafi),[20]: 5 and [al-Māturīdī](/source/Abu_Mansur_al-Maturidi):[b]

"And whosoever among them would say, "Truly I am a god apart from Him," such will We requite with Hell. Thus do We requite the wrongdoers."[23]

[Quran 21](/source/Al-Anbiya):29 from a 750–1000 manuscript

*[Sijjin](/source/Sijjin)*, mentioned in Surah 83:7, is described as a [prison in hell](/source/Spirits_in_prison#Other_religious_traditions) by Quranic exegetes (e.g. Tabari, Tha'labi, Nasafi).[20]: 5 Iblis is chained at the bottom and sends his demons to the surface.[20]: 5

### Affiliation and predestination

The Angels meet Adam, the prototypical human being. They share, albeit to a lesser degree, the defiant reaction of Iblis, who haughtily turns his head away. Painting from a manuscript of the Manṭiq al-ṭayr (The Conference of the Birds) of Farīd al-Dīn ʿAṭṭār. Iran, Shiraz, 899/1494.

There are different opinions regarding the origin of Iblis. This dispute is closely related to doctrinal differences regarding [free will](/source/Free_will_in_theology#Islam). Islam believes that like humans, jinn are created on earth to "worship" (*'abada*) God (51:56), and are capable of righteous and evil acts (11:119).[24]: 101

It is disputed in Islam whether angels (*malāʾikah*) are capable of sin. Those who hold that angels cannot sin thus assert that Iblis is merely a jinn, with only jinn and humans being capable of disobeying God.[16]: 123 This is the general opinion among the [Qadariyah](/source/Qadariyah) and most [Mu'tazilites](/source/Mu'tazilism).[25][16]: 123 This view is also found among many [Salafis](/source/Salafism).[26]: 73 The [Islamist](/source/Islamism) writer [Sayyid Qutb](/source/Sayyid_Qutb) denies that angels can sin and so rejects readings which depict Iblis as an angelic being.[14] Sunni Muslims, with [al-Razi](/source/Fakhr_al-Din_al-Razi) as one exception, generally adhere to the [doctrine of predestination](/source/Predestination_in_Islam)—i.e. that everything that happens in the universe happens by divine decree[27]: 120—and assert that Iblis acts in obedience to his inner nature and God's plan, but in disobedience to God's command.[14][13]: 137–140

The context of Iblis's disobedience assumes that Iblis is an angel, as in early Islam the term *malāk* (angel) is used for celestial beings.[28] [Tabarsi](/source/Shaykh_Tabarsi) says that if Iblis were a jinni, he could not have been one of the custodians of Paradise.[16]: 103 Many of those who say that Iblis was an angel read Surah 18:50 as a *[nisba](/source/Nisba_(onomastics))* for the term *[jannāt](/source/Jannah)*, thus referring to Iblis's heavenly origin (this reading is preferred by – among others – [Ash'ari](/source/Ash'ari),[29]: 109 [Suyuti](/source/Suyuti), and [al-Tha'labi](/source/Al-Tha'labi)[1]). The [Hanbalites](/source/Hanbalites) and [Ash'arites](/source/Ash'arites) argue that Iblis was ignorant (*jahl*) and did not understand [God's will](/source/Will_of_God#Islamic_discourse) (*irāda*),[16]: 123 but Iblis's [unbelief](/source/Kafir) (*kufr*) was ultimately caused by God.[16]: 123 [Al-Maghrībī](/source/Abu_Uthman_al-Maghribi) states that, when the angels questioned the creation of Adam, God opened the angels' eyes to the characteristics of Adam, but closed the eyes of Iblis, so he would remain in resistance (*iḥtijāj*).[16]: 131 Therefore, Iblis would have been created as a disobedient angel and function as God's tempter.[4]: 177 [Abu Mansur al-Maturidi](/source/Abu_Mansur_al-Maturidi), the eponymous founder of [Māturīdī theology](/source/Maturidism), argues that humans and jinn are tested on earth, while angels are tested in heaven. He argues that if angels were not tested, the Quran would not compliment angels for obedience.[30]: 185

The Mu'tazilites, considering it impossible for God to have any negative attributes, reject the notion that Iblis's function as a tempter was initiated by God.[31][13]: 139 [Al-Zamakhshari](/source/Al-Zamakhshari) criticizes the Sunni view as ascribing negative attributes to God.[13]: 140 According to the Mu'tazilites, when Iblis blames God for leading him astray in [Surah 15:39](/source/Al_Hejr), these words belong to Iblis alone and cannot serve as a confirmation of God being the cause of Iblis's fall.[13]: 140

### Function

Islamic miniature of Iblis (top-left) tempting Quraysh leaders discussing the [second pledge at al-Aqabah](/source/Second_pledge_at_al-Aqabah) and the [anti-Islamic zealot](/source/Demolition_of_Masjid_al-Dirar) spying on them, to try and stop the spread of Islam.

In Muslim thought, Iblis is generally not considered to be the originator of evil. However, there are a few exceptions among Muslim scholars.[16]: 123 The [Qadariyah](/source/Qadariyah) asserted that evil was introduced by disobedience to God, and Iblis was the first who disobeyed.[16]: 123 This view is sometimes attributed to Hasan al-Basri.[32]: 291–292 An extreme position among the Qadariyah asserted that Iblis was not even created by God, but this was generally rejected as a limitation on God's power, showing influence from the [cosmic dualism](/source/Cosmic_dualism) of [Zoroastrianism](/source/Zoroastrianism), as expressed by "magicians" (*majūs*).[16]: 123[33]: 198 Al-Māturīdī argued that such dualistic worldviews are irreconcilable with the Islamic doctrine of *[tawhid](/source/Tawhid)*.[33]: 198 Some extreme positions went as far as to consider belief that actions are uncaused by God to be a form of *[shirk](/source/Shirk_(Islam))* (association), as it implies a second power independent from God.[34]

Iblis's disobedience is understood as an example and warning for humans and jinn – i.e. the *thaqalān*, the two types of creatures held to account for their deeds.[35] The position that Iblis was predestined to fall views his creation as a means for God to demonstrate his [entire spectrum of attributes](/source/Names_of_God_in_Islam) – including his wiliness (*makr*) – as well as to teach the consequences of sin.[25]: §5 As such, the example of Iblis demonstrates the necessity of avoiding transgression (*ma'siyah*), arrogance (*istikbār*), and comparison (*qiyās*) between oneself and another creature of God.[16]: 122

Iblis (left) instigates [Zahhak](/source/Zahhak) to kill his father, king Mirdas, by digging a hole.

