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Devil edit

Islam edit

In Islam, the principle of evil is expressed by two terms referring to the same entity: Shaitan (meaning astray, distant or devil) and Iblis, the latter being a proper name for an entity often compared to Satan in Christian tradition.

Iblis frequently features in the story of the creation of Adam. When God created the heavenly Adam, he commands all the angels to prostrate themselves before the newest creation. All the angels bow down, only Iblis refuses. At several occasions, the Quran mentions a dialogue between God and Iblis, discussing the refusal of Iblis. Iblis argues that, since he is made from fire, he is better than Adam. God, on the other hand, punishes Iblis for his pride and condemns him to hell. In another instance, Iblis requests to lead people astray, which God grands.

According to Islamic tradition, Iblis is not the originator of evil. Islamic theology acknowledges that Iblis

traces acknowledges that in the Quran, Iblis acts


History edit

Foreunners edit

The figure of Azazel and Satan, two entities later assocaited with the devil, might be inspired by Egyptian mythology. Seth, like Azazel, was a scapegoat and lived in the desert. In contrast, Horus might have been at the court of Osiris and responsible for life and death as slaying the enemies of Egypt, leading to the later idea of the devil as an adversary of humans, life, and a good God.[1]

Medieval Ages edit

Christianity edit

- Giants identified with devils - Odin and Jormungandr - Deal with the Devil - Devil for Gregory the Great and as a former Good Angel

Islam edit

-Stuff about Iblis and his devils-

-Next to Iblis, the Persian principle devil Ahriman still appears in Islamic literature, such as Rumi's Masnavi. However, the actual existence of the (absolute) Devil is denied. Rumi refers in his Masnavi to Ahriman as "non-existence", since nothing can be purely good or purely evil. The idea of absolute evil is associated with the Manichaeans, and considered inreconsible with tawhid. Sometimes, the terms Ahriman and Iblis are used interchangably for the same idea.

Maturidite writings (which one?) reports about a belief that Iblis and God have existed eternally, and that God and Iblis made a bet (check the source again for the details pls). He refers such ideas to the beliefs of the Zorastrians. A similar idea is attributed to the Zorastrian by Jawzi (p. 120; 143). He says that they believed that God was alone until from God's thought, Iblis was brought forth as a companion. He summarizes philosophies about one principle Devil under the header "dualists" (at-thanwîyyah).

The Persian div, formerly servants of Ahriman, underwent a form of Islamization, assimilated to the concept of devils. Instead of an abstract force of evil, they were depicted as anthropomorphic entities, supposedly created by God, among other pre-human beings, such as angels and jinn.


"Protestant Ideas" edit

See Thelimitsofgoingglobal:Thecaseof“OttomanEnlightenment(s)” there are a lot of similarities between Protestant and some Sufi ideas about the devil (i.e. the devil is an illusion).

Eastern Europe Folklore edit

After the collapse of the Ottoman Empire, there are still remaining parts of Bogomil Dualism in Balkan folklore. Before God created the world, he meets a goose on the eternal ocean. The name of the Goose is reportedly named Satanael and claims to be a god. When God asks Satanael, who he himself is, the devil answers "the god of gods". God requests the devil to dive to the bottom of the sea to carry some mud then. From this mud, they fashioned the world; God created his angels and the devil his demons. Later, the devil tries to assault god but is thrown into the abyss, lurking on the creation of God and planning another attack on heaven.[116] This myth shares same resemblance with Pre-Islamic Turkic creation myths, as well as Bogomilite thoughts.

Folklore and legends edit

Devil's Bible German Legends Maybe some Oriental Legends

Christianity edit

  • Leviathan

Islam edit

Al-Damiri reports, Muslim traditions is indecided wether Satan was the first sinner or not. On the authority of Hasan al-Basra, Iblis was the first to choose disobeying God and thus the first sinner. On the other hand, according to ibn Abbas, before Satan fall, jinn inhabited the world long before Satan's fall, who do both good and evil. When the majority of them became evil, they have been replaced by humans. Hasan al Basra, God is not both good and evil, but evil comes from Iblis and humans (free-will). (Russel Lucifer 58)

Maturidi rejects the devil as originator of evil independed from God, or that the devil is allowed to cause misery before his final annihilation. Depicting God not as the source of both good and evil, has been critizised as improperly for an omnipotent creator of everything. The view that a devil is responsible for evil, instead of God, he attributes to the view of pre-Islamic Persians.

