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Satan
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This article is about the figure in the Abrahamic religions. For personifications of evil in various
cultures, see Devil. For other uses, see Satan (disambiguation).

Illustration of the Devil on folio 290

recto of the Codex Gigas, dating to
the early thirteenth century

Satan,[a] also known as the Devil,[b] and sometimes also called Lucifer in Christianity, is an entity in the
Abrahamic religions that seduces humans into sin or falsehood. In Judaism, Satan is seen as an agent
subservient to Yahweh, typically regarded as a metaphor for the yetzer hara, or "evil inclination." In
Christianity and Islam, he is usually seen as a fallen angel or jinn who has rebelled against God, who
nevertheless allows him temporary power over the fallen world and a host of demons. In the Quran,
Shaitan, also known as Iblis, is an entity made of fire who was cast out of Heaven because he refused to
bow before the newly-created Adam and incites humans to sin by infecting their minds with waswās
("evil suggestions").

A figure known as ha-satan ("the satan") first appears in the Hebrew Bible as a heavenly prosecutor,
subordinate to Yahweh (God), who prosecutes the nation of Judah in the heavenly court and tests the
loyalty of Yahweh's followers. During the intertestamental period, possibly due to influence from the
Zoroastrian figure of Angra Mainyu, the satan developed into a malevolent entity with abhorrent qualities
in dualistic opposition to God. In the apocryphal Book of Jubilees, Yahweh grants the satan (referred to as
Mastema) authority over a group of fallen angels, or their offspring, to tempt humans to sin and punish
them.

Although the Book of Genesis does not mention him, he is often identified as the serpent in the Garden of
Eden. In the Synoptic Gospels, Satan tempts Jesus in the desert and is identified as the cause of illness
and temptation. In the Book of Revelation, Satan appears as a Great Red Dragon, who is defeated by
Michael the Archangel and cast down from Heaven. He is later bound for one thousand years, but is
briefly set free before being ultimately defeated and cast into the Lake of Fire.

In the Middle Ages, Satan played a minimal role in Christian theology and was used as a comic relief
figure in mystery plays. During the early modern period, Satan's significance greatly increased as beliefs
such as demonic possession and witchcraft became more prevalent. During the Age of Enlightenment,
belief in the existence of Satan was harshly criticized by thinkers such as Voltaire. Nonetheless, belief in
Satan has persisted, particularly in the Americas.

Although Satan is generally viewed as evil, some groups have very different beliefs. In Theistic Satanism,
Satan is considered a deity who is either worshipped or revered. In LaVeyan Satanism, Satan is a symbol
of virtuous characteristics and liberty. Satan's appearance is never described in the Bible, but, since the
ninth century, he has often been shown in Christian art with horns, cloven hooves, unusually hairy legs,
and a tail, often naked and holding a pitchfork. These are an amalgam of traits derived from various pagan
deities, including Pan, Poseidon, and Bes. Satan appears frequently in Christian literature, most notably in
Dante Alighieri's Inferno, all variants of the classic Faust story, John Milton's Paradise Lost and Paradise
Regained, and the poems of William Blake. He continues to appear in film, television, and music.

Contents
1 Historical development
1.1 Hebrew Bible
1.1.1 Book of Job
1.1.2 Book of Zechariah
1.2 Second Temple period
2 Judaism
3 Christianity
3.1 Names
3.2 New Testament
3.2.1 Gospels, Acts, and epistles
3.2.2 Book of Revelation
3.3 Patristic era
3.4 Middle Ages
3.5 Early modern period
3.6 Modern era
4 Islam
4.1 Quran
4.2 Islamic tradition
4.2.1 Affiliation
4.2.2 Other traditions
4.3 Islamic mysticism
5 Baháʼí Faith
6 Satanism
6.1 Theistic Satanism
6.2 Atheistic Satanism
7 Allegations of worship
8 In culture
8.1 In literature
8.2 In visual art
8.3 In film and television
8.4 In music
9 See also
10 Notes
11 References
11.1 Bibliography
 12 External links

Historical development
Hebrew Bible

Balaam and the Angel (1836) by Gustav

Jäger. The angel in this incident is referred to
as a "satan".[6]

The Hebrew term śāṭān (Hebrew: ‫ )ָׂש ָטן‬is a generic noun meaning "accuser" or "adversary",[7][8] and is
derived from a verb meaning primarily "to obstruct, oppose".[9] In the earlier biblical books, e.g. 1
Samuel 29:4, it refers to human adversaries, but in the later books, especially Job 1-2 and Zechariah 3, to
a supernatural entity.[8] When used without the definite article (simply satan), it can refer to any accuser,
[10] but when it is used with the definite article (ha-satan), it usually refers specifically to the heavenly

accuser, the satan.[10]

The word with the definite article Ha-Satan (Hebrew: ‫ ַה ָּׂש ָטן‬hasSāṭān) occurs 17 times in the Masoretic
Text, in two books of the Hebrew Bible: Job ch. 1–2 (14×) and Zechariah 3:1–2 (3×).[11] [12] It is
translated in English bibles mostly as 'Satan' (18x in Book of Job, I Books of Chronicles and Book of
Zechariah).

The word without the definite article is used in 10 instances, of which two are translated diabolos in the
Septuagint. It is translated in English Bibles as 'an accuser' (1x) but mostly as 'an adversary' (9x as in
Book of Numbers, 1 & 2 Samuel and 1 Kings).

1 Chronicles 21:1, "Satan stood up against Israel" (KJV) or "And there standeth up an adversary
against Israel" (Young's Literal Translation)[13]
Psalm 109:6b "and let Satan stand at his right hand" (KJV)[14] or "let an accuser stand at his right
hand." (ESV, etc.)

The word does not occur in the Book of Genesis, which mentions only a talking serpent and does not
identify the serpent with any supernatural entity.[15] The first occurrence of the word "satan" in the
Hebrew Bible in reference to a supernatural figure comes from Numbers 22:22,[7] which describes the
Angel of Yahweh confronting Balaam on his donkey:[6] "Balaam's departure aroused the wrath of Elohim,
and the Angel of Yahweh stood in the road as a satan against him."[7] In 2 Samuel 24, Yahweh sends the
"Angel of Yahweh" to inflict a plague against Israel for three days, killing 70,000 people as punishment
for David having taken a census without his approval.[16] 1 Chronicles 21:1 repeats this story,[16] but
replaces the "Angel of Yahweh" with an entity referred to as "a satan".[16]
Some passages clearly refer to the satan, without using the word itself.[17] 1 Samuel 2:12 describes the
sons of Eli as "sons of Belial";[18] the later usage of this word makes it clearly a synonym for "satan".[18]
In 1 Samuel 16:14–23 Yahweh sends a "troubling spirit" to torment King Saul as a mechanism to
ingratiate David with the king.[19] In 1 Kings 22:19–25, the prophet Micaiah describes to King Ahab a
vision of Yahweh sitting on his throne surrounded by the Host of Heaven.[18] Yahweh asks the Host
which of them will lead Ahab astray.[18] A "spirit", whose name is not specified, but who is analogous to
the satan, volunteers to be "a Lying Spirit in the mouth of all his Prophets".[18]

Book of Job

The Examination of Job (c. 1821) by William

Blake

The satan appears in the Book of Job, a poetic dialogue set within a prose framework,[20] which may have
been written around the time of the Babylonian captivity.[20] In the text, Job is a righteous man favored
by Yahweh.[20] Job 1:6–8 describes the "sons of God" (bənê hāʼĕlōhîm) presenting themselves before
Yahweh.[20] Yahweh asks one of them, "the satan", where he has been, to which he replies that he has
been roaming around the earth.[20] Yahweh asks, "Have you considered My servant Job?"[20] The satan
replies by urging Yahweh to let him torture Job, promising that Job will abandon his faith at the first
tribulation.[21] Yahweh consents; the satan destroys Job's servants and flocks, yet Job refuses to condemn
Yahweh.[21] The first scene repeats itself, with the satan presenting himself to Yahweh alongside the other
"sons of God".[22] Yahweh points out Job's continued faithfulness, to which the satan insists that more
testing is necessary;[22] Yahweh once again gives him permission to test Job.[22] In the end, Job remains
faithful and righteous, and it is implied that the satan is shamed in his defeat.[23]

Book of Zechariah

Zechariah 3:1–7 contains a description of a vision dated to the middle of February of 519 BC,[24] in
which an angel shows Zechariah a scene of Joshua the High Priest dressed in filthy rags, representing the
nation of Judah and its sins,[25] on trial with Yahweh as the judge and the satan standing as the prosecutor.
[25] Yahweh rebukes the satan[25] and orders for Joshua to be given clean clothes, representing Yahweh's

forgiveness of Judah's sins.[25]

Second Temple period

Map showing the expansion of the
Achaemenid Empire, in which Jews lived
during the early Second Temple Period,[8]
allowing Zoroastrian ideas about Angra
Mainyu to influence the Jewish conception
of Satan[8]

During the Second Temple Period, when Jews were living in the Achaemenid Empire, Judaism was
heavily influenced by Zoroastrianism, the religion of the Achaemenids.[26][8][27] Jewish conceptions of
Satan were impacted by Angra Mainyu,[8][28] the Zoroastrian god of evil, darkness, and ignorance.[8] In
the Septuagint, the Hebrew ha-Satan in Job and Zechariah is translated by the Greek word diabolos
(slanderer), the same word in the Greek New Testament from which the English word "devil" is derived.
[29] Where satan is used to refer to human enemies in the Hebrew Bible, such as Hadad the Edomite and
Rezon the Syrian, the word is left untranslated but transliterated in the Greek as satan, a neologism in
Greek.[29]