Although not the cause of evil, Iblis is known as the progenitor of tempters, known as the "father of the devils" (*Abū ash-Shayāṭīn*).[36]: 129 Hadith literature emphasizes their evil influences over humans rather than treating them as proper personalities.[37] Muslims are advised to "seek refuge" from such influences and are recommended to recite prayers (*[duʿāʾ](/source/Du'a)*) for protection.[38]: 82

## Sufism

[Sufi formulations](/source/Sufism) about the mystical union with God, although fundamentally [mystical](/source/Mysticism) in nature, derive from the theological debates undertaken within the school of *kalam*.[39] In sum, there are two distinct interpretations of the role of Iblis within the Sufi tradition.[39]

The first interpretation holds that Iblis refused to bow before Adam because he would not prostrate himself before anyone but his creator, thus considering Iblis to be a "true [monotheist](/source/Monotheist)" only bested by [Muhammad](/source/Muhammad_in_Islam), an idea known as "Satan's monotheism" (*tawḥīd-i Iblīs*).[7] Oblivious to rewards and punishment, Iblis acts out of pure love and loyalty and disobeys the explicit command and obeys the hidden will of God.[39] In a [unity of opposites](/source/Unity_of_opposites), Iblis finds in his banishment proximity to God.[39]

The second interpretation disapproves of Iblis's refusal to prostrate himself before Adam. Adam, as a reflection of God's names, is more complete than the angels.[39] Iblis, being blind to the hidden reality of Adam, refuses to bow due to his own spiritual ignorance.[39]

### *Satan's Monotheism* (*Tawḥīd-i Iblīs*)

Adam honoured by Angels – Persian miniature. Iblis, black-faced and without hair (top-right of the picture). He refuses to prostrate himself with the other Angels.

*Satan's Monotheism* is illustrated in a story attributed to [Wahb ibn Munabbih](/source/Wahb_ibn_Munabbih). Accordingly, [Moses](/source/Moses_in_Islam) met Iblis on the slopes of [Sinai](/source/Mount_Sinai). When Moses asks Iblis for the reason behind his disobedience, Iblis replies that the command was a test.[40] This story is mentioned in the *Kitāb al-Tawāsīn* by the [Persian](/source/Persian_people) [poet](/source/Poet) [al-Hallaj](/source/Al-Hallaj), who also became known as one of Iblis's greatest defenders.[39] The idea also inspired later famous theologians and Sufis, including [Ahmad Ghazali](/source/Ahmad_Ghazali) and [Attar of Nishapur](/source/Attar_of_Nishapur).[41]

Ahmad Ghazali depicted Iblis as a paragon of self-sacrifice and devotion, stating: "Whoever doesn't learn monotheism from Satan is a [heretic](/source/Zandaqa) (*zindīq*)."[42][41] His student [Sheikh Adi ibn Musafir](/source/Sheikh_Adi_ibn_Musafir) asserted that Iblis's disobedience must have been willed by God, or else God would be powerless, and a powerless being cannot be God.[43]

Other theologians and Sufis disapproved of *Satan's Monotheism*. [Ibn Ghanim](https://en.wikipedia.org/w/index.php?title=Ibn_Ghanim&action=edit&redlink=1) argues that Iblis is referring to God's predetermined judgement as an excuse to cover his unbelief.[44] Furthermore, similar to [Ruzbihan Baqli](/source/Ruzbihan_Baqli), he argues that *Satan's Monotheism* is a subtle deception by Iblis, made in order to evoke sympathies and doubt about God's message.[45]

[Jalāl al-Dīn Muḥammad Rūmī](/source/Rumi) (1207–1273) argues that God's determinism can not be an excuse for one's own demise and failure.[16]: 132 He invokes the analogy between Adam and Iblis to highlight the difference between a believer and an unbeliever: While both Adam and Iblis were destined to fall, Iblis and his offspring blamed God, while Adam pleaded for forgiveness, nonetheless. Rumi advises humans to do the same.[46][16]: 132 In this context, Rumi declares that love is more important than intelligence[16]: 132 and states: "(Cunning) intelligence is from Iblis, and love from Adam."[47] In his story of [Mu'awiya](/source/Mu'awiya_I), in his *[Masnavi](/source/Masnavi)* (Book 2), Mu'awiya realizes that he cannot outsmart Iblis's excuses, thus seeking refuge in God's protection. At this, Iblis confesses that he only attempts to trick people. Rumi reminds the reader that the Quran emphasizes that Iblis is the enemy of humanity and that there is thus no reason to have sympathies for him.[7]

### Cosmic veil

Within the context of [Sufi cosmology](/source/Sufi_cosmology), the *[al-Insān al-Kāmil](/source/Al-Ins%C4%81n_al-K%C4%81mil)* ("perfected human being") is a manifestation of God's attributes, not in the sense of incarnation, but as a mirror reflecting his divine attributes.[3][48] In this interpretation, Iblis cannot comprehend the immanent aspect of God's attributes within Adam due to Iblis's own defective spiritual insight, and thus he refuses to bow down.[39][49][50] In his attempt to avoid idolatrous treatment of Adam, he becomes the supreme idolater, because he cannot see the immanent aspects of reality through idols (the exterior reality).[49] Since he cannot perceive God's immanent aspect (love), he can only understand (and reflect) God's transcendent aspects (wrath).[49][50][3]

According to [ibn Arabi](/source/Ibn_Arabi) and [Jami](/source/Jami), those who cannot comprehend the unity of God and separate God from his Creation are the disciples of Iblis, unable to discern the underlying, all-pervading divine principle.[51] In his ignorance and damnation, Iblis hovers over the mere surface of visible things, and those he leads astray suffer the same fate.[52] Other Sufi authors, including [Sana'i](/source/Sanai), ['Ayn al-Quzat](/source/Ayn_al-Quzat_Hamadani), [Ruzbihan](/source/Ruzbihan_Baqli), Attar, and Rumi, independently conceived a similar image of Iblis's function in the cosmos.[49]

In Sufi thought, Iblis is part of God's universe and does not form an exterior reality independent of God. He is God's veil, the visible universe itself, which hides the Godhead from the unworthy.[3][49] 'Ayn al-Quzat links the cosmic structure to the *[Shahada](/source/Shahada)*: "*Lā* (*no*) is the circle of negation. One must place his first step within this circle, but he should not stop here nor dwell here. (...)". Those who remain at the circle of *lā*, they worship the *[nafs](/source/Nafs)* (*carnal desires*) instead of God. Only those who proceed to *ʾillā 'llāh* (*except God*) surpass Iblis, the divine chamberlain.[53][54] As such, Iblis unknowingly symbolizes, suffers, and reflects the dark and wrathful aspect of God, uttering God's anger and executes God's justice.[49]

Due to the similarities in function between Iblis's web and the Hindu concept of *[māyā](/source/Maya_(religion))*, the seventeenth-century [Mughal](/source/Mughal_dynasty) prince [Dara Shikoh](/source/Dara_Shikoh) sought to reconcile the [Upanishads](/source/Upanishads) with Sufi cosmology.[49]

## Narrative exegesis (*Qiṣaṣ*)

1579 [Persian miniature](/source/Persian_miniature) illustrating [Naysaburi](/source/Ahmad_ibn_Ibrahim_al-Naysaburi)'s [Stories of the Prophets](/source/Stories_of_the_Prophets). To illustrate Adam's fall it depicts: Adam, [Hawa](/source/Eve#Islam), Iblis, the serpent, the peacock and an angel.

