Search Wikipedia

Shaitan
Article Talk

This article is about the concept of purely evil spirits in Islamic cosmology. For the specific devil in Islam, see Iblis. For
the mythological figure in Middle Eastern religions, see Azazil.

"Shaytan" and "Sheitan" redirect here. For other uses, see Shaitan (disambiguation).

A shaitan or shaytan (Arabic: ‫ﻄﺎن‬ َ romanized: šayṭān, Hebrew: ‫שׂטָן‬

َ ‫ﺷ&ْٮ‬, ָ , "devil", "satan", or "demon", plural:
َ
ِ َ‫))ﺷ&ٮ‬
šayāṭīn (‫ﺎﻃٮ&ﻦ‬ is an evil spirit in Islam, inciting humans and the jinn to sin by "whispering" (‫ﺳﺔ‬ َ ‫ َو ْﺳ َﻮ‬,
waswasa) in their hearts (‫ َڡ ْلﺐ‬4 qalb).[2][3] Although invisible to humans, shayāṭīn are imagined to be ugly and
grotesque creatures created from Hellfire.[4][5](p21)

The Quran speaks of various ways that the shayāṭīn tempt humans into sin.
They may teach sorcery, float below the heavens to steal the news of the
angels, or lurk near humans without being seen. Iblīs, called ash-Shayṭān
("the Devil" or "Satan"), is their leader. Ḥadīth literature holds the shayāṭīn
responsible for various calamities which may affect personal life. Both the
ḥādīth literature and Arab folklore usually speak of the shayāṭīn in abstract
terms, describing their evil influence only. For example, according to one
ḥādīth narration, during Ramadan they are said to be chained in Hell.

According to Muslim philosophical writings, the shayāṭīn struggle against the

noble angels in the imaginal reality called 'ālam al-mithāl or 'ālam al-malakūt
over the human mind, consisting of both angelic and devilish qualities. Some
writers describe the shayāṭīn as expressions of God's fierce attributes and
actions.

Contents Depiction of one of the

shayāṭīn by Siyah Qalam, c.
Etymology and terminology 14th/15th century. The art-
style of Uighur or Central Asia
In the Quran origin, was used by Muslim
Turks to depict various
In the ḥādīth literature
legendary beings.[1]
Muslim scholarly interpretation

Cosmology

Popular culture

See also

Notes

References

Etymology and terminology

َ originated from the triliteral root š-ṭ-n ("distant, astray") and is
َ ‫)ﺷ&ْٮ‬
The Arabic term Šayṭān (Arabic: ‫ﻄﺎن‬
cognate to Satan. It has a theological connotation designating a creature distant from the divine mercy.[6] In
pre-Islamic Arabia, this term was used to designate an evil spirit, but only used by poets who were in
contact with Jewish and Christian tribes.[7] According to the Salafi Muslim scholar ʿUmar Sulaymān al-
Ashqar, Šayṭān in the Arabic language refers to any rebellious person.[8]

With the emergence of Islam, the meaning of shayāṭīn moved closer to the Christian concept of devils.[9]
The term shayāṭīn appears similarly in the Jewish Book of Enoch, denoting the hosts of Satan.[10] The term
ultimately derives from the Jewish Book of Job. Taken from Islamic literary sources, the term shayāṭīn may
be translated as "demons", "satans", or "devils".[11]

In the Quran

In the Quran, shayāṭīn are mentioned as often as angels. The shayāṭīn are mentioned less frequently than
Šayṭān,[12](p278) but they are equally hostile to God's order (sharīʿa). They teach sorcery to humans
(2:102 ),[12](p278) inspire their friends to dispute with the faithful (6:121 ),[12](p278) make evil suggestions
(23:97 )[12](p278) towards both humans and jinn (6:112 ),[13] and secretly listen to the council of the
angels (Quran 15:16–18 ).[14] Quran 26:95 speaks about the junud Iblīs, the invisible hosts of Iblīs
(comparable to the junud of angels fighting along Muhammad in Quran 9:40 ).[15]

Yet, despite the reluctant nature of the shayāṭīn, they are ultimately under God's command, working as his
instruments and not forming their own party.[12](p278) According to Quran 38:36-38 , God made the
shayāṭīn slaves for Solomon,[12](p278) God assigns the shayāṭīn as companions to the unbelievers
(7:27 ),[12](p278) and God sends the shayāṭīn as enemies to misbelievers to incite them against each other
(19:83 ).[12](p278) It is God who leads astray and puts people on the straight path. Both good and evil are
caused by God in Islam.[12](p279)

