Iblis

Iblīs (alternatively Eblis,[1] Iblees or Ibris)[2] is a figure frequently

occurring in the Quran, commonly in relation to the creation of Adam
and the command to prostrate himself before him. After he refused, he
was cast out of heaven. For many Muslim scholars during the
classical period, he was an angel,[3][4]:73[5] but is regarded as a jinn in
most contemporary scholarship.[4]:69 Due to his fall from God's
grace, he is often compared to Satan in Christian traditions.

ِ
In Islamic tradition, Iblis is often identified with ash-Shaitan ("the
Devil"), often known by the epithet ar-Rajīm (Arabic: َّ , lit. 'the
[6]
Accursed'). However, while Shaitan is used exclusively for an evil
force, Iblis himself holds a more ambivalent role in Islamic
traditions.[7]

Contents
Naming and etymology
Theology
Quran Turkish Siyah Qalam depiction of
Iblis, appearing as a dark bearded
Ismailism
man wearing a headcover
Sufism
Affiliation
As an angel
As a Jinn
Iconography
Disputed essence
In academic discourse
Among Muslim scholars
Keeper of Paradise
In literature
See also
References

Naming and etymology

The term Iblīs (Arabic: ‫ )إِﺑْﻠِﻴﺲ‬may have been derived from the Arabic verbal root BLS ‫س‬-‫ل‬-‫( ب‬with the
broad meaning of "remain in grief")[8] or ‫ﺲ‬ َ َ ‫( ﺑَﻠ‬balasa, "he despaired"). Furthermore, the name is related to
[9]

talbis meaning confusion. [10] Another possibility is that it is derived from Ancient Greek διάβολος (diábolos),
via a Syriac intermediary,[11] which is also the source of the English word 'devil'.[12]
Yet another possibility relates this name back to the bene Elohim (Sons of God), who had been identified with
fallen angels in the early centuries, but had been singularised under the name of their leader.

However, there is no general agreement on the root of the term. The name itself could not be found before the
Quran in Arab literature,[13] but can be found in Kitab al Magall, a Christian apocryphic work written in
Arabic.[14]

In Islamic traditions, Iblīs is known by many alternative names or titles, such as Abū Murrah (Arabic: ‫أَﺑُﻮ‬
‫ﻣﺮة‬ ُ , "Father of Bitterness") as the name stems from the word "murr" - meaning "bitter", ‘aduww Allāh or
َ
‘aduwallah (Arabic: ‫ﻋُﺪُوّ اﻟﻠﻪ‬, "enemy or foe" of God)[15] and Abū Al-Harith (Arabic: ‫ﺎرث‬ ِ ‫ﺤ‬ َ ْ ‫أﺑُﻮ اﻟ‬, "the
َ
father of the plowmen").[16] He is also known by the nickname "Abū Kardūs" (Arabic: ‫ﺮدُوس‬ ْ َ ‫)أﺑُﻮ ﻛ‬, which
may mean "Father who piles up, crams or crowds together".

Theology
Although Iblis is often compared to the devil in Christian theology, Islam rejects the idea that Satan is an
opponent of God and the implied struggle between God and the devil. Iblis might either be regarded as the
most monotheist or the greatest sinner, but remains only a creature of God. Iblis did not become an unbeliever
due to his disobedience, but because of attributing injustice to God; that is, by asserting that the command to
prostrate themselves before Adam was inappropriate.[17] There is no sign of angelic revolt in the Quran and no
mention of Iblis trying to take God's throne[18][19] and Iblis's sin could be forgiven at anytime by God.[20]
According to the Quran, Iblis's disobedience was due to his disdain for humanity, a narrative already occurring
in early apocrypha.[21] According to scholars, Iblis is a mere creature and thus cannot be the cause or creator
of evil in the world; in his function as Satan, he is seen only as a tempter who takes advantage of humanity's
weaknesses and self-centeredness, and leads them away from God's path.[22] The existence of evil has been
created by God himself. Iblis only operates within the God-given framework. As an angel, functioning as
God's instrument of misleading and destruction, as a jinn just another sinner whom has been led astray by
God's judgment.