Rumi depicts Iblis, despite his ability to do good and tragic backstory, inherently evil and thus beyond redemption. (Awn p. 118)

Categorization of Satan in different Sunni schools <(Miles, L. (2018). Introduction to the Study of Religion. Vereinigtes Königreich: EDTECH. p. 70>

Comparative edit

Origin and classification edit

Iblis may be a fallen Angel or a jinni or a being of a nature entirely unique. This lack of final specification arises from the Quran itself,[2] while Iblis is included into the command addressed to the Angels and apparently among them, it is said he was from the jinn in Surah 18:50, whose exact meaning is debated by both Western academics and Islamic scholars. The motif of prostrating Angels with one exception among them already appeared in early Christian writings and apocalyptic literature. For this reason, one might assume Iblis was intended to be an Angel.[3] Samael might be the midrashic counterpart of Iblis. Both, created from fire, oppose God's new creation out of envy.[4] In objection to the Quran relating Iblis to the jinn, some scholars argue this to be unlikely to be the general opinion of the Quran.[5] Paul Eichler argues that, especially when the Quran calls Iblis a jinni, his creation from fire is not mentioned, while when his creation from fire is mentioned, the connection between Iblis' fire and the fire of the jinn is absent. Whenever the Quran speaks about the creation of jinn, their fire is described with special attributes (like "smokeless"), whereas Iblis' fire is never described in such a manner throughout the Quran.[5] In Ancient Near Eastern traditions, not only jinn, but also Angels, such as a Seraph, have been associated with fire.[6] Others proposed that jinni might have been a later interpolation, when both jinn and Iblis have been merged into the same category of evil spirits.[7][6] Meanwhile, Jacques Waardenburg argues, that Iblis' might have been considered an Angel first, but appears to be a jinni in later Surahs. Whereas Satan has been known to be an Angel in the Judeo-Christian tradition, Muhammad would have depicted Satan as a jinni, as a result of syncretism between monotheism and Arabian paganism, drawing a line between the Angels on God's side and the jinn on the side of the pagans.[8] The sharp distinction between Angels and Iblis is supported by the later theological doctrine of Angelic infallibility.[9] While the Angels possess no free will, it is necessary for Iblis to be an entity apart, and Iblis being a jinni explains his downfall.[10]

The idea that Iblis was not an Angel, but different, might not be an original position within Islam, but stems from the writings of Augustine of Hippo. He likewise argued that Satan and his spirits were different from the infallible Angels who remained in heaven.[11] It has been argued that supernatural creatures in the earliest Islamic tradition were not expected to deal with sin.[12]: 119–138  Accordingly, Iblis could, at that stage, not be distinguished from Angels by exercising free will in Islam's early stage, but Iblis was originally depicted as an Angel created rebellious.[12]: 119–138 

Philosophy edit

Although the Latin translation of Spinoza's Ethics ommits the chapter about the devil, an excerpt in the unpublished Dutch version, is dedicated to him.[13] Spinoza writes that if the devil is understood as the opposide of God, when the devil must be nothingness. If the devil is a creature always choosing evil, it must be such a wretched creature that if prayers could help him we should pray.[14] On a paper called On Devils he writes that we can a priori find out that such a thing cannot exist. Because the duration of a thing results in its degree of perfection, and the more essence a thing possess the more lasting it is, and since the devil has no perfection at all, it is impossible for the devil to be an existing thing.[15]

In his Tractatus Politicus he argues that someone with a sound mind would always choose good, otherwise, the person's mind is deficiant. The arguement that the devil is more intelligent than humans and thus able to deceive humans, requieres a sound mind for the devil himself. But this leads to the question who made the devil to claim divinity for himself. It couldn't be the devil himself, because the devil, as a smart and rational creature should choose for his own welfare and thus not to rebel against God. (p. 19)

  • Kant

Criticism edit

  • Maturidi?
  • Spinoza?
  • Christian authors rejecting the devil as a useless hypothesis

The Devil in Christianity, is the personification of evil and author of sin, who rebelled against God in an attempt to become equal to God himself.[a] He is depicted as a fallen angel, who was expelled from Heaven at the beginning of time, before God created the material world, and is in constant opposition to God.[17][18] The devil is identified with several figures in the Bible including the serpent in the Garden of Eden, Lucifer, Satan, the tempter of the Gospels, Leviathan, and the dragon in the Book of Revelation.