Despite their reluctant nature, the shayāṭīn are ultimately under God's command and do not form their own
party.[12](p278) According to the Islamic doctrine of tawḥīd, both good and evil are prescribed by
God.[12](p279) Quran 2:168 explicitly warns people not to follow the Šayṭān, implying that humans are free
to choose between the path of God or the one of Šayṭān.[12](p277) However, Šayṭān only promises delusion
and there is no success in following his path (4:120 ).[12](p276) In the Quranic story of Iblīs, who represents
the shayāṭīn in the primordial fall, shows that they are subordinative to and created by God, by means of
functioning as tempters.[12](p277–278)[16](p459) Šayṭān can only act with God's permission (58:10 ).[12](p276)
God tasks the shayāṭīn as companions to the misbelievers (7:27 ),[12](p278)[16](p452) and to incite them
against each other (19:83 ).[12](p278) After convincing sinners to remain in their disbelief, the shayāṭīn
betray their followers when faced with God's judgement (Quran 3:175 ;8:48 ; 43:38 ).[12](p277)[16](p452)

In the ḥādīth literature

The ḥādīth narrations are more related to the practical function of the shayāṭīn in everyday life. They usually
speak about šayṭān, instead of Iblīs or shayāṭīn, given the ḥādīth literature links them to their evil influences,
not to them as proper personalities.[17](p46) Yet, ḥādīth narrations indicate that they are composed of a
body. The shayāṭīn are said to eat with their left hand, therefore Muslims are advised to eat with their right
hand. (Sahih Muslim Book 23 No. 5004)[18] Shayāṭīn, although invisible, are depicted as immensely ugly.
(Sahih Muslim Book 26 No. 5428) The sun is said to set and rise between the horns of a šayṭān and during
this moment, the doors to hell are open, thus Muslims should not pray periodically at this time.[17](pp. 45–60)
(Sahih Muslim 612d Book 5, Hadith 222) The shayāṭīn are chained in hell during Ramadan (Sahih al-Bukhari
1899).[19]: 229 Shayāṭīn are sent by Iblis to cause misery among humans and return to him for report.
(Muslim 8:138)[17](pp. 54) A šayṭān is said to tempt humans through their veins. (Muslim 2174)[17](pp. 74)
Shayāṭīn try to interrupt ritual Muslim prayer, and if a šayṭān succeeds in confusing a Muslim, the Muslim is
supposed to prostrate two times and continue. (Sahih Bukhari 4:151)[17](pp. 51) Satan and his minions battle
the angels of mercy over the soul of a sinner; however, they are referred to as "angels of punishment"
instead of shayāṭīn. (Sahih Muslim 612d: Book 21, Hadith 2622)[17](p56)

Muslim scholarly interpretation

When it comes to the issue of invisible creatures, mufassirs usually focus on shayāṭīn and evil jinn and
although they are similar in threatening humans, they are distinguished by one another. While the jinn share
many attributes with humans, like having free will, and the ability to reason, and thus different types of
believers (Muslims, Christians, Jews, polytheists, etc.), the shayāṭīn are exclusively evil. Further, the jinn
have a limited lifespan, but the shayāṭīn die only when their leader ceases to exist.[20][21](p21) The father of
the jinn is Al-Jann and the father of the shayāṭīn is Iblis.[a]

In Tafsir al-Kalbi about Ibn 'Abbas, he is quoted as saying: Iblis is cursed and made his
soldiers two teams, so he sent one team of them to the humans and another team to the jinn.
In another account of him, the jinn are offspring of al-jann, unlike devils. The devils were
born by Iblis and they perish only with him and the jinn die including the believer and the
infidel (...) — Mahmud al-Alusi, "The Spirit of Meaning", Surah 6:112

After Iblis successfully tempted Adam and Hawwa to taste from the "tree of immortality", they were
banished from the Garden of Eden. In reference to Surah 2:36, the fate of their descendants is joined
together, made to be "enemies one to the other". While their enmity towards Adam's progeny is a constant
testimony to their unbelief (kufr), Adam's descendants can hope for repentance (tawba) by conquering Iblis'
offspring, since their father prayed for forgiveness.[24]