Persian miniature from a manuscript [Sādiq](/source/Ja'far_al-Sadiq)'s [Falname](/source/Falnama) depicting Adam and Eve, the serpent, the peacock, and Iblis, after their expulsion from Eden. Iblis (bottom-left) is depicted archetypally dark.

*Qiṣaṣ* is a form of [exegesis](/source/Exegesis) by [Muslim](/source/Muslim) scholars focusing on establishing a coherent story from material of Islamic scripture (Quran, *ḥadīṯ*).[55][56] According to many of them, before Adam was created, the jinn, offspring of *[al-Jānn](/source/Al-Jann)* (الجان), lived on earth. First they were obedient, but over time immorality increased and, when they became infidels, God sent an army of angels, headed by Iblis, called "al-Jinn" (named after paradise, not the genus) to defeat them.[14][57] These angels were created from *[nār as-samūm](/source/Nar_as-samum#Quran_and_tafsīr)*, while the rest of the angels from light, and the genus of jinn from *mārijin min nār* (smokeless fire).[57]

In reference to the interpretation of the events in Surah 2:30–34, when the angels complain about mankind's potential to shed blood and cause injustice, Islamic hagiographic narratives relate this to the story about angels' battle with the jinn.[57] Tabari and al-Thaʿlabi explain that the angels feared that humanity will become as corrupt as the jinn.[57]

Some later traditions place Iblis among the genus of the jinn instead. In one narration of the *[Tarikh Khamis](/source/Tarikh_Khamis)*, among the masses of infidel jinn only Iblis dedicated his life to worship of God, withdrawing to a high mountain. The angels soon notice him and elevate him to the heavens, where he becomes one like them in worship.[58]

With reference to Surah 76:1, Islamic narrative tradition considers Adam to have been created step-by-step, beginning as an inanimate body.[59] The story is mentioned by various scholars of the Sunni tradition, including [Muqatil](/source/Muqatil_ibn_Sulayman), Tabari, [Mas'udi](/source/Al-Masudi), [Kisa'i](/source/Al-Kisa'i), and Tha'labi.[59] According to the story, the angels passing by Adam were scared and Iblis was most afraid among them. To overcome his anxiety, he enters Adam and moves through the body.[59] He concludes that "this is hollow clay", whereas Iblis is "fire".[59] Since fire overcomes clay, he vows to destroy Adam like fire destroys clay:

You are nothing – because of his ringing – and you were made for nothing! If I am to rule over you, I will kill you, and if you are to rule over me, I will rebel against you.[59]

Some scholars (among them Thala'bi, Tabarsi,[60] Diyarbakri[61]) explain, with slight variations, Iblis's entry to the Garden of Eden by the aid of a serpent and a peacock. Some traditions have the Garden of Eden being warded by an [angelic guardian](/source/Ridwan_(angel)). Thus, Iblis persuades a peacock to get help, by promising him that, if he enters the Garden, the beauty of the peacock will never decay thanks to the fruit of immortality. The peacock, unable to carry Iblis, persuades the serpent, who decides to slip Iblis by carrying him in his mouth. From the mouth of the serpent, Iblis speaks to Adam and Ḥawwāʾ.[62]

## In culture

### In arts

Further information: [Angels in art § Islamic art](/source/Angels_in_art#Islamic_art)

Another miniature of angels prostrating before Adam with Iblis refusing, here depicted with a head cover

Iblis is perhaps one of the most well-known individual supernatural entities in Islamic tradition and was depicted in multiple visual representations like the Quran and Manuscripts of Bal‘ami's *‘Tarjamah-i Tarikh-i Tabari*.[63] Iblis was a unique individual, described as both a pious jinni and an angel before he fell from God's grace when he refused to bow before the prophet [Adam](/source/Adam_in_Islam). After this incident, Iblis turned into a *[shaytan](/source/Shayatin)*.[64] In visual appearance, Iblis's depiction was described in *On the Monstrous in the Islamic Visual Tradition* by Francesca Leoni as a being with a human-like body with flaming eyes, a tail, claws, and large horns on a grossly disproportionate large head.[65] Illustrations of Iblis in Islamic paintings often depict him black-faced, a feature which would later symbolize any satanic figure or heretic, and with a black body, to symbolize his corrupted nature. Another common depiction of Iblis shows him in human form wearing a special head covering, clearly different from the traditional Islamic turban and long sleeves, signifying long lasting devotion to God.[66] Only in one, he wears traditional Islamic head covering.[67]

Portrayal of Islamic devils in the form of wild monsters. Siyah Qalem - Hazine 2153, s.31b

Most pictures show and describe Iblis at the moment, when the angels prostrate themselves before Adam. In the manuscripts of Bal‘ami's ‘*Tarjamah-i Tarikh-i Tabari* he is usually seen beyond the outcrop, his face transformed with his wings burned, to the envious countenance of a devil.[68] In his demonic form, Iblis is portrayed similar to his cohorts (*shayāṭīn*) in Turko-Persian art as Asian demons (*Dīv*).[69] They are bangled creatures with flaming eyes, only covered by a short skirt. Similar to European arts depicting devils by traits of pagan deities, Islamic arts portray the devils with features often similar to that of Hindu deities.[70]

### In literature and film

The complexity of Iblis's character from the Quranic story had lasting influence on Islamic literature. It elaborates on the necessity of evil and Iblis's disobedience in creative retelling of the exegetical tradition.[46]

Iblis and the angels feature in [Hafez](/source/Hafez)'s poetry (1325–1390), collected in *[The Divān of Hafez](/source/The_Div%C4%81n_of_Hafez)*. Hafez iterates that angels are incapable of love. They can merely praise the creator but without the passion of a human-being. When Iblis protests, either because he considers Adam's offspring unworthy or himself devoted to God alone, he is described as an imposter (*mudda'ī*). He claims to act for the sake of God's love, but is actually envious of mankind's exalted position. Hafez advises his audience not to reveal the secrets of love towards God to the imposter.[71]