Quran

Iblis is mentioned 11 times in the Quran by name, nine times related to his refusal against God's command to
prostrate himself before Adam. The term Shaitan is more prevalent, although Iblis is sometimes referred to as
Shaitan; the terms are not interchangeable. The different fragments of Iblis' story are scattered across the
Quran. In the aggregate, the story can be summarised as follows:[23]

When God created Adam, He ordered all the angels to bow before the new creation. All the angels bowed
down, but Iblis refused to do so. He argued that since he himself was created from fire, he is superior to
humans, made from Clay-mud, and that he should not prostrate himself before Adam.[24] As punishment for
his haughtiness, God banished Iblis from heaven and condemned him to hell. Later, Iblis made a request for
the ability to try to mislead Adam and his descendants. God granted his request but also warned him that he
will have no power over God's servants.[25]

Ismailism

In the Ismaili ginans Allah ek khasam sabhukā written by Pīr Ḥasan Kabīr al-Dīn and Het guranarasuṃ kījīe
written by Pīr Ṣadr al-Dīn, it is explained that although Iblis was extremely learned and had obtained
knowledge equivalent to having read 360 million books, he was unable to understand their deeper meaning,
and failed to recognize the nature of what he had studied. Thus, because of his inability to understand the True
Guide, he was exiled into inescapable darkness (goḍ andhār).[26]

Sufism

Sufism developed another perspective of Iblis' refusal by regarding Muhammed and Iblis as the two true
monotheists. Therefore, some Sufis hold, Iblis refused to bow to Adam because he was devoted to God alone
and refused to bow to anyone else. By weakening the evil in the Satanic figure, dualism is also degraded, that
corresponds with the Sufi cosmology of unity of existence rejecting dualistic tendencies. The belief in dualism
or that evil is caused by something else than God, even if only by one's own will, is regarded as shirk by some
Sufis.[27] For Iblis' preference to be damned to hell, than prostrating himself before someone else other than
the "Beloved" (here referring to God), Iblis also became an example for unrequited love.[28]

A famous narration about an encounter between Moses and Iblis on the slopes of Sinai, told by Mansur al-
Hallaj, Ruzbihan Baqli[27] and Abū Ḥāmid Ghazzali, emphasizes the nobility of Iblis. Accordingly, Moses
asks Iblis why he refused God's order. Iblis replied that the command was actually a test. Then Moses replied,
obviously Iblis was punished by being turned from an angel to a devil. Iblis responds, his form is just
temporary and his love towards God remains the same.[29][30] while for Ahmad Ghazali Iblis was the paragon
of lovers in self sacrifice for refusing to bow down to Adam out of pure devotion to God [31] Ahmad Ghazali's
student Sheikh Adi ibn Musafir was among the Sunni Muslim mystics who defended Iblis, asserted that evil
was also God's creation, Sheikh Adi argued that if evil existed without the will of God then God would be
powerless and a powerless can't be God [32]

However, not all Sufis are in agreement with a positive depiction of Iblis. Rumi's viewpoint on Iblis is much
more in tune with Islamic orthodoxy. Rumi views Iblis as the manifestation of the great sins of haughtiness and
envy. He states: "(Cunning) intelligence is from Iblis, and love from Adam."[33] For Shah Waliullah Dehlawi
Iblis represents the principle of "one-eyed" intellect; he only saw the outward earthly form of Adam, but was
blind to the Divine spark hidden in him, using an illicit method of comparison.[34] Hasan of Basra holds that
Iblis was the first who used "analogy", comparing himself to someone else, this causing his sin. Iblis therefore
also represents humans' psyche moving towards sin or shows how love can cause envy and anxiety.[35]

Affiliation

Apart from the Quranic narrative Islamic exegesis offers two

different accounts of Iblis' origin: according to one, he was a
noble angel, to the other he was an ignoble jinn, who worked his
way up to heaven.[36] Some also consider him to be merely the
ancestor of jinn, who was created in heaven, but fell due to his
disobedience, as Adam slipped from paradise, when he sinned. It
might be this moment, Iblis turned into a jinn,[37] but has been an
angel created from fire before.[38]

Tabari,[39] Ash'ari,[40] Al-Tha`labi,[41] Al-Baydawi[38] and

Mahmud al-Alusi,[42] are known to regard Iblis as an angel in
origin. Tabari argued against the idea that Iblis was a jinn and for
an angelic origin of Iblis in his tafsir:
" There is nothing objectionable in that God should
have created the categories of His angels from all
kinds of things that He had created: He created some
Painting from a Herat manuscript of the
Persian rendition by Bal'ami of the
Annals/Tarikh (universal chronicle) of al-
Tabari, depicting angels honoring Adam,
except Iblis, who refuses. Held at the
Topkapi Palace Museum Library.
 of them from light, some of them from fire, and
some of them from what He willed apart from that.
There is thus nothing in God's omitting to state what
He created His angels from, and in His stating what
He created Iblis from, which necessarily implies that
Iblis is outside of the meaning of [angel], for it is
possible that He created a category of His angels,
among whom was Iblis, from fire, and even that
Iblis was unique in that He created him, and no
other angels of His, from the fire of the Samum.