The idea of Satan as an opponent of God and a purely evil figure seems to have taken root in Jewish
pseudepigrapha during the Second Temple Period,[30] particularly in the apocalypses.[31] The Book of
Enoch, which the Dead Sea Scrolls have revealed to have been nearly as popular as the Torah,[32]
describes a group of 200 angels known as the "Watchers", who are assigned to supervise the earth, but
instead abandon their duties and have sexual intercourse with human women.[33] The leader of the
Watchers is Semjâzâ[34] and another member of the group, known as Azazel, spreads sin and corruption
among humankind.[34] The Watchers are ultimately sequestered in isolated caves across the earth[34] and
are condemned to face judgement at the end of time.[34] The Book of Jubilees, written in around 150 BC,
[35] retells the story of the Watchers' defeat,[36] but, in deviation from the Book of Enoch, Mastema, the
"Chief of Spirits", intervenes before all of their demon offspring are sealed away, requesting for Yahweh
to let him keep some of them to become his workers.[37] Yahweh acquiesces this request[37] and Mastema
uses them to tempt humans into committing more sins, so that he may punish them for their wickedness.
[38] Later, Mastema induces Yahweh to test Abraham by ordering him to sacrifice Isaac.[38][39]

The Second Book of Enoch, also called the Slavonic Book of Enoch, contains references to a Watcher
called Satanael.[40] It is a pseudepigraphic text of an uncertain date and unknown authorship. The text
describes Satanael as being the prince of the Grigori who was cast out of heaven[41] and an evil spirit who
knew the difference between what was "righteous" and "sinful".[42] In the Book of Wisdom, the devil is
taken to be the being who brought death into the world, but originally the culprit was recognized as Cain.
[43][44][45] The name Samael, which is used in reference to one of the fallen angels, later became a

common name for Satan in Jewish Midrash and Kabbalah.[46]

Judaism
The sound of a shofar (pictured) is believed to
symbolically confuse Satan.

Most Jews do not believe in the existence of a supernatural omnimalevolent figure.[47] Traditionalists and
philosophers in medieval Judaism adhered to rational theology, rejecting any belief in rebel or fallen
angels, and viewing evil as abstract.[48] The rabbis usually interpreted the word satan as it is used in the
Tanakh as referring strictly to human adversaries.[49] Nonetheless, the word satan has occasionally been
metaphorically applied to evil influences,[50] such as the Jewish exegesis of the yetzer hara ("evil
inclination") mentioned in Genesis 6:5.[51] The Talmudic image of Satan is contradictory. While Satan's
identification with the abstract yetzer hara remains uniform over the sages' teachings, he is generally
identified as an entity with divine agency. For instance, the sages considered Satan to be an angel of death
that would later be called Samael, since God's prohibition on Satan killing Job implied he was even
capable of doing so,[52] yet despite this syncretization with a known heavenly body, Satan is identified as
the yetzer hara in the very same passage. Satan's status as a 'physical' entity is strengthened by numerous
other rabbinical anecdotes: one tale describes two separate incidents where Satan appeared as a woman in
order to tempt Rabbi Meir and Rabbi Akiva into sin.[53] Another passage describes Satan taking the form
of an ill-mannered, diseased beggar in order to tempt the sage Peleimu into breaking the mitzvah of
hospitality.[54]

Rabbinical scholarship on the Book of Job generally follows the Talmud and Maimonides in identifying
"the satan" from the prologue as a metaphor for the yetzer hara and not an actual entity.[55] Satan is rarely
mentioned in Tannaitic literature, but is found in Babylonian aggadah.[31] According to a narration, the
sound of the shofar, which is primarily intended to remind Jews of the importance of teshuva, is also
intended symbolically to "confuse the accuser" (Satan) and prevent him from rendering any litigation to
God against the Jews.[56] Kabbalah presents Satan as an agent of God whose function is to tempt humans
into sinning so that he may accuse them in the heavenly court.[57] The Hasidic Jews of the eighteenth
century associated ha-Satan with Baal Davar.[58]

Each modern sect of Judaism has its own interpretation of Satan's identity. Conservative Judaism
generally rejects the Talmudic interpretation of Satan as a metaphor for the yetzer hara, and regard him as
a literal agent of God.[citation needed] Orthodox Judaism, on the other hand, outwardly embraces Talmudic
teachings on Satan, and involves Satan in religious life far more inclusively than other sects. Satan is
mentioned explicitly in some daily prayers, including during Shacharit and certain post-meal
benedictions, as described in the Talmud[59] and the Jewish Code of Law.[60] In Reform Judaism, Satan is
generally seen in his Talmudic role as a metaphor for the yetzer hara and the symbolic representation of
innate human qualities such as selfishness.[61]

Christianity
Main article: Devil in Christianity
Names

The most common English synonym for "Satan" is "devil", which descends from Middle English devel,
from Old English dēofol, that in turn represents an early Germanic borrowing of Latin diabolus (also the
source of "diabolical"). This in turn was borrowed from Greek diabolos "slanderer", from diaballein "to
slander": dia- "across, through" + ballein "to hurl".[62] In the New Testament, the words Satan and
diabolos are used interchangeably as synonyms.[63][64] Beelzebub, meaning "Lord of Flies", is the
contemptuous name given in the Hebrew Bible and New Testament to a Philistine god whose original
name has been reconstructed as most probably "Ba'al Zabul", meaning "Baal the Prince".[65] The
Synoptic Gospels identify Satan and Beelzebub as the same.[63] The name Abaddon (meaning "place of
destruction") is used six times in the Old Testament, mainly as a name for one of the regions of Sheol.[66]
Revelation 9:11 describes Abaddon, whose name is translated into Greek as Apollyon, meaning "the
destroyer", as an angel who rules the Abyss.[67] In modern usage, Abaddon is sometimes equated with
Satan.[66]

New Testament

Gospels, Acts, and epistles

Sixteenth-century illustration The Temptation of Christ (1854)

by Simon Bening showing by Ary Scheffer
Satan approaching Jesus with a
stone

The three Synoptic Gospels all describe the temptation of Christ by Satan in the desert (Matthew 4:1–11,
Mark 1:12–13, and Luke 4:1–13).[68] Satan first shows Jesus a stone and tells him to turn it into bread.[68]
He also takes him to the pinnacle of the Temple in Jerusalem and commands Jesus to throw himself down
so that the angels will catch him.[68] Satan takes Jesus to the top of a tall mountain as well; there, he
shows him the kingdoms of the earth and promises to give them all to him if he will bow down and
worship him.[68] Each time Jesus rebukes Satan[68] and, after the third temptation, he is administered by
the angels.[68] Satan's promise in Matthew 4:8–9 and Luke 4:6–7 to give Jesus all the kingdoms of the
earth implies that all those kingdoms belong to him.[69] The fact that Jesus does not dispute Satan's
promise indicates that the authors of those gospels believed this to be true.[69]

Satan plays a role in some of the parables of Jesus, namely the Parable of the Sower, the Parable of the
Weeds, Parable of the Sheep and the Goats, and the Parable of the Strong Man.[70] According to the
Parable of the Sower, Satan "profoundly influences" those who fail to understand the gospel.[71] The
latter two parables say that Satan's followers will be punished on Judgement Day, with the Parable of the
Sheep and the Goats stating that the Devil, his angels, and the people who follow him will be consigned
to "eternal fire".[72] When the Pharisees accused Jesus of exorcising demons through the power of
Beelzebub, Jesus responds by telling the Parable of the Strong Man, saying: "how can someone enter a
strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may
plunder his house" (Matthew 12:29).[73] The strong man in this parable represents Satan.[74]

The Synoptic Gospels identify Satan and his demons as the causes of illness,[69] including fever (Luke
4:39), leprosy (Luke 5:13), and arthritis (Luke 13:11–16),[69] while the Epistle to the Hebrews describes
the Devil as "him who holds the power of death" (Hebrews 2:14).[75] The author of Luke-Acts attributes
more power to Satan than both Matthew and Mark.[76] In Luke 22:31, Jesus grants Satan the authority to
test Peter and the other apostles.[77] Luke 22:3–6 states that Judas Iscariot betrayed Jesus because "Satan
entered" him[76] and, in Acts 5:3, Peter describes Satan as "filling" Ananias's heart and causing him to sin.
[78] The Gospel of John only uses the name Satan three times.[79] In John 8:44, Jesus says that his Jewish

or Judean enemies are the children of the Devil rather than the children of Abraham.[79] The same verse
describes the Devil as "a man-killer from the beginning"[79] and "a liar and the father of lying."[79][80]
John 13:2 describes the Devil as inspiring Judas to betray Jesus[81] and John 12:31–32 identifies Satan as
"the Archon of this Cosmos", who is destined to be overthrown through Jesus's death and resurrection.[82]
John 16:7–8 promises that the Holy Spirit will "accuse the World concerning sin, justice, and judgement",
a role resembling that of the satan in the Old Testament.[83]

Jude 9 refers to a dispute between Michael the Archangel and the Devil over the body of Moses.[84][85]
[86] Some interpreters understand this reference to be an allusion to the events described in Zechariah 3:1–