[Muhammad Iqbal](/source/Muhammad_Iqbal)'s [Javid Nama](/source/Javid_Nama) deal in length with the question of [Good and Evil](/source/Good_and_Evil).[72] As such, it is little surprising that Iblis plays a significant role in his works. Similar to [Goethe's](/source/Johann_Wolfgang_von_Goethe) [Mephistopheles](/source/Mephistopheles), Iblis is a necessary obstacle for man to overcome.[72] Only when man eventually resists and overcomes Iblis, he can finally prostrate himself and find salvation.[72][73]

Egyptian novelist [Tawfiq al-Hakim](/source/Tawfiq_al-Hakim)'s *ash-Shahid* (1953) describes the necessity of Iblis's evil for the world. One day, Iblis regrets his rebellion and consults religious authorities (the [Pope](/source/Pope), a [Rabbi](/source/Rabbi), and the head of the [al-Azhar](/source/Al-Azhar_Mosque)) in order to seek forgiveness. After Iblis's requests were rejected by all of them, he turns to the angel Gabriel, but is rejected again. Then Iblis realizes the necessity of his nature in order for good to exist and exclaims: "I am a martyr!".[74][75]

A demon called "Semum", from the eponymous 2008 Turkish [horror movie](/source/Horror_film) *[Semum](/source/Semum)*, embodies qualities attributed to both Iblis and his offspring. Alluding to the Quran, Semum blames God for abandoning demon-kind after creating humanity and vows to destroy God's newest creatures.[20]: 8 Referring to the Quranic cycle of God creating and then destroying his creatures, the "Semum" argues that humanity will be eventually abandoned by God, and should worship Iblis instead.[20]: 9

Iblis himself does not appear, but his presence is implied throughout the movie. Described by his devilish followers, he is the master of the "[World of Fire](/source/Jahannam)". On the other hand, the exorcist (representing God) describes Iblis imprisoned in the lowest pit of hell.[20]: 18 The movie implies Sufistic metaphysics by asserting that "God is everywhere". The demon denies God's omnipresence by asserting that hell belongs to Iblis. His dualistic beliefs are disproven when God intervenes on behalf of the exorcist in hell.[20]: 20 Iblis creates merely the illusion of God's absence.[20]: 20

[The fifth season](/source/Supernatural_season_5) of the American TV show *[Supernatural](/source/Supernatural_(American_TV_series))* features *[Lucifer](/source/Lucifer)* as the main antagonist. Pavel Nosachev, argues that, despite its Christian roots, the antagonist of the season bears resemblance to the Quranic Iblis.[76] Lucifer reveals his [backstory](/source/Backstory) in the fourth episode,[76] declaring:

You know why God cast me down? Because I loved Him, more than anything, and then God created you, the little hairless apes; and then He asked all of us to bow down before you, to love you more than Him. And I said: ‘Father, I can’t.’[76]

## See also

- [Islam portal](https://en.wikipedia.org/wiki/Portal:Islam)

- [Azazil](/source/Azazil)

- [Dante's Satan](/source/Dante's_Satan)

- [Elbis](/source/Elbis)

- [Harut and Marut](/source/Harut_and_Marut)

- *[Layla and Majnun](/source/Layla_and_Majnun)*

- [Prince of Darkness (Manichaeism)](/source/Prince_of_Darkness_(Manichaeism))

- [Questions of Bartholomew](/source/Questions_of_Bartholomew)

- [Samael](/source/Samael)

## Notes

1. **[^](#cite_ref-1)** Alternatively spelled as **Eblīs**

1. **[^](#cite_ref-24)** **From** Yüksek Lisans Tezi: **Translation:** (in English) " When one of them said, He is not God, I am! If he says that, we will punish him with hell. This is how we punish the oppressors.” (Anbiya-21/26-29) If the angels who were considered as gods had not had the possibility of making such a false claim, God would not have prohibited that. According to those who say that angels can commit sins, those who are good by nature are not praised. Since angels are praised in the verses, it is not necessary for them to do good. Mâturîdî says that angels are tested and that it is possible for them to sin and reminds that Iblis is also one of the angels." **Original:** (in Turkish) "“…Onlardan biri, Tanrı O değil, benim! diyecek olsa, biz onu da cehennemle cezalandırırız. Zalimleri böyle cezalandırırız.” (Enbiya-21/26-29) beyanında tanrı edinilen meleklerin kendilerinin de böyle yanlış bir iddiayı ortaya koyma ihtimalleri olmasa Allah onlara yasak getirmezdi. Meleklerin günah işleme gücünün olduğuna inananlara göre fıtratları gereği iyi olanlar övülmez. Ayetlerde melekler övüldüğüne göre hayrı işlemeleri bir zorunluluk değildir."[22]: 64)

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1. ^ [***a***](#cite_ref-y361_41-0) [***b***](#cite_ref-y361_41-1) [***c***](#cite_ref-y361_41-2) [***d***](#cite_ref-y361_41-3) [***e***](#cite_ref-y361_41-4) [***f***](#cite_ref-y361_41-5) [***g***](#cite_ref-y361_41-6) [***h***](#cite_ref-y361_41-7) Idel, Moshe; McGinn, Bernard (2016-10-06). *Mystical Union in Judaism, Christianity, and Islam*. London: Bloomsbury. pp. 98–99. [ISBN](/source/ISBN_(identifier)) [978-1-4742-8119-5](https://en.wikipedia.org/wiki/Special:BookSources/978-1-4742-8119-5).

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1. ^ [***a***](#cite_ref-t416_43-0) [***b***](#cite_ref-t416_43-1) Schimmel, Annemarie (2011). *Mystical Dimensions of Islam*. Chapel Hill: Univ of North Carolina Press. p. 195. [ISBN](/source/ISBN_(identifier)) [978-0-8078-9976-2](https://en.wikipedia.org/wiki/Special:BookSources/978-0-8078-9976-2).

1. **[^](#cite_ref-44)** Elmi, Ghorban (November 2019). ["Ahmad Ghazali's Satan"](https://www.researchgate.net/publication/337198008). *HTS Teologiese Studies*. **75** (3). [doi](/source/Doi_(identifier)):[10.4102/hts.v75i3.5368](https://doi.org/10.4102%2Fhts.v75i3.5368). [hdl](/source/Hdl_(identifier)):[2263/73903](https://hdl.handle.net/2263%2F73903). Retrieved 14 September 2020.

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1. ^ [***a***](#cite_ref-Latif-2009_48-0) [***b***](#cite_ref-Latif-2009_48-1) Latif, Amer (2009). *Quranic narrative and Sufi hermeneutics: Rūmī's interpretations of Pharaoh's character*. State University of New York at Stony Brook.