Likewise, he cannot be excluded from being an

angel by fact that he had progeny or offspring,
because passion and lust, from which the other Angels bow before the newly
angels were free, was compounded in him when created Adam, but Iblis (top
God willed disobedience in him. As for God's right on the picture, a dark
statement that he was <one of the jinn>, it is not to black naked figure behind
be rejected that everything which hides itself the hill) refuses to prostrate
(ijtanna) from the sight is a 'jinn', as stated before,
and Iblis and the angels should then be among them,
because they hide themselves from the eyes of the
sons of Adam."[43]

A contrary opinion was reported from Hasan of Basra, Shi'ite Imam Ja'far al-Sadiq,[44] Fakhr al-Din al-
Razi,[42] Ibn Taimiyya and Ibn Kathir, who rejected the idea what Iblis had been once an angel or an unique
creature, regarding Iblis to be a jinni instead. Among contemporary scholars this view is also shared by
Muhammad Al-Munajjid, who promulgated his view on IslamQA.info and Umar Sulaiman Al-Ashqar, well
known for rejecting much of earlier exegtical traditions,[45] in his famous "Islamic Creed Series". Ibn Kathir
explained Iblis' refusal as a jinn, in his tafsir as follows:

"When Allah commanded the angels to prostrate before Adam, Iblis was included in this
command. Although Iblis was not an angel, he was trying - and pretending - to imitate the angels'
behavior and deeds, and this is why he was also included in the command to the angels to
prostrate before Adam. Satan was criticized for defying that command, (. . .)

(So they prostrated themselves except Iblis. He was one of the Jinn;) meaning, his original nature
betrayed him. He had been created from smokeless fire, whereas the angels had been created from
light, (. . .)

When matters crucial every vessel leaks that which to contains and is betrayed by its true nature.
Iblis used to do, what the angels did and resembled them in their devotion and worship, so he was
included when they were addressed, but he disobeyed and went what he was told to do. So Allah
points out here that he was one of the Jinn, he was created from fire, as He says elsewhere."

As an angel

As an angel, Iblis is described as an archangel,[46][47] the leader and teacher of the other angels, and a keeper
of heaven. At the same time, he was the closest to the Throne of God. God gave him authority over the lower
heavens and the earth. Iblis is also considered as the leader of those angels who battled the earthly jinn.
Therefore, Iblis and his army drove the jinn to the edge of the world, Mount Qaf. Knowing about the
corruption of the former earthen inhabitants, Iblis protested, when he was instructed to prostrate himself before
the new earthen inhabitant, that is Adam. He assumed that the angels who praise God's glory day and night
are superior in contrast to the mud-made human and their bodily flaws.[48] He even regarded himself superior
in comparison to the other angels, since he was (one of those) created from fire. However, he was degraded by
God for his arrogance. But Iblis made a request to prove that he is actually right, therefore God entrusted him
as a tempter for humanity as long as his punishment endures, concurrently giving him a chance to redeem
himself.[49][50] Since Iblis does not act upon free-will, but as an instrument of God, his abode in hell could be
a merely temporary place, until the Judgement Day; and after his assignment as a tempter is over, he might
return to God as one of the most cherished angels.[50] His final salvation develops from the idea of that Iblis is
only an instrument of God's anger, not due to his meritorious personality. Attar compares Iblis's damnation and
salvation to the situation of Benjamin, since both were accused to show people a greater meaning, but were
finally not condemned.[51]

Furthermore, the transformation of Iblis from angelic into demonic is a reminder of God's capacity to reverse
injustice even on an ontological level. It is both a warning and a reminder that the special gifts given by God
can also be taken away by Him.[4]:74

As a Jinn

On the other hand, Iblis is commonly placed as one of the jinn, who lived on earth during the battle of the
angels. When the angels took prisoners, Iblis was one of them and carried to heaven. Since he, unlike the other
jinn, was pious, the angels were impressed by his nobility and Iblis was allowed to join the company of angels
and elevated to their rank. However, although he got the outer appearance of an angel, he was still a jinn in
essence, thus he was able to choose when the angels and Iblis were commanded to prostrate themselves before
Adam. Iblis, abusing his free-will, disobeyed the command of God. Iblis considered himself superior because
of his physical nature constituted of fire and not of clay.[52] God sentenced Iblis to hell forever, but granted
him a favor for his former worship, that is to take revenge on humans by attempting to mislead them until the
Day of Judgment. Here, Iblis's damnation is clear and he and his host are the first who enter hell to dwell
therein forever,[53] when he is not killed in a battle by the Mahdi, an interpretation especially prevalent among
Shia Muslims.[54]