Engku Ansaruddin Agus states that jinn, shaitan, and iblis are three different things; Iblis is the name, given
by God, to an angel (Azazil) who disobeyed. Shaitan is a title for those who join Azazil's army, trained to
destroy humans.[25] Abu Mufti distinguishes in his commentary of Abu Hanifa's "al-Fiqh al-absat" that all
angels, except Harut and Marut, are obedient. But all shayāṭīn, except Ham ibn Him ibn Laqis Ibn Iblis, are
created evil. Al-Damiri reports from ibn Abbas, that the angels will be in paradise, the shayāṭīn will be in hell,
and among the jinn and humans, some will be in paradise and some will be in hell.[5](p20)[26] Only humans
and jinn are created with fitra, meaning both angels and shayāṭīn lack free will and are settled in
opposition.[27]

Neither the origin of the shayāṭīn nor their creation is described in the Quran.[12](p278) Since their leader
describes themselves in the Quran as being "created from fire", shayāṭīn are thought to be created from
that. More precisely, sometimes considered the fires of hell in origin.[28][29][30] Most mufassirs agree that
the shayāṭīn are the offspring of Iblis.[12](p278)[7][31] Abu Ishaq al-Tha'labi reports that God offered Iblis
support by giving him offspring, which are the shayāṭīn.[32] Others describe the shayāṭīn as fallen spirits
(sometimes heavenly jinn, sometimes fiery angels), outcast from the presence of God.[33] Ibn Barrajan
argues that the angels consist of two tribes: One created from light and one from fire, the latter being the
shayāṭīn.[34] Ibn Arabi describes the jinn as fire-made spiritual entities from the spiritual world. When they
disobey God, they turn into shayāṭīn.[35] Qadi Baydawi argues that shayāṭīn are perhaps not essentially
different from angels, but differ only in their accidents and qualities.[36]

Since the term shaitan is also used as an epithet to describe malevolent jinn (and humans), it is sometimes
difficult to properly distinguish between shayāṭīn and evil jinn in some sources.[37](p87)[19](p3) Generally,
Satan and his hosts of devils (shayatin) appear in traditions associated with Jewish and Christian narratives,
while jinn represent entities of polytheistic background.[b]

Shayāṭīn are linked to Muslim ritual purity. Ritual purity is important in attracting angels, while shayāṭīn
approach impurity and filthy or desacralized places.[38] Before reciting the Quran, Muslims should take
wudu/abdest and seek refuge in God from the shayāṭīn.[12](p279) Reciting specific prayers[c] is supposed to
protect against the influence of the shayāṭīn.[39]

Cosmology

This article is written like a personal reflection, personal essay, or argumentative essay that states
a Wikipedia editor's personal feelings or presents an original argument about a topic. Please help
improve it by rewriting it in an encyclopedic style. (December 2023) (Learn how and when to remove
this template message)

Islamic philosophical cosmology divides living beings into four categories: animals, humans, angels, and
shayāṭīn. Al-Farabi (c. 872 – 950/951) defines angels as reasonable and immortal beings, humans as
reasonable and mortal beings, animals as unreasonable and mortal beings, and shayāṭīn as unreasonable
and immortal beings.[40] He supports his claim with the Quranic verse in which God grants Iblīs respite until
the day of resurrection.[40]

Likewise, al-Ghazali (c. 1058 – 19 December 1111) divides human nature into four domains, each
representing another type of creature: animals, beasts, devils, and angels.[41] Traits humans share with
bodily creatures are animals, which exist to regulate ingestion and procreation and the beasts, used for
predatory actions like hunting. The other traits humans share with the jinn[d] and root in the realm of the
unseen. These faculties are of two kinds: That of angels and the shayāṭīn. While the angels endow the
human mind with reason, advise virtues, and lead to worship of God, the šayṭān perverts the mind and
tempts it to commit lies, betrayals, and deceits, thus abusing the spiritual gift. The angelic nature instructs
how to use the animalistic body properly, while the šayṭān perverts it.[43] In this regard, the plane of a
human is, unlike who's of the jinn and animals, not pre-determined. Humans are potentially both angels and
devils, depending on whether the sensual soul or the rational soul develops.[5](p43)[44]