2.[85][86] The classical theologian Origen attributes this reference to the non-canonical Assumption of
Moses.[87][88] According to James H. Charlesworth, there is no evidence the surviving book of this name
ever contained any such content.[89] Others believe it to be in the lost ending of the book.[89][90] The
second chapter of the Second Epistle of Peter, a pseudepigraphical letter which falsely claims to have
been written by Peter,[91] copies much of the content of the Epistle of Jude,[91] but omits the specifics of
the example regarding Michael and Satan, with 2 Peter 2:10–11 instead mentioning only an ambiguous
dispute between "Angels" and "Glories".[91] Throughout the New Testament, Satan is referred to as a
"tempter" (Matthew 4:3),[8] "the ruler of the demons" (Matthew 12:24),[92][8] "the God of this Age" (2
Corinthians 4:4),[93] "the evil one" (1 John 5:18),[8] and "a roaring lion" (1 Peter 5:8).[92]

Book of Revelation
St. Michael Vanquishing Satan (1518)
by Raphael, depicting Satan being cast
out of heaven by Michael the Archangel,
as described in Revelation 12:7–8

The Book of Revelation represents Satan as the supernatural ruler of the Roman Empire and the ultimate
cause of all evil in the world.[94] In Revelation 2:9–10, as part of the letter to the church at Smyrna, John
of Patmos refers to the Jews of Smyrna as "a synagogue of Satan"[95] and warns that "the Devil is about
to cast some of you into prison as a test [peirasmos], and for ten days you will have affliction."[95] In
Revelation 2:13–14, in the letter to the church of Pergamum, John warns that Satan lives among the
members of the congregation[96] and declares that "Satan's throne" is in their midst.[96] Pergamum was
the capital of the Roman Province of Asia[96] and "Satan's throne" may be referring to the monumental
Pergamon Altar in the city, which was dedicated to the Greek god Zeus,[96] or to a temple dedicated to the
Roman emperor Augustus.[96]

Revelation 12:3 describes a vision of a Great Red Dragon with seven heads, ten horns, seven crowns, and
a massive tail,[97] an image which is likely inspired by the vision of the four beasts from the sea in the
Book of Daniel[98] and the Leviathan described in various Old Testament passages.[99] The Great Red
Dragon knocks "a third of the sun... a third of the moon, and a third of the stars" out the sky[100] and
pursues the Woman of the Apocalypse.[100] Revelation 12:7–9 declares: "And war broke out in Heaven.
Michael and his angels fought against Dragon. Dragon and his angels fought back, but they were
defeated, and there was no longer any place for them in Heaven. Dragon the Great was thrown down, that
ancient serpent who is called Devil and Satan, the one deceiving the whole inhabited World – he was
thrown down to earth and his angels were thrown down with him."[101] Then a voice booms down from
Heaven heralding the defeat of "the Accuser" (ho Kantegor), identifying the Satan of Revelation with the
satan of the Old Testament.[102]

In Revelation 20:1–3, Satan is bound with a chain and hurled into the Abyss,[103] where he is imprisoned
for one thousand years.[103] In Revelation 20:7–10, he is set free and gathers his armies along with Gog
and Magog to wage war against the righteous,[103] but is defeated with fire from Heaven, and cast into the
lake of fire.[103] Some Christians associate Satan with the number 666, which Revelation 13:18 describes
as the Number of the Beast.[104] However, the beast mentioned in Revelation 13 is not Satan,[105] and the
use of 666 in the Book of Revelation has been interpreted as a reference to the Roman Emperor Nero, as
666 is the numeric value of his name in Hebrew.[104]

Patristic era

Despite the fact that the Book of Genesis never mentions Satan,[15] Christians have traditionally
interpreted the serpent in the Garden of Eden as Satan due to Revelation 12:7, which calls Satan "that
ancient serpent".[102][8] This verse, however, is probably intended to identify Satan with the Leviathan,
[102] a monstrous sea-serpent whose destruction by Yahweh is prophesied in Isaiah 27:1.[99] The first
recorded individual to identify Satan with the serpent from the Garden of Eden was the second-century
AD Christian apologist Justin Martyr,[106][107] in chapters 45 and 79 of his Dialogue with Trypho.[107]
Other early church fathers to mention this identification include Theophilus and Tertullian.[108] The early
Christian Church, however, encountered opposition from pagans such as Celsus, who claimed in his
treatise The True Word that "it is blasphemy... to say that the greatest God... has an adversary who
constrains his capacity to do good" and said that Christians "impiously divide the kingdom of God,
creating a rebellion in it, as if there were opposing factions within the divine, including one that is hostile
to God".[109]

Lucifer (1890) by Franz Stuck.

Because of Patristic
interpretations of Isaiah 14:12 and
Jerome's Latin Vulgate
translation, the name "Lucifer" is
sometimes used in reference to
Satan.[110][111]

The name Heylel, meaning "morning star" (or, in Latin, Lucifer),[c] was a name for Attar, the god of the
planet Venus in Canaanite mythology,[112][113] who attempted to scale the walls of the heavenly city,[114]
[112] but was vanquished by the god of the sun.[114] The name is used in Isaiah 14:12 in metaphorical

reference to the king of Babylon.[114] Ezekiel 28:12–15 uses a description of a cherub in Eden as a
polemic against Ithobaal II, the king of Tyre.[115]

The Church Father Origen of Alexandria (c. 184 – c. 253), who was only aware of the actual text of these
passages and not the original myths to which they refer, concluded in his treatise On the First Principles,
which is preserved in a Latin translation by Tyrannius Rufinus, that neither of these verses could literally
refer to a human being.[116] He concluded that Isaiah 14:12 is an allegory for Satan and that Ezekiel
28:12–15 is an allusion to "a certain Angel who had received the office of governing the nation of the
Tyrians," but was hurled down to Earth after he was found to be corrupt.[117][118] In his apologetic
treatise Contra Celsum, however, Origen interprets both Isaiah 14:12 and Ezekiel 28:12–15 as referring to
Satan.[119] According to Henry Ansgar Kelly, Origen seems to have adopted this new interpretation to
refute unnamed persons who, perhaps under the influence of Zoroastrian radical dualism, believed "that
Satan's original nature was Darkness."[120] The later Church Father Jerome (c. 347 – 420), translator of
the Latin Vulgate, accepted Origen's theory of Satan as a fallen angel[121] and wrote about it in his
commentary on the Book of Isaiah.[121] In Christian tradition ever since, both Isaiah 14:12[122][123] and
Ezekiel 28:12–15 have been understood as allegorically referring to Satan.[124][125] For most Christians,
Satan has been regarded as an angel who rebelled against God.[126][123]

According to the ransom theory of atonement, which was popular among early Christian theologians,[127]
[128] Satan gained power over humanity through Adam and Eve's sin[127][129] and Christ's death on the

cross was a ransom to Satan in exchange for humanity's liberation.[127][130] This theory holds that Satan
was tricked by God[127][131] because Christ was not only free of sin, but also the incarnate Deity, whom
Satan lacked the ability to enslave.[131] Irenaeus of Lyons described a prototypical form of the ransom
theory,[127] but Origen was the first to propose it in its fully developed form.[127] The theory was later
expanded by theologians such as Gregory of Nyssa and Rufinus of Aquileia.[127] In the eleventh century,
Anselm of Canterbury criticized the ransom theory, along with the associated Christus Victor theory,[127]
[132] resulting in the theory's decline in western Europe.[127][132] The theory has nonetheless retained

some of its popularity in the Eastern Orthodox Church.[127]

Most early Christians firmly believed that Satan and his demons had the power to possess humans[133]
and exorcisms were widely practiced by Jews, Christians, and pagans alike.[133] Belief in demonic
possession continued through the Middle Ages into the early modern period.[134][135] Exorcisms were
seen as a display of God's power over Satan.[136] The vast majority of people who thought they were
possessed by the Devil did not suffer from hallucinations or other "spectacular symptoms", but
"complained of anxiety, religious fears, and evil thoughts."[137]

Middle Ages

Medieval miniature depicting Pope Detail of Satan from Hans

Sylvester II consorting with Satan Memling's Triptych of Earthly
(c. 1460) Vanity and Divine Salvation (c.
1485)
Satan had minimal role in medieval Christian theology,[138] but he frequently appeared as a recurring
comedic stock character in late medieval mystery plays, in which he was portrayed as a comic relief
figure who "frolicked, fell, and farted in the background".[138] Jeffrey Burton Russell describes the
medieval conception of Satan as "more pathetic and repulsive than terrifying"[138][139] and he was seen as
little more than a nuisance to God's overarching plan.[138] The Golden Legend, a collection of saints' lives
compiled in around 1260 by the Dominican Friar Jacobus da Varagine, contains numerous stories about
encounters between saints and Satan,[140] in which Satan is constantly duped by the saints' cleverness and
by the power of God.[140] Henry Ansgar Kelly remarks that Satan "comes across as the opposite of
fearsome."[141] The Golden Legend was the most popular book during the High and Late Middle
Ages[142] and more manuscripts of it have survived from the period than for any other book, including
even the Bible itself.[142]

The Canon Episcopi, written in the eleventh century AD, condemns belief in witchcraft as heretical,[143]
but also documents that many people at the time apparently believed in it.[143] Witches were believed to
fly through the air on broomsticks,[143] consort with demons,[143] perform in "lurid sexual rituals" in the
forests,[143] murder human infants and eat them as part of Satanic rites,[144] and engage in conjugal
relations with demons.[145][144] In 1326, Pope John XXII issued the papal bull Super illius Specula,[146]
which condemned folk divination practices as consultation with Satan.[146] By the 1430s, the Catholic
Church began to regard witchcraft as part of a vast conspiracy led by Satan himself.[147]

Early modern period

Painting from c. 1788 by Francisco During the early modern

Goya depicting Saint Francis period, witches were widely
Borgia performing an exorcism. believed to engage in sexually
During the early modern period, explicit Satanic rituals with
exorcisms were seen as displays of demons,[143] such as the one
God's power over Satan.[136] shown in this illustration by
Martin van Maële in the 1911
edition of Satanism and
Witchcraft by Jules Michelet.

During the Early Modern Period, Christians gradually began to regard Satan as increasingly powerful[145]
and the fear of Satan's power became a dominant aspect of the worldview of Christians across Europe.
[136][138] During the Protestant Reformation, Martin Luther taught that, rather than trying to argue with
Satan, Christians should avoid temptation altogether by seeking out pleasant company;[148] Luther
especially recommended music as a safeguard against temptation, since the Devil "cannot endure gaiety."
[148] John Calvin repeated a maxim from Saint Augustine that "Man is like a horse, with either God or the

devil as rider."[149]

In the late fifteenth century, a series of witchcraft panics erupted in France and Germany.[146][147] The
German Inquisitors Heinrich Kramer and Jacob Sprenger argued in their book Malleus Maleficarum,
published in 1487, that all maleficia ("sorcery") was rooted in the work of Satan.[150] In the mid-sixteenth
century, the panic spread to England and Switzerland.[146] Both Protestants and Catholics alike firmly
believed in witchcraft as a real phenomenon and supported its prosecution.[151][152] In the late 1500s, the
Dutch demonologist Johann Weyer argued in his treatise De praestigiis daemonum that witchcraft did not
exist,[153] but that Satan promoted belief in it to lead Christians astray.[153] The panic over witchcraft
intensified in the 1620s and continued until the end of the 1600s.[146] Brian Levack estimates that around
60,000 people were executed for witchcraft during the entire span of the witchcraft hysteria.[146]

The early English settlers of North America, especially the Puritans of New England, believed that Satan
"visibly and palpably" reigned in the New World.[154] John Winthrop claimed that the Devil made
rebellious Puritan women give birth to stillborn monsters with claws, sharp horns, and "on each foot three
claws, like a young fowl."[155] Cotton Mather wrote that devils swarmed around Puritan settlements "like
the frogs of Egypt".[156] The Puritans believed that the Native Americans were worshippers of Satan[157]
and described them as "children of the Devil".[154] Some settlers claimed to have seen Satan himself
appear in the flesh at native ceremonies.[156] During the First Great Awakening, the "new light" preachers
portrayed their "old light" critics as ministers of Satan.[158] By the time of the Second Great Awakening,
Satan's primary role in American evangelicalism was as the opponent of the evangelical movement itself,
who spent most of his time trying to hinder the ministries of evangelical preachers,[159] a role he has
largely retained among present-day American fundamentalists.[160]

By the early 1600s, skeptics in Europe, including the English author Reginald Scot and the Anglican
bishop John Bancroft, had begun to criticize the belief that demons still had the power to possess people.
[161] This skepticism was bolstered by the belief that miracles only occurred during the Apostolic Age,

which had long since ended.[162] Later, Enlightenment thinkers, such as David Hume, Denis Diderot, and
Voltaire, attacked the notion of Satan's existence altogether.[163] Voltaire labelled John Milton's Paradise
Lost a "disgusting fantasy"[163] and declared that belief in Hell and Satan were among the many lies
propagated by the Catholic Church to keep humanity enslaved.[163] By the eighteenth century, trials for
witchcraft had ceased in most western countries, with the notable exceptions of Poland and Hungary,
where they continued.[164] Belief in the power of Satan, however, remained strong among traditional
Christians.[164]

Modern era
The Genius of Evil (1848) by
Guillaume Geefs

Mormonism developed its own views on Satan. According to the Book of Moses, the Devil offered to be
the redeemer of mankind for the sake of his own glory. Conversely, Jesus offered to be the redeemer of
mankind so that his father's will would be done. After his offer was rejected, Satan became rebellious and
was subsequently cast out of heaven.[165] In the Book of Moses, Cain is said to have "loved Satan more
than God"[166] and conspired with Satan to kill Abel. It was through this pact that Cain became a Master
Mahan.[167] The Book of Moses also says that Moses was tempted by Satan before calling upon the name
of the "Only Begotten", which caused Satan to depart. Douglas Davies asserts that this text "reflects" the
temptation of Jesus in the Bible.[168]

Belief in Satan and demonic possession remains strong among Christians in the United States[169][170]
[171] and Latin America.[172] According to a 2013 poll conducted by YouGov, fifty-seven percent of

people in the United States believe in a literal Devil,[169] compared to eighteen percent of people in
Britain.[169] Fifty-one percent of Americans believe that Satan has the power to possess people.[169] W.
Scott Poole, author of Satan in America: The Devil We Know, has opined that "In the United States over
the last forty to fifty years, a composite image of Satan has emerged that borrows from both popular
culture and theological sources" and that most American Christians do not "separate what they know
[about Satan] from the movies from what they know from various ecclesiastical and theological
traditions."[155] The Catholic Church generally played down Satan and exorcism during late twentieth and
early twenty-first centuries,[172] but Pope Francis brought renewed focus on the Devil in the early 2010s,
stating, among many other pronouncements, that "The devil is intelligent, he knows more theology than
all the theologians together."[172][173] According to the Encyclopædia Britannica, liberal Christianity
tends to view Satan "as a [figurative] mythological attempt to express the reality and extent of evil in the
universe, existing outside and apart from humanity but profoundly influencing the human sphere."[174]

Bernard McGinn describes multiple traditions detailing the relationship between the Antichrist and Satan.
[175] In the dualist approach, Satan will become incarnate in the Antichrist, just as God became incarnate

in Jesus.[175] However, in Orthodox Christian thought, this view is problematic because it is too similar to
Christ's incarnation.[175] Instead, the "indwelling" view has become more accepted,[175] which stipulates
that the Antichrist is a human figure inhabited by Satan,[175] since the latter's power is not to be seen as
equivalent to God's.[175]
Islam
Main articles: Azazil and Iblis
See also: Devil § Islam

The Arabic equivalent of the word Satan is Shaitan (‫شيطان‬, from the triliteral root š-ṭ-n ‫)شطن‬. The word
itself is an adjective (meaning "astray" or "distant", sometimes translated as "devil") that can be applied to
both man ("al-ins", ‫ )اإلنس‬and al-jinn (‫)الجن‬, but it is also used in reference to Satan in particular. In the
Quran, Satan's name is Iblis (Arabic pronunciation: [ˈibliːs]), probably a derivative of the Greek word
diabolos.[176] Muslims do not regard Satan as the cause of evil, but as a tempter, who takes advantage of
humans' inclinations toward self-centeredness.[177]

Quran

Illustration from a manuscript of Abu Ali

Bal'ami's Persian translation of the Annals of al-
Tabari, showing the devil (Iblis) refusing to
prostrate before the newly-created man (Adam).

Seven suras in the Quran describe how God ordered all the angels and Iblis to bow before the newly-
created Adam.[8][178][176] All the angels bowed, but Iblis refused,[8][178][176] claiming to be superior to
Adam because he was made from fire; whereas Adam was made from clay (7:12).[176] Consequently,
God expelled him from Paradise[8][176] and condemned him to Jahannam.[179][176] Iblis thereafter
became a kafir, "an ungrateful disbeliever",[8] whose sole mission is to lead humanity astray.[8] (Q17:62)
[180] God allows Iblis to do this,[8][181] because he knows that the righteous will be able to resist Iblis's

attempts to misguide them.[8] On Judgement Day, while the lot of Satan remains in question,[182] those
who followed him will be thrown into the fires of Jahannam.[179][176] After his banishment from
Paradise, Iblis, who thereafter became known as Al-Shaitan ("the Demon"),[179] lured Adam and Eve into
eating the forbidden fruit.[179][176][183]

The primary characteristic of Satan, aside from his hubris and despair, is his ability to cast evil
suggestions (waswās) into men and women.[184] 15:45 states that Satan has no influence over the
righteous,[185] but that those who fall in error are under his power.[185] 7:156 implies that those who obey
God's laws are immune to the temptations of Satan.[185] 56:79 warns that Satan tries to keep Muslims
from reading the Quran[186] and 16:98–100 recommends reciting the Quran as an antidote against Satan.
[186] 35:6 refers to Satan as the enemy of humanity[186] and 36:60 forbids humans from worshipping him.
[186] In the Quranic retelling of the story of Job, Job knows that Satan is the one tormenting him.[186]
Islamic tradition

Muhammad Siyah Qalam,

depiction of Iblis, appearing as a
black man wearing a headcover.

Affiliation

In the Quran, Satan is apparently an angel,[176] but, in 18:50, he is described as "from the jinns".[176]
This, combined with the fact that he describes himself as having been made from fire, posed a major
problem for Muslims exegetes of the Quran,[176] who disagree on whether Satan is a fallen angel or the
leader of a group of evil jinn.[187] According to a hadith from Ibn Abbas, Iblis was actually an angel
whom God created out of fire. Ibn Abbas asserts that the word jinn could be applied to earthly jinn, but
also to "fiery angels" like Satan.[188]

Hasan of Basra, an eminent Muslim theologian who lived in the seventh century AD, was quoted as
saying: "Iblis was not an angel even for the time of an eye wink. He is the origin of Jinn as Adam is of
Mankind."[189] The medieval Persian scholar Abu Al-Zamakhshari states that the words angels and jinn
are synonyms.[190] Another Persian scholar, Al-Baydawi, instead argues that Satan hoped to be an angel,
[190] but that his actions made him a jinn.[190] Abu Mansur al-Maturidi who is reverred as the founder of
Maturidiyya sunni orthodoxy (kalam) argued that, since angels can be blessed by God, they are also put to
a test and can be punished, accordingly Satan became a devil after he declined to obey.[191] Other Islamic
scholars argue that Satan was a jinn who was admitted into Paradise as a reward for his righteousness and,
unlike the angels, was given the choice to obey or disobey God. When he was expelled from Paradise,
Satan blamed humanity for his punishment.[192] Concerning the fiery origin of Iblis, Zakariya al-Qazwini
and Muhammad ibn Ahmad Ibshihi[193] state that all supernatural creatures originated from fire but the
angels from its light and the jinn from its blaze, thus fire denotes a disembodiment origin of all spiritual
entities.[194] Abd al-Ghani al-Maqdisi argued that only the angels of mercy are created from light, but
angels of punishment have been created from fire.[195]

The Muslim historian Al-Tabari, who died in around 923 AD,[176] writes that, before Adam was created,
earthly jinn made of smokeless fire roamed the earth and spread corruption.[196] He further relates that
Iblis was originally an angel named Azazil or Al-Harith,[197] from a group of angels, created from the
fires of simoom,[198] sent by God to confront the earthly jinn.[199][176] Azazil defeated the jinn in battle
and drove them into the mountains,[199] but he became convinced that he was superior to humans and all
the other angels, leading to his downfall.[199] In this account, Azazil's group of angels were called jinn
because they guarded Jannah (Paradise).[200] In another tradition recorded by Al-Tabari, Satan was one of
the earthly jinn, who was taken captive by the angels[185][176] and brought to Heaven as a prisoner.[185]
[176] God appointed him as judge over the other jinn and he became known as Al-Hakam.[185] He fulfilled

his duty for a thousand years before growing negligent,[176] but was rehabilitated again and resumed his
position until his refusal to bow before Adam.[176]

Other traditions

A stoning of the Devil from 1942

During the first two centuries of Islam, Muslims almost unanimously accepted the traditional story known
as the Satanic Verses as true.[201] According to this narrative, Muhammad was told by Satan to add words
to the Quran which would allow Muslims to pray for the intercession of pagan goddesses.[202] He
mistook the words of Satan for divine inspiration.[201] Modern Muslims almost universally reject this
story as heretical, as it calls the integrity of the Quran into question.[203]

On the third day of the Hajj, Muslim pilgrims to Mecca throw seven stones at a pillar known as the
Jamrah al-’Aqabah, symbolizing the stoning of the Devil.[204] This ritual is based on the Islamic tradition
that, when God ordered Abraham to sacrifice his son Ishmael, Satan tempted him three times not to do it,
and, each time, Abraham responded by throwing seven stones at him.[204][205]

The hadith teach that newborn babies cry because Satan touches them while they are being born, and that
this touch causes people to have an aptitude for sin.[206] This doctrine bears some similarities to the
doctrine of original sin.[206] Muslim tradition holds that only Jesus and Mary were not touched by Satan
at birth.[206] However, when he was a boy, Muhammad's heart was literally opened by an angel, who
removed a black clot that symbolized sin.[206]
Angels bow before the newly
created Adam, but Iblis (top right
on the picture) refuses to prostrate

Muslim tradition preserves a number of stories involving dialogues between Jesus and Iblis,[199] all of
which are intended to demonstrate Jesus's virtue and Satan's depravity.[207] Ahmad ibn Hanbal records an
Islamic retelling of Jesus's temptation by Satan in the desert from the Synoptic Gospels.[199] Ahmad
quotes Jesus as saying, "The greatest sin is love of the world. Women are the ropes of Satan. Wine is the
key to every evil."[207] Abu Uthman al-Jahiz credits Jesus with saying, "The world is Satan's farm, and its
people are his plowmen."[199] Al-Ghazali tells an anecdote about how Jesus went out one day and saw
Satan carrying ashes and honey;[208] when he asked what they were for, Satan replied, "The honey I put
on the lips of backbiters so that they achieve their aim. The ashes I put on the faces of orphans, so that
people come to dislike them."[208] The thirteenth-century scholar Sibt ibn al-Jawzi states that, when Jesus
asked him what truly broke his back, Satan replied, "The neighing of horses in the cause of Allah."[208]

Muslims believe that Satan is also the cause of deceptions originating from the mind and desires for evil.
He is regarded as a cosmic force for separation, despair and spiritual envelopment. Muslims do
distinguish between the satanic temptations and the murmurings of the bodily lower self (Nafs). The
lower self commands the person to do a specific task or to fulfill a specific desire; whereas the
inspirations of Satan tempt the person to do evil in general and, after a person successfully resists his first
suggestion, Satan returns with new ones.[209] If a Muslim feels that Satan is inciting him to sin, he is
advised to seek refuge with God by reciting: "In the name of Allah, I seek refuge in you, from Satan the
outcast." Muslims are also obliged to "seek refuge" before reciting the Quran.[210]

Islamic mysticism
According to Sufi mysticism, Iblis refused to bow to Adam because he was fully devoted to God alone
and refused to bow to anyone else.[211][190] For this reason, Sufi masters regard Satan and Muhammad as
the two most perfect monotheists.[211] Sufis reject the concept of dualism[211][212] and instead believe in
the unity of existence.[212] In the same way that Muhammad was the instrument of God's mercy,[211]
Sufis regard Satan as the instrument of God's wrath.[211] For the Muslim Sufi scholar Ahmad Ghazali
Iblis was the paragon of lovers in self sacrifice for refusing to bow down to Adam out of pure devotion to
God [213] 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 powerlessness can't be attributed to God.[214] Some
Sufis assert, since Iblis was destined by God to become a devil, God will also restore him to his former
angelic nature. Attar compares Iblis's damnation to the Biblical Benjamin: Both were accused injustly, but
their punishment had a greater meaning. In the end, Iblis will be released from hell.[215] Iblis' final
salvation, as asserted by some Sufis, develops from the idea that Iblis is merely an instrument of God, not
due to his own meritorious personality.

However, not all Muslim Sufi mystics 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."[216]

Baháʼí Faith
In the Baháʼí Faith, Satan is not regarded as an independent evil power as he is in some faiths,[217][218]
but signifies the lower nature of humans.[217][218] `Abdu'l-Bahá explains: "This lower nature in man is
symbolized as Satan—the evil ego within us, not an evil personality outside."[217][218] All other evil
spirits described in various faith traditions—such as fallen angels, demons, and jinns—are also metaphors
for the base character traits a human being may acquire and manifest when he turns away from God.[219]
Actions, that are described as "satanic" in some Baháʼí writings, denote humans deeds caused by selfish
desires.[220]

Satanism
Main article: Satanism

Eliphas Levi's image of Baphomet

is embraced by LaVeyan Satanists
as a symbol of duality, fertility,
and the "powers of darkness",
serving as the namesake of their
primary insignia, the Sigil of
Baphomet.[221]

Theistic Satanism

Theistic Satanism, commonly referred to as "devil worship",[222] views Satan as a deity, whom
individuals may supplicate to.[223][224] It consists of loosely affiliated or independent groups and cabals,
which all agree that Satan is a real entity.[225]
Atheistic Satanism

Atheistic Satanism, as practiced by the Satanic Temple and by followers of LaVeyan Satanism, holds that
Satan does not exist as a literal anthropomorphic entity, but rather as a symbol of a cosmos which
Satanists perceive to be permeated and motivated by a force that has been given many names by humans
over the course of time. In this religion, "Satan" is not viewed or depicted as a hubristic, irrational, and
fraudulent creature, but rather is revered with Prometheus-like attributes, symbolizing liberty and
individual empowerment. To adherents, he also serves as a conceptual framework and an external
metaphorical projection of the Satanist's highest personal potential.[226] In his essay "Satanism: The
Feared Religion", the current High Priest of the Church of Satan, Peter H. Gilmore, further expounds that
"...Satan is a symbol of Man living as his prideful, carnal nature dictates. The reality behind Satan is
simply the dark evolutionary force of entropy that permeates all of nature and provides the drive for
survival and propagation inherent in all living things. Satan is not a conscious entity to be worshiped,
rather a reservoir of power inside each human to be tapped at will".[227]

LaVeyan Satanists embrace the original etymological meaning of the word "Satan" (Hebrew: ‫ ָּׂש ָטן‬satan,
meaning "adversary"). According to Peter H. Gilmore, "The Church of Satan has chosen Satan as its
primary symbol because in Hebrew it means adversary, opposer, one to accuse or question. We see
ourselves as being these Satans; the adversaries, opposers and accusers of all spiritual belief systems that
would try to hamper enjoyment of our life as a human being."[228]

Post-LaVeyan Satanists, like the adherents of The Satanic Temple, argue that the human animal has a
natural altruistic and communal tendency, and frame Satan as a figure of struggle against injustice and
activism. They also believe in bodily autonomy, that personal beliefs should conform to science and
inspire nobility, and that people should atone for their mistakes.[229]

Allegations of worship

A depiction of Santa Muerte

The main deity in the tentatively Indo-European pantheon of the Yazidis, Melek Taus, is similar to the
devil in Christian and Islamic traditions, as he refused to bow down before humanity.[230][231] Therefore,
Christians and Muslims often consider Melek Taus to be Satan.[230][231] However, rather than being
Satanic, Yazidism can be understood as a remnant of a pre-Islamic Middle Eastern Indo-European
religion, and/or a ghulat Sufi movement founded by Shaykh Adi. In fact, there is no entity in Yazidism
which represents evil in opposition to God; such dualism is rejected by Yazidis.[232]

In the Middle Ages, the Cathars, practitioners of a dualistic religion, were accused of worshipping Satan
by the Catholic Church. Pope Gregory IX stated in his work Vox in Rama that the Cathars believed that
God had erred in casting Lucifer out of heaven and that Lucifer would return to reward his faithful. On
the other hand, according to Catharism, the creator god of the material world worshipped by the Catholic
Church is actually Satan.[233]

Wicca is a modern, syncretic Neopagan religion,[234] whose practitioners many Christians have
incorrectly assumed to worship Satan.[234] In actuality, Wiccans do not believe in the existence of Satan
or any analogous figure[234] and have repeatedly and emphatically rejected the notion that they venerate
such an entity.[234] The cult of the skeletal figure of Santa Muerte, which has grown exponentially in
Mexico,[235][236] has been denounced by the Catholic Church as Devil-worship.[237] However, devotees
of Santa Muerte view her as an angel of death created by God,[238] and many of them identify as
Catholic.[239]

Much modern folklore about Satanism does not originate from the actual beliefs or practices of theistic or
atheistic Satanists, but rather from a mixture of medieval Christian folk beliefs, political or sociological
conspiracy theories, and contemporary urban legends.[240][241][242][243] An example is the Satanic ritual
abuse scare of the 1980s—beginning with the memoir Michelle Remembers—which depicted Satanism as
a vast conspiracy of elites with a predilection for child abuse and human sacrifice.[241][242] This genre
frequently describes Satan as physically incarnating in order to receive worship.[243]

In culture
See also: Devil in popular culture

In literature

If he was once as handsome as he now is ugly and, despite that, raised his brows against his
Maker, one can understand,

how every sorrow has its source in him!

— Dante in Inferno, Canto XXXIV (Verse translation by Allen Mandelbaum)

Here we may reign secure, and in my choice

to reign is worth ambition though in Hell:

Better to reign in Hell, than serve in Heaven.

— Satan in John Milton's Paradise Lost Book I, lines 261–263

In Dante Alighieri's Inferno, Satan appears as a giant demon, frozen mid-breast in ice at the center of the
Ninth Circle of Hell.[244][245] Satan has three faces and a pair of bat-like wings affixed under each chin.
[246] In his three mouths, Satan gnaws on Brutus, Judas Iscariot, and Cassius,[246] whom Dante regarded

as having betrayed the "two greatest heroes of the human race":[247] Julius Caesar, the founder of the new
order of government, and Jesus, the founder of the new order of religion.[247] As Satan beats his wings,
he creates a cold wind that continues to freeze the ice surrounding him and the other sinners in the Ninth
Circle.[246] Dante and Virgil climb up Satan's shaggy legs until gravity is reversed and they fall through
the earth into the southern hemisphere.[247]

Satan appears in several stories from The Canterbury Tales by Geoffrey Chaucer,[248] including "The
Summoner's Prologue", in which a friar arrives in Hell and sees no other friars,[249] but is told there are
millions.[249] Then Satan lifts his tail to reveal that all of the friars live inside his anus.[249] Chaucer's
description of Satan's appearance is clearly based on Dante's.[249] The legend of Faust, recorded in the
1589 chapbook The History of the Damnable Life and the Deserved Death of Doctor John Faustus,[250]
concerns a pact allegedly made by the German scholar Johann Georg Faust with a demon named
Mephistopheles agreeing to sell his soul to Satan in exchange for twenty-four years of earthly pleasure.
[250] This chapbook became the source for Christopher Marlowe's The Tragical History of the Life and

Death of Doctor Faustus.[251]

John Milton's epic poem Paradise Lost features Satan as its main protagonist.[252][253] Milton portrays
Satan as a tragic antihero destroyed by his own hubris.[253] The poem, which draws extensive inspiration
from Greek tragedy,[254] recreates Satan as a complex literary character,[255] who dares to rebel against
the "tyranny" of God,[256][257] in spite of God's own omnipotence.[256][258] The English poet and painter
William Blake famously quipped that "The reason Milton wrote in fetters when he wrote of Angels &
God, and at liberty when of Devils & Hell, is because he was a true poet and of the Devils party without
knowing it."[259] Paradise Regained, the sequel to Paradise Lost, is a retelling of Satan's temptation of
Jesus in the desert.[260]

William Blake regarded Satan as a model of rebellion against unjust authority[163] and features him in
many of his poems and illustrations,[163] including his 1780 book The Marriage of Heaven and Hell,[163]
in which Satan is celebrated as the ultimate rebel, the incarnation of human emotion and the epitome of
freedom from all forms of reason and orthodoxy.[163] Based on the Biblical passages portraying Satan as
the accuser of sin,[261] Blake interpreted Satan as "a promulgator of moral laws."[261]

In visual art

Early 6th century Byzantine

mosaic Art, depicting Jesus
separating the sheeps from the
goats. The blue angel is possibly
the earliest artistic depiction of
Satan.[262]

Satan's appearance does not appear in the Bible or in early Christian writings,[263][264] though Paul the
Apostle does write that "Satan disguises himself as an angel of light" (2 Corinthians 11:14).[265] The
Devil was never shown in early Christian artwork[263][264] and may have first appeared in the sixth
century in one of the mosaics of the Basilica of Sant'Apollinare Nuovo. The mosaic "Christ the Good
Sheppard" features a blue-violet angel at the left hand side of Christ behind three goats; opposite to a red
angel on the right hand side and in front of sheep.[262] Depictions of the devil became more common in
the ninth century,[266][267] where he is shown with cloven hooves, hairy legs, the tail of a goat, pointed
ears, a beard, a flat nose, and a set of horns.[268][264][138] Satan may have first become associated with
goats through the Parable of the Sheep and the Goats, recorded in Matthew 25:31–46,[269] in which Jesus
separates sheep (representing the saved) from goats (representing the damned); the damned are thrown
into an "everlasting fire" along with Satan and his angels.[72]
Ancient Roman mosaic showing a
horned, goat-legged Pan holding a
shepherd's crook. Much of Satan's
traditional iconography is
apparently derived from Pan.[268]
[264]

Medieval Christians were known to adapt previously existing pagan iconography to suit depictions of
Christian figures.[268][264] Much of Satan's traditional iconography in Christianity appears to be derived
from Pan,[268][264] a rustic, goat-legged fertility god in ancient Greek religion.[268][264] Early Christian
writers such as Saint Jerome equated the Greek satyrs and the Roman fauns, whom Pan resembled, with
demons.[268][264] The Devil's pitchfork appears to have been adapted from the trident wielded by the
Greek god Poseidon[264] and Satan's flame-like hair seems to have originated from the Egyptian god Bes.
[264] By the High Middle Ages, Satan and devils appear in all works of Christian art: in paintings,

sculptures, and on cathedrals.[270] Satan is usually depicted naked,[264] but his genitals are rarely shown
and are often covered by animal furs.[264] The goat-like portrayal of Satan was especially closely
associated with him in his role as the object of worship by sorcerers[271] and as the incubus, a demon
believed to rape human women in their sleep.[271]

Italian frescoes from the late Middle Ages onward frequently show Satan chained in Hell, feeding on the
bodies of the perpetually damned.[272] These frescoes are early enough to have inspired Dante's portrayal
in his Inferno.[272] As the serpent in the Garden of Eden, Satan is often shown as a snake with arms and
legs as well the head and full-breasted upper torso of a woman.[273] Satan and his demons could take any
form in medieval art,[274] but, when appearing in their true form, they were often shown as short, hairy,
black-skinned humanoids with clawed and bird feet and extra faces on their chests, bellies, genitals,
buttocks, and tails.[274] The modern popular culture image of Satan as a well-dressed gentleman with
small horns and a tail originates from portrayals of Mephistopheles in the operas La damnation de Faust
(1846) by Hector Berlioz, Mefistofele (1868) by Arrigo Boito, and Faust by Charles Gounod.[271]

Illustrations of Satan/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 a special head covering, clearly different from the
traditional Islamic turban. In one painting, however, Iblis wears a traditional Islamic head covering.[275]
The turban probably refers to a narration of Iblis' fall: there he wore a turban, then he was sent down from
heaven.[276] 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.[277] 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.[278]

In film and television

File:The Haunted Castle
1896.ogv
Play media
The Haunted Castle (1896) (3:12)

The Devil is depicted as a vampire bat in Georges Méliès' The Haunted Castle (1896),[279] which is often
considered the first horror film.[280] So-called "Black Masses" have been portrayed in sensationalist B-
movies since the 1960s.[281] One of the first films to portray such a ritual was the 1965 film Eye of the
Devil, also known as 13. Alex Sanders, a former black magician, served as a consultant on the film to
ensure that the rituals portrayed in it were depicted accurately.[282] Over the next thirty years, the novels
of Dennis Wheatley and the films of Hammer Film Productions both played a major role in shaping the
popular image of Satanism.[281]

The film version of Ira Levin's Rosemary's Baby established made Satanic themes a staple of mainstream
horror fiction.[283] Later films such as The Exorcist (1973), The Omen (1976), Angel Heart (1987) and
The Devil's Advocate (1997) feature Satan as an antagonist.[284]

In music

Tartini's Dream (1824) by Louis-

Léopold Boilly

References to Satan in music can be dated back to the Middle Ages. Giuseppe Tartini was inspired to
write his most famous work, the Violin Sonata in G minor, also known as "The Devil's Trill", after
dreaming of the Devil playing the violin. Tartini claimed that the sonata was a lesser imitation of what the
Devil had played in his dream.[285] Niccolò Paganini was believed to have derived his musical talent from
a deal with the Devil.[286] Charles Gounod's Faust features a narrative that involves Satan.[287]

In the early 1900s, jazz and blues became known as the "Devil's Music" as they were considered
"dangerous and unholy".[287] According to legend, blues musician Tommy Johnson was a terrible
guitarist before exchanging his soul to the Devil for a guitar. Later, Robert Johnson claimed that he had
sold his soul in return for becoming a great blues guitarist.[288] Satanic symbolism appears in rock music
from the 1960s. Mick Jagger assumes the role of Lucifer in the Rolling Stones' "Sympathy for the Devil"
(1968),[287] while Black Sabbath portrayed the Devil in numerous songs, including "War Pigs" (1970)
and "N.I.B." (1970).[289]

See also
 Cernunnos
Hades
Hel
Man of sin
Prince of Darkness (Satan)
Prince of Darkness (Manichaeism)
saṭani
Set (deity)

Notes
a. ^ Hebrew: ‫ָּׂש ָטן‬, romanized: sāṭān, lit. 'adversary';[1] Ancient Greek: ὁ σατανᾶς or σατάν, ho satanas/satan;[2]
Arabic: ‫ شيطان‬shaitan, lit. 'astray', 'distant', or sometimes 'devil'
b. ^ In many cases, the translators of the Septuagint, the pre-Christian translation of the Hebrew Bible into
ancient Greek, chose to render the Hebrew word sâtan as the Greek word διάβολος (diábolos), meaning
"opponent" or "accuser".[3][2] This is the root of the modern English word Devil.[2][4] Both the words satanas
and diábolos are used interchangeably in the New Testament and in later Christian writings.[2] The Pauline
epistles and the Gospel of Mark both use the word satanas more frequently than diábolos,[2][5] but the Gospel
of Matthew uses the word diábolos more frequently and so do the Church Fathers Justin Martyr, Irenaeus, and
Origen.[2]
c. ^ The Latin Vulgate translation of this passage renders Heylel as "Lucifer"[110] and this name continues to be
used by some Christians as an alternative name for Satan.[110]

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258. ^ Bryson 2004, p. 80.
259. ^ Bryson 2004, p. 20.
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273. ^ Kelly 2006, pp. 281–284.
274. ^ a b Kelly 2006, p. 285.
275. ^ Brosh, Na'ama; Milstein, Rachel; Yiśraʼel, Muzeʼon (1991). Biblical stories in Islamic painting. Jerusalem:
Israel Museum. p. 27. ASIN B0006F66PC.
276. ^ ibn Muḥammad Thaʻlabī, Aḥmad; Brinner, William M. (2002). ʻArāʻis al-majālis fī qiṣaṣal-anbiyā, or:
Lives of the prophets, Band 24. Leiden, Netherlands: Brill Publishers. p. 69. ISBN 978-9-004-12589-6.
277. ^ 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. p. 240. ISBN 978-9-004-
34646-8.
278. ^ L. Lewisohn, C. Shackle (2006). Attar and the Persian Sufi Tradition: The Art of Spiritual Flight.
Bloomsbury Publishing. pp. 156–158. ISBN 9781786730183.
279. ^ Prince 2004, p. 1.
280. ^ Draven 2010, p. 148.
281. ^ a b Ellis 2000, pp. 157–158.
282. ^ Ellis 2000, p. 157.
283. ^ Ellis 2000, p. 159.
284. ^ Blue, Samantha. "The Devil We Used to Know: Portrayals of the Devil in Media". Academia.edu. Retrieved
2017-12-22.
285. ^ "The Devil's Trill". Encyclopedia Britannica. Retrieved January 3, 2018.
286. ^ Spignesi 2003, p. 281.
287. ^ a b c Watson, Tom. "The Devil's Chord: A History of Satanism in Popular Music". Crack Magazine.
Retrieved 2018-01-01.
288. ^ Lewis, John (2011-06-15). "Robert Johnson sells his souls to the devil". The Guardian. Retrieved 2018-01-
03.
289. ^ Irwin, William (October 31, 2012). "Black Sabbath and the Secret of Scary Music". Psychology Today.
Retrieved 2012-10-31.

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search

External links

Look up Satan in Wiktionary, the free dictionary.

Wikiquote has quotations related to: Satan

Wikimedia Commons has media related to Satan.

The Devil, BBC Radio 4 discussion with Martin Palmer, Alison Rowlands and David Wootton (In
Our Time, Dec. 11, 2003)

Satan
v

e
 In the Bible Book of Job
Blake
Book of Revelation
Book
Book of Zechariah of
Parable of the Sower Job
Parable of the Strong Man Linell
set
Parable of the Tares
6.jpg
Serpents in the Bible
Temptation of Christ
The Sheep and the Goats
War in Heaven

Conflict of Adam and Eve with Satan

Deuterocanonical works Life of Adam and Eve
Questions of Bartholomew

Abaddon
Angra Mainyu
Azazel
Baphomet
Beelzebub
Belial
Devil
Dark Demon
Other names & related figures Ezekiel's cherub in Eden
Iblis
Lucifer
Mastema
Prince of Darkness
Samael
Samyaza
Temeluchus
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
 After School Satan
Anton LaVey
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
Satanism 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

New Testament people

v

In Christianity
Jesus Christ Historical
Life of Jesus in the New Testament

Gospels Individuals
Alphaeus
Anna the Prophetess
Annas
Barabbas
Bartimaeus
Blind man (Bethsaida)
Caiaphas
Celidonius
Cleopas
Clopas
Devil
 Penitent thief ("Dismas")
Elizabeth
Gabriel
Impenitent thief ("Gestas")
Jairus' daughter
Joanna
John the Baptist
Joseph
Joseph of Arimathea
Jude
Lazarus
Legion
Luke
Lysanias
Malchus
Martha
Mary, mother of Jesus
Mary Magdalene
Mary, mother of James
Mary of Bethany
Mary of Clopas
Naked fugitive
Son of Nain's widow
Nicodemus (Nicodemus ben Gurion)
Salome
Samaritan woman
Satan
Simeon
Simon, brother of Jesus
Simon of Cyrene
Simon the Leper
Simon the Pharisee
Susanna
Syrophoenician woman
Theophilus
Zacchaeus
Zebedee
Zechariah

people named James

people named John
people named Joseph (or Joses)
Multiple
people named Judas or Jude
people named Mary
people named Simon or Simeon

Groups
Angels
 Jesus's brothers
Demons
Disciples
Evangelists
Female disciples of Jesus
God-fearers
Herodians
Magi
Myrrhbearers
Nameless
Pharisees
Proselytes
Sadducees
Samaritans
Sanhedrin
Scribes
Seventy disciples
Shepherds
Women at the crucifixion
Zealots

Andrew
Bartholomew
Nathanael
James, son of Alphaeus
Less
James, son of Zebedee
John
Evangelist
Apostles Patmos
"Disciple whom Jesus loved"
Judas Iscariot
Judas Thaddaeus
Matthew
Philip
Simon Peter
Simon the Zealot
Thomas

Acts
Aeneas
Agabus
Ananias (Damascus)
Ananias (Judaea)
Ananias son of Nedebeus
Apollos
Aquila
Aristarchus
Barnabas
Blastus
Cornelius
Damaris
Demetrius
Dionysius
Dorcas
Elymas
Egyptian
Ethiopian eunuch
Eutychus
Gamaliel
James, brother of Jesus
Jason
Joseph Barsabbas
Judas Barsabbas
Judas of Galilee
Lucius
Luke
Lydia
Manaen
(John) Mark
Evangelist
cousin of Barnabas
Mary, mother of (John) Mark
Matthias
Mnason
Nicanor
Nicholas
Parmenas
Paul
Philip
Priscilla
Prochorus
Publius
Rhoda
Sapphira
Sceva
Seven Deacons
Silas / Silvanus
Simeon Niger
Simon Magus
Sopater
Sosthenes
Stephen
Theudas
Timothy
 Titus
Trophimus
Tychicus
Zenas

Antipas
Archelaus
Herod the Great
Herodias
Longinus
Gospels Philip
Pilate
Pilate's wife
Quirinius
Salome
Tiberius
Romans

Herod's family

Agrippa
Agrippa II
Berenice
Cornelius
Drusilla
Acts
Felix
Festus
Gallio
Lysias
Paullus

Epistles
Achaicus
Alexander of Ephesus
Alexander the Coppersmith
Andronicus
Archippus
Aretas IV
Artemas
Carpus
Claudia
Crescens
Demas
Diotrephes
Epaphras
Epaphroditus
Erastus
Eunice
Euodia and Syntyche
Herodion
 Hymenaeus
Jesus Justus
Junia
Linus
Lois
Mary
Michael
Nymphas
Olympas
Onesimus
Onesiphorus
Pudens
Philemon
Philetus
Phoebe
Quartus
Sosipater
Tertius
Tryphena and Tryphosa

Antipas
Four Horsemen
Apollyon
Two witnesses
Revelation
Woman
Beast
Three Angels
Whore of Babylon

People and things in the Quran

v

Characters
Non-humans

Allāh ('The God')

Names of Allah found in the Quran, such as Karīm (Generous)

Animals Related
The baqarah (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 Saleh

ʿAnkabūt (Female spider)

Dābbat al-Arḍ (Beast of the Earth)
Non-related Ḥimār (Wild ass)
Naḥl (Honey bee)
Qaswarah ('Lion', 'beast of prey' or 'hunter')

Angels of Hell
Mālik
Zabāniyah
Bearers of the Throne
Harut and Marut
Kirāman Kātibīn (Honourable Scribes)
Raqib
Atid
Munkar and Nakir
Malāʾikah (Angels) Riḍwan

Jibrīl (Gabriel, chief)

Ar-Rūḥ ('The Spirit')
Ar-Rūḥ al-Amīn ('The Trustworthy Spirit')
Archangels Ar-Rūḥ al-Qudus ('The Holy Spirit')
Angel of the Trumpet (Isrāfīl or Raphael)
Malakul-Mawt (Angel of Death, Azrael)
Mīkāil (Michael)

Jann
ʿIfrīt
Jinn (Genies)
Qarīn
Sila

Iblīs ash-Shayṭān (the (chief) Devil)

Shayāṭīn (Demons)
Mārid ('Rebellious one')

Ghilmān or Wildān
Others
Ḥūr

Prophets
Mentioned
Ādam (Adam)
Al-Yasaʿ (Elisha)
 Ayyūb (Job)
Dāwūd (David)
Dhūl-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)
ʿUzair (Ezra?)
Yaḥyā ibn Zakariyyā (John the Baptist the son of Zechariah)
Yaʿqūb (Jacob)
Isrāʾīl (Israel)
Yūnus (Jonah)
Dhūn-Nūn ('He of the Fish (or Whale)' or 'Owner of the Fish (or Whale)')
Ṣāḥib al-Ḥūt ('Companion of the Whale')
Yūsuf ibn Ya‘qūb (Joseph son of Jacob)
Zakariyyā (Zechariah)

Muḥammad
Aḥmad
Other names and titles of Muhammad
Ulul-ʿAzm

ʿĪsā (Jesus)
('Those of the

Al-Masīḥ (The Messiah)

Perseverance

Ibn Maryam (Son of Mary)

and Strong Will')
Mūsā Kalīmullāh (Moses He who spoke to God)
Ibrāhīm Khalīlullāh (Abraham Friend of God)
Nūḥ (Noah)

Dhūl-Qarnain
Luqmān
Debatable ones
Maryam (Mary)
Ṭālūt (Saul or Gideon?)

Irmiyā (Jeremiah)
Implied 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)

Brothers (including Binyāmin (Benjamin) and Simeon)

Egyptians
People of
ʿAzīz (Potiphar, Qatafir or Qittin)
Joseph Malik (King Ar-Rayyān ibn Al-Walīd))
Wife of ʿAzīz (Zulaykhah)
Mother

Egyptians
Believer (Hizbil or Hizqil ibn Sabura)
Imraʾat Firʿawn (Āsiyá bint Muzāḥim the Wife of Pharaoh, who adopted
Moses)
People of
Magicians of the Pharaoh
Aaron and Moses 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 Saleh's she-camel (Qaddar ibn Salif and Musda' ibn Dahr)

Abraha
Abu Bakr
Bal'am/Balaam
Barṣīṣā
Implied or
Caleb or Kaleb the companion of Joshua
not specified 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,

‘Ajam
ethnicities

Ar-Rūm (literally 'The Romans')

or families
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

ʿĀd (people of Hud)

Companions of the Rass
Qawm Tubbaʿ (People of Tubba)
Aʿrāb (Arabs

People of Sabaʾ or Sheba

or Bedouins)
Quraysh
Thamūd (people of Saleh)
Aṣḥāb al-Ḥijr ('Companions of the Stoneland')

Household of Abraham
Brothers of Yūsuf
Lot's daughters
Progeny of Imran
Ahl al-Bayt

Household of Moses
('People of the

Household of Muhammad
Household')
ibn Abdullah ibn Abdul-Muttalib ibn Hashim
Daughters of Muhammad
Muhammad's wives
Household of Salih

Amalek
Ahl as-Suffa (People of the Verandah)
Banu Nadir
Banu Qaynuqa
Implicitly

Banu Qurayza
mentioned
Iranian people
Umayyad Dynasty
Aus and Khazraj
People of Quba

Religious

Ahl al-Dhimmah
groups
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)

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
Al-Ḥijr (Hegra)
Badr
Ḥunayn
In the

Makkah (Mecca)
Arabian Peninsula

Bakkah
(excluding Madyan)
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

Al-Jūdiyy
Munzalanm-Mubārakan ('Place-of-Landing Blessed')
In Mesopotamia
Bābil (Babylon)
Qaryat Yūnus ('Township of Jonah,' that is Nineveh)

Bayʿa (Church)
Miḥrāb
Monastery
Masjid (Mosque, literally 'Place of Prostration')
Al-Mashʿar Al-Ḥarām ('The Sacred Grove')
Al-Masjid Al-Aqṣā (Al-Aqsa Mosque, literally 'The Farthest Place-
Religious

of-Prostration')
locations
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)

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

Implied Ayla
Barrier of Dhul-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

Battle of al-Aḥzāb ('the Confederates')

Battle of Badr
Battle of Hunayn
Battles or

Battle of Khaybar
military expeditions
Battle of Uhud
Expedition of Tabuk
Conquest of Mecca

Al-Jumuʿah (The Friday)

As-Sabt (The Sabbath or Saturday)
Days Days of battles
Days of Hajj
Doomsday

12 months: Four holy months

Months of the

Ash-Shahr Al-Ḥarām (The Sacred or Forbidden Month)

Islamic calendar
Ramaḍān

Al-Ḥajj (literally 'The Pilgrimage', the Greater Pilgrimage)

Pilgrimages
Al-ʿUmrah (The Lesser Pilgrimage)

Times for prayer

Times for Duʿāʾ ('Invocation'), Ṣalāh and Dhikr ('Remembrance', including Taḥmīd
or remembrance ('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')

Ghadir Khumm
Implied Laylat al-Mabit
The first pilgrimage
Other

Al-Injīl (The Gospel of Jesus)

Al-Qurʾān (The Book of Muhammad)
Ṣuḥuf-i Ibrāhīm (Scroll(s) of Abraham)
At-Tawrāt (The Torah)
Holy books
Ṣuḥuf-i-Mūsā (Scroll(s) of Moses)
Tablets of Stone
Az-Zabūr (The Psalms of David)
Umm al-Kitāb ('Mother of the Book(s)')

Heavenly food of Jesus' apostles

Noah's Ark
Staff of Musa
Tābūt as-Sakīnah (Casket of Shekhinah)
Throne of Bilqis
Trumpet of Israfil

'Ansāb
Jibt and Ṭāghūt (False god)

Objects

Baʿal
of people
Of Israelites
The ʿijl (golden calf statue) of Israelites
or beings

Mentioned idols
Nasr
(cult images) Suwāʿ
Of Noah's people Wadd
Yaghūth
Yaʿūq

Al-Lāt
Of Quraysh Al-ʿUzzā
Manāt

Celestial
Maṣābīḥ (literally 'lamps'):
bodies
Al-Qamar (The Moon)
Kawākib (Planets)
Al-Arḍ (The Earth)
 Nujūm (Stars)
Ash-Shams (The Sun)

Baṣal (Onion)
Fūm (Garlic or wheat)
Shaṭʾ (Shoot)
Sūq (Plant stem)
Zarʿ (Seed)

ʿAdas (Lentil)
Baql (Herb)
Ḥabb dhul-ʿaṣf (Corn of the husk)
Qith-thāʾ (Cucumber)
Rummān (Pomegranate)
Fruits
Tīn (Fig)
Ukul khamṭ(Bitter fruit or food of Sheba)
Plant matter Zaytūn (Olive)
In Paradise
Forbidden fruit of Adam

Plants of Sheba
Athl (Tamarisk)
Sidr (Lote-tree)
Bushes, trees
Līnah (Tender Palm tree)
or plants Nakhl (Date palm)
Rayḥān (Scented plant)
Sidrat al-Muntahā
Zaqqūm

Māʾ (Water or fluid)

Nahr (River)
Liquids
Yamm (River or sea)
Sharāb (Drink)

Note: Names are sorted alphabetically. Standard form: Islamic name / Biblical name (title or relationship)

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This page was last edited on 19 March 2022, at 08:00 (UTC).

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