1. **[^](#cite_ref-49)** Schimmel, Annemarie (1993). *The Triumphal Sun: A Study of the Works of Jalaloddin Rumi*. Albany, New York: [SUNY Press](/source/SUNY_Press). p. 255. [ISBN](/source/ISBN_(identifier)) [978-0-791-41635-8](https://en.wikipedia.org/wiki/Special:BookSources/978-0-791-41635-8).

1. **[^](#cite_ref-50)** Barry, M. A. (2004). Figurative art in medieval Islam and the riddle of Bihzad of Herat (1465-1535). Flammarion. 240–241

1. ^ [***a***](#cite_ref-auto_51-0) [***b***](#cite_ref-auto_51-1) [***c***](#cite_ref-auto_51-2) [***d***](#cite_ref-auto_51-3) [***e***](#cite_ref-auto_51-4) [***f***](#cite_ref-auto_51-5) [***g***](#cite_ref-auto_51-6) Barry, M. A. (2004). Figurative art in medieval Islam and the riddle of Bihzad of Herat (1465-1535). Flammarion.: 246

1. ^ [***a***](#cite_ref-e363_52-0) [***b***](#cite_ref-e363_52-1) Lewisohn, L.; Shackle, C. (2006). *Attar and the Persian Sufi Tradition*. London; New York : London: I.B. Tauris. p. 159. [ISBN](/source/ISBN_(identifier)) [978-1-84511-148-9](https://en.wikipedia.org/wiki/Special:BookSources/978-1-84511-148-9). [OCLC](/source/OCLC_(identifier)) [70128462](https://search.worldcat.org/oclc/70128462).

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1. **[^](#cite_ref-54)** Barry, M. A. (2004). Figurative art in medieval Islam and the riddle of Bihzad of Herat (1465-1535). Flammarion.: 245-246

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1. **[^](#cite_ref-k388_56-0)** Korangy, Alireza; Al-Samman, Hanadi; Beard, Michael (2017-12-30). *The Beloved in Middle Eastern Literatures*. London: I.B. Tauris. pp. 94–95. [ISBN](/source/ISBN_(identifier)) [978-1-78453-291-8](https://en.wikipedia.org/wiki/Special:BookSources/978-1-78453-291-8).

1. **[^](#cite_ref-57)** Rippin, Andrew (2001). *The Qur'an and its Interpretive Tradition*. Variorum Collected Studies Series. Aldershot and Burlington: Ashgate. pp. 91–104. [ISBN](/source/ISBN_(identifier)) [978-0860788485](https://en.wikipedia.org/wiki/Special:BookSources/978-0860788485).

1. **[^](#cite_ref-Öztürk_58-0)** Öztürk, Mustafa (June 2004). "Adam, Paradise and Fall". *Milel and Nihal*. **1** (2): 151–186.

1. ^ [***a***](#cite_ref-Reynolds_59-0) [***b***](#cite_ref-Reynolds_59-1) [***c***](#cite_ref-Reynolds_59-2) [***d***](#cite_ref-Reynolds_59-3) Reynolds, Gabriel Said. "Angels". In Fleet, Kate; et al. (eds.). *Encyclopaedia of Islam Three Online*. Vol. III. [doi](/source/Doi_(identifier)):[10.1163/1573-3912_ei3_COM_23204](https://doi.org/10.1163%2F1573-3912_ei3_COM_23204).

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1. ^ [***a***](#cite_ref-Chipman-2001_61-0) [***b***](#cite_ref-Chipman-2001_61-1) [***c***](#cite_ref-Chipman-2001_61-2) [***d***](#cite_ref-Chipman-2001_61-3) [***e***](#cite_ref-Chipman-2001_61-4) Chipman, Leigh N. B. (2001). "Mythic Aspects of the Process of Adam's Creation in Judaism and Islam". *Studia Islamica*. **93** (93): 5–25. [doi](/source/Doi_(identifier)):[10.2307/1596106](https://doi.org/10.2307%2F1596106). [JSTOR](/source/JSTOR_(identifier)) [1596106](https://www.jstor.org/stable/1596106).

1. **[^](#cite_ref-i807_62-0)** Smith, Jane I.; Haddad, Yvonne Y. (1982). "Eve: Islamic image of woman". *Women's Studies International Forum*. **5** (2): 135–144. [doi](/source/Doi_(identifier)):[10.1016/0277-5395(82)90022-X](https://doi.org/10.1016%2F0277-5395%2882%2990022-X).

1. **[^](#cite_ref-FOOTNOTEAwn198344_63-0)** [Awn (1983)](#CITEREFAwn1983), p. 44.

1. **[^](#cite_ref-64)** Shabaz, Absalom D. (1904). *Land of the Lion and the Sun: Personal Experiences, the Nations of Persia-their Manners, Customs, and Their Belief*. New Haven, Connecticut: [Harvard University](/source/Harvard_University). p. 96.

1. **[^](#cite_ref-FOOTNOTELeoni2012153–154_65-0)** [Leoni (2012)](#CITEREFLeoni2012), pp. 153–154.

1. **[^](#cite_ref-FOOTNOTELeoni20123_66-0)** [Leoni (2012)](#CITEREFLeoni2012), p. 3.

1. **[^](#cite_ref-FOOTNOTELeoni20125–6_67-0)** [Leoni (2012)](#CITEREFLeoni2012), pp. 5–6.

1. **[^](#cite_ref-FOOTNOTEKuehn2019_68-0)** [Kuehn (2019)](#CITEREFKuehn2019).

1. **[^](#cite_ref-69)** Brosh, Na'ama; Milstein, Rachel; Yiśraʼel, Muzeʼon (1991). *Biblical stories in Islamic painting*. Jerusalem: [Israel Museum](/source/Israel_Museum). p. 27. [ASIN](/source/ASIN_(identifier)) [B0006F66PC](https://www.amazon.com/dp/B0006F66PC).

1. **[^](#cite_ref-70)** Melion, Walter; Zell, Michael; Woodall, Joanna (2017). *Ut pictura amor: The Reflexive Imagery of Love in Artistic Theory and Practice, 1500–1700*. Leiden, Netherlands: [Brill Publishers](/source/Brill_Publishers). p. 240. [ISBN](/source/ISBN_(identifier)) [978-9-004-34646-8](https://en.wikipedia.org/wiki/Special:BookSources/978-9-004-34646-8).

1. **[^](#cite_ref-Dmitriy_71-0)** Dmitriy, Dmitriy (2020). "Bad Spirits in Turkish Art". *Turkish Art. Social Sciences*. **1** (21): 59–88.