The Brethren of Purity understand shayāṭīn as ontological forces, manifesting in everything evil.[45]
Following the cosmology of Wahdat al-Wujud, Haydar Amuli specifies that angels reflect God's names of
light and beauty, while the shayāṭīn God's attributes of "Majesty", "The Haughty" and "Domineering".[46] Ibn
Arabi, to whom Haydar Amuli's cosmology is attributed to, although making a clear distinction between the
devils and the angels, interpreted shayāṭīn as beings of a similar function to that of angels, as sent and
predescribed by God, in his Al-Futuhat al-Makkiyya.[47]

Sufi writers connect the descriptions of shayāṭīn mentioned in hadith literature to human psychological
conditions. Devilish temptations are distinguished from the angelic assertions, by that the angels suggest
piety by sharia, the shayāṭīn against God's law and sinful acts.[48] He further elaborates an esoteric
cosmology, visualizing a human's heart as the capital of the body, in constant struggle between reason
('aql) and carnal desires invoked by the shayāṭīn.[49] Ali Hujwiri similarly describes the shayāṭīn and angels
mirroring the human psychological condition, the shayāṭīn and carnal desires (nafs) on one side, and the
spirit (ruh) and the angels on the other.[50] The evil urges related to the al-nafs al-ammarah in Sufism are
also termed div.[51][52]

Popular culture

In 2008 Hasan Karacadağ published the movie Semum about one of the shayatin.[e] The devil was released
from hell. Jealous of humans, the devil seeks out to harm and torment humans, and takes possession over
the body of a woman.[54]

See also

Satan

Asrestar

Dajjal

Div (mythology)

Ghoul

Marid

Qareen

Superstitions in Muslim societies

Notes

a. ^ A minority of scholars, such as Hasan Basri and Muqatil ibn Sulayman, disagreed with this view, holding that
Iblis is both the father of the jinn and shayāṭīn and accordingly equated with Al-Jann.[22] The Mu'tazila, inspired
by the disciples of Hasan Basri, are said to hold that not shayāṭīn, but jinn, whisper to humans. Simultaneously,
demonic possession, commonly associated with the jinn, is rejected.[23]

b. ^ From T. Nünlist (2015) Dämonenglaube im Islam[19]: 286

TRANSLATION: (in English)
"Simplified, it can be stated that devils and Iblis appear in reports with Jewish background. Depictions, whose
actors are referred to as jinn are generally located apart from Judeo-Christian traditions."[19]: 48, 286
ORIGINAL: (in German)
"Vereinfacht lässt sich festhalten, dass Satane und Iblis in Berichten mit jüdischem Hintergrund auftreten.
Darstellungen, deren Akteure als jinn bezeichnet werden, sind in der Regel außerhalb der jüdischen-christlichen
Überlieferung zu verorten."[19]: 48, 286

c. ^ like "A'uzu Billahi Minesh shaitanir Rajiim" or specific Surahs of the Quran, like "An-Naas" or "Al-Falaq"

d. ^ here referring to unseen creatures in general[42]

e. ^ TRANSLATION: (in English)

"Based on a hadith, Karacadağ argued that Semum was not a Jinn and came from the same lineage as Satan."
ORIGINAL: (in Turkish)
Karacadağ, bir hadisten yola çıkarak Semum'un bir Cin olmadığını ve Şeytan ile aynı soydan geldiğini savundu.[53]