Iconography
Iblis is perhaps one of the most well-known individual supernatural entities and was depicted in multiple visual
representations like the Quran and Manuscripts of Bal‘ami’s ‘Tarjamah-i Tarikh-i Tabari.[55] Iblis was a unique
individual, described as both a pious jinn, and at times an angel, before he fell from God's grace when he
refused to bow before the prophet Adam. After this incident, Iblis turned into a Shaytan.[56] In visual
appearance, Iblis was depicted 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.[57]

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 wearing special headcovering, clearly different from the traditional Islamic turban.
In one painting, however, Iblis wears a traditional Islamic headcovering.[58] The turban probably refers to a
narration of Iblis' fall: there he wore a turban, then he was sent down from heaven.[59] Many other pictures
show and describe Iblis at the moment, when the angels prostrate themselves before Adam. Here, he is usually
seen beyond the outcrop, his face transformed with his wings burned, to the envious countenance of a
devil.[60] Iblis and his cohorts (div or shayatin) are often portrayed in Turko-Persian art as bangled creatures
 with flaming eyes, only covered by a
short skirt. Similar to European arts,
who took traits of pagan deities to
depict devils, they depicted such
demons often in a similar fashion to
that of Hindu-deities.[61]
Turkish Siyah Qalam depiction of
Disputed essence dancing devs

Iblis may either be a fallen angel or a

jinni or something entirely unique. This lack
of final specification arises from the Quran
Another painting of angels itself,[62] while Iblis is included into the
prostrating before Adam with command addressed to the angels and
Iblis refusing, here depicted apparently among them, it is said he was from
with a headcover the jinn in Surah 18:50 (https://www.perseus.
tufts.edu/hopper/text?doc=Perseus%3Atext%
3A2002.02.0006%3Asura%3D18%3Avers
e%3D50), whose exact meaning is debated by both Western academics and
Islamic scholars.
Depiction of Iblis in the epic
In academic discourse poem Shahnameh

In most Surahs, it seems to be implied that Iblis is one of the angels. 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.[63] Jacques
Waardenburg argues, that Iblis identification with the jinn in later Surahs, is a result of synthesis of Arabian
paganism with Judeo-Christian lore. Accordingly, Muhammad would have demonized the jinn in later Surahs,
making Iblis a jinni, whereas he had been an angel before.[64] Otherwise, the theory that the essence of angels
differs from that of Satan and his hosts, might have originated in the writings of Augustine of Hippo and be
introduced by a Christian informant to the early Muslims, and not introduced by Muhammad.[65] Due to the
unusual usage of the term jinn in this Surah, some scholars conclude the identification of Iblis with the jinn
was merely a temporary one, but not the general opinion[66] or even a later interpolation, added influence by
folkloric perception of jinn as evil creatures, but was not part of the original text.[67][68] This idea was
supported by the peculiar description of Iblis as created from fire, but not with the same features, the fire of
from which the jinn are created. Further, Iblis is not described as created from fire, when the Quran identifies
Iblis with the jinn.[66] Since the Quran itself does not speak of angels as created from another source than fire,
Iblis might also have represented an angel in the sense of Ancient Near Eastern traditions, such as a
Seraph.[68] Some scholars objected that the term jinni does not necessarily exclude Iblis from the angels, since
it has been suggested that in Pre-Islamic Arabia, the term denoted any type of invisible creature.[69]

But other scholars argue, that Islam nevertheless distinguishes between angels and other kinds of supernatural
creatures. Angels would lack the ability to disobey, and taking their constant loyalty as characteristical for the
Islamic angels. Further, since the Quran refers to Iblis' progeny, Islamic study scholar Fritz Meier also insists,
that the Islamic Iblis can not be held as an angel, since angels have no progeny by definition.[70] Otherwise
Walther Eickmann argued that the progeny of Iblis does not correspond with "progeny" in a literal sense, but
just refers to the cohorts of Iblis.[71] On another place in the Quran, the progeny of Iblis are said to be created,
therefore they can not be literal progeny.[72] Regarding the doctrine of infallible angels, one might argue that
the motif of fallen angels is nevertheless not absent within Islamic traditions and therefore, angels are not
necessarily always obedient. Although Iblis is described as an infidel (kafir) in the Quran, he did not
necessarily sin, since in early Islamic period, supernatural creatures were not expected to understand sin or
expiate it. Therefore, Iblis would have been created as a rebellious angel.[73]