1. **[^](#cite_ref-b778_72-0)** Lewisohn, L.; Shackle, C. (2006-11-22). *Attar and the Persian Sufi Tradition*. London: Bloomsbury Publishing. pp. 156–158. [ISBN](/source/ISBN_(identifier)) [978-1-78673-018-3](https://en.wikipedia.org/wiki/Special:BookSources/978-1-78673-018-3).

1. **[^](#cite_ref-73)** Lewisohn, Leonard, ed. (2010). *Hafiz and the Religion of Love in Classical Persian Poetry*. Vereinigtes Königreich: I. B. Tauris. pp. 117–118. [ISBN](/source/ISBN_(identifier)) [978-0857736604](https://en.wikipedia.org/wiki/Special:BookSources/978-0857736604).

1. ^ [***a***](#cite_ref-Schimmel_74-0) [***b***](#cite_ref-Schimmel_74-1) [***c***](#cite_ref-Schimmel_74-2) Schimmel, Annemarie. "IQBAL, MUHAMMAD". *Encyclopaedia Iranica Online*. Brill. [doi](/source/Doi_(identifier)):[10.1163/2330-4804_EIRO_COM_3473](https://doi.org/10.1163%2F2330-4804_EIRO_COM_3473).

1. **[^](#cite_ref-FOOTNOTEAwn19839_75-0)** [Awn (1983)](#CITEREFAwn1983), p. 9.

1. **[^](#cite_ref-g427_76-0)** Graf, Arndt; Fathi, Schirin; Paul, Ludwig (2010-11-30). *Orientalism and Conspiracy*. London: Bloomsbury Publishing. pp. 219–221. [ISBN](/source/ISBN_(identifier)) [978-0-85771-914-0](https://en.wikipedia.org/wiki/Special:BookSources/978-0-85771-914-0).

1. **[^](#cite_ref-m140_77-0)** Issa, Islam (2019-01-17). *Milton in the Arab-Muslim World*. London New York, NY: Routledge. p. 94. [ISBN](/source/ISBN_(identifier)) [978-0-367-17761-4](https://en.wikipedia.org/wiki/Special:BookSources/978-0-367-17761-4).

1. ^ [***a***](#cite_ref-m377_78-0) [***b***](#cite_ref-m377_78-1) [***c***](#cite_ref-m377_78-2) Nosachev, Pavel (2020-12-04). ["Theology of Supernatural"](https://doi.org/10.3390%2Frel11120650). *Religions*. **11** (12): 650. [doi](/source/Doi_(identifier)):[10.3390/rel11120650](https://doi.org/10.3390%2Frel11120650). [ISSN](/source/ISSN_(identifier)) [2077-1444](https://search.worldcat.org/issn/2077-1444).

### Works cited

- Awn, Peter J. (1983). [*Satan's Tragedy and Redemption: Iblīs in Sufi Psychology*](https://archive.org/details/satans-tragedy/Satans%20Tragedy%20and%20Redemption.pdf) (PDF). [Leiden](/source/Leiden), the [Netherlands](/source/Netherlands): [Brill](/source/Brill_Publishers). [ISBN](/source/ISBN_(identifier)) [978-9-0040-6906-0](https://en.wikipedia.org/wiki/Special:BookSources/978-9-0040-6906-0).

- Kuehn, Sara (2019). ["The Primordial Cycle Revisited: Adam, Eve, and the Celestial Beings"](https://www.academia.edu/43195695). *The Intermediate Worlds of Angels: Islamic Representations of Celestial Beings in Transcultural Contexts*. Germany: Ergon Verlag. pp. 173–199. [ISBN](/source/ISBN_(identifier)) [978-3-95650-623-9](https://en.wikipedia.org/wiki/Special:BookSources/978-3-95650-623-9) – via Academia.edu.

- Leoni, Francesca (2012). ["On the Monstrous in the Islamic Visual Tradition"](https://books.google.com/books?id=x6o0DgAAQBAJ&pg=PT192). *The Ashgate Research Companion to Monsters and the Monstrous*. Farnham: Ashgate Publishing. [ISBN](/source/ISBN_(identifier)) [978-1-4724-1801-2](https://en.wikipedia.org/wiki/Special:BookSources/978-1-4724-1801-2).

v t e Satan In the Bible Book of Job Book of Revelation Book of Zechariah Parable of the Sower Parable of the Strong Man Parable of the Tares Serpents in the Bible Temptation of Christ The Sheep and the Goats War in Heaven Deuterocanonical works Conflict of Adam and Eve with Satan Life of Adam and Eve Questions of Bartholomew Other names & related figures Abaddon Ahriman Azazel Baphomet Beelzebub Belial Ezekiel's cherub in Eden Hades Iblis Lucifer Mastema Samael Samyaza Temeluchus Prince of darkness (Manichaeism) The Devil Prince of Darkness (Satan) Yetzer hara In literature Faust Goethe's Faust Faust, Part One Faust, Part Two Inferno Dante's Satan Johann Georg Faust Mephistopheles Paradise Lost Paradise Regained The Marriage of Heaven and Hell The Tragical History of the Life and Death of Doctor Faustus The Summoner's Tale Satanism After School Satan Anton LaVey Atheistic Satanism Black Mass Church of Satan Cutter v. Wilkinson First Satanic Church Greater and lesser magic Grotto Hail Satan Joy of Satan LaVeyan Satanism Order of Nine Angles Palladists Satan Speaks! Satan Takes a Holiday Sigil of Baphomet Temple of the Black Light Theistic Satanism The Devil's Notebook The infernal names The Mass of Saint-Sécaire The Satanic Bible The Satanic Rituals The Satanic Temple The Satanic Witch