References

1. ^ Çoruhlu, Yaşar. "Türk Sanatında Kötü Ruhlar." 28. ^ ANTON M. HEINEN ISLAMIC COSMOLOGY A
MSGSÜ Sosyal Bilimler 1.21 (2020): 59-88. STUDY OF AS-SUYUTI’S al-Hay’a as-samya fi l-hay’a
as-sunmya with critical edition, translation, and
2. ^ R. M. Savory Introduction to Islamic
commentary ANTON M. HEINEN BEIRUT 1982 p. 143
CivilizationCambridge University Press, 1976
ISBN 978-0-521-09948-6 p. 42 29. ^ Fahd, T. and Rippin, A., “S̱ ẖ ayṭān”, in:
Encyclopaedia of Islam, Second Edition, Edited by: P.
3. ^ Szombathy, Zoltan, “Exorcism”, in: Encyclopaedia
Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel,
of Islam, Three, Edited by: Kate Fleet, Gudrun
W.P. Heinrichs. doi:10.1163/1573-
Krämer, Denis Matringe, John Nawas, Everett
3912_islam_COM_1054
Rowson. doi:10.1163/1573-3912_ei3_COM_26268 ,
First print edition: ISBN 978-90-04-26963-7, 2014 30. ^ Marshall G. S. Hodgson The Venture of Islam,
Volume 2: The Expansion of Islam in the Middle
4. ^ Oxford Centre for Islamic Studies
Periods, Volume 2 University of Chicago Press, 2009
5. ^ a b c el-Zein, Amira (2009). Islam, Arabs, and ISBN 978-0-226-34687-8 p. 449
Intelligent World of the Jinn. Syracuse, NY: Syracuse
31. ^ Egdunas RaciusISLAMIC EXEGESIS ON THE JINN:
University Press. ISBN 978-0-8156-5070-6.
THEIR ORIGIN, KINDS AND SUBSTANCE AND THEIR
6. ^ Mustafa ÖZTÜRK The Tragic Story of Iblis (Satan) RELATION TO OTHER BEINGS pp. 132-135
in the Qur’an Çukurova University,Faculty of Divinity
32. ^ Awn. (2018). Satan's Tragedy and Redemption:
JOURNAL OF ISLAMIC RESEARCH İslam
Iblīs in Sufi Psychology. With a Foreword by A.
Araştırmaları Vol 2 No 2 December 2009 page 134
Schimmel. Niederlande: Brill. p. 31
7. ^ a b Amira El Zein: The Evolution of the Concept of
33. ^ Chebel, Malek. Les 100 mots du Coran. ISBN 978-
Jinn from Pre-Islam to Islam. pp. 227–233.
2-13-073291-4.
8. ^ ‫اﻟﺤﻦ واﻟﺸٮ"ﺎﻃٮ"ﻦ‬
* ‫ ﻋﺎﻟﻢ‬.(2016) ‫ﺎلى‬
! ‫ٮ‬% ‫اﻟﺤ‬
% ‫'(ﺣﻤﺰة‬Alam al-Jinn
34. ^ Gallorini, Louise. THE SYMBOLIC FUNCTION OF
wash Shayaatin) (ebook) (in Arabic). Dar Al Ausra
ANGELS IN THE QURʾĀN AND SUFI LITERATURE.
Media and Dar Alam Al-Thaqafa for Publishing. p. 16.
Diss. 2021. p. 125
Retrieved 3 December 2023. "... ‫ﻟﻌﺔ اﻟﻌﺮب‬ 2 ‫ڡ !ى‬2 ‫ﻄﺎن‬6‫واﻟﺸٮ‬
?
‫اﻟﻤﺤﻠوق ﻟﻌﺘﺆه‬ ‫ڡﺪ أﻃﻠﻖ ﻋﲆ ﻫﺬا‬H ‫ و‬، ‫ﻄﻠﻖ ﻋﲆ كﻞ ﻋﺎت ﻣﺘﻤﺮد‬6‫ٮ‬ 35. ^ Gallorini, Louise. THE SYMBOLIC FUNCTION OF
?
) : ( ‫اﻟﻄﺎﻋﻮت‬ ) ‫ﻟڡﻆ‬ 2 ‫ﻪ‬6‫ وأﻃﻠﻖ ﻋﻠٮ‬. ( ‫ﻄﺎن‬6‫رٮﻪ ) ﺷٮ‬
% ‫وﺗﻤﺮده ﻋﲆ‬ ANGELS IN THE QURʾĀN AND SUFI LITERATURE.
% ‫ڡ !ى‬2 ‫ڡﺎﺗﻠون‬H 6‫ﻛڡروا ٮ‬
‫ﻞ‬6‫ﺳٮٮ‬ % ‫ڡ !ى‬2 ‫ڡﺎﺗﻠون‬H 6‫ﻦ آﻣﻨوا ٮ‬6‫اﻟﺬٮ‬
2 ‫ﻦ‬6‫ﻞ ﷲ واﻟﺬٮ‬6‫ﺳٮٮ‬ Diss. 2021. p. 290
ّ ‫ﻄﺎن‬6‫ﺎء اﻟﺸٮ‬6‫ڡﺎﺗﻠوا أوﻟٮ‬H ‫ڡ‬2 ‫اﻟﻄﺎﻋﻮت‬
‫ﺪ‬6‫إن ﻛٮ‬ ? ..."
36. ^ Titel Concise Encyclopaedia of Islam: Edited on
9. ^ Jeffrey Burton Russell Lucifer: The Devil in the Behalf of the Royal Netherlands Academy. Fourth
Middle Ages Cornell University Press 1986 Impression Autoren Gibb, Kramers Verlag BRILL,
ISBN 978-0-8014-9429-1 page 55 2022 ISBN 9004491570, 978-9-004-49157-1 p. 319