Scholars like Origen, influenced by Neoplatonic cosmology, the devil represents the entity farest remote from the divine.

Shadkam Z.1 , Opabekova G.P.2 1 Assoc. Prof. Dr., e-mail: zubaida.68@gmail.com 2 e-mail: mrs.gulmira88@gmail.com al-Farabi Kazakh National University, Kazakhstan, Almaty WORLD OUTLOOK AND WORSHIP OF ANCIENT TURKS

---> Turkic symbol of fire.

Sakat, Ahamad Asmadi, et al. "The jinn, devil and Satan: A review on Qur’anic concept." Mediterranean Journal of Social Sciences 6.5 (2015): 540.

> Devil, or Satan, are one of the jinn, but the

Qur’an also potrays them as rebellious angels, a belief that had arisen in Judaism and Christianity

CHAPTER SEVEN MEETING THE PRINCE OF DARKNESS: A SEMANTIC ANALYSIS OF ENGLISH THE DEVIL, ARABIC ASHSHAYğƖN

CHAPTER SEVEN MEETING THE PRINCE OF DARKNESS: A SEMANTIC ANALYSIS OF ENGLISH THE DEVIL, ARABIC ASHSHAYğƖN



A devil is the personification of evil as it is conceived in various cultures and religious traditions.[19] It is seen as the objectification of a hostile and destructive force.[20]

It is difficult to specify a particular definition of any complexity that will cover all of the traditions, beyond that it is a manifestation of evil. It is meaningful to consider the devil through the lens of each of the cultures and religions that have the devil as part of their mythos.[21]

The history of this concept intertwines with theology, mythology, psychiatry, art and literature, maintaining a validity, and developing independently within each of the traditions.[22] It occurs historically in many contexts and cultures, and is given many different names—Satan, Lucifer, Beelzebub, Mephistopheles, Iblis—and attributes: It is portrayed as blue, black, or red; it is portrayed as having horns on its head, and without horns, and so on.[23][24] The idea of the devil has been taken seriously often, but not always, for example when devil figures are used in advertising and on candy wrappers.[21][25]

Etymology edit

The Modern English word devil derives from the Middle English devel, from the Old English dēofol, that in turn represents an early Germanic borrowing of the Latin diabolus. This in turn was borrowed from the Greek: διάβολος diábolos, "slanderer",[26] from διαβάλλειν diabállein, "to slander" from διά diá, "across, through" and βάλλειν bállein, "to hurl", probably akin to the Sanskrit gurate, "he lifts up".[27]

Definitions edit

In his book The Devil: Perceptions of Evil from Antiquity to Primitive Christianity, Jeffrey Burton Russell discusses various meanings and difficulties that are encountered when using the term devil. He does not claim to define the word in a general sense, but he describes the limited use that he intends for the word in his book—limited in order to "minimize this difficulty" and "for the sake of clarity". In this book Russell uses the word devil as "the personification of evil found in a variety of cultures", as opposed to the word Satan, which he reserves specifically for the figure in the Abrahamic religions.[28]

In the Introduction to his book Satan: A Biography, Henry Ansgar Kelly discusses various considerations and meanings that he has encountered in using terms such as devil and Satan, etc. While not offering a general definition, he describes that in his book "whenever diabolos is used as the proper name of Satan", he signals it by using "small caps".[29]

The Oxford English Dictionary has a variety of definitions for the meaning of "devil", supported by a range of citations: "Devil" may refer to Satan, the supreme spirit of evil, or one of Satan's emissaries or demons that populate Hell, or to one of the spirits that possess a demonic person; "devil" may refer to one of the "malignant deities" feared and worshiped by "heathen people", a demon, a malignant being of superhuman powers; figuratively "devil" may be applied to a wicked person, or playfully to a rogue or rascal, or in empathy often accompanied by the word "poor" to a person—"poor devil".[30]

History edit

History edit

The idea of a supreme evil being probably roots in Zorastrianism, the ancient religion of Persia. [31] While the demons seem to be originally an Iranian interpretation of the Hindu pantheon, the Bundahishn gives an overview of the creation of demons (daeva) by the Evil Will embodied in Ahriman[32] Ahriman becomes the principle of evil and originator of demons, who are responsible for suffering in the world.


->Zoroastrianism probably introduced the first idea of the conceptual devil; a principle of evil independently existing apart from God.[92] In Zoroastrianism, good and evil derive from two ultimately opposed forces.[93] The force of good is called Ahura Mazda and the "destructive spirit" in Avestan-language called Angra Mainyu. The Middle Persian equivalent is Ahriman. They are in eternal struggle and neither is all-powerful, especially Angra Mainyu is limited to space and time: in the end of time, he will be finally defeated. While Ahura Mazda creates what is good, Angra Mainyu is responsible for every evil and suffering in the world, such as toads and scorpions.<-

->The Book of Enoch, estimated to date from about 300–200 BC, to 100 BC,[39] tells of a group of angels called the Watchers. The Watchers fell in love with human women and descended to earth to have intercourse with them, resulting in giant offspring.[40] On earth, these fallen angels further teach the secrets of heaven like warcraft, blacksmithing, and sorcery.[40] There is no specific devilish leader, as the fallen angels act independently after they descend to earth, but eminent among these angels are Shemyaza and Azazel.[33] Only Azazel is rebuked by the prophet Enoch himself for instructing illicit arts, as stated in 1 Enoch 13:1.[41] According to 1 Enoch 10:6, God sent the archangel Raphael to chain Azazel in the desert Dudael as punishment.

Satan, on the other hand, appears as a leader of a class of angels. Satan is not among the fallen angels but rather a tormentor for both sinful men and sinful angels. The fallen angels are described as "having followed the way of Satan", implying that Satan led them into their sinful ways, but Satan and his angels are clearly in the service of God, akin to Satan in the Book of Job. Satan and his lesser satans act as God's executioners: they tempt into sin, accuse sinners for their misdeeds, and finally execute divine judgment as angels of punishment.<-

The revival of dualism in the 12th century by Catharism, deeply influenced Christian perceptions on the devil.[33] What is known of the Cathars largely comes in what is preserved by the critics in the Catholic Church which later destroyed them in the Albigensian Crusade. Alain de Lille, c.1195, accused the Cathars of believing in two gods, one of light and one of darkness.[34] Durand de Huesca, responding to a Cathar tract c.1220 indicates that they regarded the physical world as the creation of Satan.[35] A former Italian Cathar turned Dominican, Sacchoni in 1250 testified to the Inquisition that his former co-religionists believed that the Devil made the world and everything in it.[36]

Catharism probably roots in Bogomilism, founded by Theophilos in the 10th century, who in turn owed many ideas to the earlier Paulicians in Armenia and the Near East and had strong impact on the history of the Balkans. Their true origin probably lies within earlier sects such as Nestorianism, Marcionism and Borborites, who all share the notion of a docetic Jesus. Like these earlier movements, Bogomilites agree upon a dualism between body and soul and a struggle between good and evil. Rejecting most of the Old Testament, they opposed the established Catholic Church whose deity they considered to be the devil. Among the Cathars, there have been both an absolute dualism (shared with Bogomilites and early Christian Gnosticism) and mitigated dualism as part of their own interpretation. Mitigated dualists are closer to Christianity, regarding Lucifer as an angel created (although through emanation, since by rejecting the Old Testament, they rejected creation ex nihilo) by God, who fell because of his own will. On the other hand, absolute dualists regard Lucifer as the eternal principle of evil, not part of God's creation. Lucifer forced the good souls into bodily shape, and imprisoned them in his kingdom. Following the absolute dualism, neither the souls of the heavenly realm nor the devil and his demons have free will but merely follow their nature, thus rejecting the Christian notion of sin.[37] The Catholic church reacted to spreading dualism in the Fourth Council of the Lateran (1215), by affirming that God created everything from nothing; that the devil and his demons were created good, but turned evil by their own will; that humans yielded to the devil's temptations, thus falling into sin; and that, after Resurrection, evil people will suffer along with the devil, while good people enjoy eternity with Christ.[38] Only a few theologians from the University of Paris in 1241, proposed the contrary assertion, that God created the devil evil and without his own decision.[39]

After the collapse of the Ottoman Empire, there are still remaining parts of Bogomil Dualism in Balkan folklore. Before God created the world, he meets a goose on the eternal ocean. The name of the Goose is reportedly named Satanael and claims to be a god. When God asks Satanael, who he himself is, the devil answers "the god of gods". God requests the devil to dive to the bottom of the sea to carry some mud then. From this mud, they fashioned the world; God created his angels and the devil his demons. Later, the devil tries to assault god but is thrown into the abyss, lurking on the creation of God and planning another attack on heaven.[40] This myth shares same resemblance with Pre-Islamic Turkic creation myths, as well as Bogomilite thoughts.[41]

Devil's sin edit

A section about the sins of the devil.