v t e People and things in the Quran Characters Non-humans Allāh ('The God') Names of Allah found in the Quran, such as Karīm (Generous) Animals Related The baqara (cow) of Israelites The dhiʾb (wolf) that Jacob feared could attack Joseph The fīl (elephant) of the Abyssinians Ḥimār (Domesticated donkey) The hud-hud (hoopoe) of Solomon The kalb (dog) of the sleepers of the cave The namlah (female ant) of Solomon The nūn (fish or whale) of Jonah The nāqat (she-camel) of Ṣāliḥ Non-related ʿAnkabūt (Female spider) Dābbat al-Arḍ (Beast of the Earth) Ḥimār (Wild ass) Naḥl (Honey bee) Qaswarah ('Lion', 'beast of prey' or 'hunter') Malāʾikah (Angels) Angels of Hell Mālik Zabāniyah Bearers of the Throne Harut and Marut Jundallah Kirāman Kātibīn (Honourable Scribes) Raqib Atid Muqarrabun Jibrīl (Gabriel, chief) Ar-Rūḥ ('The Spirit') Ar-Rūḥ al-Amīn ('The Trustworthy Spirit') Ar-Rūḥ al-Qudus ('The Holy Spirit') Angel of the Trumpet (Isrāfīl or Raphael) Malakul-Mawt (Angel of Death, Azrael) Mīkāil (Michael) Jinn (Genies) Jann ʿIfrīt Sakhr (Asmodeus) Qarīn Shayāṭīn (Demons) Iblīs ash-Shayṭān (the (chief) Devil) Mārid ('Rebellious one') Others Ghilmān or Wildān Ḥūr Prophets Mentioned Ādam (Adam) Al-Yasaʿ (Elisha) Ayyūb (Job) Dāwūd (David) Dhū'l-Kifl (Ezekiel?) Hārūn (Aaron) Hūd (Eber?) Idrīs (Enoch?) Ilyās (Elijah) ʿImrān (Joachim the father of Maryam) Isḥāq (Isaac) Ismāʿīl (Ishmael) Dhabih Ullah Lūṭ (Lot) Ṣāliḥ Shuʿayb (Jethro, Reuel or Hobab?) Sulaymān ibn Dāwūd (Solomon son of David) Yaḥyā ibn Zakariyyā (John the Baptist the son of Zechariah) Yaʿqūb (Jacob) Isrāʾīl (Israel) Yūnus (Jonah) Dhū'n-Nūn ('He of the Fish (or Whale)' or 'Owner of the Fish (or Whale)') Ṣāḥib al-Ḥūt ('Companion of the Whale') Yūsuf ibn Yaʿqūb (Joseph son of Jacob) Zakariyyā (Zechariah) Ulul-ʿAzm ('Those of the Perseverance and Strong Will') Muḥammad Aḥmad Other names and titles of Muhammad ʿĪsā (Jesus) al-Masīḥ (The Messiah) Ibn Maryam (Son of Mary) Mūsā Kalīmullāh (Moses He who spoke to God) Ibrāhīm Khalīlullāh (Abraham Friend of God) Nūḥ (Noah) Debatable ones ʿUzayr (Ezra?) Dhū'l-Qarnayn Luqmān Maryam (Mary) Ṭālūt (Saul or Gideon?) Implied Irmiyā (Jeremiah) Ṣamūʾīl (Samuel) Yūshaʿ ibn Nūn (Joshua, companion and successor of Moses) People of Prophets Good ones Adam's immediate relatives Martyred son Wife Believer of Ya-Sin Family of Noah Father Lamech Mother Shamkhah bint Anush or Betenos Luqman's son People of Abraham Mother Abiona or Amtelai the daughter of Karnebo Ishmael's mother Isaac's mother People of Jesus Disciples (including Peter) Mary's mother Zechariah's wife People of Solomon Mother Queen of Sheba Vizier Zayd (Muhammad's adopted son) People of Joseph Brothers (including Binyāmin (Benjamin) and Simeon) Egyptians ʿAzīz (Potiphar, Qatafir or Qittin) Malik (King Ar-Rayyān ibn Al-Walīd)) Wife of ʿAzīz (Zulaykhah) Mother People of Aaron and Moses Egyptians Believer (Hizbil or Hizqil ibn Sabura) Imraʾat Firʿawn (Āsiyá bint Muzāḥim the Wife of Pharaoh, who adopted Moses) Magicians of the Pharaoh Wise, pious man Moses' wife Moses' sister-in-law Mother Sister Evil ones Āzar (possibly Terah) Firʿawn (Pharaoh of Moses' time) Hāmān Jālūt (Goliath) Qārūn (Korah, cousin of Moses) As-Sāmirī Abū Lahab Slayers of Ṣāliḥ's she-camel (Qaddar ibn Salif and Musda' ibn Dahr) Implied or not specified Abraha Abu Bakr Bal'am/Balaam Barṣīṣā Caleb or Kaleb the companion of Joshua Luqman's son Nebuchadnezzar II Nimrod Rahmah the wife of Ayyub Shaddad Groups Mentioned Aṣḥāb al-Jannah People of Paradise People of the Burnt Garden Aṣḥāb as-Sabt (Companions of the Sabbath) Jesus' apostles Ḥawāriyyūn (Disciples of Jesus) Companions of Noah's Ark Aṣḥāb al-Kahf war-Raqīm (Companions of the Cave and Al-Raqaim? Companions of the Elephant People of al-Ukhdūd People of a township in Surah Ya-Sin People of Yathrib or Medina Qawm Lūṭ (People of Sodom and Gomorrah) Nation of Noah Tribes, ethnicities or families ‘Ajam Ar-Rūm (literally 'The Romans') Banī Isrāʾīl (Children of Israel) Muʾtafikāt (Sodom and Gomorrah) People of Ibrahim People of Ilyas People of Nuh People of Shuaib Ahl Madyan People of Madyan) Aṣḥāb al-Aykah ('Companions of the Wood') Qawm Yūnus (People of Jonah) Ya'juj and Ma'juj/Gog and Magog People of Fir'aun Current Ummah of Islam (Ummah of Muhammad) Aṣḥāb Muḥammad (Companions of Muhammad) Anṣār (literally 'Helpers') Muhajirun (Emigrants from Mecca to Medina) People of Mecca Wife of Abu Lahab Children of Ayyub Sons of Adam Wife of Nuh Wife of Lut Yaʾjūj wa Maʾjūj (Gog and Magog) Son of Nuh Aʿrāb (Arabs or Bedouins) ʿĀd (people of Hud) Companions of the Rass Qawm Tubbaʿ (People of Tubba) People of Sabaʾ or Sheba Quraysh Thamūd (people of Ṣāliḥ) Aṣḥāb al-Ḥijr ('Companions of the Stoneland') Ahl al-Bayt ('People of the Household') Household of Abraham Brothers of Yūsuf Lot's daughters Progeny of Imran Household of Moses Household of Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim Daughters of Muhammad Muhammad's wives Household of Salih Implicitly mentioned Amalek Ahl as-Suffa (People of the Verandah) Banu Nadir Banu Qaynuqa Banu Qurayza Iranian people Umayyad Dynasty Aus and Khazraj People of Quba Religious groups Ahl al-Dhimmah Kāfirūn disbelievers Majūs Zoroastrians