10. ^ James Windrow Sweetman Islam and Christian 37. ^

Theology: Preparatory historical survey of the early Lebling, Robert (2010). Legends of the Fire Spirits:
period. v.2. The theological position at the close of Jinn and genies from Arabia to Zanzibar . New
the period of Christian ascendancy in the Near East York, NY & London, UK: I.B. Tauris. ISBN 978-0-
Lutterworth Press 1945 University of Michigan 85773-063-3.
digitalized: 26. Juni 2009 p. 24
38. ^ Marion Holmes Katz Body of Text: The Emergence
11. ^ Mehmet Yavuz Seker Beware! Satan: Strategy of of the Sunni Law of Ritual Purity SUNY Press, 2012
Defense Tughra Books 2008 ISBN 978-1-59784-131- ISBN 978-0-7914-8857-7 p. 13
3 page 3
39. ^ Rudolf Macuch "Und das Leben ist siegreich!":
12. ^ a b c d e f g h i j k l m n o p q r s t u YOUNG, M. J. L. mandäische und samaritanische Literatur ; im
(1966). "THE TREATMENT OF THE PRINCIPLE OF Gedenken an Rudolf Macuch (1919–1993) Otto
EVIL IN THE QUR'ĀN" . Islamic Studies. 5 (3): 275– Harrassowitz Verlag 2008 ISBN 978-3-447-05178-1
281. JSTOR 20832847 . Retrieved November 7, p. 82
2021.
40. ^ a b ÇELEBİ, İLYAS. "KUR'AN-I KERIM'DE İNSAN-CiN
13. ^ Teuma, E. (1984). More on Qur'anic jinn. Melita MÜNASEBETİ." Marmara Üniversitesi İlahiyat
Theologica, 39(1–2), 37–45. Fakültesi Dergisi 13-15. p. 172