  • hybris (including umm al kitab)
  • Envy
  • Lust (maybe including manichaeism here?)












Demons in Islamic Art edit

Jinn, Div, Shayatin

Ideas for Heaven edit

Heaven as mirror of the earth. -Both intertestamental and other culturs -Islamic heaven as "malakut" (Angels.pdf about this on p. 316)

Demons edit

This part I removed from the Zorastrianism section, as it is better for the Shanameh section. Evil spirits are the creation of the evil principle Ahriman in Zoroastrian cosmology, commonly referred to as Daeva. The first six archdemons are produced by Ahriman in direct opposition to the holy immortals created by Ahura Mazda the principle of good. This six archdemons (or seven if Ahriman is included) give existence to uncountable malevolent daeva; the Zorastrian demons. They are the embodiment of evil, causing moral imperfection, destroy, kill and torment the wicked souls in the afterlife.[42] Some demons are related to specific vices. Humans in the state of such sin might be possessed by a corresponding demon:[43]

  • Anger (Kheshm)
  • Laziness (Bushyansta)
  • Envy (Areshk)
  • Gossip (Spazga)
  • Grief (Akoman)


Devil in Christianity lead edit

The Devil in Christianity is the embodiment of Evil, also named Lucifer or Satan, identified as a fallen angel the serpent in the Garden of Eden, the accuser of Job, the tempter of the Gospels, Leviathan, and the dragon in the Book of Revelation. According to most Christians, the devil rebelled against God in an attempt to become equal to God himself.[b] and was expelled from Heaven at the beginning of time, before God created the material world, and is in constant opposition to God.[45][46]

The devil in Christianity reflects ideas of both the Old Testament


In mainstream Christianity, the Devil, Satan or Lucifer is a fallen angel who rebelled against God in an attempt to become equal to God himself.[c] The devil was expelled from Heaven at the beginning of time, before God created the material world, and is in constant opposition to God.[48][49]

The standard Medieval depiction of this event was set up by Gregory the Great. He integrated the devil, as the first creation of God, into the Christian angelic hierarchy as the highest of the angels (either a cherub or a seraph). But as high as he stood in heaven, so far he fell into the depths of hell and became the leader of demons.[50]

The Devil is often identified as the serpent in the Garden of Eden. He also has been identified as the accuser of Job, the tempter of the Gospels, Leviathan, and the dragon in the Book of Revelation.

The devil might either or both be a literal or an abstract supernatural being. As an abstract entitiy, the devil is an expression of remotness from the divine presense, often resulting in chaos, misery or non-existence. As a concrete being, the devil tempts into sin, causes sicknesses, commands a host of demons or tries to snatch the souls of the believers.



ANgels edit

Ancient Angels Conceptualizing Angeloi in the Roman Empire

For angels compared to pagan udnerstanding of Angelos. evident frm Origen. THinking about removing the Abrahamic over category, since Christnaity rose from anotehr enviroment than Judaism

Demons edit

satan in christianity (Suchbegriff) "Satan the Heretic: The Birth of Demonology in the Medieval West": Demons and Demonology, Daimon in Christianity. p 90-

Devil in Christianity edit

Sources edit

Devil iconography from imp to monster in Medieval Age p. 209 Lucifer and Satan dialogue p. 247 Seven vices p. 248 satan envious of men in play p. 253 ransom theory prevailed in theatre, devil and satan try to kill so they can take people hostage Loki: P. 242: Deal with the Devil. Peter Dendle Satan Unbound The Devil in Old English Narrative Literature University of Toronto Press 2001ISBN 9780802083692 pp. 9-13 for general view regarding development within devil/satan in Christianity/Bible

Byzantine Devil edit

General Platonic ideas and evil as non-existence. Listening several scholars, who uphold this idea. This should flow properly into the Anglo-Saxon section. -Adding something about demons from the last chapter maybe? -Protestant Devil p. 175 -- p. 179 /earthly satan not cosmic satan) -- p. 182 Satan and Catholicism

Anselm von Canterbury (Source: Satan Unbound p. 11-12): THe fact that the devil had accumulated such personal traits in art and literature explains, in part, how he survived the two great theological innovations that rendered his function in Cristian thinking otherwise obsolete, Augustine's formulation of Original Sin and Anselms refrmatoion of redemption theology. Original Sin elimniates the need for external motivation in daily human sin. In Anselms redemtption theolgogy, the execution of Christ is seen as a satisfation paid from one person of the Trinity to another, rather than from the Fther to the devil. Anselm objected to the idea that the devil holds any rights over God to begin with, thus effectivly eliminating Satan althogether from the dynamics of atonement. However, popular belief in the devil increased with the Albigensan persections and especially with the Protestant Reformation. The devil acquireda new function largly unknown to the early Middle Ages, the god of witches and master of ceremonies at their sabbat.

Note: Making a section for heterodox traditions, including the Cathars there, east europe with Satanael, Bogomilites and maybe early accounts on the demioruge, and the part of Samael comparing him to the gospel of John.

Medieval Age edit

pope gregor the great and establishing devil as unwilling tester and punisher of humanity. p.100-105

Early Heresies edit

Gnostic and Gnostic-influenced religions postulate the idea that the material world is inherently evil. The One true God is remote, beyond the material universe, therefore this universe must be governed by an inferior imposter deity. This deity, called the Demiurge, was identified with the deity of the Old Testament by some sects, such as the Sethians and the Marcions. Tertullian accuses Marcion of Sinope, that he

[held that] the Old Testament was a scandal to the faithful … and … accounted for it by postulating [that Jehovah was] a secondary deity, a demiurgus, who was god, in a sense, but not the supreme God; he was just, rigidly just, he had his good qualities, but he was not the good god, who was Father of Our Lord Jesus Christ.[51]

In the thoughts of Valentinus however, the Demiurge is not the demonic evil deity, as other Gnostics depict him later. In creating this world out of Chaos the Demiurge had good intentions, but only had limited abilities. Therefore, the universe, became almost perfect, but some deficites remained. The Demiurge regretted even its slight imperfection, and as he thought himself the Supreme God, he attempted to remedy this by sending a Messiah. To this Messiah, however, was actually united with Jesus the Saviour, Who redeemed humanity.[52]

In other heretic systems, the demiurge was equated with the devil. In On the Origin of the World, e claims divinity for himself and is described as "blind god", this reflecting the characteristics of the Christian devil, making people blind, as does the devil in 2 Corinthians 4. Also the Demiurge is the first sinner in the Hypostasis of the Archons, likewise the First Epistle of John calls the devil a sinner from the beginning. These characteristics combined with his boasting conflates the Jewish god with the devil.[53]

(This must be expanded since according to Valentine, the Demiurge was not the Devil himself)

Div edit

Div or dev (Persian: Dīv: دیو) are monstrous creatures within Middle Eastern lore. They have their origin in Persian mythology and which spread to surrounding cultures including Armenia, Turkic countries[54] and Albania.[55] Early translations of the Quran identified evil spirits with the div, whereby they have been integrated to Islamic beliefs.[56]

Sources edit

THE DAEVAS IN ZOROASTRIAN SCRIPTURE

THE MORAL DEITIES OF IRAN AND INDIA AND THEIR ORIGINS

- for relation between genie in a bottle and div as tied to an object: Folklore/Cinema: Popular Film as Vernacular Culture

-For histoprical development: check your pdfs


Thus, they more than often resemble the shayatin (devils). But while the devils usually appear within a Judeo-Christian background, the div frequently feature in beliefs of Persian and Indian origin. They further share traits with jinn, as both are able to possess people.[57] Unlike jinn and devils, the div are more corporeal monsters and also translated as fiends.[58][59] 

they have a body similar to a human, but giant, with two horns, relishing human flesh, powerful cruel and stone-hearted with teeth like a boar.[60]  Their natural opponents are the peri, a fairy-like spirit originated from Iranian tradition.[61] Some of them use primitive types of weapons such as stones, while others appear as warriors with armors and weapons. In addition to their physical strength, some of them are masters of sorcery, overcoming their enemies with magic.[62]

Notes for occultism edit

  • Magic and Divination in Early Islam (review) (Biruni)
  • Magic and Divination in the Medieval Islamic Middle East (Looks interesting)
  • Symphorien Champier and the Reception of the Occultist Tradition in (Occultism into Islam)