Among Muslim scholars

A question arises about the meaning of the term jinni. The suffix -i might indicate his original relation to
jannah, of which he was a guardian and was of a sub-category of "fiery angels". Although angels in Islam are
commonly thought to be created from light, angels, or at least the fiercer among them, are also identified as
created from fire, as evident from the Miraj literature. Reason for that might be the phonetical similarity
between fire (nar) and light (nur). Some scholars argued, that fire and light are of the same essence but to a
different degree.

On the other hand, scholars arguing that the term jinni refers to jinn, and not a category of angels. They on the
other hand need to explain Iblis' stay among the angels. Ibn Kathir opinned, Iblis was once an ordinary jinn on
earth, but, due to his piety and constant worship, elevated among the angels. He lived there for thousands of
years, until his non-angelic origin was forgotten and only God remembered Iblis' true identity. When God
commanded the angels, Iblis, due to his rank among the angels included, to prostrate himself before Adam,
Iblis revealed his true nature. By his refusal his true nature betrayed him, leading to his downfall.[74]

Other scholars, such as Hasan of Basra and Ibn Taymiyyah, do not deal with explanations for a reason behind
his abode among the angels, by extension of a special narrative. Instead they argue, Iblis', depicted as the first
of jinn, and not as one of many jinn, stay in heaven is self-explanatory, because every creature is created in
heaven first. Here, although created in heaven, Iblis is not regarded as an angel, but the equivalent father of the
jinn, compared to what Adam is to humanity. Iblis, as the father of the jinn, was cast out of heaven due to his
own sin, just as Adam was banished after his corresponding transgression of God's order not to eat from the
Forbidden Tree.

Those scholars, who argue against Iblis' angelic origin also refer to his progeny, since angels do not procreate
in Islam. Tabari who defended Iblis' angelic depiction, argues that Iblis did not procreate until he lost his
angelic state and became a devil. Therefore, as an angel, Iblis did not procreate and this argument does not
apply to Iblis at all. According to some Islamic traditions, Iblis is an asexual entity, just like other angels or a
hermaphrodite creature, whose children split from himself, as devils (šayāṭīn) do, but not the jinn, who have
genders just like humans. Yet, there are traditions reporting Iblis having a wife. Al-Suyuti names Iblis' wife
Samum. Following Hasan Al Basra's account, they are said to be the primogenitor of the jinn race.[75]

Another central argument to determine Iblis essence discusses Iblis' ability to disobey. As angels are seen as
servants of God, Iblis' should not be able to disobey. This argument had been essential for the advocates who
reject the identification with Iblis with one of the angels. As a jinn however, Iblis could be given the ability to
choose to obey or disobey.[76] Scholars who regard Iblis as an angel, agree to some extent with this, but do not
see Iblis' refusal as an act of sin the same way advocates for a jinn nature do. Many interprete Iblis'
disobedience as a sign of predestination. Therefore, Iblis has been created, differing from his fellow angels,
from fire, thus God installed a rebellious nature in him, to endow him with the task to seduce humans,
comparable as other angels are endowed with tasks corresponding to their own nature[77] and created for this
purpose from fire differing from the other angels.[77] Thus, Iblis is seen as an instrument of God, not as an
entity who freely choose to disobey.[78][79][80] Other scholars gave explanations why an angel should choose
to disobey and explain that Iblis was, as the teacher of angels, more knowledgeable than the others.[81][79]
Angels might be distinguished by their degree of obedience. Abu Hanifa, founder of the Hanafi schools
jurisprudence, is reported as distinguishing between obedient angels, disobedient angels such as Harut and
Marut and unbelievers among the angels, like Iblis.[82]
Keeper of Paradise
Although in the Quran, Iblis appears only in relation to his fall and intention to mislead God's creation, another
role, as the gatekeeper of the divine essence, developed, probably based on the oral reports of the Sahaba. In
some interpretations, Iblis is associated with light that misleads people. Hasan of Basra was quoted as saying:
"If Iblis were to reveal his light to mankind, they would worship him as god."[83] Additionally, based on Iblis'
role as keeper of heaven and ruler of earth, Ayn al-Quzat Hamadani stated, Iblis represents the "Dark light"
that is the earthen world, standing in opposite to the Muhammadan Light that represents the heavens.[84] Quzat
Hamadani traces back his interpretation to Sahl al-Tustari and Shayban Ar-Ra'i who in return claim to derive
their opinions from Khidr.[84] Quzat Hamadani relates his interpretation of Iblis' light to the shahada:
Accordingly, people whose service for God is just superficial, are trapped within the circle of la ilah (the first
part of shahada meaning "there is no God") just worshipping their nafs rather than God. Only those who are
worthy to leave this circle, can pass Iblis towards the circle of illa Allah the Divine presence.[85]