Munāfiqūn (Hypocrites) Muslims Believers Ahl al-Kitāb (People of the Book) Naṣārā (Christian(s) or People of the Injil) Ruhban (Christian monks) Qissis (Christian priest) Yahūd (Jews) Ahbār (Jewish scholars) Rabbani/Rabbi Sabians Polytheists Meccan polytheists at the time of Muhammad Mesopotamian polytheists at the time of Abraham and Lot Locations Mentioned Al-Arḍ Al-Muqaddasah ('The Holy Land') 'Blessed' Land' Al-Jannah (Paradise, literally 'The Garden') Jahannam (Hell) Door of Hittah Madyan (Midian) Majmaʿ al-Baḥrayn Miṣr (Mainland Egypt) Salsabīl (A river in Paradise) In the Arabian Peninsula (excluding Madyan) Al-Aḥqāf ('The Sandy Plains,' or 'the Wind-curved Sand-hills') Iram dhāt al-ʿImād (Iram of the Pillars) Al-Madīnah (formerly Yathrib) ʿArafāt and Al-Mashʿar Al-Ḥarām (Muzdalifah) Al-Ḥijr (Hegra) Badr Ḥunayn Makkah (Mecca) Bakkah Ḥaraman Āminan ('Sanctuary (which is) Secure') Kaʿbah (Kaaba) Maqām Ibrāhīm (Station of Abraham) Safa and Marwa Sabaʾ (Sheba) ʿArim Sabaʾ (Dam of Sheba) Rass Sinai Region or Tīh Desert Al-Wād Al-Muqaddas Ṭuwan (The Holy Valley of Tuwa) Al-Wādil-Ayman (The valley on the 'righthand' side of the Valley of Tuwa and Mount Sinai) Al-Buqʿah Al-Mubārakah ('The Blessed Place') Mount Sinai or Mount Tabor In Mesopotamia Al-Jūdiyy Munzalanm-Mubārakan ('Place-of-Landing Blessed') Bābil (Babylon) Qaryat Yūnus ('Township of Jonah,' that is Nineveh) Religious locations Bayʿa (Church) Miḥrāb Monastery Masjid (Mosque, literally 'Place of Prostration') Al-Mashʿar Al-Ḥarām ('The Sacred Grove') Al-Masjid Al-Aqṣā (Al-Aqsa, literally 'The Farthest Place-of-Prostration') Al-Masjid Al-Ḥarām (The Sacred Mosque of Mecca) Masjid al-Dirar A Mosque in the area of Medina, possibly: Masjid Qubāʾ (Quba Mosque) The Prophet's Mosque Salat (Synagogue) Implied Antioch Antakya Arabia Al-Ḥijāz (literally 'The Barrier') Al-Ḥajar al-Aswad (Black Stone) & Al-Hijr of Isma'il Cave of Hira Ghār ath-Thawr (Cave of the Bull) Hudaybiyyah Ta'if Ayla Barrier of Dhu'l-Qarnayn Bayt al-Muqaddas & 'Ariha Bilād ar-Rāfidayn (Mesopotamia) Canaan Cave of Seven Sleepers Dār an-Nadwa Jordan River Nile River Palestine River Paradise of Shaddad Events, incidents, occasions or times Incident of Ifk Laylat al-Qadr (Night of Decree) Event of Mubahala Sayl al-ʿArim (Flood of the Great Dam of Ma'rib in Sheba) The Farewell Pilgrimage Treaty of Hudaybiyyah Battles or military expeditions Battle of al-Aḥzāb ('the Confederates') Battle of Badr Battle of Hunayn Battle of Khaybar Battle of Uhud Expedition of Tabuk Conquest of Mecca Days Al-Jumuʿah (The Friday) As-Sabt (The Sabbath or Saturday) Days of battles Days of Hajj Doomsday Months of the Islamic calendar 12 months Ash-Shahr Al-Ḥarām (The Sacred or Forbidden Months: Dhu'l-Qa'da Dhu'l-Hijja Muharram Rajab) Ramadan Pilgrimages Al-Ḥajj (literally 'The Pilgrimage', the Greater Pilgrimage) Al-ʿUmrah (The Lesser Pilgrimage) Times for prayer or remembrance Times for Duʿāʾ ('Invocation'), Ṣalāh and Dhikr ('Remembrance', including Taḥmīd ('Praising'), Takbīr and Tasbīḥ): Al-ʿAshiyy (The Afternoon or the Night) Al-Ghuduww ('The Mornings') Al-Bukrah ('The Morning') Aṣ-Ṣabāḥ ('The Morning') Al-Layl ('The Night') Al-ʿIshāʾ ('The Late-Night') Aẓ-Ẓuhr ('The Noon') Dulūk ash-Shams ('Decline of the Sun') Al-Masāʾ ('The Evening') Qabl al-Ghurūb ('Before the Setting (of the Sun)') Al-Aṣīl ('The Afternoon') Al-ʿAṣr ('The Afternoon') Qabl ṭulūʿ ash-Shams ('Before the rising of the Sun') Al-Fajr ('The Dawn') Implied Ghadir Khumm Laylat al-Mabit First Pilgrimage Other Holy books Al-Injīl (The Gospel of Jesus) Al-Qurʾān (The Book of Muhammad) Ṣuḥuf-i Ibrāhīm (Scroll(s) of Abraham) At-Tawrāt (The Torah) Ṣuḥuf-i-Mūsā (Scroll(s) of Moses) Tablets of Stone Az-Zabūr (The Psalms of David) Umm al-Kitāb ('Mother of the Book(s)') Objects of people or beings Heavenly food of Jesus' apostles Noah's Ark Staff of Musa Tābūt as-Sakīnah (Casket of Shekhinah) Throne of Bilqis Trumpet of Israfil Mentioned idols (cult images) 'Ansāb Jibt and Ṭāghūt (False god) Of Israelites Baʿal The ʿijl (golden calf statue) of Israelites Of Noah's people Nasr Suwāʿ Wadd Yaghūth Yaʿūq Of Quraysh Al-Lāt Al-ʿUzzā Manāt Celestial bodies Maṣābīḥ (literally 'lamps'): Al-Qamar (The Moon) Kawākib (Planets) Al-Arḍ (The Earth) Nujūm (Stars) Ash-Shams (The Sun) Plant matter Baṣal (Onion) Fūm (Garlic or wheat) Shaṭʾ (Shoot) Sūq (Plant stem) Zarʿ (Seed) Fruits ʿAdas (Lentil) Baql (Herb) Qith-thāʾ (Cucumber) Rummān (Pomegranate) Tīn (Fig) Zaytūn (Olive) In Paradise Forbidden fruit of Adam Bushes, trees or plants Plants of Sheba Athl (Tamarisk) Sidr (Lote-tree) Līnah (Tender Palm tree) Nakhl (Date palm) Sidrat al-Muntahā Zaqqūm Liquids Māʾ (Water or fluid) Nahr (River) Yamm (River or sea) Sharāb (Drink) Note: Names are sorted alphabetically. Standard form: Islamic name / Biblical name (title or relationship)

Authority control databases International FAST National United States France BnF data Spain Other İslâm Ansiklopedisi Yale LUX

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Adapted from the Wikipedia article [Iblis](https://en.wikipedia.org/wiki/Iblis) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/Iblis?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.