References edit

  1. ^ Hutter, Manfred, Görg, Manfred, Kollmann, Bernd, Haustein, Jörg, Koch, Guntram, Streib, Heinz, Veltri, Giuseppe, Dan, Joseph and Krawietz, Birgit, “Demons and Spirits”, in: Religion Past and Present. Consulted online on 31 January 2024 <http://dx.doi.org/10.1163/1877-5888_rpp_COM_03364> First published online: 2011 First print edition: ISBN: 9789004146662, 2006-2013
  2. ^ Nünlist, Tobias (2015). Dämonenglaube im Islam (in German). Berlin, Germany: Walter de Gruyter. p. 51. ISBN 978-3-110-33168-4.
  3. ^ Jeffrey Burton Russell Lucifer: The Devil in the Middle Ages Cornell University Press, 1986 ISBN 9780801494291 p. 56
  4. ^ Mark, Jan. "Adventures among the Midrashim." Signal 86 (1998): 117.
  5. ^ a b Eichler, Paul Arno, 1889–Die Dschinn, Teufel und Engel in Koran p. 60
  6. ^ a b Dammen McAuliffe, Jane (2003). Encyclopaedia of the Qurʼān. Leiden, Netherlands: Brill Publishers. p. 46. ISBN 978-9004147645.
  7. ^ Russell, Jeffrey Burton (1986). Lucifer: The Devil in the Middle Ages. Ithaca, New York: Cornell University Press. p. 56. ISBN 978-0-801-49429-1.
  8. ^ Jacques Waardenburg Islam: Historical, Social, and Political Perspectives Walter de Gruyter, 2008 ISBN 978-3-110-20094-2 p. 40
  9. ^ Nünlist, page 54
  10. ^ Nünlist, page 54
  11. ^ Jung, Leo. "Fallen Angels in Jewish, Christian and Mohammedan Literature. A Study in Comparative Folk-lore." The Jewish quarterly review 16.1 (1925): 45–88.
  12. ^ a b Cite error: The named reference freewill was invoked but never defined (see the help page).
  13. ^ Spinoza, B. d., Bartuschat, W. (2014). Sämtliche Werke. Band 1: Kurzer Traktat über Gott, den Menschen und dessen Glück. Deutschland: Felix Meiner Verlag. p. XII
  14. ^ TY - BOOK T1 - Ethic: Demonstrated in Geometrical Order and Divided Into Five Parts, which Treat I. Of God. II. Of the Nature and Origin of the Mind. III. Of the Nature and Origin of the Affects. IV. Of Human Bondage, Or of the Strength of the Affects V. Of the Power of the Intellect, Or of Human Liberty A1 - Spinoza, B. A1 - Rutherford, M. A1 - Stirling, A.H. UR - https://books.google.de/books?id=yHMRAAAAYAAJ Y1 - 1894 PB - T. Fischer Unwin ER - p. XXVII
  15. ^ Guthrie, S. L. (2018). Gods of this World: A Philosophical Discussion and Defense of Christian Demonology. USA: Pickwick Publications. p. 72
  16. ^ Geisenhanslüke & Mein 2015, p. 217.
  17. ^ McCurry, Jeffrey (2006). "Why the Devil Fell: A Lesson in Spiritual Theology From Aquinas's 'Summa Theologiae'". New Blackfriars. 87 (1010): 380–395. doi:10.1111/j.0028-4289.2006.00155.x. JSTOR 43251053.
  18. ^ Goetz 2016, p. 221.
  19. ^ Jeffrey Burton Russell, The Devil: Perceptions of Evil from Antiquity to Primitive Christianity, Cornell University Press 1987 ISBN 978-0-801-49409-3, pp. 11 and 34
  20. ^ Jeffrey Burton Russell, The Devil: Perceptions of Evil from Antiquity to Primitive Christianity, Cornell University Press 1987 ISBN 978-0-801-49409-3, p. 34
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  50. ^ Jeffrey Burton Russell Lucifer: The Devil in the Middle Ages Cornell University Press, 1986 ISBN 9780801494291 pp. 94 –95
  51. ^ Herbermann, Charles, ed. (1913). "Marcionites" . Catholic Encyclopedia. New York: Robert Appleton Company.
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  56. ^ Hughes, Thomas Patrick (1885). "Genii". Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies . London, UK: W.H.Allen. pp. 134–6. Retrieved 4 October 2019.
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