In literature
In the Stories of the Prophets the
added the biblical serpent appaers,
although not mentioned in the Quran.
Probably known from Gnostic and
Jewish oral tradition circulating in the
Arabian Peninsula,[86] Iblis tries to
enter the abode of Adam, but the
angelic guardian keeps him away.
Then Iblis invents a plan to trick the
guardian. He approaches a peacock
and tells him that all creatures will die
and the peacock's beauty will perish.
But if he gets the fruit of eternity,
every creature will last forever.
Therefore, the serpent convinces the
peacock to slip Iblis into the Garden, Painting of the expulsion from This painting is from a copy of the
by carrying him in his mouth. In "The Garden" by Al-Hakim Fālnāmeh (Book of Omens)
another, yet similar narration, Iblis is Nishapuri. The main actors of the ascribed to Ja´far al-Sādiq. Iblis
warded off by Riḍwan's burning narration about Adam's fall are characteristically depicted black-
sword for 100 years. Then he found drawn: Adam, Hawwa (Eve), Iblis, faced is bottom-left in picture above
the serpent. He says, since he was the serpent, the peacock and an the Angels.
one of the first cherubim, he will one Angel, probably Ridwan, who
day return to God's grace, and guards paradise.
promises to show gratitude if the
serpent does him a favor.[87] In both
narratives, in the Garden, Iblis speaks through the serpent to Adam and Eve, and tricks them into eating from
the forbidden tree. Modern Muslims accuse the Yazidis of devil-worship for venerating the peacock.[88]

Iblis is mentioned in the Shahnameh by Ferdowsi. Although the Persian principle of evil is not absent, it is
Iblis, instead of Ahriman, who tempts Zahhak to usurp his father.[89][90] Iblis kisses the shoulders of Zahhak,
whereupon serpents grew from this spot. This narration roots in ancient Avesta and Iblis can be seen as a
substitute for Ahriman in this place.[91]
In Vathek by the English novelist William Beckford, first composed in French (1782), the protagonists enter
the underworld, presented as the domain of Iblis. At the end of their journey, they meet Iblis in person, who is
described less in the monstrous image of Dante's Satan, but more of a young man, whose regular features are
tarnished, his eyes showing both pride and despair and his hair resembling whose of an angel of light.[92]

In Muhammad Iqbal's poetry, Iblis is critical about overstressed obedience, that caused his own downfall. But
Iblis is not happy about humanity's obedience towards himself either; rather he longs for humans who resist
him, so he might eventually prostrate himself before the perfect human, that leads to his own salvation.[93]

Egyptian novelist Tawfiq al-Hakim's al-Shahid (1953) describes the necessity of Iblis's evil for the world,
telling about a fictional story, Iblis seeking repentance. He consults the Pope and the chief Rabbi. Both reject
him and he afterwards visits the grand mufti of Al-Azhar Mosque, telling him he wants to embrace Islam. The
grant mufti however, reject Iblis as well, realizing the necessity of Iblis' evilness. Regarding the absence of
Iblis' evil, as causing most of the Quran to be obsolent. After that Iblis goes to heaven to ask Gabriel for
intercession. Gabriel too rejects Iblis and explains the necessity for Iblis's curse. Otherwise God's light could
not be seen on earth. Whereupon Iblis descends from heaven shouting out: "I am a martyr!".[94] Al-Hakim's
story has been criticized as blasphemous by a number of Islamic scholars. Salafi scholar Abu Ishaq al-Heweny
stated: "I swear by God it would never cross the mind, at all, that this absolute kufr reaches this level, and that
it gets published as a novel".[95]

See also
Elbis 3 Meqabyan
Ghaddar Prince of Darkness (Manichaeism)
Gnosticism Questions of Bartholomew
Mastema Samael
Melek Taus

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