14. ^ Eichler, Paul Arno, 1889 Die Dschinn, Teufel und
Engel in Koran [microform] p. 31. (German)
15. ^ THE ROLE OF AL-'aql in early Islamic Wisdom with
reference to Imam Jafar al Sadiq
16. ^ a b c Sinai, Nicolai. "Key terms of the Qur'an: a
critical dictionary." (2023): 1-840.
17. ^ a b c d e f Awn, P. J. (1983). Satan's Tragedy and
Redemption: Iblīs in Sufi
Psychology. Niederlande: E.J. Brill.
18. ^ Burning Issues in Afro-Asiatic
Linguistics. (2014). Vereinigtes
Königreich: Cambridge Scholars Publishing. p. 143
19. ^ a b c d e Nünlist, Tobias (ed.). Dämonenglaube im
Islam. Studies in the History and Culture of the
Middle East (in German). Vol. 28. Berlin and Boston:
De Gruyter. doi:10.1515/9783110331684
ISBN 978-3-110-33168-4.
20. ^ https://sorularlaislamiyet.com/kaynak/meleklere-
iman#_Toc201395582
21. ^ Egdunas Racius ISLAMIC EXEGESIS ON THE JINN:
THEIR ORIGIN, KINDS AND SUBSTANCE AND THEIR
RELATION TO OTHER BEINGS pp. 132–135
22. ^ https://islamansiklopedisi.org.tr/can--cin
(turkish)
23. ^ al-Shimmari M. (2021) The Physical Reality of Jinn
Possession According to Commentaries on the Quran
(2:275). In: Böttcher A., Krawietz B. (eds) Islam,
Migration and Jinn. The Modern Muslim World.
Palgrave Macmillan, Cham. doi:10.1007/978-3-030-
61247-4_4
24. ^ Awn, Peter J. (1983). "Mythic Biography"
Satan's Tragedy and Redemption: Iblīs in Sufi
Psychology. Numen Book Series. Vol. 44. Leiden and
Boston: Brill Publishers. p. 44.
doi:10.1163/9789004378636_003
04-37863-6.
25. ^ ZenEldeen, Zakaria Sobhi. "Dangers and Treatment
of Hypocrites' Rumors Thematic Analytical Study."
2 ‫ڡٮ‬H ‫ﺔ )ﻋ‬6‫ﺔ ﻟﻠﺪراﺳﺎت اﻹﺳﻼﻣٮ‬6‫اﻟﺤﺎﻣﻌﺔ اﻹﺳﻼﻣٮ‬
-‫ﺮ‬6‫ﺗڡﺴٮ‬-‫ﺪة‬6
2021) 29.1 (‫ﺚ‬6‫)ﺣﺪٮ‬.
26. ^ Egdunas RaciusISLAMIC EXEGESIS ON THE JINN:
THEIR ORIGIN, KINDS AND SUBSTANCE AND THEIR
RELATION TO OTHER BEINGS p. 20
27. ^ Abu l-Lait as-Samarqandi's Commentary on Abu
Hanifa al-Fiqh al-absat Introduction, Text and
Commentary by Hans Daiber Islamic concept of
Belief in the 4th/10th Century Institute for the Study
of Languages and Cultures of Asia and Africa p. 243
41. ^ Zh. D. Dadebayev, M.T. Kozhakanova,
I.K.Azimbayeva Human's Anthropological
Appearance in Abai Kunanbayev's Works World
Academy of Science, Engineering and Technology,
Vol:6 2012-06-23 p. 1065
42. ^ Teuma, E. (1984). More on Qur'anic jinn. Melita
Theologica, 35(1-2), 37-45.
43. ^ Truglia, Craig. “AL-GHAZALI AND GIOVANNI PICO
DELLA MIRANDOLA ON THE QUESTION OF HUMAN
FREEDOM AND THE CHAIN OF BEING.” Philosophy
East and West, vol. 60, no. 2, 2010, pp. 143–166.
JSTOR 40666556
44. ^ Khaled El-Rouayheb, Sabine Schmidtke The Oxford
Handbook of Islamic Philosophy Oxford University
Press 2016 ISBN 978-0-19-991739-6 page 186
45. ^ Seyyed Hossein Nasr Introduction to Islamic
.
Cosmological Doctrines, An SUNY Press 1993
ISBN 978-1-4384-1419-5 p. 69
46. ^ Ayman Shihadeh: Sufism and Theology. Hrsg.:
Edinburgh University Press. 21. November 2007,
ISBN 978-0-7486-3134-6, pp. 54–56.
47. ^ Gallorini, Louise. THE SYMBOLIC FUNCTION OF
ANGELS IN THE QURʾĀN AND SUFI LITERATURE.
Diss. 2021. pp. 292-293
48. ^ Zaroug, Abdullahi Hassan (1997). "Al-Ghazali's
Sufism: A Critical Appraisal" . Intellectual
Discourse. 5 (2): 150.
49. ^ Jurnal Ilmiah ISLAM FUTURA Vol. 17. No. 2,
Februari 2018, THE INTERTWINED RELATIONSHIP
BETWEEN THE NAFS (CARNAL SOUL), AQL
(REASONING) QALB (HEART) Hyder Gulam
. Australian National Imams Council p. 207
50. ^ SHIGERU KAMADA* A STUDY OF THE TERM SIRR
(SECRET) IN SUFI LATA'IF THEORIES p. 18
. ISBN 978-90- 51. ^ Davaran, F. (2010). Continuity in Iranian Identity:
Resilience of a Cultural Heritage. Vereinigtes
Königreich: Taylor & Francis. p. 207
52. ^ Çakin, Mehmet Burak (2019). "SÜLEYMÂN-
% ‫ﻣﺤﻠﺔ‬
% NÂME'DE MİTOLOJİK BİR UNSUR OLARAK
DÎVLER" . Turkish Studies Language and Literature.
14 (3): 1137–1158.
doi:10.29228/TurkishStudies.22895 . ISSN 2667-
5641 .
53. ^ https://www.yenisafak.com/hayat/semum-eski-
misir-dili-kiptice-konusacak-61997
54. ^ The Routledge Dictionary of Turkish Cinema, Gonul
Donmez-Colin, Routledge, 2013 ISBN 978-1-317-
93726-5 p. 130

Last edited on 7 January 2024, at 11:11

Content is available under CC BY-SA 4.0 unless otherwise noted.

Terms of Use • Privacy policy • Desktop

: